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Sunday, January 4, 2026: Equanimity

Equanimity is closely connected with bodhicitta, the altruism of the mind for the benefit of all beings. Without equanimity meditation, it is very difficult to feel genuine love and compassion.

Equanimity is practiced for all sentient beings, meaning all those who have feelings. They can be sea creatures or land creatures. When we examine our thoughts toward other sentient beings, we often discover that our partial or biased thoughts are based on a totally false view.

Equanimity is very important.
Equanimity meditation is the cure for discrimination, prejudice, arrogance, and similar mental states. These things can be overcome through equanimity.

At a very basic level, the foundation is common sense. At a kindergarten level of this concept, equanimity means seeing that “me” versus “others” are equal.

No matter what background, sex, or nationality someone has, and no matter what kind of feelings were taught to them—anger, hatred, or other emotions—fundamentally we are the same. Categorically, we are all sentient beings; we are all human beings.

In meditation, we often contemplate three categories: enemy, stranger, and loved one. This is a very good example and a helpful way to practice equanimity. Categorically, we meditate on all of them in the same way.

When we look at “me versus others,” the only differences are nationality, age, or sex. Besides that, beneath all of this, we are sentient beings and human beings.

We must learn to respect the basic rights of all sentient beings, no matter how they act, no matter who they are, and no matter what kind of feelings were taught to that person. At a fundamental level, that person is no different from myself.

Without this kind of foundation or ground, it is not easy to cut or sever the layers of prejudice, anger, and hatred. With an understanding of equanimity, we can understand beyond the actions of others. We learn to deeply respect them as human beings.

Example

A good example is Ted Bundy. He harmed many sentient beings, many human beings. Yet at a fundamental level, he is the same as ourselves. He had the desire to be happy and the desire to be free from suffering. He was someone caught up on the wrong path.

No matter how evil a person is, nobody wakes up thinking, “I want to suffer today.” All of us want to be happy, whether or not we understand what happiness truly is.

Sometimes we are caught up in happiness as a shallow concept. Many of us are caught in these shallow ideas. For that reason, many human beings are caught up in anger, hatred, and jealousy.

These mental states create more suffering. At a deep level, when our attitude is anger, hatred, or jealousy, there may be temporary satisfaction or pleasure. But that pleasure is impermanent. It is uncertain. It cannot last forever.

When we think this way, the person we have conflict with—the one we call an enemy—is actually harming themselves more than anyone else.

Cause and Effect

On a general level, Buddhism explains this through cause and effect: cause and result, and the consequences of causes.

In Buddhism, we can look at this in two ways.

First, someone harms me. I am injured by the actions of others. That is one consequence.

Second, the person who is engaging in negative deeds—non-virtues such as stealing or harming others—also experiences consequences. The more someone engages in negative deeds, the more they become habituated. The more habituated they become, the more likely they are to continue.

So we can ask: which is worse? That I have been harmed by others’ actions, or that the other person becomes deeply habituated to negative behavior? From this perspective, the worse consequence is becoming habituated. It becomes second nature.

For this reason, many people engage in harmful deeds. In the end, who is suffering more—me, or the person who is angry? The angry person is suffering more than we are, even though they may not realize it.

They are governed by selfishness, self-gratification, and ego. These are behind their actions. Anyone who engages in harmful deeds toward others is harming themselves more than anyone else. This is a kind of self-inflicted wound.

These negative habits do not dissipate easily. They continue and become stronger through repetition. Not only for one short lifetime, but according to Buddhism, they can carry on through countless lifetimes.

All sentient beings are entangled in their negative thoughts, just as we are. Therefore, instead of hatred, we should develop compassion for them.

When someone engages in anger or hatred toward me, they develop negative deeds depending on me, and in that way I contribute to their suffering. Understanding this leads us to more equanimity, compassion, and loving-kindness toward others.

Equanimity as Foundation

Equanimity is the foundation. Instead of judging others’ actions, we try to understand the source of those actions.

Both “me” and “others” wish to be happy and do not want to suffer. Yet both engage in unpleasant actions governed by negative thought patterns and ego.

Another way to approach equanimity meditation is through reflecting on rebirth and karma.

There is a story of a Tibetan master whose possessions were stolen. When students came and expressed sympathy, the master said, “Don’t be sorry.”

He explained that these were the consequences of his own karmic deeds. In countless lifetimes, he must have done similar actions. The ripening of karma created these conditions. Seeing it this way goes deeper than the shallow appearance of what happens in front of us.

This kind of understanding is not shallow. It is the foundation for developing kindness, compassion, and tolerance toward other sentient beings.

Equanimity in Daily Life

According to the teachings, a teacher has six qualities, and among them the most important is equanimity. A teacher must not discriminate among students—rich or poor, attractive or unattractive, obedient or difficult.

The same applies in family life. A mother with many children cannot discriminate among them. Favoritism creates conflict.

There is a common example: a family meal where the best food is given to the favorite child and less to the others. You can imagine how deeply this affects children.

I remember once seeing someone quietly passing the best food to a person they liked, whether or not they needed it. These small actions show partiality.

In any lifestyle, equanimity is very important. Respecting others is the basic foundation. Discrimination and prejudice arise from selfish motivation. In Buddhism, this is called a wrong view—seeing people as solidly good or bad, existing independently and concretely.

In reality, nothing exists that way. “Me versus others” is not as solid as it appears. Everything depends on causes and conditions.

Human beings are social creatures. What we eat and what we wear are produced by others. Recognizing this interdependence is essential. Otherwise, we live blindly, guided by prejudice, anger, and hatred.

Equanimity meditation is an important foundation for everyone, regardless of circumstances.

Next, we will talk about the six causes and one result, and exchanging self and others—the two methods for cultivating the ultimate altruistic mind, bodhicitta.

Nothing can be developed fully without the foundation of equanimity meditation.

Tibetan monks often say that life is like a performance. One person plays many roles. People are like travelers passing through an airport—coming and going at any moment.

Understanding impermanence helps us appreciate what we have and fully utilize each moment. Shame, guilt, and regret do not help much.

Tibetan Buddhism emphasizes the four thoughts that transform the mind:

• Precious human existence

• Impermanence

• Suffering

• Karma

By reflecting on these, we learn contentment and learn to enjoy each moment while we have it.

Equanimity is the foundation of all of this—an even-minded attitude toward all sentient beings. Over time, we become free of the idea of strangers and begin to see all beings as fundamentally the same as ourselves.