Ud 4.1: Meghiya Sutta

`Asubham bhavetabba ragassa pahanaya metta bhavetabam patighassa pahanaya
Aniccam bhavetabbam asmimanassa pahanaya" - Meghiya Sutta

Может это другое место, нет?

"'I am' is an act of conceit. 'I am this' is an act of conceit. 'I shall be' is an act of conceit. 'I shall not be'... 'I shall be possessed of form'... 'I shall not be possessed of form'... 'I shall be percipient'... 'I shall not be percipient'... 'I shall be neither percipient nor non-percipient' is an act of conceit. An act of conceit is a disease, an act of conceit is a cancer, an act of conceit is an arrow. Therefore, monks, you should train yourselves: 'We will dwell with an awareness free of acts of conceit.'" SN 35.207

The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?' Then, at a later time, he abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said, and in reference to this was it said. AN 4.159

This was said by the Blessed One, said by the Arahant, so I have heard: "Abandon one quality, monks, and I guarantee you non-return. Which one quality? Abandon conceit as the one quality, and I guarantee you non-return." Iti 1.6; Iti 3

"Meditate on the Signless 4 and get rid of the tendency to conceit. By thoroughly understanding and destroying conceit 5 you will live in the (highest) peace."
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4. The Signless (animitta) is one of the three Deliverances (vimokkha) by which beings are liberated from the world. The other two are Desirelessness (appanihita) and Emptiness (sunnata). The Signless is connected with the idea of impermanence of all conditioned things (cf. Visuddhi Magga, XXI 67f).

5. The word "mana" means both conceit and misconceiving.

Dr Rahula has been awarded several titles during his life time. The highest honoury title "Tripitaka-vagisvaracaraya" was given to him by Chapter of the Sangha in Sri Lanka in 1965.

It may be noted here in parenthesis that the rendering of maana by "pride," though not wrong, severs the semantic relationship with ma~n~nati and ma~n~nanaa, which it is most important to preserve intact for the understanding of this situation.