Difference between revisions of "Upekkha"
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==Pali literary contexts== | ==Pali literary contexts== | ||
In the [[Pali Canon]] and post-canonical [[atthakatha|commentary]], ''[[upekkha]]'' is identified as an important step in one's {{Wiki|spiritual}} development in a number of places: | In the [[Pali Canon]] and post-canonical [[atthakatha|commentary]], ''[[upekkha]]'' is identified as an important step in one's {{Wiki|spiritual}} development in a number of places: | ||
| − | * It is one of the Four Sublime States (''[[Brahmavihara]]''), which are purifying [[mental]] | + | * It is one of the [[Four Sublime States]] (''[[Brahmavihara]]''), which are purifying [[mental states]] capable of counteracting the [[kilesa|defilements]] of [[lust]], avarice and [[ignorance]]. As a ''[[Brahmavihara]]'', it is also one of the forty traditionally identified subjects of [[Buddhist]] [[meditation]] (''[[Kammatthana]]''). |
* In the development of [[meditative]] [[Samādhi|concentration]], ''[[upekkha]]'' arises as the quintessential factor of material absorption, present in the third and fourth ''[[Jhana]]'' states. | * In the development of [[meditative]] [[Samādhi|concentration]], ''[[upekkha]]'' arises as the quintessential factor of material absorption, present in the third and fourth ''[[Jhana]]'' states. | ||
* In the [[Seven Factors of Enlightenment]] (''[[bojjhanga]]''), ''[[upekkha]]'' is the ultimate factor to be developed. | * In the [[Seven Factors of Enlightenment]] (''[[bojjhanga]]''), ''[[upekkha]]'' is the ultimate factor to be developed. | ||
* In the [[Theravada]] list of ten [[paramita]] (perfections), ''[[upekkha]]'' is the last-identified [[Bodhisatta]] practice. | * In the [[Theravada]] list of ten [[paramita]] (perfections), ''[[upekkha]]'' is the last-identified [[Bodhisatta]] practice. | ||
| − | ==Similarity with non-Buddhist Concepts== | + | ==Similarity with non-[[Buddhist]] Concepts== |
| − | Ataraxia and Apatheia are similar terms in Greek philosophy. | + | {{Wiki|Ataraxia}} and {{Wiki|Apatheia}} are similar terms in {{Wiki|Greek}} {{Wiki|philosophy}}. |
== Contemporary exposition == | == Contemporary exposition == | ||
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American [[Buddhist monk]] [[Bhikkhu]] [[Bodhi]] wrote: | American [[Buddhist monk]] [[Bhikkhu]] [[Bodhi]] wrote: | ||
| − | : “The real meaning of [[upekkha]] is equanimity, not indifference in the sense of unconcern for others. As a {{Wiki|spiritual}} {{Wiki|virtue}}, [[upekkha]] means stability in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of [[mind]], a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. [[Upekkha]] is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the [[Buddhist]] texts call the 'divine abodes': boundless [[Loving-kindness]], [[compassion]], altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them.” | + | : “The real meaning of [[upekkha]] is [[equanimity]], not indifference in the sense of unconcern for others. As a {{Wiki|spiritual}} {{Wiki|virtue}}, [[upekkha]] means stability in the face of the fluctuations of worldly fortune. It is evenness of [[mind]], unshakeable freedom of [[mind]], a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and [[pain]]. [[Upekkha]] is freedom from all points of [[self]]-reference; it is indifference only to the demands of the [[ego]]-[[self]] with its [[craving]] for [[pleasure]] and position, not to the well-being of one's fellow [[human]] {{Wiki|beings}}. True [[equanimity]] is the pinnacle of the four social attitudes that the [[Buddhist]] texts call the '[[divine]] [[abodes]]': boundless [[Loving-kindness]], [[compassion]], altruistic joy, and [[equanimity]]. The last does not override and negate the preceding three, but perfects and consummates them.” |
{{W}} | {{W}} | ||
Revision as of 15:38, 3 August 2013
Upekkhā (in devanagari: ऊपेक्खा), is the Buddhist concept of equanimity. As one of the Brahma Vihara (meditative states), it is a pure mental state cultivated on the Buddhist path to nirvāna.
Pali literary contexts
In the Pali Canon and post-canonical commentary, upekkha is identified as an important step in one's spiritual development in a number of places:
- It is one of the Four Sublime States (Brahmavihara), which are purifying mental states capable of counteracting the defilements of lust, avarice and ignorance. As a Brahmavihara, it is also one of the forty traditionally identified subjects of Buddhist meditation (Kammatthana).
- In the development of meditative concentration, upekkha arises as the quintessential factor of material absorption, present in the third and fourth Jhana states.
- In the Seven Factors of Enlightenment (bojjhanga), upekkha is the ultimate factor to be developed.
- In the Theravada list of ten paramita (perfections), upekkha is the last-identified Bodhisatta practice.
Similarity with non-Buddhist Concepts
Ataraxia and Apatheia are similar terms in Greek philosophy.
Contemporary exposition
American Buddhist monk Bhikkhu Bodhi wrote:
- “The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means stability in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless Loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them.”
