Māna

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Māna (T. nga rgyal ང་རྒྱལ་; C. man 慢) is translated as "conceit", "arrogance", "pride", etc. It is defined as an inflated mind that makes whatever is suitable, such as wealth or learning, to be the foundation of pride.[1] It creates the basis for disrespecting others and for the occurrence of suffering.[2]

The term māna has both a broader and a deeper meaning than the English terms that commonly used to translate it--terms such as "conceit," "arrogance," "pride," etc.

The meaning of māna is broader in the sense that māna includes a range of meanings not captured in any single English translation. Māna can mean feeling superior to others, thinking "I am the best of the best." But it can also mean feeling inferior to all others, thinking "I am the worst of the worst." It can also mean thinking "I have attained the higher virtues!" without having attained them. And it can mean taking pride in a fault, pretending it is a virtuous quality while it is not.

It also has a deeper meaning in the sense that the most subtle form of māna is the conceit of "I am." This means that on the most subtle level, having the subtle conceit that oneself exists as an independent entity is also a form of māna.

Māna is identified as:

Pali tradition

A Comprehensive Manual of Abhidhamma states:

Conceit has the characteristic of haughtiness. Its function is self-exaltation. It is manifested as vainglory. Its proximate cause is greed dissociated from views. It should be regarded as madness.[3]

The Atthasālinī (II, Part IX, Chapter III, 256) states:

...Herein conceit is fancying (deeming, vain imagining). It has haughtiness as characteristic, self-praise as function, desire to (advertise self like) a banner as manifestation, greed dissociated from opinionatedness as proximate cause, and should be regarded as (a form of) lunacy.[4]

Nina van Gorkom states:

There is conceit or pride when we consider ourselves important. Because of conceit we may compare ourselves with others. There can be conceit when we think ourselves better, equal or less than someone else. We may believe that there can be conceit only when we think ourselves better than someone else, but this is not so. There can be a kind of upholding of ourselves, of making ourselves important, while we compare ourselves with someone else, no matter in what way, and that is conceit.[4]

Sanskrit tradition

Yeshe Gyeltsen states:

Arrogance is a mental event which is a kind of inflated mind making whatever is suitable, such as wealth or learning, to be the foundation of pride.[1]

The Khenjuk states:

Arrogance is the conceited attitude of superiority based on the belief in "the transitory collection" (satkāyadṛṣṭi). It creates the basis for dis-respecting others and for the occurrence of suffering. It can be divided into seven types.[2][5]

StudyBuddhism states:

Arrogance (nga-rgyal, pride) is a puffed-up mind (khengs-pa) based on a "deluded outlook toward a transitory network" (satkāyadṛṣṭi). [...] It functions to make us not appreciate others or respect the good qualities of others and to prevent us from learning anything.[6]

Science and Philosophy in the Indian Buddhist Classics (Vol. 2) states:

This is a mental factor that has the aspect of a grandiose mind caused by perceiving all kinds of excellent personal attributes, such as one’s good qualities, wealth, and so on. It is an inflation of the mind that arises upon perceiving anything such as one’s own power, acquisitions, social class, family lineage, and good qualities — or even just a pleasant voice or great strength. Just as when seen from a high mountain peak, other people below appear very small, this mental factor has an aspect of loftiness holding oneself to be superior and others to be inferior.
Pride functions as a basis for the arising of suffering in that it causes one to disrespect others and prevents one from developing higher qualities. We are advised to meditate on the groups of elements as an antidote to intellectual pride, to reflect on the good qualities of exceptional beings superior to oneself, and to contemplate the vast number of things one does not know. The Compendium of Knowledge says: “What is pride? It is a grandiose mind based on the view of the perishable collection (Skt. satkāyadṛṣṭi). It functions as a basis for being disrespectful and for the arising of suffering.” Here “based on the view of the perishable collection” indicates that every time pride arises, it arises in dependence on an innate self-grasping attitude (sahajātmagraha) thinking “me” in the mindstream.[7]

Types of conceit/arrogance

Different types or aspects of conceit are identified in both the Sanskrit and Pali traditions. Commentaries of the Sanskrit tradition generally recognize seven types of conceit, but there are slight variations in these lists among the commentaries.

