10. The Perfection of Equanimity

The Meaning of Equanimity

A literal translation of the Pāḷi word upekkhā would be “taking up a balanced view,” which means maintenance of a neutral position between the two extremes of sorrow and happiness. Traditional Myanmar scholars rendered it as “indifference.”

If the meaning of this rendering is not well thought of, one is liable to misinterpret it as “being inattentive,” “being negligent.” But equanimity is not remaining inattentive or negligent. Equanimity pays attention to objects but only in a balanced manner with the feeling of neutrality when encountering objects of sorrow or objects of happiness.

Development of Equanimity

The development of equanimity is the same as that of loving-kindness mentioned in the Path of the Analytic Knowledges (Paṭisambhidā-magga). As mentioned above, the methods to be adopted in developing loving-kindness are 528 because there are four basic modes. On the other hand, in developing equanimity, there is only one mode, which is kammassakā, meaning “all beings have deeds (kamma) as made by them, which are their own property.” Therefore, the methods, in this case, form one quarter of 528 which is 132.

As in developing loving-kindness, there are twelve categories of beings: five unlimited (anodhisa) and seven limited (odhisa). Since there is just one mode, we have twelve methods only that are to be adopted before applying them to the ten directions:

When these twelve are applied to the ten directions, the result is 120. To these are added twelve methods which have no reference to any direction, and the total number of methods becomes 132. Any one of these suitable methods may be used in developing equanimity (upekkhā), but it should not be taken that the other methods are inapplicable.

As in the case of loving-kindness, one may develop equanimity by using other terms for beings and persons if one so desires. The word kammassakā may also be replaced by other Pāḷi terms of the same meaning, which are mentioned in the Discourse on the Subjects for Continual Reflection (Abhiṇha-paccavekkhitabbaṭhāna-sutta, AN 5.57). There it is said: All beings have productive deeds that they own, it is productive deeds that they are heir to, it is productive deeds that they are born from, productive deeds are their kinsfolk, productive deeds are their refuge (sabbe sattā kammassakā, kamma-dāyādā, kamma-yoni, kamma-bandhū, kamma-paṭissaranā).

Since all five Pāḷi terms have one and the same significance, one may develop equanimity (upekkhā) by substituting all beings have productive deeds as one’s property (sabbe sattā kammassakā) with any of the following four expressions that pleases one or that is understood well by one:

All beings have productive deeds as their heritage (sabbe sattā kamma-dāyādā).
All beings have productive deeds as their origin (sabbe sattā kamma-yonī).
All beings have productive deeds as their kinsfolk (sabbe sattā kamma-bandhū).
All beings have productive deeds as their refuge (sabbe sattā kamma-paṭissaraṇā).

A Point to Consider

In this connection, a point to consider is this: It is clear that loving-kindness is a perfection to be fulfilled for the welfare of beings and thus deserves to be considered as a noble perfection. On the other hand, though equanimity is a perfection to be fulfilled, it is a mental disposition which holds that “happiness or suffering is one’s lot in life; if one is possessed of good deeds conducive to happiness, one will be happy; if one is possessed of bad deeds conducive to suffering, one will suffer. I can do nothing to alter the productive deeds of others.” Is it not difficult to call such an attitude noble? Will it be wrong if one says that equanimity is an attitude of mind which does not care for the welfare of beings and which remains apathetic towards them? It is therefore necessary to consider why equanimity is ranked as an exalted perfection.

In both secular and spiritual matters, it is natural that something which is difficult to get is of great value, and something which is easy to get is of little value. It is, therefore, a common knowledge that in the world, easily available materials, such as pebbles and sand, are cheap, whereas gold, silver, rubies and other gems, which are hard to come by, are precious.

