Like subtle "conceit"? I can't think of any others. I think there is a Sutta that is something like, "10 misperceptions of a somewhat achieved insight meditator". Bhante Yuttadhammo explained it somewhere. I thought I already asked this but I couldn't find it, maybe it was another forum.
Defilements or misperceptions do not arise because of correct insight attainment. There might be some left. Maybe defiled insights, or "Gecko - Samadhi [vipassanupakkilesa]"
...To practice concentration without correct understanding may lead to wrong concentration, from which the person develops abnormal perceptions, the so-called vipassanupakkilesa... You may have heard that samádhi can cause mental abnormality. When it happens, all perceptions arising from the wrong samádhi are abnormal. This is the case when the practice is without wisdom, bringing about misunderstanding in the mind. ...[have you heard?]
And! Be clear that the question and previous perception is act-ually exactly a case-sample for such.
[Note: this is a gift of Dhamma, not thought for trade, stakes, exchanges or other gains subject toward decay and should be deleted if it's not giften to give in Dhammic conditions]
Perhaps, you are thinking of the ten fetters (samyojana):
Lower fetters (according to SN 45.179):
- Identity view
- Doubt or uncertainty, especially regarding the Buddha and his teachings
- Distorted grasp of rules and vows
- Sensual desire
- Ill will
Higher fetters (according to SN 45.180):
- Lust for form
- Lust for formless
The Khemaka Sutta (SN 22.89) is an example of how one could become free of identity view, but not yet free of conceit. One could become free of identity view through attainment of insight and right understanding, but would most likely still have conceit lingering. It's harder to overcome the higher fetters, compared to the lower fetters. This is also discussed in this answer.
Perhaps you may find the answer in Path of Purification. Sorry, I can't recall the Sutta.
The following sutta may some help.
"It may be, Cunda, that some monk, detached from sense-objects, detached from unsalutary ideas, enters into the first absorption that is born of detachment, accompanied by thought-conception and discursive thinking, and filled with rapture and joy, and he then might think: 'I am abiding in effacement.' But in the Noble One's discipline it is not these [attainments] that are called 'effacement'; in the Noble One's discipline they are called 'abidings in ease here and now.