The sensations of the mind are subtle and very volatile. Sometimes passion or irritation can arise completely independent of sensory contact, simply in line with the force of one’s character. For instance, there are times when the mind is perfectly normal, and all of a sudden there’s irritation—or the desire to form thoughts and get engrossed in feelings of pain, pleasure, or equanimity. We have to contemplate these three kinds of feeling to see that they’re inconstant and always changing, and to see that they are all stressful, so that the mind won’t go and get engrossed in them. This business of getting engrossed is very subtle and hard to detect. It keeps us from knowing what’s what because it’s delusion pure and simple. Being engrossed in feelings of pleasure is something relatively easy to detect, but being engrossed in feelings of equanimity: That’s hard to notice, because the mind is at equanimity in an oblivious way. This oblivious equanimity keeps us from seeing anything clearly. So you have to focus on seeing feelings simply as feelings and pull the mind out of its state of being engrossed with equanimity. When there’s a feeling of equanimity as the mind gathers and settles down, when it’s not scattered around, use that feeling of equanimity in concentration as the basis for probing in to see inconstancy, stress, and not-self—for this equanimity in concentration at the fourth level of absorption (jhana) is the basis for liberating insight. Simply make sure that you don’t get attached to the absorption. If you get the mind to grow still in equanimity without focusing on gaining insight, it’s simply a temporary state of concentration. So you have to focus on gaining clear insight either into inconstancy, into stress, or into not-selfness. That’s when you’ll be able to uproot your attachments. If the mind gets into a state of oblivious equanimity, it’s still carrying fuel inside it. Then as soon as there’s sensory contact, it flares up into attachment. So we have to follow the principles the Buddha laid down: Focus the mind into a state of absorption and then focus on gaining clear insight into the three characteristics. The proper way to practice is not to let yourself get stuck on this level or that—and no matter what insights you may gain, don’t go thinking that you’ve gained Awakening. Keep looking. Keep focusing in to see if there are any further changes in the mind and, when there are, see the stress in those changes, the not-selfness of those changes. If you can know in this way, the mind will rise above feeling, no longer entangled in this level or that level—all of which are simply matters of speculation. The important thing is that you try to see clearly. Even when the mind is concocting all sorts of objects in a real turmoil, focus on seeing all of its objects as illusory. Then stay still to watch their disbanding. Get so that it’s clear to you that there’s really nothing to them. They all disband. All that remains is the empty mind—the mind maintaining its balance in normalcy—and then focus in on examining that. There are many levels to this process of examining the diseases in the mind, not just one. Even though you may come up with genuine insights every now and then, don’t just stop there—and don’t get excited about the fact that you’ve come to see things you never saw before. Just keep contemplating the theme of inconstancy in everything, without latching on, and then you’ll come to even more penetrating insights. . . . So focus in until the mind stops, until it reaches the stage of absorption called purity of mindfulness and equanimity. See what pure mindfulness is like. As for the feeling of equanimity, that’s an affair of concentration. It’s what the mindfulness depends on so that it too can reach equanimity. This is the stage where we gather the strength of our awareness in order to come in and know the mind. Get the mind centered, at equanimity, and then probe in to contemplate. That’s when you’ll be able to see. . . .
From An Unentangled Knowing: The Teachings of a Thai Buddhist Lay Woman, by Upasika Kee Nanayon (K. Khao-suan-luang), translated from the Thai by Thanissaro Bhikkhu. Used with permission.
Understanding the Nuances of Equanimity in Buddhist Practice
New York, NY – March 10, 2026 – In the intricate tapestry of Buddhist philosophy, the cultivation of equanimity, one of the four Brahma-viharas or "divine abodes," presents a profound yet often misunderstood path. While commonly perceived as mere emotional neutrality or passive acceptance, a deeper exploration of this key practice reveals its dynamic nature and crucial role in achieving liberation from suffering. Upasika Kee Nanayon, a highly revered Thai Buddhist laywoman, whose teachings are compiled in the recently translated work, An Unentangled Knowing, offers a nuanced perspective, emphasizing both the powerful uses and the potential pitfalls of equanimity when not approached with diligent insight.
Equanimity, in the Buddhist context, is not simply the absence of strong emotion. Instead, it is a state of mental balance that arises from a profound understanding of the impermanent and often stressful nature of all phenomena. It is the capacity to remain steady and clear amidst the inevitable fluctuations of experience, whether they be pleasant, unpleasant, or neutral. This practice is considered essential for developing wisdom and compassion, forming a cornerstone of the path toward enlightenment.
The Subtle Nature of Mental Sensations
Upasika Kee Nanayon’s teachings, as presented in An Unentangled Knowing, underscore the subtle and volatile nature of mental states. She highlights that emotions and inclinations can arise spontaneously, independent of external stimuli, driven by the ingrained patterns of one’s character. This internal arising of feelings—whether pain, pleasure, or the more elusive equanimity—demands careful observation. The core of her teaching lies in the imperative to recognize these feelings as transient and inherently unsatisfactory, thereby preventing the mind from becoming excessively attached or engrossed in them.