Similarly in spiritual matters, greed, hate and other unwholesome mental states are likely to arise easily; accordingly, they are of little worth. It requires no special exertion to let them arise. As a matter of fact, what is difficult is to prevent them from arising in an uncontrollable manner. They are indeed like useless weeds. On the other hand, giving (dāna), morailty (sīla) and other wholesome deeds cannot happen without putting forth the necessary effort; they do not take place automatically. One such meritorious deed is the development of genuine loving-kindness which is even superior to giving and morality. This genuine loving-kindness is indeed difficult to be developed. [1664]

There are three types of persons: a foe (verī-puggala), neither foe nor friend (majjhatta-puggala) and a friend (piya-puggala). It is difficult to develop loving-kindness directed towards a foe (verī-puggala), but not so difficult towards neither a foe nor friend (majjhatta-puggala); on the contrary, it is easy to direct loving-kindness towards a friend (piya-puggala). Loving-kindness that has as its object neither a foe nor neither foe nor friend but only a friend is loving-kindness of no value, no matter how often it is developed, because it is just a performance of an easy task.

If one desires to fulfil the perfection of loving-kindness properly, one should develop loving-kindness directed towards oneself first. Since such a development is in one’s own interest, loving-kindness arises easily and fully without fail. This loving-kindness which is complete, as it is developed for one’s own self, should serve as an example. Hence, loving-kindness should be directed towards oneself first.

When loving-kindness is directed towards a foe, neither friend nor foe and a friend, one should do so all alike without any discrimination, in the same manner one has done towards oneself. Could it be easily done? No, it could not be. Indeed, it is difficult to develop loving-kindness even towards a friend the way one does towards oneself, let alone towards a foe or a neutral person; as has been instructed by the Buddha, there is no person like oneself that one loves (atta-samaṁ pemaṁ natthi) (see SN 1.13, passim). Only when loving-kindness, which is so difficult to develop towards a friend, can be developed not only towards a friend but also towards the other two persons on a par with oneself and without the slightest difference, can it become genuine perfection of loving-kindness.

This suggests how difficult it is to develop genuine loving-kindness and how great its value is. On account of the development of this form of loving-kindness, as has been stated above, Suvaṇṇasāma was loved by wild beasts like tigers, lions, etc. It is even more difficult to develop equanimity (upekkhā) as a perfection than to develop loving-kindness for the same purpose.

It is not easy to develop equanimity even towards a neutral person of the three types. People would say: “I remain equanimous with regard to him now,” or “In this matter, I adopt the attitude of he is the owner of his own productive deeds (kammassakā),” and so on. As such a saying signifies unconcern and disinterest, equanimity appears to be of little importance. In reality, equanimity presupposes paying attention to, and taking interest in, the object of contemplation, but as a neutral observer.

As it is easy to develop loving-kindness towards a friend, so it is easy to develop equanimity towards a neutral person. Because one does not love or hate him, it is easy to keep one’s attitude towards him balanced without any desire to see him happy or to see him suffer. But it is more difficult to develop equanimity towards a foe. Because, if one hates him, one rejoices easily when he declines, and one envies him when he prospers. It is hard to prevent both mental states from arising; when either of them sets in, even in the slightest manner, one fails to maintain equanimity.

It is still more difficult to develop equanimity towards a friend than towards a foe. Because one is already attached to a friend, one is delighted when he prospers or distressed when misfortune befalls him. It is difficult to prevent both delight and distress from arising in oneself.

Only when one maintains equanimity with the same attitude towards all three types of persons as towards oneself, without any of the above-mentioned difficulties, can the development of equanimity be possible. As long as there is partiality in one’s attitude towards these three types of persons, equanimity is far from successful.

As has been said, the development of equanimity is not an attitude of unconcern or neglect; on the contrary, it does pay attention to and takes an interest in the object of contemplation. In doing so, one says to oneself: “Nothing can be done to make beings, including myself, happy or unhappy. Those who are possessed of good deeds will be happy and those who are possessed of bad deeds will be unhappy. Since their happiness and unhappiness are related to their past deeds, nothing can be done about them.” Only profound reflection in this vivid manner, with living beings as objects of contemplation, constitutes genuine equanimity. Since it involves neither anxiety nor uneasiness, it is noble, serene and calm. The more it goes beyond loving-kindness, the higher its spiritual standard is.

