Prepared by
John D. Hughes, DipAppChem, TTTC, GDAIE
Anita Hughes, RN Div1
Leanne Eames BA, MA
Evelin Halls, DipFLC
Pennie White BA, DipEd
Abhidhamma Class No. 35, 18 February 2003
Tatramajjhattata
Glossary
tatramajjhattata: equanimity, evenmindedness, balance of mind, equipoise, mental balance
upekkha: equanimity
karuna: compassion
mudita: sympathetic joy
hedonic: of or pertaining to pleasure; of, pertaining to, or involving pleasurable or painful sensations or feeling, considered as effects.
equanimity: fairness, impartiality, equity. Tranquillity of mind or temper; composure; resignation, acceptance of fate.
“The chief characteristic of tatramajjhattata is impartial view of objects, i.e., ‘keeping in the middle of all things’.
It is compared to a charioteer who drives two horses to run at equal pace. It also acts like the chairman of a meeting giving equal chance to its associates to act. It balances the citta and the mental concomitants to function together at equal pace, preventing any excessiveness or deficiency.
In the sense of equanimity, it is mostly known as upekkha. This upekkha is the state in the middle between karuna (compassion) and mudita (sympathetic joy).
It is this upekkha (i.e., tatramajjhattata) which is raised to the dignity of a Bojjhanga, one of the seven factors of Enlightenment. It is different from hedonic upekkha which is indifferent feeling (Mon 1995: 89)”.
Tatramajjhattata “has the characteristic that it affects the balance of consciousness and mental factors; as nature (function; rasa), that it prevents excessiveness and deficiency, or that it puts an end to partiality; as manifestation, that it keeps in the proper middle (Vissudhi Magga XIV) - (Appendix)”.
It is written in the Dhammapada that “We are still susceptible to elation and depression. Those who have highly developed wisdom, the arahats, are not susceptible to elation nor depression, they have equanimity instead. There are many kinds and degrees of this quality and the arahat has the highest degree” (Chapter VI, The Wise, vs. 83).
Equanimity, evenmindedness or balance of mind (in Pali:
tatramajjhattata), is one of the nineteen sobhana cetasikas which accompany each sobhana citta. It is not easy to know the characteristic of equanimity. We may think that there is equanimity whenever there is neither like nor dislike of what we see, hear or experience through the other senses, but at such moments there may be ignorance instead of equanimity. We may confuse
equanimity and indifferent feeling (also sometimes called upekkha), but these are different cetasikas; equanimity is not feeling, the cetasika which is vedana.
The Visuddhimagga (XIV, 153) states about equanimity :
It has the characteristic of conveying citta and cetasikas evenly. Its function is to prevent deficiency and excess, or its function is to inhibit partiality. It is manifested as neutrality. It should be regarded as like a conductor (driver) who looks on with equanimity on thoroughbreds progressing evenly.
When the citta is kusala citta, it is always accompanied by equanimity, which effects the balance of the citta and the accompanying cetasikas. Kusala citta is also accompanied, for example, by energy or effort, viriya, which is balanced: there is neither deficiency nor excess of it, and thus it can assist the kusala citta in accomplishing its task. All cetasikas play their own part in assisting the kusala citta and equanimity has its own specific function in effecting mental balance.
When loving kindness is developed one wishes that other beings may be happy. When compassion is developed one wishes beings to be free from suffering. When sympathetic joy is developed one wishes beings' success. When equanimity is developed one does not think of promoting other beings' happiness, alleviating their misery or wishing their success, but one views them with impartiality.
Ignorance is called the "near enemy" of equanimity, because one may think that there is equanimity when there is actually ignorance. Its far enemies are greed and resentment. Equanimity cannot co-exist with attachment or aversion.
Note that there are different kinds of equanimity. The Visuddhimagga (IV, 156-172) deals with the different kinds of equanimity.
Equanimity is of ten kinds: Six-factored equanimity, equanimity as divine abiding, equanimity as an enlightenment factor, equanimity of energy, equanimity about formations, equanimity as a feeling, equanimity about insight, equanimity as specific neutrality, equanimity of jhana, and equanimity of purification.
Six-factored equanimity is a name for the equanimity in one whose cankers are destroyed. It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six-kinds come into focus in the six doors described thus: ‘Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware’ (Anguttara Nikaya iii, 279).
Equanimity as divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus: ‘He dwells intent upon one quarter with his heart endued with equanimity’ (Digha Nikaya i. 251).
Equanimity as an enlightenment factor is a name for equanimity consisting in the mode of neutrality in conascent states described thus: ‘He develops the equanimity enlightenment factor depending on relinquishment (Majjhima Nikaya i, II).
Equanimity of energy is the name for the equanimity otherwise known as neither over-strenuous nor over-lax energy described thus: ‘From time to time he brings to mind the sign of equanimity’ (Anguttara Nikaya i, 257).
Equanimity about formations is a name for equanimity consisting in neutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus: ‘How many kinds of equanimity about formations arise through concentration? How many kinds of equanimity arise through insight? Eight kinds of equanimity about formations arise through concentration. Ten kinds of equanimity about formations arise through insight’ (Patisambhidamagga i, 64).
Equanimity as a feeling is a name for the equanimity known as neither-pain-nor-pleasure described thus: ‘On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity (Dhammasangani 156).
Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus: ‘What exists, what has become, that he abandons, and he obtains equanimity’
Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states: it is contained among the ‘or-whatever’ states beginning with zeal (Ch.XIV, 133; Atthasalini 132).
Equanimity of jhana is a name for equanimity producing impartiality towards even the highest bliss described thus: ‘He dwells in equanimity’ (Vibhanga 245).
Purifying equanimity is a name for equanimity purified of all opposition, and so consisting in uninterestedness in stilling opposition described thus: ‘The fourth jhana, which...has mindfulness purified by equanimity’ (Vibhanga 245).
All ten types of equanimity are one in meaning, that is, equanimity as specific neutrality. Their difference, however, is one of position, like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on.
See also the Atthasalini, Book I, Part IV, Chapter II, 172, for the different kinds of equanimity.
References
Buddhaghosa, Bhadantacariya, (no date) The Visuddhi Magga, Singapore Buddhist Meditation Centre, Singapore.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon.
Van Gorkom, Nina (1999), “Cetasikas”, Zolag, Part IV, Chapter 30, http://www.vipassana.info/cetasikas32.html, accessed 18 February 2003
Brown, Lesley (editor) (1993), The New Shorter Oxford English Dictionary, Clarendon Press, Oxford.
Venerable Nyanatiloka (1980), “Buddhist Dictionary - Manual of Buddhist Terms and Doctrines”, Buddhist Publication Society, Kandy.
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