Essay Writing of Buddhas’ Practice Incorporated
—–(Issue 15)—–
A Discourse on the Correlation Between Arrogance and Disease
Instructor: Shi Ziju
Author: Shi Fafu
December 3, 2023
I. Introduction
In the contemporary world, individuals are confronted with a myriad of ailments that pose significant threats to both physical and mental well-being. Consequently, investigating the underlying causes of these diseases has become paramount. In the preceding discourse, this author explored the correlation between doubt and disease. This current discourse delves into the relationship between arrogance and illness, with the aim of examining whether arrogance itself can be classified as a disease.
Employing a methodology that combines literature review (scriptures, medical literature) and illustrative argumentation (medical case studies), this paper conducts an analysis from both medical and Buddhist perspectives, primarily to substantiate the claim that arrogance is intrinsically a pathological condition.
The structure of this paper is as follows:
First, the definitions of arrogance and disease are examined from both medical and Buddhist standpoints.
Second, the correlation between arrogance and disease is explored from a medical perspective, analyzing how arrogance manifests in the characteristics of various psychopathological disorders, such as narcissistic personality disorder, antisocial personality disorder, and grandiose delusions.
Subsequently, the relationship between arrogance and disease is examined from a Buddhist perspective, emphasizing arrogance as a form of afflictive illness that not only incites physical ailments but also obstructs spiritual cultivation. Through these analyses, it is elucidated that arrogance can indeed be categorized as a disease.
Finally, the conclusion section arrives at the definitive assertion that arrogance itself constitutes a disease. The paper offers implications and suggestions for individuals and society, as well as a summary of its contributions and limitations.
II. Definitions of Arrogance and Disease
To more deeply understand the correlation between arrogance and disease, it is imperative to first elucidate the definitions of both disease and arrogance. In the preceding discourse (issue 14, “A Treatise on Doubt and Disease”), disease was defined as a state of suffering that inflicts harm and impairment upon both the mind and body. However, within the Buddhist framework, disease is perceived as a form of affliction arising from afflictions such as ignorance, attachment, aversion, delusion, pride, and doubt.
Consequently, within Buddhist doctrine, arrogance is categorized as an afflictive disease. Such an afflictive disease not only incites physical ailments but also obstructs spiritual cultivation. What then is arrogance? In the Sarvastivada Vinaya, it is stated, “It is asked: What is sloth? The answer is: To be conceited due to perverted views is known as sloth.”[1] Evidently, arrogance is rooted in greed arising from erroneous views, a greed that exalts oneself. The core characteristic of arrogance is the belief in one’s own superiority, manifested in a constant self-preservation and self-exaltation. For instance, when individuals exhibit arrogance, they may believe that their thoughts are exceptionally thorough, or that they possess superior qualities compared to others. They often place great importance on others’ perceptions of them, seeking validation and approval, and deriving pleasure from compliments.
III. A Medical Exploration of the Relationship Between Arrogance and Disease
To further substantiate the assertion that arrogance itself constitutes a disease, this section will delve into the characteristics of various psychopathological disorders, particularly hysteria, paranoid personality disorder, narcissistic personality disorder, histrionic personality disorder, and manic episodes. Such an exploration aims to demonstrate the manifestations of arrogance within these clinical conditions.
According to the A+ Medical Encyclopedia, individuals with hysteria exhibit a propensity for boasting, performance, self-centeredness, and an inflated sense of self. They often indulge in fantasies and may even conflate fantasy with reality. Hysteroid personality disorder is characterized by a high degree of exhibitionism, often manifesting as an excessive need for attention, grandiosity, and a tendency to be the center of attention. Post-morbidly, these individuals may exaggerate their symptoms and seek sympathy.[2]
The aforementioned traits of hysteria—boasting, performing, being self-centered, and having an inflated sense of self—are clear manifestations of arrogance. Similarly, in Wang Feng-hua and Tang Wei’s paper, “A Brief Discussion on Childhood Hysteria and Nursing Practice,” a case study of hysteria further illustrates this point.