Like loving-kindness, equanimity is one of the 40 subjects of tranquillity (samatha) meditation and one of the ten perfections. One who desires to meditate on equanimity according to the tranquillity method does so [1665] only for the highest absorption (jhāna) and not for the lower ones. Those who are slow to grasp, reach the highest stage of absorption (jhāna) only by acquiring them five times. For them, the Buddha has taught the fivefold absorption, which is called the fivefold (pañcaka) method. The absorption acquired for the first time by them is the first absorption, the one acquired for the second time is the second absorption and so on up to the fifth absorption. In this way, there are five absorptions for the dull.

The intelligent, however, reached the highest absorption after acquiring them four times. For them, the Buddha has taught the fourfold absorption, which is known as the fourfold (catukka) method. The absorption accomplished for the first time is the first absorption, and so on. In this way, there are four absorptions for the intelligent.

Those who have not attained any absorption (jhāna) in either of these two ways should not try to meditate yet on equanimity for the highest stage of absorption. Equanimity, as a subject for meditation, belongs to the fifth absorption in the fivfold (pañcaka) method and to the fourth absorption in the fourfold (catukka) method. The dull can meditate on equanimity only when they have attained the fourth absorption and the intelligent only after acquiring the first three absorptions, by means of other tranquillity subjects. Because equanimity, as has been said, is subtle, serene and noble, it thus belongs to the highest absorption (jhāna) and not to the lower ones.

Loving-kindness (mettā), on the other hand, belongs to the lower four or three absorptions. This indicates the fact that equanimity is superior to loving-kindness. If equanimity is not intended as a subject for meditation but intended as a perfection to be fulfilled, it can be developed at any time.

The Story about Bristling Hair

With regard to the perfection of equanimity, the story of the Bodhisatta’s hair-raising, severe efforts in fulfilling the perfection of equanimity will be reproduced from the commentary to the Basket of Conduct (Mahā-lomahaṁsa-cariyā, Cp 3.15).

Once, the Bodhisatta was born in a family of wealth and rank. When the time came for his education, he went to a well-known teacher. After completing his education, he returned to his parents to look after them. On their death, his relatives urged him to protect and increase the riches that he had inherited.

However, the Bodhisatta had developed fear of all realms of existence, and his fear was based on the nature of impermanence of all conditioned things. He also had perceived the loathsomeness of the body and had no desire at all to be entangled in the thicket of defilements associated with a household life. In fact, his desire to get out of the world of sensuality had long been growing. Accordingly, he wanted to renounce the world after abandoning his great wealth. “But because of the renown, my renunciation will make me famous,” he thought to himself. Since he disliked fame, gain and honour shown to him, he did not renounce the world.

In order to test himself whether he could unshakably stand the vicissitudes of life, such as gaining and not gaining wealth, etc., wearing the usual clothes, he left the house. His special desire was to fulfil the highest form of the perfection of equanimity by enduring the ill-treatment of others. Leading a noble life of austerities, he was thought by people to be a feeble-minded eccentric, one who never showed anger to others. Regarded as a person to be treated not with respect but with impudence, he roamed about villages and towns, big and small, spending just one night at each place. But he stayed longer wherever he was shown the greatest insolence. When his clothes were worn out, he tried to cover himself with whatever remnant was left. And when that piece was torn away, he did not accept any garment from anybody but tried to cover himself with anything available and kept moving.

After living such a life for a long time, he arrived at a village. The village children there were of an aggressive nature. Some children, belonging to widows and associates of the ruling class, were unsteady, conceited, fickle-minded, garrulous, indulging in loose talk. They wandered around, always playing practical jokes on others. When they saw aged and poor people walking along, they followed them and threw ashes on their backs. They tried to place nettles under the old people’s arm-pits just to make them feel uncomfortable. When the old people turned round to look at them, they mimicked their movements and manners by bending their backs, curving their legs, pretending to be dumb, etc. and had great fun, [1666] laughing among themselves.

When the Bodhisatta saw the unruly children, he thought: “Now I have found a good means of support for the fulfilment of the perfection of equanimity,” and he stayed in the village. Seeing him, the mischievous kids tried to make fun of him, who, pretending as though he could no longer endure them, and as though he was afraid of them, ran away. Still, the children followed him wherever he went.

