In general all Buddhist practice seems to help with the concerns mentioned in the Title. Equanimity helps with all unwanted, changing conditions (from minor challenges to "aging, sickness and death". Lessening (or even losing) the sense of "self" also seems powerful each day and especially on the last one. If anyone, especially anyone currently preparing for the eventual laying down of the body has: insights, dharma, experience (thus far)...please reply.

  • Maybe related: Last thought before death?
    – ChrisW
    Commented Feb 11, 2023 at 8:58
  • At the approach of death, many people can veer close to the eighth fetter, which is the subtle sense of duality, or subject & object. Around that region, its usually about what real hold do thoughts and sensations actually have upon you, and you should be able to see the body as being the same as other objects in the room: just like a table and a chair, the body is empty of essence, not yours, no self and all those usual Buddhisty things.
    – user17652
    Commented Feb 12, 2023 at 20:09

6 Answers 6


Haven't faced death yet, if faced then don't remember if that was near death experience or just faintness.

But as heard from others about death, it causes extreme level of pain at physical level, all life passes in form of picture in mind, things seem to start breaking up and decisions are made according to the behaviour pattern of subconscious state.

Let's analyse these:-
The basic equanimity consists of these things :- 5 precepts, right thinking / thoughts, 8 worldly concerns, fear.

So basic equanimity should simply means to maintain a fearless right thinking or right thought process or right.. 8 folds by remaining alert against 8 worldly concerns using 5 precepts as tool and seeing end result as one of the 4 noble truth.

During extreme pain, it should be highly impossible to maintain "right thinking in form of 5 precepts" without meditation practice. Even when strong swaying away of emotions is there then mind pictures can be aligned to result into right process only when one is having a practice previously.

Not to run away, not to make wrong decisions, not to flow with defilements etc. should be the points to keep during that time. And apart from all, observer space or an observer like third perspective should be there.

So it's all upto you, what you wish to practice.. all, physical only, mental only, dhamma in form of fabrications only.

Note: for the first time today, I got introduced(or learnt) by the basic definition of equanimity while writing... Before it was all scattered as if what should I call equanimity? So untill enlightenment, as everything is just 99% correct and 1% space for rectification hence this might also not be 100% correct.
(Hindi version could be there for better understanding/feel in local language).

  • The body can respond to severe pain, yet there can be no self in that. Another way to put that: khandas continue to flow, but one knows that they are not the objects that make up the khandas. From where that knowing takes place, I cannot say. But the body does whatever it does, even if dying looks rather silly and dramatic.
    – user17652
    Commented Feb 12, 2023 at 20:17
  • As mentioned in books, standing on road b/w high speed cars and standing on road side seeing them.. later will make one to know what's going on and if the habit is only to stand in b/w then only practice or "awareness with action to come aside" will do. Yet it's amazing how each and every bit in body can be judged like this simultaneously by mind.
    – Wonderer
    Commented Feb 17, 2023 at 12:35

How to practice at the moment of death:

Buddhadasa World as Empty - Buddha's Teachings on Voideness Remainderless Quenching of the "I": Extinguishing with nothing left

There is nothing in this or any world that is worth to have or to be - the mind should have no hope of having or being anything at all. Truly, nothing is worth having or being, at any time or in any place. The mind tends into its own dissolution. With no desire to have or be anything, the mind dissolves into suññata.

When the time has really come for the mind to cease, revive the feeling that nothing anywhere is worth having or being. If that feeling is present in the mind at the moment it ceases, it will reach nibbana inevitably. Have the body and mind cease with the feeling that nothing is worth having or being, then it will realize nibbana in that physical death itself.

When the time of death has trully come, let this feeling be present. Remember that when close to death the mind will gradually slip away. As the body runs down near its end, awareness will gradually disappear. You will forget more and more until you forget everything. But the awareness that nothing is worth having or being can stay as the mind's companion to the very end. Keep the feeling of the remainderless quenching until the very end - nothing is worth having or being. Realize suññata in the last second of life.

Suchart If you do not want rebirth, you will have to stop your mind from dreaming, from going to a new life. That's what the Buddha did. He stopped his mind by cutting off the desire in his mind. He had no desire, and when there is no desire, the mind doesn't generate anything, doesn't generate any thoughts, and doesn’t have any force to drive it to go into a new body. So the key idea here is to let go of everything. Nothing belongs to you. If you cling to it, you will suffer. If you let go, you will be at ease and be peaceful.

Dune Atulo When time comes to die, make the mind one, then stop focusing and let go of everything.

You can also check MN143 - Anāthapiṇḍikovāda Sutta https://suttacentral.net/mn143/en/suddhaso

  • the link is helpful, thanks: "do not cling"
    – user26068
    Commented Jun 12 at 14:18

Verse 6 from the Dhammapada:

There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.

If there were any quarrels it might mean a lot, to have ended them.

  • I'm not sure of the translation. Most translate it that way -- here, here, and here -- but Ven. Sujato translates it here as, "Others don’t understand that here we need to be restrained. But those who do understand this, being clever, settle their conflicts."
    – ChrisW
    Commented Mar 15, 2023 at 19:23
  • 1
    This verse always stands out to me. Our (daily, for som) contemplation of the death of this body can give us a different perspective of the value of things, beliefs, fixed views, etc. and the value of relationships. Gil Fronsdal's version: Many do not realize that we here must die, For those who realize this, Quarrels end.
    – Kyoshin
    Commented Mar 17, 2023 at 9:22

1.please learn about four brahma viharas and specially about Upekkha (equanimity as you have mentioned) and practice it constantly and continuously.

  1. and try to deepen your VIPASSANA understanding, because that's the main way of getting the true equanimity! Suppose a practitioner even without practicing equanimity, he can become enlighten by just practicing VIPASSANA well.in that case as an arahant will automatically become equanimity.

To be able to cope with things that happens suddenly such as death, one needs to be able to cope with things that happens suddenly such as being angry, emotional, sadness, illness, embarrassment etc. If one is able to convert mundane worldly things such as being angry, emotional, sadness, illness, embarrassment etc. into positives, then through training repetition, one should be able to deal with death, or the things such as being angry, emotional, sadness, embarrassment etc. that comes with death.


Equanimity while not having penetrated, abound desire for sensuality, will bring one anywhere, and sure not in refined states. And lost any sense of self, while still consuming, if good in the realm of "mindless-beings". So good to develop proper conceit in seeing the dangers in the world (sense) and seek out for people teaching the Dhamma not training consuming fools and suggestions that they could escape the debts. Only debtless one is able to progress, having abond desire for foremost gross food.

  • Losing control of bodily functions (or at least the perception that we had control of them) and losing "life force"/energy imho can only be processed equanimously if we realize no-self (or a lot "less-self"). If we practice well we may be able to "just observe" the sensations (including thoughts) at death time (and not cling to life and multiply suffering). ...perhaps even willingly let go of life. It does not have to be a "bad" experience for a Buddhist practitioner.
    – Kyoshin
    Commented Feb 13, 2023 at 12:13

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .