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. 36, 25 February 2003
Tatramajjhattata (part 2)
Glossary
tatramajjhattata: equanimity, evenmindedness, balance of mind, equipoise, mental balance
equanimity: fairness, impartiality, equity. Tranquillity of mind or temper; composure; resignation, acceptance of fate
proliferation: multiplication, (an) increase in number
Last week we noted that there are different kinds of equanimity. These are expounded in the Visuddhimagga (IV, 156-172):
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.
In the Sakkapanha Sutta ‘Sakka’s Questions, A God Consults the Buddha’, it is stated:
‘... When the mind thinks about something, desire arises; when the mind thinks about nothing, desire does not arise.’
‘But, sir, what gives rise to thinking? ... Thinking, Ruler of the Gods, arises from the tendency to proliferation ...When this tendency is present, thinking arises; when it is absent, thinking does not arise.’
‘Well, sir, what practice has that monk undertaken, who has reached the right way which is needful and leading to the cessation of the tendency to proliferation?’
‘Ruler of the Gods, I declare that there are two kinds of happiness: the kind to be pursued, and the kind to be avoided. The same applies to unhappiness and equanimity. Why have I declared this in regard to happiness?’
‘This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed that in the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after.’
‘Now, of such happiness as is accompanied by thinking and pondering, and of that which is not so accompanied, the latter is the more excellent. The same applies to unhappiness, and to equanimity.’
‘And this, Ruler of the Gods, is the practice that monk has undertaken who has reached the right way... leading to the cessation of the tendency to proliferation’ (Digha Nikaya, 21.2.2, 21.2.3).’
The Venerable Mahinda said in his keynote speech at a symposium at Monash University (22 February 2003):
There is a habitual tendency of the mind to create thoughts. We give value, this is how craving arises, desire arises, it leads to attachment and leads to aversion. This creating of thoughts has to stop.
Train and discipline our mind, see and understand, but do not create other thoughts in your mind.
With equanimity you understand causes and effects.
Equanimity is born out of wisdom.
The key is mindfulness. In the moment of calmness, quietness of mind, you will begin to understand causes and effects.
We cannot come to equanimity if we keep creating thoughts.
There is equanimity on a worldly level, where there is profit and loss, praise and blame, happiness and sorrow.
The reality of life is that things are impermanent. If you can understand all those you will have equanimity.
Right mindfulness is one of the factors of the eightfold Path. It is “emancipating”; the factors of the eightfold Path lead to freedom from defilements. Mindfulness is also one of the enlightenment factors (bojjhangas). The other factors are: investigation of dhamma (dhamma vicaya), energy, enthusiasm (piti), tranquillity (passaddhi), concentration and equanimity (Zolag, Ch. 26).
In the Samyutta Nikaya it is stated: “Here, householder, having seen a form with the eye, a bhikkhu understands one that is agreeable thus: ‘Such it is.’
In dependence on eye-consciousness and a contact to be experienced as pleasant, there arises a pleasant feeling. Then, having seen a form with the eye, a bhikkhu understands one that is disagreeable thus: ‘Such it is.’
In dependence on eye-consciousness and a contact to be experienced as painful, there arises a painful feeling.
Then, having seen a form with the eye, a bhikkhu understands one that is a basis having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity thus: ‘Such it is’.
In dependence on eye-consciousness and a contact to be experienced as neither-painful-nor-pleasant, there arises a neither-painful-nor-pleasant feeling” (Maha Kaccana: Master of Doctrinal Exposition, Part V).
Ji Kwang Dae Poep Sa Nim said: “When thinking appears, emotion appears, when emotion appears, good and bad appear, and you suffer. Emotion itself, without thinking, cannot exist. So when you cut off thinking, for example when I pinch your nose (Dae Poep Sa Nim pinches the student’s nose), that is enough. In that, is there any emotion? Is there any thinking? Is there any good and bad? Is there any right and wrong? Only just sore, right?” The student nodded his head, “Yes.” “Attain that!” said Dae Poep Sa Nim.
References
Brown, Lesley (editor) (1993), The New Shorter Oxford English Dictionary, Clarendon Press, Oxford.
Buddhaghosa, Bhadantacariya, (no date) The Visuddhi Magga, Singapore Buddhist Meditation Centre, Singapore.
Ji Kwang Dae Poep Sa Nim (no date) “One Dust Particle Swallows Heaven and Earth”, Dharma Sah International, Brussels, Belgium.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon.
Walshe, Maurice (translator) (1995). The Long Discourses of the Buddha - A Translation of the Digha Nikaya, Wisdom Publications, Boston.
Zolag cited in Van Gorkom, Nina (1999) “Cetasikas”, Part IV, Chapter 30, available at URL http://www.vipassana.info/cetasikas32.html, accessed 18 February 2003.
“What is Sati (mindfulness)?” Extract from chapter 26 of Cetasikas, available at URL http://www.zolag.co.uk/satia.html, accessed 25 February 2003.
Maha Kaccana: Master of Doctrinal Exposition, Part V, The Elaborator of Brief Statements available at URL http://www.tipitaka.net/moments/mmnts004/page05.htm, accessed 25 February 2003.
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