The Bodhisatta, on the run, reached a cemetery and thought to himself: “This is a place where no one will prevent these mischievous youngsters from doing harm. I have now a chance to fulfil the perfection of equanimity to a high degree.” He went into the cemetery and slept there using a skull as a pillow. Getting an opportunity to indulge in devilry, the foolish children went where the Bodhisatta was sleeping and insulted him in various ways, spitting phlegm and saliva on him and doing other evil things and went away. In this way, they ill-treated the Bodhisatta every day.

Seeing these wrong acts done by the wicked children, some wise people stopped them. With the knowledge that: “This indeed is a holy ascetic of great power,” they all paid respects to him with utmost reverence.

The Bodhisatta kept the same attitude towards both the foolish kids and the wise people. He showed no affection to the latter who honoured him, nor aversion to the former who insulted him. Instead, he took a neutral stance between affection and aversion with regard to both parties. In this way, he fulfilled the perfection of equanimity.

Fulfilment of Equanimity

The extinction of hate and love is the fulfilment of equanimity (upekkhā). The perfection of equanimity signifies stilling of these two mental states. There is no perfection of equanimity unless both are calmed.

In special affairs, staying in a negligent mood, without taking interest in anything, leads to the impairment of equanimity. Such an attitude cannot be called equanimity. It is only unawareness, which is wrongly thought to be equanimity.

Real equanimity is not indifference or unawareness. It sees both good and evil, which lead to happiness and suffering respectively. But he who observes equanimity reflects clearly: “I am not concerned with these matters of happiness and suffering; they are the results of their own good and evil deeds.”

In the commentary to the Book about the Guides (Nettippakaraṇa) it is stated: “Extreme absent-mindedness appearing as indifference with regard to various sense objects, either good or bad, is deceptive. Delusion (moha) disguised as equanimity is deceptive. Reluctance to perform deeds of merit also tends to deception by assuming the appearance of the sublime mode of equanimity. Indolence (kosajja) in doing good deeds is also likely to pretend to be equanimity. Therefore, one should take care of oneself not to be deceived by either delusion or indolence that is apt to behave like equanimity.

Essence of Equanimity

Equanimity in an ultimate sense is a separate entity. It is a mental concomitant (cetasika) called specific neutrality (tatra-majjhattatā). But all the mental concomitants of specific neutrality cannot collectively be called the perfection of equanimity. Specific neutrality is a mental concomitant that is associated with all beautiful thoughts (sobhana-citta); it accompanies each arising of a beautiful thought. Specific neutrality which can be regarded as genuine perfection of equanimity pays attention to beings and reflects: “Happiness and suffering of beings are conditioned by their deeds (kamma) in which nobody can intervene. They have deeds as their own property and cause.” Specific neutrality (tatra-majjhattatā) that arises out of contemplation, not of beings, but of the Three Treasures, alms giving and observance of the precepts, cannot constitute a perfection of equanimity. [1667]

When equanimity is maintained, contemplating happiness and suffering of beings, specific neutrality does not arise alone but all associated consciousnesses and mental concomitants appear with it. Though the object of specific neutrality and the object of its associates are one and the same, equanimity, with regard to the happiness and suffering of beings, is its main function. Therefore, this specific neutrality is designated a perfection of equanimity. Its associated consciousnesses and mental concomitants also come to be included in the perfection of equanimity; specific neutrality plays the leading role and this is the only difference between it and its associates.

Ten Kinds of Equanimity

There are other kinds of equanimity that cannot be included in the perfection of equanimity, though each of them is an ultimate reality. The Path of Purification (Visuddhi-magga) and the Abundance of Meaning (Aṭṭha-sālinī, DsA) enumerate ten such equanimities:

1. There are six sense objects, good and bad, that appear at the six sense spheres. Arahats are not delighted when the sense objects are desirable and not dejected when these are undesirable. Always being endowed with mindfulness and comprehension, they take them in with equanimity, maintaining their natural purity of mind. This kind of mental equipoise is called equanimity with six factors (chaḷaṅgupekkhā). That is, equanimity with six factors: the six sense spheres and six-objects.

2. Equanimity which views that happiness and suffering of beings occur according to their deeds is equanimity as sublime living (Brahma-vihārupekkhā). The perfection of equanimity is this kind of equanimity.

