On Arrogance
Buddhist Practice Association Thesis Writing
Issue 26
Supervisor: Bennie Spirit
Author: Wang Huaigu
June 21, 2026
Abstract
Arrogance is one of the five fundamental mental poisons, and the core obstacle that sentient beings face when transmigrating through the three realms and obstructing the attainment of Bodhi. Supported by various Mahayana sutras and treatises in the Taishō Tripitaka, this paper first defines the connotation of conceit and classifies the seven types of conceit and ten conceit karmas, then analyzes various derivative secondary afflictions manifested from conceit. Next, it elaborates the karmic retributions of hell, servitude and ugliness brought forth by conceit, demonstrating the spiritual hindrance embodied in the metaphor “A mountain of self-conceit cannot retain the water of meritorious virtues”. Furthermore, it systematically explains ten practical methods to subdue conceit, including observing precepts, cultivating contemplative wisdom, emulating saints, practicing almsgiving and repentance, and relying upon the power of Buddhas. Finally, it expounds the Mahayana practice of Bodhisattvas who deliver all beings with humility and compassion after eliminating self-conceit. Rooted in original texts such as the Shurangama Sutra, the Lotus Sutra, the Brahma Net Sutra and the Sutra of the Precious Rain, this paper integrates Bodhisattva conduct, illustrating that only the elimination of conceit can calm deluded thoughts and realize Bodhi—a compulsory remedial practice for all practitioners.
Keywords: Arrogance，Self-conceit; Seven Kinds of Conceit; Bodhisattva Path; Humility; Subduing Afflictions
Chapter 1 Introduction: Conceit as the Primary Barrier to Transcending the Three Realms
Among the five poisons—greed, anger, ignorance, conceit and doubt—Mahayana Bodhisattvas vow “Endless afflictions, I vow to sever”. Conceit is the most concealed and entrenched of all poisons. Sentient beings often mistake arrogance for self-respect or integrity, unwittingly building high walls that cut off virtuous dharmas and alienate Buddhas, Bodhisattvas, spiritual mentors and all living beings. The Flower Adornment Sutra states plainly: “The three realms of conditioned existence form a city, with arrogance as its ramparts.” Samsara resembles a walled fortress, and self-conceit is the wall each being builds for themselves. Without tearing down this wall, transcendence of birth and death is impossible. Ancient masters analogize conceit to a mountain, stating “A mountain of self-conceit cannot retain the water of meritorious virtues”. A tall mountain cannot hold the water of wholesome roots and merits; even extensive almsgiving and observance of precepts lose all merit the moment arrogance arises.
Practitioners readily perceive greed for wealth and anger, yet struggle to observe subtle conceit: stubbornly arguing during debates, feeling jealous upon hearing others’ merits, slighting Dharma masters while studying, behaving condescendingly toward others, and hiding faults instead of repenting—all are manifestations of conceit. The Shurangama Sutra likens self-conceit to drinking muddled delusion water. Bodhisattvas shun conceit as they would avoid a catastrophic flood, never drawing near. Without distinguishing the manifestations of conceit, comprehending its bitter retributions, and mastering countermeasures, self-benefit and the benefit of others become unattainable. Drawing upon Mahayana sutras, Bodhisattva precepts and Yogacara treatises compiled in the Taishō Tripitaka, this paper systematically discusses four dimensions of conceit: its inherent nature, its harms, methods to subdue it, and compassionate Mahayana conduct.
Chapter 2 Definitions of Conceit: The Seven Fundamental Conceits and Ten Conceit Karmas
2.1 The Seven Kinds of Conceit
According to the Sutra of the Protector King’s Covenants and Dharanis, all conceit falls into seven categories, covering all mindsets of elevating oneself and belittling others common to ordinary and novice practitioners:
Conceit: Thinking oneself superior and belittling those of inferior virtue, family background or circumstances.
Superiority Conceit: Regarding oneself as surpassing those of equal standing.
Extreme Superiority Conceit: Insisting one is superior even when others possess far greater virtue and capability.
Self-conceit: Clinging to the five aggregates as a substantial “self”, and fixating on the self and what belongs to the self—the root of all conceit. The Treatise on the Categories of the Dharmas states: “Self-conceit arises from observing the five grasping aggregates and clinging to a self and what pertains to the self.” Sentient beings cling to their physical bodies and thoughts as a real self, birthing arrogance, a tendency to defend flaws, and competitiveness.
