How to handle aversion that derives from perceiving arrogance? Ven. and good Buddha-Parisata, touched, and who ever interested and willing to give into the matter to get it minded,

Who doesn't know the case where another is perceived as arrogant, either because of having the view "all are equal" or by the feeling to be put on a place which one does not deserve.

What ever the situation actually requires, might be different form ones perception and possible very wrong to give into disapprove or even dislike. Remember the effects of being a person not honor of what is worthy to.

So how to handle such "I can not..." situations for oneself? What's the save bet here, the save way, till possible uproot the cause on an refined level? (Of course in measures of the good Dhamma asked. Related topic: Vanna-maccharia, stinginess in regard of ones reputations: What to practice to get ride of it?)



(Note that this possibility of grow in Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)
Ven Sirs, Readers,

Arrogance is that one considers oneself better than others. If one finds this is not the case an arrogant person becomes averse. The way to overcome is as follows:


(1) “Sona, when those ascetics and brahmins, by way of form—which is impermanent, suffering,
subject to change—consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(2) When they, by way of feeling—which is impermanent, suffering, subject to change, consider
thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(3) When they, by way of perception—which is impermanent, suffering, subject to change,
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(4) When they, by way of formations—which is impermanent, suffering, subject to change,
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

(5) When they, by way of consciousness—which is impermanent, suffering, subject to
change, consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they consider thus, but through not seeing things according to reality?

Sona, when those ascetics and brahmins, by way of form—which is impermanent, suffering,
subject to change—do not consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of feeling—which is impermanent, suffering, subject to change, do not consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of perception—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of formations—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality?

When they, by way of consciousness—which is impermanent, suffering, subject to change, do not
consider thus:
‘I am better’ (seyyo’ham asmi), or
‘I am equal [just as good]’ (sadiso’ham asmi), or
‘I am worse’ (hīno’ham asmi)—
why do they not consider thus, but through seeing things according to reality

(1) Now, what do you think, Soṇa, is form permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory [painful] or satisfactory [pleasurable]?”15
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”16
“No, bhante.”

(2) “Now, what do you think, Soṇa, is feeling permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(3) “Now, what do you think, Soṇa, is perception permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(4) “Now, what do you think, Soṇa, are formations permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(5) “Now, what do you think, Soṇa, is consciousness permanent or impermanent?”
“Impermanent, bhante.”
“Is what is impermanent unsatisfactory or satisfactory?”
“Unsatisfactory, bhante.”
“Is what is impermanent, unsatisfactory and subject to change fit to be regarded thus: ‘This is mine,
this I am, this is my self.’?”
“No, bhante.”

(1) “Therefore, Soṇa, any kind of form whatsoever, whether past, future or present, internal or
external, gross or subtle, inferior or superior, far or near18—all forms should be seen as they really are
with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(2) Therefore, Soṇa, any kind of feeling whatsoever, whether past, future or present, internal or
external, gross or subtle, inferior or superior, far or near—all feelings should be seen as they really are
with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(3) Therefore, Soṇa, any kind of perception whatsoever, whether past, future or present, internal
or external, gross or subtle, inferior or superior, far or near—all perceptions should be seen as they really
are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(4) Therefore, Soṇa, any kind of formations whatsoever, whether past, future or present, internal
or external, gross or subtle, inferior or superior, far or near—all formations should be seen as they really
are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

(5) Therefore, Soṇa, 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
they really are with right wisdom thus:
‘This is not mine, this I am not, this is not my self.’

Seeing thus, Soṇa, the learned noble disciple is revulsed [disenchanted] with form, is revulsed
with feeling, is revulsed with perception, is revulsed with formations, is revulsed with consciousness.

Through revulsion, he becomes dispassionate.
Through dispassion, his mind is liberated.
When he is liberated, there arises the knowledge: ‘Free am I!’ He understands: ‘Destroyed is birth.
The holy life has been lived. What needs to be done has been done. There is no more of this state of
being.’



(Māna) Soṇa Sutta