The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

30 December 2025

Q:  When sankhāra (thinking) comes in, the five aggregates will mix together so there will be pain, otherwise there will be no pain, am I correct?

Than Ajahn:  It depends on how your sankhāra thinks. 

If you think with defilement then you have dukkha. If you don’t think with defilements, the mind has no dukkha. The painful feeling is not due to sankhāra but due to the impermanence of the body. Sometime your the body gets sick so you have painful feeling. You have to separate them.

There are two types of feelings: mental feeling and physical body feeling. The mental dukkha is caused by your defilement, by your cravings; the physical dukkha is caused by the impermanent nature of the body. When the body gets sick, hungry or when it’s hot or cold, you get painful feeling which you can’t do anything about. 

But the mental feeling, the dukkha that arise from your craving, you can stop it by stopping your cravings.

- - - - - 

Q: You mentioned that physical pain is not as bad as mental pain. Does this mean that mental pain is caused by our defilement but physical pain is just from the body and if we know how to let go of the body, it will not be as painful as the mental pain.

Than Ajahn:  That’s right. Because physical pain is only 10% of the total pain and the mental pain is 90% of the total pain so if you can stop the mental pain then you're only experiencing the 10% of the physical pain. 

Like somebody who is afraid of the needle, when you take a shot, the mental pain is much stronger than the physical pain. Even before you get the physical pain, the mental pain has already started when you think of getting that shot. Or, when you go to see a dentist, when the doctor said that you have to take the anaesthesia injection, you start to feel the pain before the needle actually touch your body. But if you calm your mind and just say, ‘Okay, no problem,’ then when you get the physical pain, it's just a very small pain. 

Sometimes you don't have any physical pain at all but you have mental pain like when you lose someone you loved. When you feel sad or depressed, that’s mental pain. 

Q: The way to counter mental pain is to remind myself that this pain will go away, it will pass and I try to forget about it.

Than Ajahn:  Accept the truth. Maybe the pain won't go away yet. If it stays on, let it stay. If it goes away, let it go. Don't expect because when you expect, you start creating stress, ‘When will it go away? When will it go away?’ So just be happy with the pain then your mind will be happy. Welcome the pain like you welcome the pleasure. They're the same things. They are only in the opposite end of each other, the pain is on one end and the pleasure is on the other end. 

As long as you don’t have any craving - attraction or aversion - then there will be no mental pain. That’s why you need to practice a lot of mindfulness and meditation to train the mind to be neutral, to be merely knowing, to not reacting with aversion or attraction, then the physical pain will not hurt your mind at all it. 

It will hurt the body but the body doesn't care because the body doesn't know anything anyway.

The body is like a car. If you smash a car, the car doesn't know that it's being smashed, right? The same way with the body. The one who knows is the one who is reacting. Once there is no connection between the mind and the body then you can take the body anywhere, you can bury it, you can burn it and the body won't react at all because the body is just like a car. The one who reacts is the mind and when it reacts, it causes suffering or stress in the mind. 

So if you don't want to have any stress, don't react. Just stay calm, stay neutral. That's why you need to meditate, to practice, to teach your mind how to stay calm, how to stay neutral. 

Just merely knowing. Know that ‘I have good feeling today.’ If you have bad feeling tomorrow, know that you have bad feeling. Know that you have painful feeling, you have pleasure feeling, they all come and go, they are all just feelings. They are impermanent, they keep changing. They are anatta, they are not under your control. You can’t tell them to go away or to come whenever you want them to come. If you learn to accept them for what they are, accept them as they are, then you will have no cravings. And when you have no craving, you have no stress in your mind.

“Dhamma in English, July 30, 2024.”

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Q: When I am suffering from pain, what should I do?

Than Ajahn:  There are two ways to deal with painful feelings. First is the way of mindfulness. When you are experiencing pain in the body and if you don’t want it to disturb your mind, you have to recite a mantra. Keep reciting a mantra to prevent your mind from reacting with aversion or with the desire to have the pain to go away. If you can succeed then there will be no pain in the mind and the pain in the body will be bearable. But this is a temporary measure because when you fail to maintain the mantra, or fail to keep the mind from reacting, your mind will have aversion or the desire to have this painful feeling disappears. 

