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

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

24 November 2025

Human greed is never ending. Having just finished a meal, we already want to eat again upon hearing someone mentioning about delicious food. If we want to stop ourselves, we have to use reasons. Why do we want to eat again? We just finished eating and we are full. The food is still being digested. Wait till tomorrow if we really want to eat it. This is an example of how we use reasons to stop our craving. 

Never ending desire is what causes problems for all of us. If everyone thinks rationally, we all can live peacefully on this planet. The world has plenty of everything, more than we ever need. However, due to unrelenting greed, it feels like we never have enough. 

We think that the more we have, the happier we will be. 

This creates problems. 

Wars occur because of greed. If everyone is a Buddhist, people can live peacefully together. 

There is no need to invade other countries or to take advantage of other people. We, Buddhists, live and eat in simple ways. We do not take too much food. We are content with what we have. We eat only what our bodies’ need. We consume only what is necessary. 

Two sets of white garments are enough. We can wear them alternately. Today we wear this set. Tomorrow we wear the second set while we wash the first set. On the following day, we change again.

Monks use only three pieces of garments. 

They consist of an inner robe, an outer robe and a double-layer outer robe for use during the cold season. 

Normally, only two pieces are used. If we live according to the Buddha’s teachings, we do not need much. There is no need for closets to keep our clothing. 

However, in reality people have so many kinds of clothing for various uses, such as morning dress, daytime dress, evening dress, and nightgown. These clothes need to be cleaned and taken care of. This gives rise to all kinds of problems because we don’t think rationally, and not know how much or how many is enough for us.

If we think wisely and logically, we will live peacefully together in this world. Real happiness is within us. It is having peace of mind. 

Unfortunately, we never keep the mind under control. 

We allowed it to be dragged by the force of our kilesas that cause so much suffering and pain, pain from greed, pain from anger, and pain from delusion. 

The Buddha says our mind is aroused and agitated by what we see, hear, smell, taste and touch. When we see or hear something, we immediately want it. When we have this desire, we become restless. On the other hand, if we are rational and follow the Buddha’s teachings, we can tell our mind not to blindly want things. 

In this world, no matter how much money we have, be it in the millions or billions, we can never buy the kind of happiness, which the Buddha points out to us. That kind of happiness is inside us. We only have to make it happen. We will then be free from all kinds of problems.

We can be forever happy because when we have this kind of happiness we can keep it. It is truly our own possession. Other belongings can be stolen. They can deteriorate. Cars can be stolen. Thieves can break into our houses. 

Even our husbands and our wives will one day leave us. 

But no one can take from us the happiness that comes from having peace of mind. 

I would like you to think about this, keep it close to your heart and mind, and to strive with all of your might to achieve the real kind of happiness that arises from a peaceful mind.

“Sensual Pleasures Are Painful.”

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.

23 November 2025

Question :  The beginning of all conflict starts from objectification, what does it mean?

Than Ajahn :   It means everything comes from a self. 

When there is a self, then there will be conflict with other self because each self wants to provide things for itself. So when they try to get things from the same resources, they might resort to conflicts. If there is no self, then there is no need to go seek for anything. If the mind can return to its original true state which is merely knowing, then there is no need to have any conflict with anyone because in that state you are happy. You don’t need to have anything to make yourself happy. 

But as soon as your mind is being identified by the sense of a self, then you feel that you have to get something for yourself to make yourself happy. So you have to kill this self by stop thinking about yourself, and by meditating a lot to get into jhāna—that’s when the sense of self will temporarily stopped. 

And you will discover that having no self is better than having a self.

Question :  So the only way to solve this problem is to see all things as anattā, am I right?

Than Ajahn :  Yes. You need to meditate. You have to get into jhāna—this is when you will see anattā. But you can only stay in there briefly. 

When you come out of that state, you have to use your thought to remind yourself that everything is anattā, there is no self in everything. So, no need to fight, no need to compete for resources because each of our mind is complete in itself, it doesn’t need to have anything. But the deluded mind doesn’t know this. The mind that is delusional is constantly craving for things to make it happy because it never enters into jhāna. 

