Equanimity (Buddhism)

This is a state in which there is neither joy nor suffering and is independent of either. It may be also a higher state of equilibrium beyond distinctions.

The Path of Purification details equanimity as of ten kinds:

1. Six-factored: The state of purity is not abandoned when the six kinds of desirable or undesirable objects are presented to the attention.

2. Divine abiding: There is a mode of neutrality towards all beings.

3. Wisdom, enlightenment: There is indifference dependent upon detachment.

4. Energy: There is neither over-strenuousness nor over-slackness.

5. Formations or complexes: Eight kinds of equanimity are said to arise through concentrations and ten through insight.

6. Feeling: There is no pleasure or pain, for example when a profitable consciousness has arisen in the sense-sphere.

7. Insight: There is neutrality in intellectual investigation – whatever exists, whatever has become, is abandoned.

8. Specific neutrality: There is indifference regarding equal efficiency of conascent states.

9. Jhana: There is impartiality regarding even the highest bliss.

10. Purifying: There is purification from all opposition and therefore no interest in stilling opposition, characteristic of the fourth jhana.

The mind is neither slack not excited, it proceeds calmly and serenely, conducting itself evenly towards its object; it does not need to be exerted, restrained or encouraged. Under these circumstances it is viewed with equanimity.

This evenness of mind is a spontaneous abiding of the mind on its object with no opportunity for afflictions to arise, and is associated with non-hatred, non-attachment and non-ignorance. It is an equanimity of application which sets the mind one-pointedly towards the nine states in developing calm abiding.

The characteristic of indifferent feeling is feeling neutral; the function is neither the intensifying nor the withering or waning of associated states; the manifestation is peacefulness; the proximate cause is consciousness without happiness or zest.

To approach equanimity as a subject of meditation, the meditator must already have reached the third jhana (or fourth, if the pentad is referred to) in the other three divine abidings. He sees the dangers of these other abidings because of the link with attention given to beings through wishing for their welfare and so on. Resentment or hatred and approval or fawning are not far away. The association with joy is seen as gross. The peace and tranquillity of equanimity are seen as blessings. The meditator arouses equanimity by regarding with even mind a person who is by nature even-minded or neutral. He then extends the practice towards one to whom he is antipathetic, to a very dear friend, to an enemy or hostile person and finally himself. With practice the fourth jhana arises. He becomes versatile in the unspecified pervasion of equanimity (five ways), specified pervasion (seven ways) and directional pervasion (ten ways); and eleven advantages arise.

One of the eleven virtuous mental factors referred to in Tibetan Buddhism. One of the four divine abidings or states described as subjects for meditation in Hinayan Buddhism. Also in Hinayana Buddhism, one of the five ways in which feeling is analysed in the feeling aggregate.