Rarely do we ask why I am blessed with such a beautiful day. Do we think of our neighbors? It is so much easier to share misery than blessings. This is our nature.
With this realization we may apply Lord Buddha’s principle of equanimity. It is one of the most misunderstood ‘emotions’ of Buddhist teachings. Many people regard the practice of equanimity as being aloof, stand-offish or dry and completely neutral. The Buddha described the mind filled with equanimity as being “abundant, exalted, without measure of hostility and with out ill-will.”
What a stark contrast to aloofness and dry neutrality. The Pali word uppekkha, meaning to look over, comes from the ability to observe and not attach to the objects of our observation.
The second pali word or words is actually a compound set of words, tatramajjhattata. Tatra a Pali word meaning “all these things” Majjha meaning “middle” and tata meaning “to stand”. All of these simple words linked together form tatramajjhattata meaning to “to stand in the middle of all these things.” In this teaching he equates Majjha as a reference to balance, remaining in the center reminding us of the inner strength we need to practice. The person who practices confidence, non-attachment and calmness will grow in stability remaining centered and thereby develop equanimity.
To develop equanimity we must cultivate the qualities of the mind that support its growth. There are seven mental qualities, or virtues that support this development.
The first is virtue or integrity. We must live and act with a sense of integrity; it is when we feel confident about our actions and words, is where equanimity of blamelessness occurs.
The second virtue helps to support equanimity in the assurance that comes from faith. Faith provides equanimity; Faith that is grounded in wisdom is especially powerful.
The third support is a well-developed mind. We can develop mental strength, balance and stability. In our practice we must cultivate calm, concentration and mindfulness. When the mind is calm, we are able to become more aware of ourselves.
The fourth support is a sense of well-being. We can not leave well-being to develop on its own. Buddhism considers it appropriate to cultivate and enhance our personal well-being.
The fifth virtue in support of equanimity is understanding or wisdom. Wisdom is the fruit of the labor of awareness. To be present means being aware without attachment. Wisdom is the divining tool we use to separate a person’s action from whom they truly are.
The sixth virtue is insight. Seeing things just as they are according to the laws of nature. All things are impermanent. It is one of the primary and fundamental truths in nature. It is simple and yet profound. Learning the skill of nonattachment, of just letting go brings about equanimity.
The final and last virtue is freedom. Freedom to let go of what makes us unhappy and a life without compassion for ourselves and others. Letting go. Letting go of attachment to rules and ideas that bind others and ourselves to mindlessness is freedom.
Basically we have talked about 2 forms or virtues. An awareness of inner self and a sense of equilibrium that comes from a firm foundation of faith and understanding of impermanence and nature of the spaces around us.
We are all connected to each other like the underground roots of large southern oak trees. We share the same earth, the same water, the same air. No one needs to tell you that there is suffering. It is universal. But in the same breath remember something else is universal, compassion and equanimity. We need to find a way to practice it. We need to develop for us and others the value of compassion and the great healings and joy that come from human understanding and care for life.
We all suffer regardless of our goodness or lack of goodness. We all hurt regardless of color, status, education, living conditions, poverty, wealth or faith. We all have moments of happiness as well as sadness, security as well as fearfulness, pleasure and pain. We are alive. As long as we breathe we are subject to the conditions of life.
It is through the development of wisdom that supports equanimity. We understand that people are responsible for their own actions and the decisions that led up to their actions. We must examine ourselves and our own sufferings which will help us find equanimity in the suffering of other people. We can care for them, for an entire lifetime and never understand the true nature of compassion. What we need to learn is how to care about them. This is the key. We avoid a false sense of responsibility for their well-being.
See the connections we all share. See the opportunity to care for and serve the family and friends we have. Realize the suffering will pass like the breath we exhale. All the conditions of life are temporary. Each will pass like the outgoing tide. Even strangers and peoples from all lands share these things with us. It is a universal truth. If we take our teachings from nature and realize that we are a part of nature, we can experience life in all its conditions and know when to let go. Share your sense of equanimity as you share your life. Free yourself from attachments like stepping out of the shadows that have followed you all your life. The practice of equanimity is an act of peace.
“May You be Aware Your Blessings are More Numerous
Than the Stars in the Nights Sky.”
Than the Stars in the Nights Sky.”
I Wish You Peace,
Bhante Kassapa Bhikkhu
kassapa.org
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
| < Prev |
|---|
Subscribe to RSS Feed
