"Believe in the Buddha's teachings"

The Teachings of Ajahn Suchart.

30 March 2026

"Believe in the Buddha's teachings"

The Buddha taught that nothing is ours in this world, even our bodies are not ours. One day, we must return them to their original owners, the earth, water, wind and fire. Then our minds must move on. Whether we are happy or sad depends on the merits and sins we have done. If we do good deeds, we will go to happiness and prosperity. If we do bad deeds, we will go to bad deeds, suffering and mental agitation. We have a choice: to do good or bad deeds, to cling or not to cling. If we do not cling, we will be at ease. When we have to part from something, we will not cry or be sad or sorrowful. It is considered normal because we know that the things we have are not ours. We borrowed them. One day, the owner will come to claim them back. 

There is no need to cry or be sad or sorrowful.

This is the benefit we will receive from coming to the temple, listening to sermons and practicing Dhamma. 

Our minds will be peaceful and happy. Amidst the chaos and various bad events, our minds will be able to get through things smoothly, conveniently and comfortably as if nothing had happened. 

Therefore, I ask that all of you have faith in the Buddha's teachings and practice them as much as possible. For the benefits that will follow. 

Phra Ajahn Suchart Aphichato

“Dhamma in English, Apr 30, 2024.”

By Ajahn Suchart Abhijāto

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If we stop wanting, when we encounter something beyond our control, such as death or illness, we will not suffer

The Teachings of Ajahn Suchart.

22 March 2026

“If we stop wanting, when we encounter something beyond our control, such as death or illness, we will not suffer.”

One day, you will have to face the truth that we cannot stop our bodies from getting sick or dying. It is the same as other people's bodies. We cannot stop them. If we know in advance before the event happens, and prepare ourselves to stop wanting by calming our minds, we will not be sad or sorrowful because calming our minds is stopping wanting, which is the cause of sadness and sorrow.

If we stop wanting, when we encounter something beyond our control, such as death or illness, we will not suffer. We will be able to let go and let things go according to reality. If we get sick, we will get sick. If we die, we will die. If we are anxious about death, once we see the three characteristics, we will be able to let go. If we die, we will die. What is there to be afraid of? 

There is nothing to be afraid of in this world.

Except for delusion, because delusion will trick us into wanting not to die, not to grow old, not to get sick. If we have the wisdom to know the truth, we will know that we cannot want it. If we want it, it will cause suffering. 

Wanting is the cause of suffering. Knowing the truth is wisdom. Knowing that it is impermanence, not-self. 

Knowing that we cannot want it. If we want it, it will cause suffering. This is the knowledge that will free our minds from the cycle of birth and death. 

No one will know this truth. Only the Lord Buddha knows. The Dharma that the Lord Buddha realized is the Four Noble Truths and the Three Characteristics: Impermanence, Suffering, and Non-self. 

Therefore, we are considered very fortunate to have encountered Buddhism because it will give us the opportunity to escape, to attain the supramundane Dharma, to rise above the cycle of rebirth and death. 

Therefore, it is our duty to strive to study and practice a lot in order to obtain the supramundane Dharma as a treasure that the disciples of the Lord Buddha have possessed. 

We can also possess this treasure because those who have possessed it are no different from us. They do not have knowledge in this field, they have the same defilements and desires, but they have faith, belief, and diligence to study and practice to the fullest. 

Do not waste time doing other tasks. 

Dedicate your life and mind to this task only. 

If you do this, I can assure you that in this life you will definitely obtain this treasure. It depends on your practice, your study, your faith and belief, your diligence, your perseverance, and your perseverance in developing mindfulness because mindfulness is the first step of practice. If we do not count precepts and giving, which are the steps before meditation, at the beginning you have to give alms first. Give alms until you have nothing left to give. Then you can ordain and come out to observe the precepts. 

Phra Ajahn Suchart Aphichato

Wat Yan Sangwararam, Chonburi

By Ajahn Suchart Abhijāto

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“The mind can be good only by purifying bad things.”

The Teachings of Ajahn Suchart.

18 March 2026

“The mind can be good only by purifying bad things.”

The mind of every person born into this world still has bad and ugly things, called defilements, which are the cause of problems for the mind and the world. The more defilements there are, the worse the mind will be. 

If there are no defilements at all, the mind will be excellent, like the mind of the Buddha, of all the Arahants. They are excellent minds, excellent people because their minds are free from defilements. Greed, anger, and delusion do not exist in the mind of the Buddha, nor do they exist in the mind of the Arahants. 

