The Perfection of Equanimity - All perfections support and enhance each other

Wise attention, yoniso manasikara, is most important. When we listen to the Dhamma, we may be inclined to think that we should act in a particular way so as to have wise attention and abandon defilements. However, if we understand realities as non-self we do not think in that way. If we reflect on the practice of the Bodhisatta in each of his lives and if we evaluate our own practice in this life and compare it with his practice, we can understand that it will take an endlessly long time to abandon defilements. We need sati-sampajanna and we have to develop each kind of kusala with patience and endurance in order to realize the four noble Truths.
We should not have expectations as to the moment when we shall realize the four noble Truths. So long as we have many defilements which arise time and again and have desire for the realization of the four noble Truths, we are very far away from the goal. Therefore, we should begin to develop all kinds of kusala so that they become supporting conditions leading to enlightenment.
We read in the Commentary to the “Theragatha”, the “Paramatthadipani”, in the “Nidanakatha”, that all perfections support and enhance each other:

“The utmost patience in the accumulation of good qualities such as dana

in order to attain the awakening wisdom of the ‘Solitary Buddha’

or the awakening wisdom of a disciple, is called energy, viriya.

Endurance with regard to anger is called patience, khanti.

 

Generous deeds, the undertaking of moral conduct, síla, and so on,

and the abstention from speech

that deviates from the truth is called truthfulness, sacca.

 

Determination which is unshakable and firm

so that one can accomplish what is beneficial in all circumstances,

is called determination, aditthana.

 

Aiming for the benefit of all beings

which is the foundation of the practice of dana, síla and so on,

is called loving-kindness, metta.

 

Evenmindedness with regard to trying circumstances

and behaviour of other beings is called equanimity, upekkha.

 

Therefore, when there are dana, sila and bhavana, mental development,

or there are sila, samadhi and panna,

it can be said that the perfections of energy and so on

have reached accomplishment in those ways.”

  We need the greatest patience for the accumulation of generosity. We need energy, we need to be unshakable and firm in order to accomplish what is beneficial in all circumstances. The perfections are referred to in different ways, in slightly different wordings, although the meaning is the same. Seeing different aspects of the perfections will remind us to apply them. For example, we read in the Commentary to the “Theragatha”:

“Aiming for the benefit of all beings

which is the foundation of the practice of dana, sila and so on,

is called loving-kindness, metta.”
Thus, this is another aspect of metta. People who perform generous deeds may not investigate their cittas at such moments, they may not realize that they give because of metta. It is their nature to give and therefore, they perform generous deeds, they give things away for the benefit and happiness of others. If they consider their kusala citta they will know that metta is the foundation of their generosity. When they abstain from ill deeds through body and speech the foundation of their kusala is also metta. They do not want to cause suffering and distress to others by their actions or speech.