So you want to train your mind to enter into jhāna to see what it is like when the mind has no craving, when the mind is not creating a self, then you will see that there is peace and happiness in that state of mind.  And when you come out of that state, you have to keep reminding yourself not to go after anything. 

Because everything you go after, sooner or later, will cause you suffering than give you happiness because everything is temporary, everything is impermanent. 

Question :  So it means that the mind that is peaceful is the mind that is in abundance, a mind that is complete on its own, it isn’t a mind that is in scarcity.

Than Ajahn :  That’s right. Because what makes the mind in scarcity is the craving. 

Once you have craving, no matter how much you have, it will never be enough. If you have $1million, you want $10 million; if you have $10 million, you want $100 million, and so forth. It keepst going. It keeps multiplying. It never feels content. Look at all the millionaires. 

Ask them if they already have enough money, they would say ‘no’, even though they know they can’t spend all the money they have in their lifetime, yet their minds are still hunger for more. 

So you have to stop your craving. 

Once you stop your craving, you have contentment. You become full. You become complete. You don’t feel you need anything. 

That’s why meditation is very important to retrain the mind. 

And what is important for mediation is mindfulness. So you have to practise mindfulness from the time you get up to the time you go to sleep. Try to stop your thoughts as much as possible. 

Question :  Now I am using the word ‘non-reactive’ which is helpful.

Than Ajahn :  You can use ‘no thinking, no thinking’ or ‘stop thinking, stop thinking’. 

Stop talking to yourself! Why are you keep talking to yourself for, all day long? Just watch. Just observe. 

“Dhamma in English, Dec 14, 2021.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

#ajahnsuchartabhijato #jhāna #meditation #mindfulness #contentment

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

22 November 2025

Question :  Is chanting considered as rites and rituals?

Than Ajahn :  No. Chanting is the practice of developing mindfulness. 

Rites and rituals are the activities that you perform because you expect to get something out of it. Like when you are sick, and then you perform some rituals and expect that the rituals you’ve done can cure your sickness. 

Chanting in order to develop mindfulness is the practice of noble eightfold path, sammā-sati (right mindfulness). 

Question :  A group of friends from the Buddhist Society has started to chant Ratana Sutta on every Sunday, and one of them was saying that what we were doing was a kind of rites and rituals.

Than Ajahn :  It depends on what you want from your chanting. If you chant and you expect to get rich, or you want to get well from your illness, then this is rites and rituals. 

But if you chant because you want to calm your mind, then this is the practice of noble eightfold path, sammā-sati (right mindfulness). So it depends on what you expect to get from doing chanting. 

If you chant and you expect to get rich from your chanting, then this is rites and rituals because it can’t happen. 

Question :  Our Sunday meeting started last year during the pandemic and one of the Buddhist Society members suggested that we chant Ratana Sutta as a kind of protection from the pandemic. Is this considered as rites and rituals?

Than Ajahn :  When you chant, you protect your mind, you can’t protect your body. Even the Buddha couldn’t protect his body.  When his body was sick, and was going to die, he couldn’t protect it. But he could protect his mind from experiencing any suffering caused by the illness of the body. 

So, when you chant, you want to protect your mind, to make your mind have equanimity.

Question :  So, as long as our intention when we chant the Ratana Sutta is to protect our mind, it is a form of mindfulness training, it isn’t considered as rites and rituals.

Than Ajahn :  Right. It’s okay to chant if you want to develop Buddhaṁ saraṇaṁ gacchāmi, Dhammaṁ saraṇaṁ gacchāmi (Dhamma as your refuge). This Dhamma is mindfulness (sati). 

Layperson :  Thank you, Ajahn.

“Dhamma in English, Dec 28, 2021.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

#ajahnsuchartabhijato #chanting #ritesandrituals #mindfulness #

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

20 November 2025

Q: The first path/one of the Noble Eightfold Path is sammā-diṭṭhi (right view) Could you explain the exact meaning of sammā-diṭṭhi as described in the teachings of the Buddha? 

