Notes : An Apprenticeship on Signs & Matters

What happens when we put the addressing of conceit (māna) at the beginning? Much of what shapes the intellectual course of the average human is shaped solely by the ever present, but ever moving boundaries of the particular arrisings of territoriality generated through our activities of selfing (atta–karaṇa). The propensity to defend prior-assumptions, beliefs, stances, opinions, perceptions, perspectives, to self-aggrandize, and to seek others with whom to share in the territoriality of nama-rupa, it creates a situation where every step of acquaintance with dhamma negotiates with ones established territorial boundaries.

Listed as one of the ten hindrances, we are warned and advised in the Mānapariññāsutta (Iti 8):

• without directly knowing and completely understanding conceit, without dispassion for it and giving it up, you can’t end suffering. / “Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.“

• By directly knowing and completely understanding conceit, having dispassion for it and giving it up, you can end suffering. / “Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.”

So omnipresent is the function of conceit that it is called out as a significant obstacle on the path to enlightenment. We are talking about a mere character flaw, conceit is considered one of the last fetters to be broken before achieving full liberation. I will use this space here to explore the Buddhist understanding of conceit, its origins, its impact on spiritual progress, and the methods prescribed for its elimination.

Understanding Conceit in Buddhism

Definition and Types

Conceit in Buddhism goes beyond the common understanding of arrogance or pride. At its core, it’s the tendency to compare oneself with others and create a sense of “I” or “mine.” The Buddha identified three primary forms of conceit (DN33, SN45.162):

1. “I am better than…”

2. “I am equal to…”

3. “I am inferior to…”

These comparisons manifest in various ways, from obvious boastfulness, narcissism, to subtle feelings of inadequacy and everything in-between. It can even be felt in an impulse to compare oneself to others or others to others at all.

The Pervasiveness of Conceit

Conceit is considered one of the seven underlying tendencies (anusaya) of the mind (DN33, SN45.175). It’s also listed as one of the five higher fetters (SN45.180), indicating its persistence even in advanced stages of spiritual development.

The Buddha emphasized that conceit is not limited to feelings of superiority. Even the thought “I am” is a form of conceit (SN35.248). This fundamental identification with a self is seen as the root of all other forms of conceit.

But Why Does Conceit Arise?

Ignorance and Self-View

Conceit arises from a fundamental misunderstanding of the nature of reality. The Buddha taught that it stems from:

1. Ignorance (avijjā) of the true nature of phenomena

2. A distorted view of self (sakkāya-diṭṭhi)

When one fails to see the impermanent, unsatisfactory, and non-self nature of the five aggregates (form, feeling, perception, mental formations, and consciousness), conceit takes hold (SN22.47).

Grasping and Identification

Conceit is reinforced through grasping and identification with the five aggregates. As explained in SN22.83, the notion “I am” occurs because of grasping these aggregates, not by not grasping them.

What are the Methods for Addressing Conceit

The Buddha provided various practices and contemplations to address conceit:

1. Developing the Noble Eightfold Path

The Noble Eightfold Path is prescribed as the primary method for overcoming conceit (SN45.162). This comprehensive approach to spiritual development includes right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

2. Contemplation of Impermanence

Developing the perception of impermanence (anicca-saññā) is highly emphasized. The Buddha stated that when this perception is cultivated, it eliminates all conceit ‘I am’ (SN22.102, MN62).

3. Contemplation of Not-Self

Reflecting on the non-self nature of phenomena is crucial. By seeing that none of the five aggregates can be truly owned or controlled, one undermines the basis for conceit (MN109, SN22.59).

4. Mindfulness of the Body

The Buddha taught that developing mindfulness directed to the body can lead to the uprooting of conceit (AN1.586-590). This includes practices such as contemplation of the body’s parts and its inevitable decay (AN6.29).

5. Meditation on the Signless

The practice of signless meditation is recommended for discarding the tendency to conceit (SN8.4). This technique involves not attending to any signs or attributes of phenomena.

Description in the Suttas of Living Without Conceit

The state of being free from conceit is described in the suttas as one of profound peace and equanimity. E.g.:

1. One does not think in terms of better, worse, or equal (AN6.49).

2. While using personal pronouns conventionally, there’s no underlying belief in a substantial self (SN1.25).

3. Not attaching self to experience and the objects of experience, even significant changes do not cause distress (SN21.2).

4. One does not identify with or claim ownership of experiences, including meditative states (SN28.1-9).

Conclusion

Actionizing and operationalizing all of this requires a lot of patient and diligent letting go, making space, and softening in the vipassana journey into nature of things as they come into being. A consistent practice, and a willingness to let go of deeply ingrained habits of mind. But I think placing this fight near or right at the beginning holds a lot of benefit. Of only because it saves a lot of mental struggle and hanging-on’s of avijja. But beyond that there’s something in the experience of softening all of sharp corners of ones thoughts and the sharp corners where the spaces of thought and feeling take hold that is truly beautiful. But one misses out on it without this māna-vimutta.