When there are no defilements, they do not create problems, do not cause suffering for themselves and others. They only create merit and benefits. Therefore, their virtue has spread for more than 2500 years because their minds are excellent, they are filled with only goodness, knowledge, and wisdom that are like light. When they teach others, they gain knowledge and intelligence, and can use it to extinguish the suffering that exists within their minds. Taking care of the mind and training the mind are therefore the heart of Buddhism. Everything that the Buddha taught us to practice. There is only one goal: to maintain the mind, develop the mind to be a good and beautiful mind, a pure and clean mind. Everything that the Lord Buddha taught is for the benefit of the mind. When the mind has been trained, and has received the Dhamma, the mind will be a good and beautiful mind, in accordance with the Dhamma, and will not do any evil things. 

The mind can be good only by purifying the bad things that create all evil. The root cause of evil is greed, anger, and delusion. These are things that exist in the minds of every ordinary person, and must be purified and cleared from the mind. If they are still in the mind, when they flare up, they will make the mind evil, cruel, and brutal, causing suffering to others and ourselves. 

Our minds are the same. We still have greed, anger, and delusion, but at the moment they have not shown any symptoms. So we can sit normally. But if something stimulates or stimulates them, causing greed, anger, and delusion, they will start to act up, creating problems for ourselves and others. Our problem is that we cannot be happy, we cannot stay still. When we have greed, anger, and delusion, we have to let it out through our body and speech. If we do not control them, they will create suffering and problems for others and ourselves.

The most important thing is to take care of the mind, control the mind, and cleanse the greed, anger, and delusion that are in the mind. If greed, anger, and delusion are gone from the mind, the mind will be at ease. There will be nothing to disturb it, nothing to order it to be greedy, angry, or delusional because there will be no greed, anger, or delusion to stimulate the mind. When there is no greed, anger, and delusion, just being still will be happy. There is no need to struggle and tire yourself out for nothing. All the things in this world are fake, not real, and not something that will give the mind true happiness. But a mind that is deluded, when it sees something, it is all good. When it is good, it wants to have it. When it gets it, it thinks it will be happy, but it is never happy. It wants more and more until it dies. It does not take even a single thing that it has acquired. It only takes greed, anger, and delusion. When it is reborn, it will do the same thing again. It has done this for who knows how many lifetimes and will continue to do this endlessly. As long as it does not cleanse the greed, anger, and delusion from the mind, 

If it can be done, the mind will be clean and pure. It is the mind of an Arahant, the mind of the Buddha. When it is like that, it will not have to be reborn again. No need to come back to being miserable, unable to stay still, unable to stay happy, having to go out and seek wealth, status, praise, sensual pleasure all the time, no matter how much you seek, it is never enough, not enough. But if you can cut off greed, anger, and delusion, then you will not be hungry for anything anymore. 

Having a lot or a little money does not matter, having a high position or not does not matter, whether others praise or criticize or scold you, you will not be troubled, not hungry for sensual pleasure. You do not have to go to the movies, watch dramas, do not have to go out to eat or party, celebrate and make a fuss for nothing. Just stay still and be happy. Just take care of and maintain your physical body day by day, and that is enough. When the body decays, it is over. Let go and do not look for a new body anymore, because the heart has reached the city of enough, is full, that is enough. 

This is the most excellent, the most sublime happiness, because it is a happiness that does not decay and does not disappear. 

It will be like this forever. As for the minds of those who are still greedy, angry, and deluded, they will still be greedy, angry, and deluded forever as well, without end. Dying and being born, being born and dying, it is always like this. Being born, being greedy, angry, and deluded until the day you die. 

After death, one is reborn and becomes greedy, angry, and deluded again.

Phra Ajahn Suchart Aphichato

Wat Yansangwararam, Chonburi Province

By Ajahn Suchart Abhijāto

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"Seeing suffering caused by desire"

The Teachings of Ajahn Suchart.

3 March 2026

"Seeing suffering caused by desire"

Question: Most sick people think that pain is in the body, not the mind.

Phra Ajarn: We will not know about mental suffering if we do not study or practice. If we think that suffering is in the body, we will devote our life and mind to solving the suffering in the body only, even though the mind is suffering all the time. We cannot see it.

Question: Because we rely on the body.

Phra Ajarn: Because we are deluded into relying on it ourselves, because we have not studied thoroughly. 