Attainment Conceit: Falsely claiming to have attained sacred fruits and Prajna wisdom without genuine realization; common among practitioners who boast enlightenment from minor meditation sensations.
Inferior Conceit: Acknowledging others’ superiority yet refusing humility, only reluctantly admitting a minor gap and declining to seek instruction.
Wrong Conceit: Holding perverted views as truth despite lacking virtue in precept, samadhi and wisdom; slandering the true Dharma and slighting sages under the delusion of superior understanding.
Self-conceit is the root of the remaining six types. All comparison, competitiveness, vanity and refusal to admit fault among ordinary beings stem from clinging to a substantial self in need of defense.
2.2 The Ten Conceit Karmas from the Flower Adornment Sutra
The Flower Adornment Sutra enumerates ten karmas of conceit that Bodhisattvas easily commit, detailing conceit arising from interacting with others, listening to Dharma, seeking the path, and expounding teachings, closely aligned with daily Mahayana practice:
Disrespecting parents and teachers;
Slighting Dharma masters who expound well and refusing reverent offerings;
Failing to praise the Dharma teacher upon hearing profound teachings;
Elevating oneself and refusing to tame the mind;
Feeling jealousy upon seeing others’ merits and refusing to rejoice in their good fortune;
Bearing resentment toward spiritual mentors and falsely claiming their teachings are not the Buddha’s words;
Claiming the highest seat and demanding reverence from all beings;
Seeking only the faults of Dharma masters while ignoring one’s own transgressions;
Relying on talent to slight others and failing to inquire actively about right and wrong conduct;
Arrogance obstructing karmic affinity, leading to ages without encountering Buddhas or hearing the Dharma.
These ten karmas encompass bodily, verbal and mental actions, proving conceit is not merely an internal thought but permeates all interpersonal interactions and Dharma practice. Negligence easily generates karmas that obstruct the spiritual path.
2.3 External Manifestations of Conceit: Deceit, Arrogance, Shamelessness and Other Secondary Afflictions
As a fundamental affliction, conceit spawns seven subtle secondary afflictions, which are concrete outward expressions of conceit, each with distinct characteristics and harms:
Deceit: Fabricating false narratives to inflate one’s ability out of vanity. Examples include lying about holding a driver’s license or falsely claiming spiritual enlightenment. Rooted in a desire to maintain a sense of superiority through lies, deceit is compared to venomous snakes in the Shurangama Sutra, bringing suffering upon contact.
Haughtiness: Growing arrogant by virtue of wealth, beauty or a mentor’s favor, indulging in self-satisfaction without gentleness or humility toward others.
Lack of Shame Before Heaven: Committing misdeeds in private without remorse or repentance toward heaven and earth.
Lack of Shame Before Humans: Deliberately committing wrongdoing despite knowing its faults, unafraid of others’ reproach.
Laziness: Relying on superior spiritual faculties to neglect diligent cultivation, believing hardship unnecessary.
Indulgence: Surrendering to sensual pleasures, relying on accumulated blessings without restraining the six sense faculties.
Concealment: Deliberately hiding one’s transgressions to preserve one’s reputation, refusing to confess and repent, allowing negative karmas to accumulate within the mind.
These secondary afflictions manifest as indulgent habits, yet their core lies in self-conceit upholding an illusory perfect self. Stubborn justification, shifting blame and hiding faults all arise from the conjunction of concealment and deceit rooted in conceit.
2.4 Mundane Visible Traits of Conceit
Sutras and treatises summarize the external markers of conceit: an unyielding heart unwilling to soften, condescending conduct toward others; prioritizing self-interest in all matters, habitually negating and refuting others; flaunting one’s strengths while covering weaknesses; envying others’ success and secretly belittling those in hardship; refusing to bow to ask for help or humbly receive instruction. Ordinary beings mistake these traits for integrity, yet they form an impenetrable cage of self-conceit that severs all virtuous affinities.
Chapter 3 Severe Harms of Conceit: Ruining Merits and Summoning Countless Sufferings
3.1 Present Obstructions: Blocking Virtuous Affinities and Isolating Oneself
Depletion of Merits: As the metaphor “A mountain of self-conceit cannot retain the water of meritorious virtues” illustrates, humility resembles a low-lying ocean gathering all rivers, while arrogance acts as a mountain incapable of retaining Dharma and merit. Even arduous almsgiving, precept observance and Buddha-recitation lose most blessings and wisdom the moment arrogance arises.