A case study presented in the paper, “A Brief Discussion on Childhood Hysteria and Nursing Practice” by Wang Feng-hua and Tang Wei, further corroborates the assertion that individuals suffering from hysteria exhibit the characteristic of arrogance. This case involves a young girl who was highly regarded by her family due to her exceptional performance in kindergarten and her perceived intelligence. However, her mother, characterized by an anxious and sensitive personality, was prone to emotional outbursts. Over the past year, the child has undergone numerous medical treatments for a deviated septum, subjecting her to significant emotional stress. Consequently, she developed hysteria.
Children with hysteria often exhibit self-centeredness, a rich imagination, suggestibility, and intense but unstable emotions, tending to swing from one extreme to another.[3]
This particular case demonstrates that even a seemingly well-adjusted child, when subjected to prolonged stress and raised in an emotionally charged environment, can develop hysterical symptoms, including a heightened sense of self-importance and a tendency to exaggerate their ailments.
The A+ Medical Encyclopedia defines paranoid personality disorder as a pervasive pattern of distrust and suspiciousness of others, such that their motives are interpreted as malevolent. Individuals with this disorder often exhibit an inflated sense of self-importance, a preoccupation with perceived slights, and a reluctance to forgive perceived offenses. They attribute their shortcomings to others and are persistently envious of others or believe others are envious of them. Furthermore, they demonstrate a rigid and inflexible style of thinking and behaving, often exhibiting a lack of empathy and a cold, detached manner.[4]
The characteristics of “stubbornly adhering to one’s own opinions, overestimating oneself, being self-righteous, and arrogant” are also manifestations of arrogance. A case study published in the X-MOL academic journal further corroborates this assertion. This case involved a 61-year-old male patient with severe paranoid personality disorder, who exhibited traits such as “paranoid attitudes, an inflated self-image, and a perception of others as threatening.”[5] This case study provides additional evidence that individuals with paranoid personality disorder often display arrogant tendencies.
Narcissistic personality disorder is characterized by a grandiose sense of self-importance and a lack of empathy for others. Individuals with this disorder often exaggerate their achievements and talents, believing themselves to be superior and unique, and that their special qualities can only be understood by other exceptional individuals. The most salient feature of this disorder is their extreme self-centeredness. As the A+ Medical Encyclopedia states, “They believe they are unique, have noble birth, and that their unique abilities can only be understood by a select few of high status.”[6]
The aforementioned characteristics of “exaggerated self-worth” and “self-centeredness” are indicative of arrogance. This assertion is further supported by a case study of a narcissistic personality disorder patient presented in Sun Weiyan’s paper, “A Case Report of Psychological Counseling for a Narcissistic Personality Disorder Patient: A Person-Centered Approach.” In this case, the patient expressed an inflated sense of self-worth, repeatedly stating, “I think I’m very good,” while viewing their roommates as ordinary and insignificant. The patient believed that their perception of their own superiority was insufficient; they required external validation from others to fully convince themselves of their exceptional qualities.[7] This case study provides additional empirical evidence that individuals with narcissistic personality disorder frequently exhibit arrogant behaviors.
Histrionic personality disorder, also known as hysterical personality disorder or attention-seeking personality disorder, is characterized by a pervasive pattern of excessive emotionality and attention-seeking behavior. Individuals with this disorder often engage in provocative behavior and pay excessive attention to their physical appearance. They are typically self-centered and enjoy being the center of attention. As the A+ Medical Encyclopedia states, “They feel uncomfortable when they are not the center of attention, and they have a persistent preoccupation with their appearance.”[8]
The characteristics of “self-centeredness” and “self-expression” are also manifestations of arrogance. This assertion is further supported by a case study of a male patient with histrionic personality disorder published in [刊]. In this case, the patient demonstrated a strong need for admiration, frequently steering conversations towards himself and showing little interest in others’ topics. He also exhibited a demanding and intolerant nature, becoming easily offended by criticism.[9] This case study provides additional evidence that individuals with histrionic personality disorder often display arrogant tendencies.
