Dear Yifertw,
I did not follow your thread nor trace the suttas. It came at a time when I
was busy.
op 11-06-2005 09:45 schreef yifertw op
yifertw@...:
> We are reading S1.2.10 Samiddhi, and find it difficult to
> explain why Bhikkhus should not perceive "I am superior", "I am
> equal" or "Iam inferior".
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What is written here is conceit. One may think oneself better, equal or less
than someone else. This is different from wrong view, di.t.thi. When there
is conceit, you cling to 'your' khandhas without having wrong view at that
moment, such as taking them for permanent or self.
Also when not comparing yourself to others you may cling to the importance
of 'yourself' (this said in conventional way of expression).
Today I made a little research about conceit since this week it will be my
subject for the Visuddhimagga study on another list. I post it here and
perhaps it could help you in your research. Do not hesitate to ask more.
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The affection for oneself is deeply rooted and there are many occasions for
the arising of conceit.
The arising of conceit is compared to the flaunting of a banner in the
Commentary.
We read in the ³Expositor² (II, p. 479): <That mind which desires the banner
is said to be desirous of the banner (i.e., self-advertisement). Such a
state is desire for self-advertisement¹.And that is of the heart [citta],
not of a real self; hence desire of the heart for self-advertisement¹. ..>
Thus conceit is differentiated from wrong view of self.
The Expositor (II, p. 340) states that conceit <should be regarded as [a
form of] lunacy.>
Conceit arises always together with ignorance which hides the true nature of
conceit. It arises countless times but we do not notice it. When there is
conceit, there is no wieldiness, not pliancy or adaptibility but instead
rigidity of mind. At such a moment one cannot be openminded to the Dhamma,
one cannot listen to the Dhamma.
Conceit prevents one from being respectful and polite, it can condition
harsh, impolite speech. It prevents one from rejoicing in other¹s kusala or
praise.
We read in the Mahaa-niddesa ( A.t.tada.ndasutta, Embraced Violence,
Khuddaka Nikaaya) about conceit on account of the experience of pleasant
sense objects. When one enjoys the pleasant worldly conditions of gain,
praise, honour and wellbeing there may be conceit. Or, when one suffers from
the unpleasant worldly conditions, the loss of the pleasant worldly
conditions, there may also be conceit. One finds oneself important and
wonders why it should happen to me¹.
When one believes oneself to be humble, one can take pride in one¹s
humility. We read in the ³Dispeller of Delusion¹ about pride of inferiority:
<Omaññanaa omaññitatta.m (taking pride in humility, proudness in humility)
are the descriptions of the mode and the state.> It can also take the form
of self-loathing and self-detestation.
Thus we see that whatever object appears can be an opportunity for conceit.