The Perfection of Equanimity - The wise Lomahamsa I

The perfection of equanimity is evenmindedness, it is non-disturbance by controversial conduct of people, by trying events or by the vicissitudes of life, no matter whether they are desirable or undesirable, such as gain and loss, praise and blame. At present we suffer because of being easily disturbed and unstable, but someone who has firm understanding of kamma can become unaffected by the vicissitudes of life.
If one develops the perfection of equanimity, one does not pay attention to the wrongs of others, as the Commentary to the “Basket of Conduct” explains. One can be impartial and evenminded, undisturbed by the wrongs of others; one understands that people will receive the result of their own kamma. Some people may think, when others receive unpleasant results, that it serves them right, but if someone has developed the perfection of equanimity, he will not think in that way. He is able to understand paramattha dhammas, ultimate realities, dhammas which are anatta and beyond control.
We read in the “Basket of Conduct” (The Perfection of Equanimity, III, 15, the Great Astounding Conduct) that the Bodhisatta developed the perfection of equanimity to the highest degree (as an ultimate perfection, paramattha parami), during the life he was the wise Lomahamsa. The Commentary states:

“The Great Being was born at that time into a wealthy family,

and he completed his education,

mastering all branches of knowledge under the tutorship of the teacher Disapamukha.

When his parents had died he became disenchanted with worldly conditions

and he acquired a sense of urgency,

although the members of his family implored him

while weeping to take care of the family possessions.

He had become disenchanted because he contemplated impermanence with wise attention,

he reflected on the foulness of his body,

and he did not want to give in to the defilements

that would cause him to be involved with married life.

 

He thought of abandoning his possessions and becoming a monk,

but then he considered that, as a monk,

his good qualities in themselves would not be apparent so as to become praiseworthy.

That was why the Great Being who was averse from gain and honour

did not enter the state of monkhood.

He reflected: ‘I should just have sufficient belongings

and lead a life of moderation with regard to gain, loss

and the other worldly conditions.’ ”

  Someone who becomes a monk receives praise because of the excellence of monkhood. However, the Great Being rejected the gain and honour which one would receive as a monk. He thought that even though he would not be a monk, he would conduct himself in a praiseworthy way. He would practise fewness of wishes and not have anything in excess. This is a way of thinking which is firmly established in kusala. The state of monkhood is different from the state of the layman. The monk is bound to receive more favours and honour than a layman, because of the excellence of monkhood. The Bodhisatta rejected gain and honour and he did not cling to them. He thought that he would lead a life as a layman without a great deal of gain and honour.