[Next] How to deal this painful feeling permanently is to study the nature of pain. 

According to the Buddha, the painful feeling is a natural phenomenon like the weather. Cold weather, hot weather, come and go. 

They are affected by some other factors which we can’t control. What we can do is we can live with this pain by accepting it. Don’t try to deny it. Don’t try to have any desire to get rid of it. Just learn to live with it. This is the reality of life. We can stop our desire or our aversion to this painful feeling by accepting the truth that we can’t run away from it. It’s like the weather, hot or cold weather. If we can accept this then there will be no pain in the mind.  

“Dhamma in English, Aug 13, 2024.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

28 December 2025

The Buddha said ‘bhārā have pañcakhandā’: the five aggregates are a very heavy burden. 

When you wake up, you have to feed your body and then walk after finishing your meal. 

You have to change your postures regularly and to take a bath. You have to do a lot of things. For example, when someone comes to see me, I have to give them a Dhamma talk, teach them, and speak to them—these are all work.

Without a body, you will be at ease as there will be no need to take care of the body. The mind can be separated from the body; that is to know what the mind is, what the body is, what makes the mind happy, and what makes it suffer. When the mind is aware of its nature and able to discern what causes suffering and agitation, then it will become disengaged.

It is better to let things be as they are. If you can still continue living, then do so. When you can no longer do so, when it is time to leave, then leave. No one can live forever. We all have to die one day. So you should make it count and not waste it while you still have the opportunity. 

While you are still alive, you should practise Dhamma and cultivate merit and perfections (pāramī) to make spiritual progress. It will bring more peace and calm to the mind as well as wisdom in order to fight against your mental defilements (kilesas), namely craving, passion, and hatred. These defilements are the things you have to address more than anything else.

As for other people, you don’t need to fix or change them, because we all have to rely on ourselves in the end. No one can fix or change anyone else. You only have to see to yourself by relying on the teachings of those who know, such as the Buddha and his noble disciples. 

The Buddha cannot eradicate your defilements, and neither can any respectable teacher. They can only advise you on the methods to do so. But if you don’t make use of their methods, you then cannot rid yourself of the defilements.

The body is a means to cure issues of the heart. You need your body to listen to the Dhamma. Once you’ve listened, you can put your body to work—to get rid of the defilements. It is to practise walking and sitting meditation in order to fight against the defilements. 

The defilements also need your body to carry out their work. They use your body to go out, watch movies, listen to music, eat, and drink. 

The defilements need your body and so do you.

So you have to drag yourself to get on a walking-meditation path and to go to the temple. Do not let yourself go along with the defilements. Once you can resist the power of the defilements, your craving and defilements will gradually disappear. 

Nothing can then disturb your mind. You’ll be at ease and happy wherever you are. 

Whether it is to sit, walk, or sleep, you’ll be happy inside because there is nothing to trouble your mind. 

There is no craving or wanting of anything from the outside world. 

You live and eat only out of physical necessity to maintain your body, but your mind no longer has any craving to have or to be.

“Against the Defilements.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

24 December 2025

Q:  What is the best way to practise vipassanā?

Than Ajahn:  Vipassanā means the development of wisdom (insight), to see the true nature of things. 

Before you can develop vipassanā, you have to develop samatha or samādhi first because the mind that is not calm will not have the ability to see things as they are. 

The mind that is still clouded with delusion will not be able to see that everything is impermanent, everything is bad for the mind, everything hurts the mind, everything is not under your control. So, you have to first clear the cloud of delusion by practicing samādhi. 

Samādhi is the practice of calming the mind. 

You should first meditate to make the mind becomes calm and peaceful. Once the mind becomes calm and peaceful, the mind will be clear like a glass that has been cleaned then when you look at things, you’ll look at them in their true way, you look at them exactly for what they are. 

Before you develop vipassanā, you’ll have to develop samādhi first by using mindfulness. 