Seven types according to Vasubandhu

In the Abhidharma-kosa, Vasubandhu mentions seven types of arrogance, that are frequently cited in commentaries of the Sanskrit tradition.[1][8] These are:[1][6][7][8]

  • Arrogance (māna, T. nga rgyal) is a puffed-up mind that feels one is better than someone who has inferior qualities.
  • Exaggerated arrogance (atimāna or adhimāna, T. lhag pa’i nga rgyal) is a puffed-up mind that feels one is better than one's peers (someone equal to oneself in some quality).[9]
  • Outrageous arrogance (mānātimāna; T. nga rgyal las kyang nga rgyal) is a puffed-up mind that feels one is better than someone superior to oneself in some quality.
  • Egotistic arrogance (asmimāna; T. nga’o snyam-pa’i nga rgyal) is a puffed-up mind that thinks “me” while focusing on our own samsara-perpetuating aggregates (nyer-len-gyi phung-po).
  • False or anticipatory arrogance or arrogance of showing off (abhimāna; mngon-par nga-rgyal) is a puffed-up mind that feels I have attained some quality that I have not actually attained or not yet attained; or thinking one has achievements when one has achieved nothing.
  • Modest arrogance or arrogance of thinking small (ūnamāna; cung-zad snyam-pa’i nga-rgyal) is a puffed-up mind that feels that I am just a little bit inferior compared to someone vastly superior to myself in some quality, but still superior to almost everyone else.
  • Distorted arrogance or perverted arrogance (mythyāmāna; log-pa’i nga-rgyal) is a puffed-up mind that feels that some deviant aspect that I have fallen to (khol-sar shor-ba) is a good quality that I have attained—for instance, being a good hunter.

Seven types according to Nagarjuna

In the Precious Garland, Nagarjuna delineates seven types of arrogance in a slightly different way, although the meaning is generally the same as in Vasubandhu's presentation.[1][8] One key distinction between the two lists is Nargarjuna's mention of the "arrogance of inferiority", which is thinking that oneself is not "good enough," that one is useless and cannot manage, etc. According to Thubten Chodron, the Pali tradition agrees with Nagarjuna's presentation.[8]

Hopkins (1992) translates the seven types according to Nagarjuna as follows:[10]

  • pride of selfhood (bdag nyid nga rgyal),
  • exceeding pride (lhag pa'i nga rgyal),
  • pride beyond pride (nga rgyal las kyang nga rgyal),
  • pride of thinking I (nga'o snyam pa'i nga rgyal),
  • pride of conceit (mngon pa'i nga rgyal),
  • erroneous pride (log pa'i nga rgyal),
  • pride of inferiority (dman pa'i nga rgyal).

In the Precious Garland, Nagarjuna describes these seven types in the following verses:[8]

1. The [first] is called “arrogance”;
it is where one thinks of oneself
as even inferior to the inferior, equal to the equal,
or greater than or equal to the inferior.

2. It is presumptive arrogance for one to presume
that one is equal to someone who is better.

3. If one presumes oneself to be
even better than one’s betters,
this is arrogance beyond arrogance,
thinking oneself to be even loftier than the lofty.
It is excessively bad,
like developing sores on top of one’s boils.

4. The five empty aggregates
are called “the appropriated.”
When one apprehends them as I,
this is called the conceit of thinking “I am.”

5. To presume that one has attained a result
that one has not attained is to have conceited arrogance.

6. The wise know that boasting
about one’s negative deeds is erroneous arrogance.

7. Deriding oneself, thinking,
“I cannot manage,”
is the arrogance of inferiority.

Such are the seven forms of arrogance, in brief.

Regarding the "arrogance of inferiority", Practical Ethics and Profound Emptiness states:

The [arrogance] of inferiority makes us feel overwhelmed and leads us to think, “I’m unable to cope with this.” It also arouses depression, which thinks we are useless and no one cares about us. Holding such a wrong view of ourselves makes us demoralized, causes self-pity, and discourages us from engaging in virtue.[11]

Seven types according to Mipham

In the Khenjuk, Mipham Rinpoche presents a slightly different version of the seven types of arrogance/conceit. These are:[12]

  • 'Plain conceit' (nga rgyal tsam) or 'lesser conceit' (nga rgyal chung) is, regarding those who have fewer qualities than oneself, to think, "I am greater than that person!" Or, regarding those comparable to oneself, to think, "I am equal to that person!"
  • 'Larger conceit' (che ba'i nga rgyal) is to regard oneself as greater or more exalted than one's equals, or to regard oneself as equal to one's superiors.
  • 'Outrageous conceit' (nga rgyal las kyang nga rgyal) is to regard oneself as greater than those superior to oneself.
  • 'Egocentric conceit' (nga'o snyam pa'i nga rgyal) is to think "I am!" while regarding the five perpetuating aggregates as "I" and "my."
  • 'Presumptuous conceit' (mngon pa'i nga rgyal) is to think, "I have attained the higher virtues!" without having attained them.
  • 'Arrogant conceit' (cung zad snyam pa'i nga rgyal) is to think, "I may be slightly inferior to those who are especially exalted, yet I am still excellent!"
  • 'Unfounded conceit' (log pa'i nga rgyal) is to take pride in a fault, pretending it is a quality while it is not.