The primary clinical manifestations of a manic episode include elevated mood (euphoria or elation), racing thoughts (pressured speech), inflated self-esteem (grandiosity), and increased psychomotor activity. Some patients may even develop delusions of grandeur, believing themselves to be exceptionally intelligent or of noble descent.[10]
Additionally, a case study published in an academic journal reported a patient with mania who exhibited symptoms such as hypomania, disinhibition, insomnia, and grandiose ideas.[11]The pathological characteristics of this patient further corroborate the assertion that mania is associated with arrogance.
In conclusion, the pathological mechanisms and clinical features of various disorders, including hysteria, paranoid personality disorder, narcissistic personality disorder, histrionic personality disorder, and mania, exhibit commonalities with arrogance, such as self-centeredness, inflated self-esteem, and exhibitionism. These findings suggest that arrogance itself can be considered a pathological condition.
IV.An Exploration of the Relationship Between Arrogance and Disease from a Buddhist Perspective
(I). The Impediment of Arrogance in Buddhist Meditation
In Buddhism, arrogance is considered a pathological condition that can lead to various ailments. As stated in Volume 20 of the Mahāyāna Mahāparinirvāṇa Sūtra, “Due to the growth of arrogance, one cannot understand the root of good deeds and only engages in all kinds of unwholesome actions. Even if one obtains a human body with incomplete senses, one cannot sustain life among humans or engage in charity. Furthermore, one may be born blind, deaf, mute, or devoid of form, unable to comprehend either good or evil speech. Due to such conditions, one is unwilling to give charity.”[12]
It is believed in Buddhism that arrogance can lead to congenital disabilities, such as blindness and deafness. The Śūraṅgama Sūtra states, “If beings, in their past, present, and future lives, have been arrogant towards the Tathagata-garbha, they will be reborn in the six realms with incomplete limbs, suffering the afflictions of samsara. This is due to their arrogance towards the Tathagata-garbha.”[13]Arrogance towards the Tathagata-garbha (Buddha-nature) can result in physical impairments, preventing one from living a normal life. Furthermore, the Mahāvaipulya Mahāsamādhi-rāja Sūtra states, “If a king who upholds this precious luminous Dharma arises with a mind of arrogance and slander, he will be reborn in future lives with sparse teeth, a flat nose, no tongue, crooked limbs, and constant illness. He will be foolish, stupid, blind, and deaf, and will be born into a low social class, lazy and indolent.”[14] Arrogance and slander can lead to chronic illnesses. Additionally, the Sūtra on the Six Paths states, “Those who are arrogant and scorn the lowly will be reborn with a hunched back, a stammering tongue, a disfigured face, and various diseases. They will be entangled in suffering, and their speech will be rude and impolite, leading to deeper and deeper afflictions without any relief.”[15] These passages demonstrate that arrogance can lead to physical ailments.
In conclusion, numerous Buddhist scriptures attest to the fact that arrogance can result in physical illness.
（II).The Pathological Nature of Arrogance and Its Impediment to Spiritual Cultivation
In Buddhism, arrogance is considered a mental affliction that hinders spiritual practice. The entire process of spiritual cultivation is likened to healing a disease, and arrogance is a pathological condition that prevents practitioners from recognizing their illness. As a result, they are unable to accept the guidance of virtuous friends or the instructions of their spiritual teacher. With the swelling of arrogance, practitioners become trapped in a vicious cycle, unable to accumulate merit.[16] Furthermore, arrogance can lead to doubt and distrust in the practice, ultimately causing practitioners to lose faith and even make negative vows, forsaking the Dharma and becoming unbelievers, thus failing to achieve spiritual realization.
