cooran wrote:Can you give us the Sutta quotes and references please?
Magandiya Sutta (Sutta Nipata 4.9)
Whoever construes 'equal,' 'superior,' or 'inferior,' by that he'd dispute; whereas to one unaffected by these three, 'equal,' 'superior,' do not occur. Of what would the brahman say 'true' or 'false,' disputing with whom: he in whom 'equal,' 'unequal' are not.
So.no Sutta (Samyutta Nikaya 22.49)
[At Veluvana So.na the householder's son approached the Blessed One. The Buddha said:] "Whatever recluses and Brahmans, So.na, hold views about the body, which is impermanent, unsatisfactory and subject to change, such as 'I am better [than you],' 'I am equal [to you],' or 'I am worse [than you]' [likewise 'feeling,' 'perception,' 'mental formations,' 'consciousness'], what else are they but folk who do not see things as they really are?
"But, So.na, whatever recluses and Brahmans do not hold such views... What else are they but those who see things as they really are?"
Purabheda Sutta (Sutta Nipata 4.10)
Equanimous — always — mindful, he doesn't conceive himself as equal, superior, inferior, in the world. No swellings of pride are his.... His greed gone, not miserly, the sage doesn't speak of himself as among those who are higher, equal, or lower.
Samiddhi Sutta (Samyutta Nikaya 1.20)
Whoever construes 'equal,' 'superior,' or 'inferior,' by that he'd dispute. Whereas to one unaffected by these three, 'equal' 'superior' do not occur.*
*Bhikkhu Bodhi's Note: The "three discriminations" (tayo vidha) are the three modes of conceit: the conceit "I am better" (seyyo 'ham asmimana), and the conceit, "I am equal" (sadiso 'ham asmimana), and the conceit "I am worse" (hino 'ham asmimana).... At Vibhanga 389-90 is is shown that these three become ninefold in so far as each triad may be entertained by one who is truly better, truly equal, or truly worse. One "not shaken in the three discriminations" is the arhant, who alone has completely eradicated the fetter of conceit....
Paramatthaka Sutta (Sutta Nipata 4.5)
So a monk shouldn't be dependent on what's seen, heard, or sensed, or on precepts & practices; nor should he conjure a view in the world in connection with knowledge or precepts & practices; shouldn't take himself to be "equal"; shouldn't think himself inferior or superlative.
Dutthatthaka Sutta (Sutta Nipata 4.3)
Now, one who is cleansed has no preconceived view about states of becoming or not- anywhere in the world. Having abandoned conceit* & illusion, by what means would he go? He isn't involved.
*Thanissaro's Note: The Maha Niddesa (Nd.I) explains a variety of ways of understanding the word "conceit," the most comprehensive being a list of nine kinds of conceit: viewing people better than oneself as worse than oneself, on a par with oneself, or better than oneself; viewing people on a par with oneself as worse than oneself, on a par with oneself, or better than oneself; viewing people worse than oneself as worse than oneself, on a par with oneself, or better than oneself. In other words, the truth of the view is not the issue here; the issue is the tendency to compare oneself with others.
Bhikkhus, there are these three discriminations. What three? The discrimination 'I am superior,' the discrimination 'I am equal,' the discrimination 'I am inferior.' These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning.
Samyutta Nikaya 45:162 (Bhikkhu Bodhi Tr.)
Bhikkhus, whatever ascetics or brahmins in the past abandonded the three discriminations, all did so because they had developed the seven factors of enlightenment.
Samyutta Nikaya 46:41 (Bhikkhu Bodhi Tr.)
Conceit occurs in the mode of self-evaluation, i.e., of taking oneself to be superior, equal, or inferior to others.
Abhidhammattha Sangaha: A Comprehensive Manual of Abhidhamma, p. 96