Social Isolation: Conceit inherently repels others. Slighting others gradually drives relatives, peers and spiritual mentors away, leaving one utterly alone. Refusing to humble oneself when seeking aid results in no assistance even amid hunger and cold. The text cites an example: an arrogant beggar’s harsh demeanor discourages all almsgiving.
Obstructing Opportunities to Hear the Dharma: The Flower Adornment Sutra states that those perpetually arrogant will not encounter Buddhas for hundreds of thousands of kalpas and cannot hear the true Dharma. Those with attainment conceit rely on perceived intelligence to slight masters, missing the keys to liberation.
Mental Torment: Conceit demands constant maintenance of a superior self-image, fueling perpetual comparison and speculation about others’ judgments. The mind dwells endlessly in jealousy and fear, trapped in illusory daytime fantasies that create self-inflicted suffering.
3.2 Future Karmic Retributions: The Three Evil Realms, Servitude and Ugliness
Multiple sutras record verifiable karmic consequences of conceit:
Retribution of Hellish Rivers of Blood: The Shurangama Sutra Volume Eight states that clashing habitual tendencies of conceit generate the karmic force to be reborn into hells with rivers of blood, ash, hot sand and molten copper poured down throats. The Tathagata names self-conceit “drinking delusion water”, trapping beings endlessly in ignorance.
Retribution of Humble Servitude: The Ksitigarbha Sutra records that those filled with self-importance and conceit are reborn as servants ordered about for all lives, denied freedom.
Retribution of Ugly Physique: The Sutra of Distinguishing Good and Evil Karmas lists unbridled arrogance as one of ten karmas leading to an ugly body. Those who habitually slight others bear coarse, unlovely forms lifetime after lifetime.
Ages Without Access to the Dharma: The Lotus Sutra Chapter on the Never Slight Bodhisattva recounts that beings who insulted and slighted the Never Slight Bodhisattva endured two billion kalpas without seeing Buddhas or hearing the Dharma, suffering for a thousand kalpas in the Avici Hell.
Conceit is no trivial habit, but a heavy karma that drags beings into long-term suffering in the three evil realms. Slighting others or the Dharma bears unmissable karmic fruit.
3.3 Ultimate Obstacle to Enlightenment: Inability to Attain Bodhi and Realize Non-Duality
All dharmas lack inherent high-low or self-other distinctions; the core of Prajna is selflessness and equality. Conceit clings to the notion that the self surpasses all, directly contradicting the wisdom of emptiness. The Shurangama Sutra states: “When deluded thoughts cease, Bodhi manifests.” Deluded thoughts include self-conceit, greed and anger. Without stilling conceit, distinctions between self and others, high and low persist, barring realization of the true nature of equal dharmas. Even constant sutra recitation and meditation yield only human and heavenly blessings, not liberation from samsara.
Chapter 4 Ten Mahayana Practices to Subdue Self-Conceit
Combining the Sutra of the Precious Rain, the Brahma Net Sutra and the Lotus Sutra, ten progressive paths are provided to dismantle the mountain of conceit:
4.1 Observing Bodhisattva Precepts to Stop Conceit in Body and Speech
Four precepts within the Brahma Net Sutra’s ten heavy and forty-eight light Bodhisattva precepts specifically counter conceit, forming foundational defenses:
Precept Against Self-Praise and Slander (Heavy Precept): Forbidding glorifying oneself and defaming others. Practitioners should attribute misdeeds to the self and virtues to others, praising others’ merits while concealing one’s own. Self-glorification and hiding others’ goodness constitute a Parajika offense.
Light Precept Against Disrespecting Teachers and Peers: Failing to rise, bow or reverently offer to elders, virtuous masters and fellow practitioners constitutes the karma of conceit.
Light Precept Against Arrogance Refusing to Seek Dharma: Slighting virtuous masters of humble origin relying on one’s noble birth, talent or wealth, refusing humble inquiry.
Light Precept Against Arrogant Perfunctory Dharma Exposition: Dismissively and superficially answering practitioners’ Dharma inquiries out of conceit, refusing patient explanation.
Observing precepts forcibly humbles oneself through words and deeds. Long-term cultivation gradually weakens habitual conceit.
4. Ten Physical Practices from the Sutra of the Precious Rain to Subdue Conceit
Volume Nine of the Sutra of the Precious Rain outlines ten daily practices for monastics and lay practitioners to eliminate arrogance: abandoning worldly relatives, donning monastic robes to abandon vanity, begging with an alms bowl, cultivating a sense of inferiority, acknowledging sustenance comes from others, remaining unresentful of poor food, regarding teachers as fields of merit, maintaining dignified conduct to gladden peers, vowing to attain the Dharma, and practicing patience toward beings who harm oneself. All ten practices center on deliberately lowering one’s self-perception to eliminate self-admiration.