You need mindfulness to stop your mind from thinking. 

If you don’t have mindfulness, you will not be able to stop the mind from thinking. When you cannot stop the mind from thinking, then the mind cannot be still, calm and peaceful. So, you have to first learn how to develop mindfulness. 

Mindfulness is developed using the 40 objects of meditation. We call them, ‘kammaṭṭhāna.’ In Thailand, we recite a mantra ‘Buddho, Buddho, Buddho,’ continuously all the time during our waking hours, from the time we get up to the time we go to sleep. 

Then, we can prevent the mind from thinking. We only stop reciting when we have to think. If we don’t have to think, then we should not let the mind think aimlessly. 

We stop thinking by reciting the mantra. For example, you should not let the mind think when you are preparing yourself to go to work, such as when you’re taking a bath, washing, brushing your teeth, dressing, eating. You stop thinking by reciting the mantra, ‘Buddho, Buddho, Buddho.’

If you don’t like to use the mantra, you can use another method that is by concentrating on your body movement. Keep watching what your body is doing at that moment. If you keep focusing your mind on the action your body is doing, your mind can’t go think about other things. If your mind goes to think about other things, it means that your mind is not focusing on the action you are doing. So those are the ways to build up your mindfulness. Once you have mindfulness, then you can sit and meditate to make the mind becomes calm. 

When you sit, you are mindful of the breath. 

You are watching your breath: watch when the breath comes in, watch when the breath goes out. Watch it at one point, usually at the tip of the nose. And if you can watch your breath and focus on it, you will not think about other things. If you think, you should ignore it. 

Come back to your breath. If you can persist, eventually your mind will stop thinking. Your mind will become calm, peaceful and clear. 

When you withdraw from that state of meditation, your mind will still be clear. Then, you can develop vipassanā. Teach your mind to look at everything as impermanent. 

Everything comes and goes. Everything rises and ceases. Everything is not under your control. You cannot control it. You cannot stop it from coming or going. The only thing you can do is to accept it for what it is. If you can accept it, you won’t be hurt. You will only be hurt if you resist it. When you resist something, you become stressful and unhappy. But if you accept it, you become calm and peaceful. This is the practice of vipassanā.

“Dhamma in English, Jun 19, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

21 December 2025

All that is mine, beloved and pleasing, will become otherwise, will become separated from me. 

This is something that is worthwhile for us to remember constantly, many, many times a day. 

Otherwise this truth will not stay with us. 

We will then not forget and be deluded into working on anything that brings no benefit to ourselves and will instead take on worthwhile activities, such as making merit, nurturing our virtue, meditating, and listening to and practising Dhamma. 

If we do not reflect deeply, we may think that we will not experience old age, sickness, pain, and death. We will then go seeking fortune, status, fame, and pleasure through ears, nose, tongue, eyes, and body just like our current lifestyle. We will make very little effort to give, keep the precepts, meditate, or listen to and practise Dhamma. On the contrary, when it comes to seeking fortune, status, fame, and pleasure through the ears, nose, tongue, eyes, and body, we strive the whole day and night, except when we are asleep. 

When we wake up, we are off again to seek pleasure through the ears, nose, tongue, eyes, and body. We open the refrigerator, looking for snacks, looking for drinks, or go off to the kitchen to see what else there is to eat. 

Once our stomach is full, we are off again seeking pleasure through the ears, nose, eyes, tongue, and body, seeking entertainment all night long in all sorts of places, looking for this person or that person, looking for this thing or that thing. This is seeking that is of no use to our heart. It does not bring fulfilment and contentment, but leads only to more and more mental deprivation, hunger, and craving continuously. 

When we don’t have anything to protect our mind, we will have loneliness, irritation, depression, and be easily agitated. This arouses dukkha in our mind and causes us harm. If we are only concerned with seeking fortune, status, fame, and pleasure through the ears, nose, tongue, eyes, and body when the body cannot meet our needs our mind will be stressed and tormented. 

