The Foolishness of Conceit and Its Cure

“Soṇa, when any ascetics and brahmins, on the basis of materiality—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from not seeing things as they really are?

“When any ascetics and brahmins, on the basis of feeling … on the basis of perception … on the basis of volitional formations … on the basis of consciousness—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from not seeing things as they really are?” 

~ Saṃyutta Nikāya, Khandhasaṃyutta, Sutta 49

Measuring oneself against others whether as superior, equal, or inferior to them, is conceit or māṇa. The three kinds of conceit are shown in this Sutta: superiority, equality, and inferiority conceit. In this Sutta also the Buddha shows us that the basis of conceit are the five aggregates which are “impermanent, suffering, and subject to change.” Whenever and however we measure ourselves against others we do so on the basis of these five aggregates or one among them. Apart from these aggregates there are no other basis for measurement or comparison with others. So for example, on the basis of feeling one measures thus 'My sofa feels more comfortable than yours,' or 'My sofa feels just as comfortable/hard as yours,' or 'My sofa does not feel as good as yours; What to do, I am not as rich as you, I cannot afford a luxurious sofa such as yours.'

But regardless of whether your sofa feels comfortable or uncomfortable, that feeling is impermanent, suffering, and subject to change. It is here now and gone the next moment. Try sitting on a comfortable sofa for three hours straight. Most people will not even be able to sit still on that comfortable sofa for fifteen minutes. As soon you as you begin sitting on the sofa the feeling begin to change from comfort to discomfort. Before long you will be aching to shift about to relieve the discomfort.

Therefore in this Sutta the Buddha is exposing the sheer foolishness in measuring ourselves on the basis of things that are impermanent, suffering, and subject to change. Do we all not do this every day? Do we not measure our success and failure against others based on things that are impermanent, suffering, and subject to change, based on the aggregates?

And the Buddha also shows us in this Sutta that this foolishness of conceit comes about from not seeing clearly the five aggregates as they really are, in their true nature. And what are their true nature? They are impermanent, suffering, and subject to change. And how do we see their nature as they really are? We need to practice Vipassanā meditation in order to develop the profound insight into impermanence, suffering, and non-self, insight that dispel away the darkness of delusion which conceals the true nature of the five aggregates. When their true nature are revealed clearly through vipassanā insight, and this insight is continuously developed so that it becomes gradually clearer and clearer, more and more profound, it leads gradually to feeling of revulsion/weariness/disenchantment  (nibbidā) with the aggregates, towards dispassion/detachment (virāga), and liberation (vimutti). For it is when we have become weary of the aggregates that are impermanent, suffering, and subject to continuous change that we become dispassionate, able to let go of attachment – which is the cause of dukkha – to the aggregates – which nature is that of dukkha – and so achieve liberation from dukkha.  And so the Buddha concluded the Sutta with an exposition on development of vipassanā insight leading to liberation by means of arahantship which is the cure for this foolishness of conceit:

“What do you think, Soṇa, is materiality permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”

“Therefore, Soṇa, any kind of materiality whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all materiality should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

“Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’

“Seeing thus, Soṇa, the instructed noble disciple experiences revulsion towards materiality, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”