When we read it, we do not understand. When you teach about the form of anatta, we do not understand the meaning. How is the body not us? Because it has been ours since birth. We all think like this because we do not know that those who say it is us, not the body, think by themselves that the body is the thinker. Even scientists think that the mind is part of the body, not that they are separate parts. Only the Lord Buddha knew by himself that they are separate parts. After practicing ardently, fasting for 49 days because he thought that defilements come out of the body. If the body is not given food, the defilements will die. But the defilements do not die. Only the body will die. He knew that the defilements are not in the body, but in the mind. Therefore, he had to resolve the defilements through meditation. Samatha and Vipassana meditation

Until he became enlightened, he saw the Four Noble Truths in his heart, he saw the suffering that came from his own desires, he saw the desires as defilements, the cause of suffering, he saw the way to extinguish defilements, which is mindfulness, concentration and wisdom. When there is mindfulness, concentration and wisdom, it will overcome defilements and desires, and suffering will be extinguished. It is a battle between the views of two sides, the right view and the wrong view. 

When the wrong view is destroyed, the mind will not produce suffering.

Phra Ajahn Suchart Aphichato

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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"The Eightfold Path"

The Teachings of Ajahn Suchart.

28 February 2026

"The Eightfold Path"

The origin of suffering is not in the body, but in the mind. We must abandon the origin in the mind through meditation, through the development of the Eightfold Path, through the development of morality, concentration and wisdom. When we develop morality, concentration and wisdom, we will have the strength to abandon the origin of suffering, which is sensual desire, craving for existence and craving for non-existence. 

This is called the Middle Way, the Majjhima Patipada. 

This Eightfold Path is the middle way, the path that lies between two extreme practices, the path that does not extinguish suffering, but rather creates suffering without reason. Do not go to either path, but rather to this path. 

This middle path is between nourishing the body and torturing the body. These two paths are not the path to extinguishing suffering. 

We must extinguish it with the Eightfold Path: Right View, Right Thought, Right Action, Right Speech, Right Effort, Right Mindfulness and Right Concentration. These are right views, right thoughts, right actions, right speech, right livelihood, right effort, right awareness and right determination of the mind. 

This is what will give our mind the power to destroy the enemy that will drag the mind to the cycle of birth and death, which is defilement, such as greed, anger, delusion or craving, which is desire for sensual pleasure, craving for existence and craving for non-existence. Destroy defilement and craving, and then existence will end. Birth, aging, illness and death will end. Nirvana will appear in the mind. Then we will stay in that Nirvana forever and ever. The Buddha and his disciples have reached Nirvana and are currently in Nirvana. They are waiting for us. 

If we can develop the Eightfold Path, we will be able to go and be with the Buddha and the Arahant disciples. If we want to go to Nirvana, we have to fill up our car with gas. 

Once we fill up our car with gas, we can drive to the house where the Buddha and his disciples live. Now we have to fill up the gas tank, fill up the Eightfold Path. If we can fill up the Eightfold Path, then our mind will definitely be able to reach Nirvana without a doubt. The Buddha's Dharma is Akaliko, it does not run out with the Buddha. Those who practice in this era can still reach Nirvana, just like those who practiced in the Buddha's era. There is no difference. It is like oil 50 years ago. Oil is the same as oil today. Put oil in the car and it will make the car run the same. Put the 8-fold path in your heart today and you will reach Nirvana. It is the same as the Buddha and all the disciples who filled the 8-fold path in their hearts and reached Nirvana before us. Now we are filling the 8-fold path. 

When we fill the tank with the 8-fold path, we will also reach Nirvana. 

Therefore, let us be steadfast in the Buddha's teachings. 

Try to listen to sermons and Dharma, study the 8-fold path to gain a thorough and correct understanding so that we can put it into practice correctly. When we practice correctly, the results will certainly appear.

Phra Ajahn Suchart Aphichato

Wat Yanasangwararam, Chonburi Province

By Ajahn Suchart Abhijāto

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"This is the truth."

The Teachings of Ajahn Suchart.

27 February 2026

"This is the truth."

Here, we only teach about the heart because the heart is important. The heart is the knower, but the heart does not know the heart. The problem lies here because it is dominated by delusion, so it does not know the truth, knows right from wrong, and creates problems for itself. No one knows when delusion arises or how. Even the Lord Buddha does not know. It is attached to every mind. Delusion has ignorance as its master. 

Ignorance, conditions, and formations. 

Ignorance is the one who dominates the mind, the one who orders the mind to think in the wrong way, to think in the unreal way. He once went back to his past life to find the root of ignorance, when it appeared, but there was no root. No matter how far back he went, ignorance was always with his mind. It is strange that there is a person like the Lord Buddha who has the wisdom and intelligence to see through this delusion because delusion also dominates the Lord Buddha's mind. But he was able to see that this ignorance itself is the problem. Very few people can see for themselves that this mind is dominated by ignorance, delusion, and ignorance. If it were someone else, they would have to rely on hearing and listening. 