For instance, when the physical body falls into sickness or becomes bed-ridden, it is not possible to seek pleasure through the eyes, ears, nose, tongue, and body. 

It is not possible to seek pleasure through fortune, status, and fame. When that happens, we will be lonely and depressed. It may even lead to feeling like we want to kill ourselves because we do not know what we are still living for without the means to enjoy physical pleasure as we did before. That is because we do not know the means to find happiness within the mind. 

For if we can find happiness within our mind, when anything happens to the body, we will not be agitated because we know the way to find happiness within our mind. Even if the body is sick, painful and bed-ridden or paralyzed, we can still find happiness within the heart. We can calm the mind, develop mindfulness, and practise the repetition of Buddho, Buddho. 

If we practise Buddho continuously without thinking of this or that person, this or that issue, our mind will be clear, cool, and relaxed, leading to calm and stillness. 

There will then be bliss. This is happiness that does not need the body or fortune, status, and fame. This is nurturing our mind to have happiness that leads and delivers us away from dukkha. For when we are calm, we are bound to be able to see the origin of dukkha and the origin of our perpetual death and rebirth, thus leading us into deeper levels of calm and reducing our kilesas (defilements), craving, and desire. 

For when the mind is calm, defilement and craving stop working and as a result the stressed, agitated, and angry mind ceases and disappears completely as well. This is the contentment that will stop discontentment, only it is temporary. The practice of mental calm through the repetition of Buddho, Buddho is not lasting, for when the calm mental state becomes weak, the kilesas will have the power to rise up, distressing the mind. 

To overcome this, we will have to use wisdom to teach the mind to understand that kilesas are the origin that of mental distress and torment that not worth wanting. 

If we do not wish to experience mental distress, but instead to have mental peace and calm forever, we should stop and resist desire, stop and resist greed, hatred and delusion. The method to stop and resist greed, hatred, and delusion is to teach our mind that whatever we desire through the kilesas and the resultant sukha that it brings to us is not comparable to the happiness that is already within our mind. 

The pleasure acquired through desire is little, arises only once, and will be followed by discontentment. 

Craving will arise again to regain the lost pleasure, and we will want it even more. It is like someone who already has a handful who then wants a whole sack. 

Having a sack, he craves and wants the whole store. 

Already having $10,000, his greed wants $100,000, and then a million. 

Already having a million, he wants 10 million, 100 million, without any end in sight. This goes on and on. 

Our mind is agitated, seeking all of this according to our desire. 

If we want our mind to be calm, cool, and happy, and not agitated, we have to fight against desire and teach our mind not to desire. For if we desire, dukkha will follow. 

Whatever happiness gained will be minimal because it is not permanent, and we cannot control it to provide happiness for us forever. 

Whatever sukha brought to us may within a day or night change and bring dukkha (unhappiness) instead. 

For example, when the relationship with our partner first starts, our partner is agreeable to us. Everything is delightful, and we are happy. But when our partner changes, whatever brought happiness before may become disagreeable and stressful for us. 

When our partner changes from being nice to being mean, from being truthful to being dishonest, our mind is no longer happy and only suffers. Additionally, it is not within our power to stop or change our partner. If our partner chooses to be bad, we will be depressed and despair. 

This is wisdom we use to teach our mind every time it desires anything, to teach the mind not to take things whenever it is not necessary. If we really need something, take it, such as our clothing. If it is torn and not possible to be worn, buy a replacement. But know what is enough and sufficient; two or three sets is enough. The same goes for sandals and other goods. Do not want more than necessary, otherwise it is desire driven.   

If you follow your desire, it will keep on increasing until it becomes too much and overloads your house. 

Owning too many things is not what increases the happiness in our mind. 

“Dhamma for the Asking, May 11, 2013.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The Teachings of Ajahn Suchart

The Teachings of  Ajahn Suchart.

20 December 2025

Q:  How does the Law of kamma work and how can we prove its validity?

Than Ajahn:  Well, it’s hard to prove the Law of kamma because the one who does the kamma is invincible. The one who does the kamma is the mind, not the body. The mind tells the body what to do. To go rob a bank or to give food to somebody, this is kamma. 