The concept of "getting engrossed" is identified as a particularly subtle form of delusion that obscures clear perception. While attachment to pleasure is relatively discernible, becoming engrossed in equanimity is described as far more insidious. This occurs when equanimity is experienced in an "oblivious way," a state where the mind appears calm but lacks genuine clarity or discernment. Such a state, while seemingly peaceful, can inadvertently prevent practitioners from accurately assessing reality and thus hinder progress on the spiritual path.
Equanimity as a Foundation for Insight
A central tenet of Upasika Kee Nanayon’s discourse is the active utilization of equanimity as a springboard for investigative insight. When the mind settles into a state of equanimity, particularly during meditation, it offers a stable platform for deeper contemplation. This stable, gathered mind is not to be passively enjoyed but actively employed to examine the three fundamental characteristics of existence: impermanence (anicca), suffering (dukkha), and not-self (anatta).
Specifically, equanimity achieved at higher stages of concentration, such as the fourth level of jhana (absorptive states), is presented as the very foundation for liberating insight. However, the critical caveat is to avoid becoming attached to this state of absorption. This attachment, even to a seemingly positive mental state like equanimity, can become a subtle form of clinging, perpetuating the cycle of suffering.
The Dangers of Oblivious Equanimity
The teachings warn against a purely passive cultivation of equanimity that bypasses the rigorous examination of reality. If the mind is stilled in equanimity without an active focus on gaining insight, it can devolve into a mere temporary state of concentration. This "oblivious equanimity" retains underlying predispositions and "fuel" that can readily ignite into attachment when sensory contact occurs. This highlights the dynamic interplay between concentration and wisdom in Buddhist practice. Concentration provides the stillness, but wisdom, cultivated through insight into the three characteristics, is what truly uproots defilements.
A Structured Approach to Insight and Awakening
Upasika Kee Nanayon advocates for a structured approach, drawing directly from the Buddha’s principles. This involves first stabilizing the mind through absorption and then diligently applying the mind to gain clear insight into impermanence, stress, and not-self. The path is not linear, and the teachings caution against complacency. Even profound insights should not be mistaken for final awakening. The practitioner is urged to remain vigilant, continually observing the mind for further changes and discerning the stress and not-selfness inherent in these transformations. This ongoing process allows the mind to transcend mere feeling, liberating it from entanglement in transient states.
The teachings further emphasize the importance of clear seeing, even amidst mental turmoil. When the mind generates a barrage of thoughts or "objects," the instruction is to perceive these as illusory and to observe their dissolution. This practice cultivates a direct realization of the ephemeral nature of mental formations, leading to the recognition of an "empty mind" that maintains balance and normalcy. This state of pure awareness, free from conceptual proliferation, then becomes a subject for further examination.
The Multi-layered Nature of Mental Purification
The process of examining and purifying the mind is depicted as multi-layered, with no single insight representing the ultimate destination. The emergence of genuine insights should not lead to cessation of practice. Instead, they serve as stepping stones to deeper understanding. A constant contemplation of impermanence, without clinging to any particular realization, is key to unlocking even more penetrating insights.
Reaching Purity of Mindfulness and Equanimity
The ultimate aim of this focused practice is to reach a stage of absorption characterized by "purity of mindfulness and equanimity." This state signifies a profound integration of mindful awareness and balanced perception. Pure mindfulness, dependent on the stability of concentration that fosters equanimity, becomes a powerful tool for self-knowledge. At this juncture, the mind is centered and balanced, providing the optimal condition for deep contemplation and the realization of truth.
Broader Implications for Modern Practice
The teachings of Upasika Kee Nanayon, originating from a Thai Buddhist laywoman and translated by the esteemed Thanissaro Bhikkhu, offer valuable guidance for contemporary practitioners. In an era often characterized by constant external stimulation and the pursuit of fleeting pleasures, her emphasis on rigorous self-observation and the discerning use of mental states is particularly relevant. The potential for equanimity to become a passive refuge rather than an active tool for liberation is a subtle trap that many may fall into. Her discourse serves as a timely reminder that true equanimity is an active, insightful engagement with reality, not a mere withdrawal from it.
The translation of An Unentangled Knowing makes these profound teachings accessible to a wider audience, contributing to a richer understanding of Buddhist practice beyond monastic traditions. The emphasis on the accessibility of these teachings from a lay practitioner highlights the universality of the Buddhist path and the potential for profound spiritual realization in all walks of life. The work, published by Dhammatalks, is a significant addition to the literature on Buddhist psychology and meditation, offering a practical and deeply insightful guide for those seeking to navigate the complexities of the mind and cultivate genuine wisdom and peace.
The book’s publication date of March 10, 2026, coincides with a growing global interest in mindfulness and contemplative practices, making Upasika Kee Nanayon’s wisdom particularly timely. Her insights provide a crucial counterpoint to superficial understandings of meditation, urging practitioners towards a more robust and transformative engagement with their inner lives.