4.2 Contemplative Wisdom: Treat Conceit as a Flood, Recognize Humility as the Supreme Tool
The core wisdom “Bodhisattvas avoid conceit as they avoid a catastrophic flood” from the Shurangama Sutra requires practitioners to constantly observe thoughts of self-elevation, immediately alert upon comparison or arrogance, fleeing as from floodwaters. One must understand “Humility is the greatest conqueror’s tool”, echoing the rice-transplantation verse of Budai Monk: “Bowing down, one sees heaven in the water; stepping back is moving forward.” Humility is genuine spiritual progress. Sudhana, in his fifty-three visits to spiritual mentors, witnessed every virtuous master humbly disavowing personal merits, ultimately attaining merit equal to Samantabhadra and all Buddhas—proof that humility accommodates infinite virtues.
4.3 Emulating the Never Slight Bodhisattva to Respect All Beings Equally
The Lotus Sutra Chapter on the Never Slight Bodhisattva offers the paramount model for countering conceit. Wherever the Bodhisattva encountered monastics and lay practitioners, he bowed and praised: “I dare not slight you, for you shall all become Buddhas.” Even amid beatings and insults, he bore no trace of belittlement. The core contemplation is realizing all beings possess Buddha-nature, rendering self-other hierarchies illusory. Since all beings shall attain Buddhahood, no being deserves contempt. Daily reverence and rejoicing in all beings uproot the distinction of “I am superior to others”.
4.4 Practicing Almsgiving Free from Conceit
Almsgiving easily breeds conceit from the thought “I can provide wealth and Dharma, making me superior”. The Sutra of the Precious Rain outlines pure almsgiving standards: give without contempt or pride in wealth, hand offerings respectfully, view recipients as merit fields, and abandon the sense of “I am the giver”. Give solely out of compassion, not self-display.
4.5 Proper Repentance to Confess Hidden Transgressions
Conceit thrives on concealing faults, while repentance directly counteracts concealment: “Confession” means disclosing misdeeds; “amendment” means never repeating them. Voluntarily confess arrogance, jealousy and contempt to teachers and peers without hiding, exposing illusory self-perfection to the light. The Mahayana Mind Ground Sutra states repentance burns all afflictive fuel; the fire of repentance wisdom melts the mountain of conceit.
4.6 Expounding the Dharma to Skillfully Dismantle the Mountain of Conceit in Self and Others
After subduing personal conceit, Bodhisattvas skillfully teach arrogant beings. If beings grow haughty from beauty, wealth or erudition, Bodhisattvas manifest superior blessings and wisdom before expounding the Dharma of equality, revealing all conditioned phenomena are impermanent with nothing to cling to, shattering inner mountains of self-conceit in self and others.
4.7 Contemplating Karmic Consequences to Cultivate Shame
Constantly reflect on the reciprocal karmic fruit of slighting parents, teachers and all beings: those who belittle others shall be belittled lifetime after lifetime. Regular self-reflection reveals one’s scarcity of precept, samadhi and Prajna merits compared to sages and peers, nurturing shame and softening the heart to abandon arrogance. Avoid craving others’ praise; upon receiving compliments, immediately feel unworthy and reject conceited joy.
4.8 Melting the Mountain of Conceit Through Intense Wisdom Observation
Habitual conceit resembles hard ore, requiring sustained wisdom and awareness like high temperature and pressure for diamond refinement. Scrutinize every thought of self-exaltation, self-defense and competitiveness without indulgence. When conceit arises, contemplate emptiness: neither the conceiving self nor the belittled others possess inherent substance. Long-term observation dissolves the solid mountain of conceit into emptiness.
4.9 Relying on the Vows of Buddhas and Bodhisattvas
Ordinary beings lack sufficient independent wisdom to overcome deep-seated conceit. One may rely on the vows of Medicine Buddha and the Bodhisattva Who Stops All Hindrances, reciting their names and vowing to eliminate arrogance in self and others. The Medicine Buddha Sutra states that hearing Medicine Buddha’s name frees beings from attainment conceit, prevents falling into demonic paths and dries the river of afflictions. Buddha’s supportive vows assist in overcoming entrenched conceit habits.
