I feel this is important and i hope it is useful and helpful to others:
While practicing Dhamma defilements must be seen as incoming (and adventitious) defilements otherwise there can be no development of mind (AN1.51). I feel this is very important. One must never look upon the mind, or ones own or others situation, as being intrinsically defiled. Or being without any wisdom. Such things cannot exist . No mind (or knowing) is always and any moment intrinsically distorted or defiled. Also not the mind of a worldling or even animal.
AN1.51 says, i believe: we must understand that distortion of mind or corruption of mind (always refering to distortion of how mind knows things) happens always in the very moment, here and now. While defilements arise and come in the mind, they tend at that very moment to distort the natural wisdom of the mind which is a bare non-engaging awareness.
Buddha says it like this: there are⊠imperfections of the mind that weaken wisdomâŠ(MN27) Weaken. Wisdom is there, but while defilements arise they weaken that wisdom. What is that wisdom? That is the natural bare non-engaging awareness or knowing. Or, in other words, when defilements arise, the mind tends to become blinded. It starts to see things in a wrong way.
That does not mean that it always sees and knows things in a wrong way.
It is never like this that non-engaging bare awareness is absent. This is minds natural wisdom or knowing element. This is how mind or knowing originally is without defilements.
Conceit is certaintly also not something that is constant present. The burden of conceit is also something that always arises in the moment. The idea that mind is in some constant state of greed, hate, delusion until arahantship, that is not the right way to practice (AN1.51) i believe.
From this wrong idea that mind is in some constant state of greed, hate and delusion people develop ideas that all must be reached in the future. Like mind is always without any wisdom.This is not true.
The only difference between an arahant and wordling is that the mind of the arahant keeps remaining in a state of bare non-engaging awareness, and that of a worlding is very easily triggered to become engaged with the senses and become loaded. And the others fruits are somewhere in between.
But for all their mind is the same bare awareness.
SN22.89 describes that the most deep aspect of the conceit I am, the desire I am and the anusaya I am just naturally will disappear when:
âŠ"After some time they meditate observing rise and fall in the five grasping aggregates. âSuch is form, such is the origin of form, such is the ending of form. Such is feeling ⊠Such is perception ⊠Such are choices ⊠Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.â As they do so, that lingering residue is eradicated.â
It seems to be always about anicca. Acutely aware, mindful, of seeing how things rise and fall, arise and cease. That gradually wears away the ideas, views, perceptions, tendencies to see and know things as: âthis is me, this is mine, this is my selfâ regarding those things seen arising and ceasing. That culminates naturally in Nibbana, i.e. in the end of even the most subtle ways that the mind (or knowing) engages with the khandhaâs. Now mind is detached from the khandhaâs (also of vinnanaâs!) and in its natural state of a non-engaging bare awareness, that is its peace.
Is this state absent in a worldling? No. Cannot be absent. But because of the still strong anusaya, the natural wisdom of the mind, its non-engaging bare awareness/knowing, is for a worldling:
-not easy to see, not easy to recognise;
-and the awareness very easily engages and connects with the senses and becomes sense vinnanaâs
For both reasons the subtlety of mind, its peaceful unburdened nature, remains unnoticed for a mind that becomes easily loaded. But Nibbana is never absent. A non-clinging, detached, peaceful, desireless, uninclined awareness can never be absent for whatever being. Also not for us. Impossible. The heavy load on our minds may blind us for the subtlety of mind (or knowing), its peace, its unburdeness, but cannot erase it. Impossible.