Arrogance also causes practitioners to be disrespectful to all beings and creates obstacles to their practice, giving rise to more afflictions. As stated in the Nikāyatha Sūtra, “Furthermore, Nikūta, when you practice, if you arise with arrogance or conceit, this will only increase your afflictions.”[17] The presence of arrogance in practice not only fails to increase merit but also leads to the growth of afflictions.
Moreover, the Avatamsaka Sūtra states, “Those who increase their arrogance, lack respect, and harm many beings, do not seek the true wisdom of the Dharma, and have a corrupted mind that is difficult to enlighten, are engaged in demonic activities.”[18] Even if practitioners with arrogance engage in spiritual practice, they are merely performing demonic actions.
Additionally, the Praise of the Buddha’s Activities states, “Arrogance covers their minds like dark clouds obscuring the sun. Arrogance destroys modesty, weakens the will, and ruins one’s youthful appearance. Old age and sickness corrupt their healthy bodies. Arrogance destroys all good qualities. Devas and Asuras, due to greed, jealousy, and strife, lose all their virtues, all caused by arrogance.”[19] The presence of arrogance in practice destroys all good qualities and causes the loss of various virtues.
Furthermore, Buddhist scriptures contain numerous anecdotes of individuals whose spiritual progress was hindered by arrogance. For instance, in Liu Junyou’s study on the influence of the Daśabhūmika-vibhāṣā on Chinese Pure Land thought, he mentions that when Nagarjuna, the author of the Daśabhūmika-vibhāṣā, was on the verge of losing his spiritual resolve due to arrogance, the great dragon bodhisattva intervened to restore his faith in the Dharma.[20] This demonstrates how arrogance can undermine the faith of practitioners and obstruct their spiritual progress.
The Bodhisattvabhūmi states, “In summary, to acquire all the conduct of a bodhisattva, and to thus acquire all the perfections in their fullness—the perfections of giving, patience, effort, meditative states, wisdom, means, aspiration, and the Dharma—all depend primarily on respect. They arise from respect, are born from respect, and exist in respect. They are produced by respect, grow through respect, and rely on respect, for respect is their cause.”[21]
This passage further elucidates that a practitioner must cultivate a heart of respect in order to accomplish all perfections. Conversely, even a trace of arrogance will prevent one from attaining any virtue. All Buddhas and bodhisattvas are deeply aware of the hindrance of arrogance and have first subdued their pride before practicing the bodhisattva path. As stated in the Verses on the Acts of Śākyamuni Buddha, “Humility is the excellent medicine for curing the disease of arrogance. This arrogance is a great obstacle in the Dharma. It is like a wheel that cannot reach the top of a mountain. Similarly, the Dharma wheel cannot turn over the mountain of arrogance. Therefore, those who study the Buddha’s teachings should first break their arrogance. They should revere the Three Jewels, respect their elders, and be humble towards ordinary people. Only then can they be considered good people. Thus, one should not despise bodhisattvas but should always pay homage to all beings, saying, ‘I do not despise you.’ The great bodhisattva Manjushri also said, ‘I serve and offer various offerings to all beings, as I would to my parents, teachers, or even the Tathagata, without any distinction.’ Similarly, the Dharma Master of recent times, whose conduct was pure and clear, was respected by all. When he walked, he would only look at the ground. If he saw a tiny insect in his path, he would think to himself, ‘Who knows if this being will attain enlightenment before me?’ and then he would step aside. Shouldn’t we learn from his example?”[22]
Constant Venerable One (the Bodhisattva who became Shakyamuni Buddha), Manjushri Bodhisattva, and other great practitioners have all demonstrated humility for the benefit of others. Therefore, Buddhist disciples should emulate them and eradicate the afflictive disease of arrogance as soon as possible.
In conclusion, the affliction of arrogance manifests as various obstacles to spiritual practice, such as a loss of respect, a loss of faith, and a loss of virtuous conduct and merit.