Therefore, there are very few Lord Buddhas when compared to the Arahant disciples. 

There is only one Lord Buddha, but there are tens of thousands, hundreds of thousands, or millions of Arahant disciples. Because the person who will become a Buddha must be the best, the pinnacle of wisdom.

Therefore, it is our good fortune and merit to be born during the period when there were the Buddha’s teachings, which would lead us to escape from this delusion. If we were born in an era when there were no Dharma teachings, we would not have the opportunity to raise our heads from the dominance of ignorance, delusion, and delusion. At most, we could only attain Jhana and Samadhi. For example, the two teachers of the Buddha who died before the Buddha appeared, so no one taught them about ignorance and how to extinguish ignorance and delusion. 

Therefore, they could only attain Jhana, Rupa Jhana, and Arupa Jhana, which are at the level of Samadhi, but did not yet attain wisdom or supramundane Dhamma or Vipassana knowledge, which would see the cause of the cycle of rebirth and suffering, which is caused by ignorance, delusion, and delusion that dominated the mind. The Buddha regretted that the two teachers had passed away before he became enlightened as the Buddha, so they would not receive any benefits. If they had lived for just another 7 days or just one more day, and had heard the Buddha’s teachings, how to be free, they would have been able to be freed because they had enough merit, morality, and Samadhi, but lacked wisdom. Developing wisdom will not be difficult if there is morality and concentration to support it. When you speak a single word, you will understand immediately. 

As in the first sermon, when he taught the Pancavaggiya monks, he taught only one section. 

Venerable Anya Kondañña had the eye to see the truth, saw the arising and passing away of all things as natural. Any dharma that arises as natural will naturally pass away as natural. He understood that this was the principle of truth, so he would not cling to or be attached to things. He would not be sad or grieved when things passed away or died, when the body died, because he knew that it was natural. 

Venerable Suchart Abhichato

Dhamma in English, Nov 25, 2014.”

By Ajahn Suchart Abhijāto

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The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

13 March 2026

Question: After practising sati, when we have stopped thinking and dropped into samādhi, when does paññā appear and how does paññā appear?

Than Ajahn:  Generating paññā has to wait until you come out of samādhi. 

When you are in samādhi, you are not thinking. 

You can generate paññā by thinking according to reality, according to the truth. 

So, when you are in samādhi, when you have equanimity, you don’t do anything. You want to prolong that samādhi for as long as possible because it will give you mental strength. When your mind is peaceful and calm, and when it’s without delusion or emotions, your mind will think rationally. 

When you've come out of samādhi, your mind is ready to face the truth that you normally would not like to face. What kind of truth that you don’t like to face? The truth of anicca or impermanence. You don’t like to face this truth. 

You don’t like to face that we will have to get old, get sick and die. You don’t like to face that the body is not good-looking, the body is full of unwholesome or unattractive parts, such as the inner organs. So, when you first come out of samadhi, when your mind is calm and peaceful, you can direct your mind to contemplate on this unattractive aspect of life, such as ageing, sickness, death, and separation.

After you come out of samadhi, when your mind is lucid, calm, peaceful and clear, it is the time when you develop paññā or wisdom. 

Then, your mind can look at things clearly, such as seeing that your body or your family members’ bodies will have to get old, get sick and die; seeing that eventually there will be separation, that everybody in the family will go on his or her separate way. This is wisdom (paññā). 

When you see the truth, you will then let go of your attachment to these people. You know if you’re attached to them, when they depart, it will make you sad. But if you are not attached to them, if you know that eventually you will have to be separated from them, you’re prepared for that eventuality. 

And when separation happens, you are not disturbed or saddened by separation. 

So, you do this contemplation after you've come out of samādhi when your mind is neutral, when your mind is calm without any emotions. Then, you can look at the truth. 

You want to look at it as long as possible until you can remember it. You want to look at the truth until you won’t forget about it. 

Right now, you tend to forget. You don’t want to think about it because when you think about the truth, it makes you feel sad. So, you don’t want to think about it. But when your mind comes out of samādhi, your mind will not be sad when you look at the truth. 

Your mind will be brave. 

Your mind will be strong. Your mind is ready to face the truth. This is paññā. 

You have to think of the truth. You already knew it, but you try to evade thinking about it. You don’t want to think about it. However, you have to keep thinking about it until you see it in your mind, all the time. Then, you will change your attitude towards the things that you will have to be separated from. Instead of clinging or attaching to them, you will be detaching from them. 

You will let go. 

When you let go, then you will not be sad when you have to be separated from the things that you love or the people that you love.

Dhamma in English, Sep 7, 2018.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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