Chapter 5 After Eliminating Conceit: Saving All Beings Through Humility and Compassion
Subduing personal conceit does not lead to solitary self-liberation into extinction, but awakens the Mahayana practice of unconditional compassion and shared empathy, divided into two layers of implementation:
5.1 Constant Humility and Rejoicing to Absorb All Merits
Practitioners free from conceit cultivate the habit of never slighting any person or thing. Upon witnessing others’ good roots, talents and virtues, they sincerely acknowledge and praise without jealousy, actively emulating the virtuous deeds of all sages and beings to grow daily in merit. Abandoning fixation on self-status, their minds expand like space to embrace all virtuous and wicked beings.
5.2 Equally Saving All Beings Through Gentleness and Compassion
When conceit fades, the wall separating self and others crumbles, naturally birthing gentleness and compassion. Interact softly without competing for status; pity all beings trapped in conceit instead of disgust or contempt. Practice the four Bodhisattva attractives: almsgiving, loving speech, beneficial action and co-working. Voluntarily accompany stubborn, hard-to-teach beings, patiently guiding them to abandon conceit, cultivate humility, attain purity and freedom, and ultimately subdue demons and achieve Buddhahood.
Pure happiness and fulfillment arise only through genuine altruism, far surpassing fleeting vanity from conceited comparison. Sudhana journeyed across countless spiritual mentors with constant humility and equal rejoicing, eventually manifesting his body throughout all Buddha lands, attaining merits equal to Samantabhadra and all Buddhas—verification of the perfection attained through eliminating conceit and benefiting others.
Chapter 6 Conclusion
Though seemingly subtle thoughts, conceit accompanies all beings throughout samsara, forming the foremost mountain obstructing the spiritual path. Drawing upon Mahayana sutras and treatises of the Taishō Tripitaka, this paper classifies conceit, explains its grave present and future harms, and outlines ten practical countermeasures: observing precepts, cultivating contemplation, emulating the Never Slight Bodhisattva, practicing almsgiving and repentance, and relying on Buddha power. It demonstrates eliminating conceit as the shared foundation of self-benefit and benefiting all beings.
In daily mind observation, upon noticing stubborn argumentativeness, contempt for others, self-flattery, hiding faults or refusal to seek instruction, one immediately recognizes conceit in action and applies the aforementioned remedies. Long-term practice stills deluded thoughts and melts the mountain of conceit, enabling realization of the equal emptiness of all dharmas, nurturing humility and compassion, practicing the Bodhisattva path, and perfecting unexcelled complete enlightenment. The path of eliminating conceit leads directly to pure peace and universal salvation of all beings.
References
Ancient Texts Ordered by Dynastic Era
[1] Kumarajiva (Yao-Qin Dynasty), trans. The Lotus Sutra Volume Seven: Chapter of the Never Slight Bodhisattva, Taishō Tripitaka Volume 9
[2] Paramiti (Tang Dynasty), trans. The Shurangama Sutra Volume Eight, Taishō Tripitaka Volume 19
[3] Kumarajiva (Yao-Qin Dynasty), trans. The Brahma Net Sutra Volume Two, Taishō Tripitaka Volume 24
[4] Prajna (Tang Dynasty), trans. The Sutra of the Precious Rain Volume Nine, Taishō Tripitaka Volume 16
[5] Siksananda (Tang Dynasty), trans. The Flower Adornment Sutra Volume Forty-Six, Taishō Tripitaka Volume 10
[6] Siksananda (Tang Dynasty), trans. The Ksitigarbha Sutra Volume One, Taishō Tripitaka Volume 13
[7] Tianxizi (Song Dynasty), trans. The Sutra of Distinguishing Good and Evil Karmas Volume One, Taishō Tripitaka Volume 1
[8] Xuanzang (Tang Dynasty), trans. The Treatise on the Categories of the Dharmas Volume Fifteen, Taishō Tripitaka Volume 26
[9] Xuanzang (Tang Dynasty), trans. The Yogacarabhumi-sastra Volume Fifty-Five, Taishō Tripitaka Volume 30
[10] Prajna (Tang Dynasty), trans. The Mahayana Mind Ground Sutra Volume Three, Taishō Tripitaka Volume 3
[11] Xuanzang (Tang Dynasty), trans. The Medicine Buddha Sutra, Taishō Tripitaka Volume 14
[12] Zongbao (Yuan Dynasty), comp. The Platform Sutra of the Sixth Patriarch, Taishō Tripitaka Volume 48