V.Conclusion
This paper aims to explore whether arrogance can be considered a disease in itself. From both medical and Buddhist perspectives, it can be concluded that arrogance is indeed a disease. By examining medical conditions such as hysteria, paranoid personality disorder, narcissistic personality disorder, histrionic personality disorder, and mania, the pathological nature of arrogance is demonstrated. Similarly, Buddhist viewpoints emphasize the existence of arrogance as an afflictive disease and its hindrance to spiritual practice. This research has significant implications for a deeper understanding of the relationship between arrogance and disease, as well as for promoting both physical and mental health and facilitating smooth spiritual progress. It is crucial to avoid falling into the trap of arrogance.
However, the factors that contribute to disease are numerous, and this paper does not delve into them in great detail. It is my hope that in the future, with a deeper understanding of medical knowledge and Buddhist scriptures, I will be able to present readers with a more comprehensive and well-supported paper on the relationship between arrogance and disease.
References
I.Ancient texts (in chronological order of dynasties)
Hou Qin: The Realization of Truth Sutra, translated by Kumarajiva (T. 32)
Northern Liang: Praise of the Buddha’s Activities, translated by Dharmagupta (T. 04)
Tang: Avatamsaka Sutra, translated by Śīlānanda (T. 10)
Song: The Sutra of the Bodhisattva’s Treasury of the Correct Dharma, translated by Dharmagupta and others (T. 11)
Song: The Anguttara Nikaya, translated by Gunavarman (T. 02)
Song: The Sutra of the Great Treasury of the All-Embracing Dharma, translated by Dharmatrātā (T. 10)
Song: The Sutra of the Gāthās of the Six Realms, translated by Dharmatrātā (T. 17)
Song: The Nikāyatha Sūtra, translated by Shihū and others (T. 01)
Yuan: Verses on the Acts of Śākyamuni Buddha, compiled by Wujì (Xin Xu Zang, T. 75)
Republic of China: The Gradual Path to Enlightenment, translated by Fazun (Taishō Tripitaka Supplement, T. 10)
Ⅱ. Others
1、”The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E7%99%94%E7%97%85, accessed November 5, 2023.
2、Wang Feng-hua, and Tang Wei. “A Brief Discussion on Childhood Hysteria and Nursing Practice,” http://biomed.cnjournals.com/ch/reader/download_pdf.aspx?file_no=200606042&year_id=2006&quarter_id=6&falg=1, accessed November 15, 2023.
3、”The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E5%81%8F%E6%89%A7%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D，accessed November 5, 2023.
4、”A Case Study of Metacognitive Interpersonal Therapy for a Patient with Severe Paranoid Personality Disorder,” X-MOL Academic Journal, https://www.xmol.com/paper/1415857992161239040/t?recommendPaper=1381687950643847168, accessed November 15, 2023.
5、”The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%87%AA%E6%81%8B%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D , accessed November 5, 2023.
6、Sun Weiyan, “A Case Report of Psychological Counseling for a Narcissistic Personality Disorder Patient: A Person-Centered Approach,” https://www.sciscanpub.com/uploads/2021/02/03/tppc20211001v3.pdf, accessed November 15, 2023.
7、”The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%A1%A8%E6%BC%94%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D, accessed November 5, 2023.
8、“Case Study of Histrionic Personality Disorder,” [刊], https://m.fx361.com/news/2009/0320/5959422.html, accessed November 15, 2023.
9、”The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%BA%81%E7%8B%82%E7%97%87, accessed November 5, 2023.
10、”Pontine Hemorrhage as the Onset of Bipolar Affective Disorder or Organic Mania: A Case Report,” X-MOL Academic Journal, https://www.x-mol.com/paper/1426273356881838080/t?recommendPaper=5974118, accessed November 15, 2023.
11、Liu Junyou, “A Study on the Influence of the Daśabhūmika-vibhāṣā‘s Thought of Nianfo on Chinese Pure Land Thought,” http://nhuir.nhu.edu.tw/retrieve/21449/100NHU05183004-001.pdf, accessed November 6, 2023.