Overcoming the seven types of conceit

The Khenjuk states:

In order to pacify these types of conceit, one should dissect one's own aggregates - the basis for thinking "I am!" - into the six components of earth, water, fire, wind, space and consciousness, and then subdivide these elements down to their final, most subtle particles. One should dissect, as well, the consciousness down to the various kinds of pleasure, pain, virtue, non-virtue, and so forth, on down to the smallest 'moment of time finality'. One should then accustom oneself to the meaning of that.
Furthermore, this body is composed of various combinations of the 36 impure substances which, yet again, have the nature of the minutest particles.
Dissecting the five aggregates into their parts and subparts, just as when mentally separating a heap of mixed grains of barley and rice, one grows accustomed to analyzing their momentary nature of arising and ceasing.
Through this, one eliminates egocentric conceit (asmimāna) by refuting the object that was deludedly considered whole, singular and permanent. In addition, all types of conceit which share that root will subside and the nature of no-self (anatman) will be perceived.[12]

Distinction between arrogance and self-confidence

Samsara, Nirvana, and Buddha Nature states:

Arrogance blocks us from gaining new qualities; when we believe we are already top-notch, we are not receptive to learning. Instead we remain complacent, or even smug, without endeavoring to cultivate virtuous qualities. Arrogance due to our Dharma knowledge or accomplishments does not plague beginners; at that time we are aware of how little we know and how much we need to learn and practice. But after we have studied and practiced for a while, arrogance can easily set in and arrest our spiritual growth.
It is important to discriminate between arrogance and self-confidence. Arrogance is often a cover for insecurity, whereas self-confidence acknowledges our abilities without inflating them. Self-confident people have no need to boast of their achievements. Self-confidence, an essential factor on the spiritual path, should be nurtured. Having the thought "as I progressively practice on the path, I'll be able to accomplish all the bodhisattva activities" is a helpful and necessary attitude; it is not arrogance. Awareness of our potential boosts our enthusiasm to engage in Dharma study and practice. Similarly, rejoicing at our virtue with a sense of satisfaction, thinking, "I feel good because I kept my precepts in a challenging situation," is not arrogance, it's a way of reinforcing our virtue.[8]

Alternate translations

  • conceit (Bodhi 2000; Thanissaro 2000; Walshe 1995)
  • pride (Gethin 1998; Thupten Jinpa 2020; Thubten Chodron 2107, Practical Ethics)
  • arrogance (Guenther; Erik Pema Kunsang; Thubten Chodron 2018)

References

  1. ↑ 1.0 1.1 1.2 1.3 1.4 Yeshe Gyeltsen 1975, s.v. arrogance.
  2. ↑ 2.0 2.1 Mipham Rinpoche 2004, s.v. Arrogance.
  3. ↑ Bhikkhu Bodhi 2000, s.v. Conceit (māna).
  4. ↑ 4.0 4.1 van Gorkom 1999, Cetasikas, Conceit (mana)
  5. ↑ The seven types are listed here: #Seven types according to Mipham
  6. ↑ 6.0 6.1 Berzin, s.v. Mental factors.
  7. ↑ 7.0 7.1 Thupten Jinpa 2020, s.v. The Six Root Mental Afflictions.
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 Dalai Lama & Thubten Chodron 2018b, s.v. Chapter 3, section "Arrogance".
  9. ↑ Tsepak Rigzin uses the term: ཆེ་བའི་ང་རྒྱལ། mahāmāna/ exalted pride, the feeling of superiority amongst the equals.
  10. ↑ Internet-icon.svg ལྷག་པའི་ང་རྒྱལ་, Christian-Steinert Dictionary
  11. ↑ Jampa Tegchok 2017, s.v. Seven types of conceit.
  12. ↑ 12.0 12.1 Mipham Rinpoche 2000, s.v. Chapter 13.


Sources

External links

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