Dhamma Principles › Mahālomahaṃsa and the Summary: Equanimity and the Conclusion on the Perfections
Mahālomahaṃsa and the Summary: Equanimity and the Conclusion on the Perfections
Training the mind

Mahālomahaṃsa and the Summary: Equanimity and the Conclusion on the Perfections

Sukhadukkhe tulābhūto

The Bodhisatta lies in a charnel ground; some come to harm him, others bring gifts, and his mind stays even like a scale. The closing verses of the Cariyāpiṭaka say the perfections were fulfilled for supreme awakening, give three teachings of all Buddhas, and the Samodhānakathā arranges the perfections into thirty.

7 points

In the Cariyāpiṭaka of the Khuddaka Nikāya, the last story is the conduct of Mahālomahaṃsa. The Bodhisatta lies in a charnel ground with a skeleton for a pillow. Some villagers come and do crude things; others bring perfumes, flowers and food. He is even-minded towards them all, and the verses name this the perfection of equanimity.

Then come the closing verses: the Buddha went through much suffering and success in various existences and fulfilled the perfections until he reached supreme awakening. Three teachings of all the Buddhas follow, and the text says he spoke this discourse called Buddhāpadāniya, ending the Cariyāpiṭaka.

After the words "end of the Cariyāpiṭaka", the Siam edition has the Samodhānakathā, which sums up the perfections as ten perfections, ten higher perfections and ten ultimate perfections, with example lives. A footnote in the Siam Pali edition says the Burmese and European editions do not have it, so it is best read as an appended summary.

  1. 1

    Lying in a charnel ground Susāne seyyaṃ kappemi

    The Bodhisatta lies in a charnel ground with bones for a pillow. One group of villagers comes and does many crude things; another, delighted, brings perfumes, garlands, food and many gifts. The verses say only this; other details are in the Jātaka and its commentary.

    Applying it in daily life

    Think of a time you received praise and criticism together, such as a post with both kind and nasty comments, and notice which way your mind leaned.

  2. 2

    Even-minded to those who bring pain and those who bring pleasure Sabbesaṃ samako homi

    The verses say: those who bring me suffering and those who give me happiness, to all of them I am the same. Being even-minded here does not mean failing to see who does good or harm; it means the mind is not dragged along by their actions.

    Applying it in daily life

    When evaluating work or judging someone's case, check whether you are scoring them because they are nice to you or because of the work itself.

  3. 3

    Neither partiality nor anger Dayā kopo na vijjati

    The Thai translation says he had neither fondness nor anger. "Fondness" here can be read as a biased liking for those who give gifts, paired with anger at those who cause harm; it does not mean a lack of compassion, since loving-kindness is itself another perfection. This picture is an ideal, not advice to stay with those who harm us.

    Applying it in daily life

    If you are being bullied or harmed repeatedly, a truly calm mind is one that decides mindfully to set a boundary, report it to those responsible, or leave the situation.

  4. 4

    Like a scale in gain and fame Lābhālābhe yasāyase

    In the Mahālomahaṃsa story the Bodhisatta says he was like a balance in pleasure and pain, fame and disrepute. The closing verses expand this: even-minded in gain and loss, fame and disrepute, honour and contempt, he reached supreme awakening.

    Applying it in daily life

    On the day you get a bonus or the day you are criticised, tell yourself these are worldly conditions that rise and fall, then return to the work in front of you.

  5. 5

    Through much suffering and success, for awakening Patto sambodhimuttamaṃ

    The closing verses say: having experienced many kinds of suffering and success in existence after existence, I reached supreme awakening. Giving what should be given, perfecting virtue entirely, reaching the perfection of renunciation; asking the wise, making supreme effort, reaching the perfection of patience; making a firm resolve, guarding truthful speech, reaching the perfection of loving-kindness; and being even-minded in all things. All the perfections share one aim: awakening.

    Applying it in daily life

    When cultivating goodness on many fronts, remember that each is aimed at a mind free from suffering, not at building an image.

  6. 6

    Three teachings of all the Buddhas Esā buddhānusāsanī

    Seeing laziness as danger and effort as safety, be energetic. Seeing dispute as danger and freedom from dispute as safety, be united and gentle in speech. Seeing heedlessness as danger and heedfulness as safety, develop the eightfold path. This is the teaching of the Buddhas.

    Applying it in daily life

    Take one each week. For instance, this week, when an argument is starting, pause and choose words that bring people together rather than words that win.

  7. 7

    The Samodhānakathā: thirty perfections, no more and no fewer than ten Dasato paramā natthi

    The Samodhānakathā sorts each perfection into three levels, perfection, higher perfection and ultimate perfection, with examples: the hare for the ultimate perfection of giving, the nāga king Saṅkhapāla for virtue, the ascetic Khantivādī for patience, King Sutasoma for truthfulness, Prince Mūgapakkha for determination, King Ekarāja for loving-kindness, and the wise Lomahaṃsa for equanimity. It concludes that there are no more than ten perfections and no fewer. It also gives examples of wisdom, energy and patience, which the Cariyāpiṭaka stories themselves do not name. A footnote says the Burmese and European editions lack this section.

    Applying it in daily life

    Use the ten perfections as a monthly self-check: which do you practise regularly, and which are lacking? Then strengthen the missing ones one at a time.

Try it in daily life

Equanimity in this story is a mind that doesn't tilt with praise or break under abuse. In daily life we may meet both admirers and critics on the same day. A mind like a balance helps us decide by reason, not by the moods of those around us.

A caution: the Bodhisatta remaining unmoved towards those who harm him is an ideal of a steady mind, not advice to put up with harm, bullying, or violence at home or at work. True equanimity goes together with setting boundaries, leaving the situation and seeking help.

The three teachings at the end can be used at once: see laziness, quarrelling and heedlessness as dangers, and choose effort, harmony and training in the path.

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