3. When efforts are made to attain the path and the fruition, if some factors are weak and other strong, the weaker ones are to be strengthened and the stronger are to be suppressed, but when these factors of the path reach the status of factors of Awakening (Bojjhaṅga), their associated factors are of equal strength. Equanimity observed equally on these elements is called equanimity as a factor of Awakening (Bojjhaṅgupekkhā).

4. In making efforts to attain the paths and fruitions, energy extended for just the required amount, neither too much nor too little, is equanimity of effort (viriyupekkhā).

5. In making efforts for the attainment of concentration, path and fruition states, remaining detached from conditioned things (saṅkhāra-dhamma), such as the hindrances (nivaraṇa) that are to be eradicated by means of the first absorption (jhāna) is called equanimity regarding formations (saṅkhārupekkhā). This equanimity regarding formations arises when the insight (vipassanā) wisdom matures. Before its maturity, one needs to make efforts to eradicate conditioned things (saṅkhāra-dhamma). But once the maturity is acquired, it is no longer necessary to make special efforts to eradicate them. Only an attitude of indifference is needed for the purpose.

6. Feeling experienced neutrally, without delight or dejection, when taking in a sense object is equanimity regarding feelings (vedanupekkhā).

7. Maintaining a mental equilibrium in developing insight into the nature of impermanence and other characteristics of the aggregates is called equanimity resulting from insight (vipassanupekkhā).

8. Equanimity observed without making efforts to maintain specific neutrality on these correlated phenomena that are well-balanced in their respective functions is called equanimity as specific neutrality (tatra-majjhattupekkhā).

9. In developing absorption (jhāna), remaining indifferent to the sublime bliss that appears at the third absorption is called equanimity resulting from the third absorption (jhānupekkhā). It is the equanimity that is acquired only in the third absorption (jhāna).

10. Being purified of all opposing factors and requiring no effort in pacifying them is called equanimity from the purity of the fourth absorption (pārisuddhupekkhā). It is the equanimity in the fourth absorption (jhāna) stage which is free of all opposing factors.

Of these ten, six: equanimity with six factors, equanimity as sublime living, equanimity as a factor of Awakening, equanimity as specific neutrality, equanimity resulting from the third absorption and equanimity from the purity of the fourth absorption, are the same in their ultimate sense. They are all mental concomitants that are specific neutrality (tatra-majjhattatā-cetasika).

Why are they then enumerated as six kinds? Because they differ from one another in their time of arising. A simile is given in the above-quoted commentaries to explain this point: A man, in his childhood, is called a boy (kumāra); when he becomes older, he is called a youth (yuva); again, when he becomes older, he is called an adult (vuddha), general (senāpati), king (rāja), etc. A man is thus called differently according to the stages and positions in his life.

To make it clearer, their distinctions are due to the differences in their functions, which are as follows:

1. As has been stated before, to contemplate all six sense objects, good and bad, with equanimity is the function of equanimity with six factors (chaḷaṅgupekkhā).

2. To contemplate the happiness and suffering of beings with equanimity is the function of equanimity as sublime living (Brahma-vihārupekkhā).

3. In striving to achieve the absorptions (jhāna), path and fruition states, to contemplate with equanimity the hindrances that are to be removed is the function of equanimity as a factor of Awakening (Bojjhaṅgupekkhā).

4. To develop energy neither too much nor too little than what is required is the function of equanimity of effort (viriyupekkhā).

5. To contemplate with equanimity all correlated factors, without encouraging or suppressing is the function of equanimity regarding formations (saṅkhārupekkhā).

6. To contemplate sensations with equanimity is the function of equanimity regarding feelings (vedanupekkhā).

7. To contemplate with equanimity the three characteristics of impermanence (anicca), suffering (dukkha) and non-self (anatta) is the function of equanimity resulting from insight (vipassanupekkhā).

8. To contemplate with equanimity the associated factors which are well balanced is the function of equanimity as specific neutrality (tatra-majjhattupekkhā).

9. To contemplate with equanimity even the most sublime bliss of the absorptions (jhāna) is the function of equanimity resulting from the third absorption (jhānupekkhā).

10. To contemplate with equanimity which is purified of all opposing factors is the function of equanimity from the purity of the fourth absorption (pārisuddhupekkhā).

