14th Imperishable, Equanimity.

[Sanskrit text for this chapter is available]

Further, reverend Śāradvatīputra, the bodhisattvas’ equanimity is also imperishable.

The bodhisattvas’ equanimity is of three kinds. Which three kinds? 1) Equanimity with vices, 2) equanimity to protect oneself and others, and 3) equanimity with regard to the timely and the untimely.

1) What then is equanimity with vices?

No haughty thoughts when respected, no depressed thoughts when not respected; no conceitedness because of gain, no irritation at the lack of gain; no pleasure in fame, no dejection because of its absence; not getting disheartened when blamed, being established in the true state of things when praised; the power of reflecting on suffering, the power of discerning impermanence and suffering in pleasure; the same thoughts towards friend and enemy by giving up likes and dislikes; the same attitude towards the moral and the immoral; not being dualistic concerning things done well or badly; no regard for what is pleasant and unpleasant; tolerance of what is both well and badly attended; no predilection with regard to the well formulated and the badly formulated; considering the miseries of enjoyment in a balanced way; the same intention towards all beings; no regard for body or life; the same light on superior, average and inferior; the same thoughts towards the famous and the obscure; purity of thought confronted with both the true and the untrue.

Thus [to summarize], reverend Śāradvatīputra, no haughty thoughts when respected, no depressed thoughts in misfortune, there the bodhisattva is equanimous; this, reverend Śāradvatīputra, is called the bodhisattvas’ equanimity with vices.

2) What then is equanimity to protect oneself and others?

Even if the limbs or extremities of the bodhisattva’s body are cut off, he is not enraged, and he does not seek [a way to avoid it], he is thus equanimous [protecting himself and others].

As for change in the body [as when hurt by the body of another], as for change in speech, it is enduring both, thus it is called equanimity. He is not hurt by the forms of the eye, nor hurt by the forms of the objects of the eyes, (p. 93) nor hurt by both [coming into their power]; and similarly not by the ears or sound, nose or smell, tongue or taste, body or tangibles, he is not hurt by the forms of mind, nor hurt by the forms of moments of existence, thus it is called equanimity. He is not hurt, nor injured, thus it is called equanimity. When hurt [by others], he does not hurt [others as retaliation], thus it is called equanimity; arising in connection with oneself and others, thus it is called equanimity; it is the same practice in prosperity and adversity, thus it is called equanimity.

This is because equanimity is the absence of quarreling, equanimity is introspection concerning one’s own thoughts [that is, understanding that all moments of existence are mental (caitta), and thus not a consequence of outer things; or, not giving one’s thoughts up to the power of aversion (dveṣa) ], equanimity is protecting the thoughts of others, equanimity is considering oneself [as responsible in a conflict], equanimity is not hurting others [but considering conflicts as arising from one’s own actions], [and, to summarize,] equanimity is the state of concentration pertaining to the bodhisattva.

This is called the bodhisattva’s equanimity to protect oneself and others.

3) What then is equanimity with regard to the timely and the untimely?

The Awakened Lords do not say that equanimity should be practised in all situations. Why?

The bodhisattva should always make effort and exertion in seeking the good moments of existence for himself and others, and he should practise equanimity with regard to the timely and the untimely.

What then is equanimity with regard to the timely and the untimely?

Equanimity [or, no action] towards unfit and uninterested beings; equanimity towards loss, blame, ill repute and suffering; equanimity towards the beings who have reached certitude on the way of disciples; equanimity towards taking up morality [practising it or praising it] at the time of giving; equanimity towards taking up generosity at the time of morality; equanimity towards taking up vigour at the time of tolerance; equanimity towards taking up meditation at the time of vigour; equanimity towards taking up a wish of giving at the time of meditation; equanimity towards taking up the five perfections as an object at the time of insight.

This is equanimity with regard to the timely and the untimely.

Thus he does not do the things not to be done; this is called equanimity, when here and there he does not exert himself.

The absence of inactivity in regard to the moments of existence which are necessary [to reach awakening], not giving up vigour, power, confidence, strength and exertion, fulfilling all those good moments of existence, this, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable equanimity.