How crucial is it (having the right view) in the process of developing the other seven (e.g. sammā-sati, sammā-samādhi etc) factors?

A: The first factor is very important which is right view. Right view (sammā-diṭṭhi) means to know the Four Noble Truths, to see that suffering is caused by our cravings. For us to stop our cravings, we have to develop the Noble Eightfold Path. So when we have this [right view] we have the first factor of the Noble Eightfold Path which will initiate the other factors to fall into place.

If you know that your rebirth is caused by your cravings and your suffering is caused by your cravings then you have to stop your cravings. And what you should do to stop your cravings is to practise the Noble Eightfold Path’s remaining seven factors.

The second (sammā-sankappa) is to think continually of stopping your cravings, stopping your bad kamma because your bad kamma and cravings are the causes of your mental suffering. Once you have the second factor - to think of stopping your cravings - then you develop the third one which is right action and the fourth one which is right speech, then the fifth one is right livelihood, the sixth one is right exertion, the seventh is right mindfulness and the eighth is right meditation or right concentration. So once you have the first one (sammā-diṭṭhi), then the other seven will follow suit.

To have sammā-diṭṭhi according to Buddhism is to know the Four Noble Truths - to see that our suffering, our endless rebirth, aging, sickness and death are caused by our own cravings and the path to stop the suffering is the Noble Eightfold Path.

- - - - -

Q: Could you explain the concept of non -attachment in Buddhism and how it helps to lead a happy life while being faithful to social commitments? (family life, office work, education, etc)

A: Non-attachment or non-clinging means not being attached or cling to things that will be separated from you one day.

Everything is anicca - everything is temporary. So when you cling to things and when that same things have to be separated from you, you will become sad. So being non-attached means you can have things, but you have to be ready to let go of them when the time comes (such as your body). 

Your body is anicca (impermanent), one day it will have to die. If you cling and have a craving for the body to exist forever, then when the body starts to age and dies finally, you will undergo a lot of suffering. But if you know that the body is temporary and one day it will have to die, then you don’t cling or get attached to the body and when the time comes, then you will have no suffering.

When it is not yet the time for the body to go (decay and die), you can still have it, but you have it with the thought that you have to let it go when the time comes. 

That is what non-attachment is.

You can still have what you already have but you have to tell yourself that what you have now, you won’t always have them. When the time comes, if you don’t want to have any sadness or suffering, then you have to be willing to let them go. 

“Dhamma in English, Mar 26, 2023.”

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.

19 November 2025

Attention controls awareness; if the level of attention is insufficient, realizations are limited. Information perceived by the senses—a sound heard, something seen, a scent smelled, for example—triggers distracting moods and emotions. Remaining attentive to these allows for their regulation. Having a low level of attention is akin to being in a rudderless boat, drifting along with moods and emotions, whereas holding the helm allows one to steer in the desired direction. 

Awakened beings use attention like everyone else, but they are no longer deceived by the insidious effects of their moods and emotions, such as their desires or anger. 

Consequently, they act, speak, and think solely with compassion, wish to help others, rejoice in others' happiness, or remain neutral. It's similar to how a drunk driver and a sober driver both drive: the one under the influence of alcohol, or here, under the influence of their moods and emotions, does not fully control their behaviors, words, and thoughts, and sometimes does senseless things, possibly harming others. Meanwhile, the sober one is careful, acts, speaks, and thinks with clarity, contributing to the well-being of their surroundings and humanity.

Being attentive to oneself allows one to observe and thus become aware of the mechanisms of one's feelings, memories, daydreams, and sensory-derived moods and emotions. Realizing these in every moment is a treasure that anyone can enjoy. Observing something else leads nowhere, true knowledge lies within oneself. As the Buddha taught, where the world comes from and how it was created is not the question, what is important is to purify what is within oneself, to heal one's sufferings, and to put an end to the cycle of rebirths.

Ajahn Suchart Abhijato

(พระอาจารย์สุชาติ อภิชาโต)

www.phrasuchart.com

YouTube:  Dhamma in English.