[1] Kumarajiva, tr., Sarvastivada Vinaya, vol. 10, Tripitaka, vol. 32, p. 314.
[2] “The Concept of Disease,” A+ Medical Encyclopedia,http://cht.ahospital.com/w/%E7%99%94%E7%97%85, accessed November 5, 2023.
[3] Wang Feng-hua, and Tang Wei. “A Brief Discussion on Childhood Hysteria and Nursing Practice,” http://biomed.cnjournals.com/ch/reader/download_pdf.aspx?file_no=200606042&year_id=2006&quarter_id=6&falg=1, accessed November 15, 2023.
[4] “The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E5%81%8F%E6%89%A7%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D, accessed November 5, 2023.
[5] “A Case Study of Metacognitive Interpersonal Therapy for a Patient with Severe Paranoid Personality Disorder,” X-MOL Academic Journal, https://www.xmol.com/paper/1415857992161239040/t?recommendPaper=1381687950643847168, accessed November 15, 2023.
[6] “The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%87%AA%E6%81%8B%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D, accessed November 5, 2023.
[7] Sun Weiyan, “A Case Report of Psychological Counseling for a Narcissistic Personality Disorder Patient: A Person-Centered Approach,” https://www.sciscanpub.com/uploads/2021/02/03/tppc20211001v3.pdf, accessed November 15, 2023.
[8] “The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%A1%A8%E6%BC%94%E5%9E%8B%E4%BA%BA%E6%A0%BC%E9%9A%9C%E7%A2%8D , accessed November 5, 2023.
[9] “Case Study of Histrionic Personality Disorder,” [刊], https://m.fx361.com/news/2009/0320/5959422.html, accessed November 15, 2023.
[10] “The Concept of Disease,” A+ Medical Encyclopedia, http://cht.ahospital.com/w/%E8%BA%81%E7%8B%82%E7%97%87, accessed November 5, 2023.
[11] “Pontine Hemorrhage as the Onset of Bipolar Affective Disorder or Organic Mania: A Case Report,” X-MOL Academic Journal, https://www.x-mol.com/paper/1426273356881838080/t?recommendPaper=5974118, accessed November 15, 2023.
[12] Dharmagupta and others, tr.,Mahāyāna Mahāparinirvāṇa Sūtra, vol. 20, Tripitaka, vol. 11, p. 828.
[13] Qunabhaladatta, tr.,Śūraṅgama Sūtra, vol. 2, Taishō Tripitaka, vol. 2, p. 526..
[14] Fatian, tr., Mahāvaipulya Mahāsamādhi-rāja Sūtra, vol. 3, Tripitaka, vol. 10, p. 893.
[15] Fatian, tr., Sūtra on the Six Paths, Tripitaka, vol. 17, p. 454.
[16] Fazun, tr.,Bodhisattvacharyāvatāra, vol. 1, Tripitaka Supplement, vol. 10, p. 631.
[17] Shihū and others, tr., Nikāyatha Sūtra, vol. 1, Tripitaka, vol. 1, p. 224.
[18] Śīlānanda, tr.,Avatamsaka Sūtra, vol. 58, Tripitaka, vol. 10, p. 308.
[19] Dharmagupta, tr.,Praise of the Buddha’s Activities, vol. 5, Tripitaka, vol. 4, p. 43.
[20] Liu Junyou, “A Study on the Influence of the Daśabhūmika-vibhāṣā’s Thought of Nianfo on Chinese Pure Land Thought,” http://nhuir.nhu.edu.tw/retrieve/21449/100NHU05183004-001.pdf, accessed November 6, 2023.
[21] Fazun, tr.,Bodhisattvabhūmi, vol. 1, Taishō Tripitaka Supplement, vol. 10, p. 629.
[22] Wujì, comp., Verses on the Acts of Śākyamuni Buddha, vol. 2, Xin Xu Zang, vol. 75, p. 50.