Thus, not only the differences of functions but also those of the sense objects should be noted. Equanimity of effort is a concomitant of effort (viriya-cetasika), and equanimity regarding feelings (vedanupekkhā) is a concomitant of feeling (vedanā-cetasika): These two equanimities are quite separate from other concomitants (cetasika) in terms of Dhamma.

Equanimity regarding formations and equanimity of effort are both concomitants of wisdom (paññā-cetasika). But they have two different functions as follows: Contemplating without making special efforts on the three characteristics of conditioned things (saṅkhāra) is equanimity resulting from insight; equanimity, when contemplating without fear of conditioned things (saṅkhāra) is equanimity regarding formations. [1669]

Equanimity as a Perfection and the Ten Equanimities

The list of these ten equanimities mentioned by the commentators do not directly include equanimity as a perfection. One might, therefore, be anxious to know: Is the exclusion due to the fact that equanimity as a perfection is not associated with any of the ten, or is it an oversight on the part of the commentators? It could not be said that the commentators were so negligent as to leave it out from their list. It is to be taken that the perfection of equanimity is contained in the equanimity as a sublime living (Brahma-vihārupekkhā).

However, some are of the opinion that the equanimity as a sublime living and the perfection of equanimity are two different things. According to them, taking up one and the same attitude towards one’s foe and friend is the perfection of equanimity; taking up one and the same attitude towards the happiness and suffering of beings, with the thought that these two conditions are the result of their own deeds, is equanimity as a sublime living.

That is to say, the perfection of equanimity contemplating the happiness and suffering of beings is not the perfection of equanimity but equanimity as sublime living.

However, the nature of the perfection of equanimity is explained in the Chronicles of the Buddhas (Buddha-vaṁsa, Bv 2.164) thus:

Tatheva tvaṁ sukha-dukkhe, tulā-bhūto sadā bhava,
upekkhā-pāramitaṁ gantvā, Sambodhiṁ pāpuṇissasi.

Therefore, in suffering and happiness, you should be like the scales of a balance, having come to the perfection of equanimity, attain Full Awakening.

In this verse, sukha-dukkhe tulā-bhūto means “in suffering and happiness, you should be like the scales of a balance.” Thus, contemplation of happiness and suffering is taught as the basis of the perfection of equanimity also in the Story about Bristling Hair (Mahā-loma-haṁsa-cariya, Cp 3.15), where it is said:

Ye me dukkhaṁ upaharanti, ye ca denti sukhaṁ mama,
sabbesaṁ samako homi…

Sukha-dukkhe tulā-bhūto yasesu ayasesu ca.

There, also on the basis of those two stages in life, it is taught:

Some people do harm to me, while others give comfort, my attitude towards all of them is the same … Whether in suffering and happiness, or in fame and disgrace, I am like the scales of a balance.

In the Abundance of Meaning (Aṭṭha-sālinī, DsA) and the Birth Stories (Jātaka) commentary mentioned above, explanations are given also on the basis of those two mental states: happiness and suffering. “Though the village boys’ ill-treatment of the Bodhisatta, such as the spitting of phlegm, would normally cause suffering and the villagers’ honouring him with flowers, scents, etc. would normally cause happiness, the Bodhisatta viewed both with a balanced attitude of mind. The Bodhisatta’s equanimity that did not deviate from that balanced position was the supreme perfection of equanimity (paramattha-upekkhā-pāramī).

Besides, when the Path of Purification (Visuddhi-magga) and the Abundance of Meaning (Aṭṭha-sālinī, DsA) explain the characteristics, functions, etc. of equanimity as a factor of Awakening (Brahma-vihārupekkhā), it is said thus: Equanimity has the characteristics of viewing beings with neutrality (sattesu majjhatta-kara-lakkhaṇa upekkhā). “Beings” here is used as a general term; it means those who offend and those who show kindness towards oneself or those who are happy and those who are suffering. Therefore, taking up a neutral attitude towards one’s foe and friend alike is clearly equanimity as a factor of Awakening (Brahma-vihārupekkhā). Therefore, it clearly means that the perfection of equanimity is also included in equanimity as a factor of Awakening.