Robbing a bank is bad kamma. Giving food to people is good kamma. So the one who reaps the consequence of the kamma is not the body. The one who reaps the consequence of the kamma is the mind. And what is the consequence of kamma? It’s feeling good or feeling bad. 

If you rob a bank, you’ll feel bad because you have to try to stay away from the cops. You don’t want to get caught, you have worry and anxiety. But if you give food to people who need your help, you’ll feel good and happy. 

This is the result or the consequence of kamma. It’s in your mind, not with the body. 

But sometimes the body also has to reap the consequence of the kamma, as the collateral consequence. Like if you rob a bank, you might get caught and your body will have to stay in jail so your body is locked up and your mind feels bad. 

Actually we have to look at the mind itself, the feeling appears after we do certain actions. If we do something good, we’ll feel good. If we do something bad, we’ll feel bad. 

That’s the Law of kamma. It concerns the mind, not the body. 

And this also affects the mind after death because the mind doesn’t die with the body. 

The mind continues on as a spiritual being. If it’s in a happy state, we call it ‘heaven,’ if it’s sad, in turmoil or anxiety, we call it ‘hell’. It’s a state of mind after the body dies. You have to prove this yourself, you cannot prove it to other people. There is no instrument to measure your mind. You can have instrument to measure your body but you can only measure your mind by yourself, by the way you feel whether you feel good or you feel bad, you are sad or you are happy. 

And this is usually the consequence of the actions that you do.  

“Dhamma in English, Jul 7, 2024.”

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Q:  I heard that kamma is just ‘cause and effect,’ so, if there is no ‘self’, there is no ‘I’ and we are just the physical bodies. As such, who is doing the wrong act?

Than Ajahn:  Well, kamma deals with the mind. The mind is the one that is doing the action. But the mind itself is not a ‘self.’ A ‘self’ is a concept created by the mind. So the one who is doing the action is the mind and the one who bears the consequences of the action is the mind. When you do good kamma, the mind feels happy. If you do bad kamma, the mind feels unhappy. 

So it’s the mind who is being subjected to the Law of kamma, not the body. The body is only an instrument of the mind. 

Let me give you an example. If a driver drives a car, the driver and the car are two separate entities. The driver is the one who drives the car and the car is just an instrument used by the driver. When the driver drives the car and the car hits somebody, it’s not the car that has to pay the price, right? It’s the driver. So, it’s the same way, when the mind does something through the body, the mind is the one who bears the consequences. 

If the mind does bad kamma, the mind will feel bad. If the mind does good kamma, the mind will feel good. 

The body doesn’t know anything. The body is only like a car. 

But the question you asked is not really important. 

What you want to know is how to make your mind happy. Once your mind is happy, you understand that all the things that you don’t understand will become clear to you after you have studied the mind and know how to make your mind happy. And when you are happy, if you don’t know anything, it doesn’t matter because what you know or what you don’t know doesn’t matter as long as you are happy.

“Dhamma in English, Jan 12, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“The mind also needs the four requisites like the body.”

The Teaching of Ajahn Suchart.

11 December 2025

“The mind also needs the four requisites like the body.” 

The food requisite for the mind is charity. The clothing for the mind is keeping the precepts or morality. The home for the mind is meditation (samādhi/calm). And the medicine for the mind is wisdom. These are what the mind needs in order for the mind to be happy, healthy and content.”

But we hardly give these things to the mind. 

So the mind is constantly in a state of hunger, in a state of dissatisfaction, discontent. Even if you give the mind $100 million dollars, the mind is still discontent, dissatisfied because you give it to the wrong person. 

All the things that you do, you do it for the body not for the mind. It’s because nobody teaches you what to give to the mind unless you come to Buddhism. 

Buddhism teaches you to give the four requisites to the mind.

(i) If you want to give food to the mind, you do good things for other people like do charity;

(ii) If you want to give clothing for the mind, you keep the precepts. This is like putting on nice clothing. When you put on nice clothing, when people look at you, they will feel happy, and they want to be near you. If you are morally good, people want to be close to you because they know that you are not going to hurt them. 