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

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

17 November 2025

Phra Ajahn. :  The real cause of the world’s problems is birth. If there is no birth, then there will be no problem. 

If there are human beings or animals on this earth, then there will always be problems. So if we can somehow stop rebirth, if everybody, human or animals, stops being born, then there will be no problems on this earth. So let’s stop our cravings—the cause of our rebirth, that is, craving for sensual pleasures, craving for being, and craving for not-being. 

Once you take birth, then you have to look after your body, then you need the 4 requisites of life, that is, food, clothing, shelter, and medicine. So you have to create these requisites of life and you end up destroying things on this earth by producing what you need for your existence. So the best way is to stop birth by stopping your cravings, by practising the noble eightfold path, or by the triple training (practising sīla, samādhi paññā), or practising dāna, sīla, bhāvanā. 

These are the practises that will stop rebirth. 

Once you can stop rebirth, at least you will get yourself out of the problems. For those who still take rebirth, they have to live with their problems because no matter how much they try to deal with their problems, if they don’t stop rebirth, they will never be able to stop their problems. Because they will keep creating more demand, hence more problems. The more demand they create, the more problems they get. 

- - - - - - -

Question.  :  If people always have bad comments and bad intention, say mean things to us, like the bullies, we just ignore them because we don’t want to create anger or suffering to ourselves. If they still keep disturbing us, can Ajahn advise how can we deal with these people?

Phra Ajahn. :  The same way you deal with the flood, the hurricane, or the storm. You cannot stop them. You cannot tell them to be nice to you. So let them be. 

Shelter yourself by not listening to them, by not being near them if possible. But if you are near them, then just think of them as being the weather, the storm, or the flood. You just have to learn to live with them.

What else can you do? If you can think like this, then there will be no anger, no disturbance in your mind. 

Just accept that this is the consequences of being born. 

Birth is suffering. Birth is not happiness. 

When you are born, those are the problems that you have to deal with. If you don’t want to deal with these problems anymore, then you should stop birth—this is the way to deal with problems. It’s not by trying to stop other people from being mean to you. But you have to stop yourself from taking birth.

- - - - - - -

Question. :  Many people will not consume meat if they have to kill the animals by themselves. They eat meat because it is being sold at meat stalls. By buying meat they create a demand for meat. Haven’t those who buy meat for consumption, created a demand for meat thus making the meat industry owners kill animals?

Phra Ajahn. :  I think everybody creates some kind of demand. Being born is the real problem. If there is no human, then there will be no problem on this earth. So stop birth. 

This is better. This will stop every problem. 

Stop the one who takes birth and it will stop all the problems that exist in this world. 

Being born is the real problem. The problem is not whether you eat meat or you don’t eat meat. The problem is whether you are being born or not being born. So stop birth. Then there will be no problem on this earth. 

Because when you are born, you create demand because you need other people to look after you. And people are different. 

Some people eat meat; some people don’t eat meat. So being born is the one that creates all these demand. 

When you were born, you have to be looked after by other people, e.g. by your parents, your doctors. They have to look after you to keep you alive. And some of them eat meat, some of them don’t eat meat. So they are creating demand for the killing of animals because they have to live to take care of you. 

So it’s better for you not to be born. It’s better for everybody not to be born. And when there is no human on this earth, then there will be no killing of animals. 

- - - - - - -

Question. :  Human are biologically programmed to have sex and rebirth non-stop. There are 8 billion human on earth now. 

Are human nature meant for self-destruction and to create suffocation?

Phra Ajahn. :  It’s not human nature. It’s the defilements i.e. greed, hatred, and delusion, which cause rebirth and suffering. Birth is suffering. Birth is dukkha. Because birth is followed by ageing, sickness, death and separation from the one you love. These are all dukkha (sadness or misery).

- - - - - - -

Question. :  If we have not successfully removed all the 3 cravings, does it mean that we are still going to have rebirth and be hopeful that we have left some footprints on the Path?

Phra Ajahn. :  Yes. But leaving footprints on the Path is not enough. You have to stop your cravings permanently.

“Dhamma in English, Nov 6, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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