This is clothing for the mind —morality; 

(iii) Housing for the mind is meditation, jhāna. 

When you get to jhāna, you know that you are in a safe place, nothing can harm you. It’s like when you stay in the house, you feel protected;

(iv) When you are sick , you use the Dhamma medicine which is wisdom—the Three Characteristics of Existence or the Four Noble Truths—to tell you why your mind is sick, why you have stress. It’s because you have cravings. So stop your cravings. Once you stop cravings then your mind has no stress then your mind is well, your mind is not sick. 

Q: Do we have to have the first three requisites before we get to the 4th one because without the first three requisites we are not able to use the medicine fully?

Than Ajahn: Well you might be able to use it partially by studying from the text or learning from the Buddha’s teachings. You can apply it to cure some sickness that is not deeply rooted. Like when you have a cut, you can use a plaster, you don’t need a surgery. But if you have cancer, then you have to go to hospital to get surgery. 

So wisdom has many levels: lower level and higher level. The wisdom that you learn here is on a lower level and you can apply it when you have lower-level stress. 

It’s like using a bandage or applying some tincture on to your wound. For wound that needs surgery [wisdom on higher level], you need to do meditation first. You need to calm the mind first before you can apply this higher type of medication. You need upekkhā.“

~ Ajahn Suchart Abhijāto

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The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

28 November 2025

Q: In this age it seems a lot of people are suffering from fear, and there is a lot of fear in the world. Do you have any thoughts about how people can deal with this fear?

Tan Ajaan: Fear arises out of ignorance, the lack of right knowledge or truth. We are afraid to lose things and afraid to lose our body because we are ignorant of the truth of those things and our body. 

We don’t see the impermanent nature of things or the body. We don’t see that everything arises and ceases, with nothing remaining the same or remaining forever. 

We also don’t know who we are. This is the real problem. 

Our delusion makes us think that the body is ourselves when in fact the body is just another vehicle, like a car that we use to take us from place to place. We are the driver, but the problem is we don’t know that we are just the driver, instead, we think we are the car. 

The driver doesn’t die with the car. The mind doesn’t die with the body. 

If you meditate, you will see this. If you can enter total calm, you come to realise that there is this separate entity which is the mind. When you meditate and the mind becomes totally concentrated, you will temporarily let go of the body. The body will disappear from the mind’s perception, leaving the mind by itself. 

Then you will know that this is the mind without the body. Once you know this, you are no longer afraid of death, no longer afraid of losing anything. 

It’s the delusion that makes you think that you will lose everything when everything in the first place never belonged to you. 

Everything belongs to the earth. We have come and use the body to acquire things, but when the body has to die, you lose everything. Life is just like going to the movies. While we watch a movie there will be this and that, but when it’s over, we have got nothing. We leave the movie theatre with nothing. 

The earth is like a stage or movie screen. The mind just comes and uses the body as an instrument to experience this movie. Once the body that we used to experience the movie no longer exists, we have to leave the movie theatre, go to a different theatre, and get a new body. 

So know the truth is that we are not the body, that everything we have here does not belong to us and is only a temporary possession. 

Once you have the right attitude, the right knowledge, then you can adjust your attitude accordingly. 

You don’t own the sun, right? So you don’t get mad when the sun sets. You don’t feel bad about the sun setting, because you know the sun doesn’t belong to you. It is the same thing with the body and everything that you have here.

Your delusion makes you think that everything belongs to you, including your body, so when you lose it, you think that you are losing everything. You think that you disappear with the body, but that is not the case. 

Because when you meditate, you don’t have to use the body. Once the mind has entered calm, it separates from the body, and it actually becomes a lot happier than when having a body. The body is really a burden that you have to carry. Like an automobile it gives benefits, but it also comes with costs. 

You have to pay for it. You have to take care of it; you have to buy gas. You have to clean it; you have to fix it when it needs repairs.

“Dhamma in English, June 22, 2013.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g