The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

26 February 2026

Q: How to do contemplation of the Three Characteristics of Existence and what is the goal?

Than Ajahn: Well, the goal of contemplating the Three Characteristics of Existence is for you to see the truth – that the things you crave for or desire for can hurt you in the end. 

They might make you feel good in the beginning when you acquire them, but they will eventually cause you harm, make you sad because they might not be with you, because they are impermanent. 

Everything that you think that will make you happy, it usually won’t stay with you forever. 

One day, sooner or later it will be separated from you, and when that happens, then you’ll become sad. Sad is dukkhaṁ or suffering. 

Anicca is impermanent. Anattā is beyond your control - you cannot always control the things that you have. 

So this is the purpose of contemplating on the Three Characteristics: to see that things change; and when they change, they can cause you sadness or hurt you; they are beyond your ability to control them all the time, sometimes you can control them but sometimes you will not be able to control them, and when you cannot control them, then there will be sadness.

“Dhamma in English, Sep 3, 2019.”

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Q:  Could you give some advice on when is the time to move from samatha to vipassanā?

Than Ajahn:  Vipassanā is the second level of practice. 

You have to complete your samatha practice first. 

When I say, ‘complete,’ it means that you have to be fully capable of calming your mind at any time you want. 

When you meditate, you should be able to calm your mind within 5 minutes, and should stay calm and become still at least for an hour or more. Then it means that you have samatha capability, you can stop your mind any time when your mind is restless, agitated, angry, greedy or desiring for things. 

If you still cannot control your emotions with samatha, then you cannot go to the level of vipassanā. Do you know why? Because samatha and vipassanā do the same functions, they get rid of your emotions. But samatha can only do it temporarily. If you want to get rid of your emotions permanently, you need to go up to the vipassanā level. 

Before you can go up to vipassanā level, you have to be capable of getting rid of your emotions - your love, hate, fear, delusion - on the level of samatha first. Once you can do that, when you want to completely rid of all your emotions, all your defilements, then you need the work on the vipassanā. 

Do you see what I mean? Samatha is simply stopping your thinking. When you stop your thinking, you can stop your anger, your greed, your desire. But when you restart your thinking, your greed and hatred will come back again. So, if you want to get rid of these love, hatred, fear and delusion permanently, even when you think that they won’t come back again, you need to develop vipassanā.

Vipassanā is to see things that you are involved with have the Three Characteristics of Existence: they are impermanent, they are constantly changing; they are not always under your control; and they can hurt you when they cannot satisfy you or when they cannot do what you want them to do for you. 

If you can see them as having these Three Characteristics, then you will stop your desire to have them.  Then, you can remain living alone without having to have anything because you see things with wisdom or vipassanā. You see that it’s better to have nothing than to have something, because as soon as you have something, that things you possess will eventually hurt your mind. 

Because when you become emotionally attached to them, you don’t want to lose them. But all things come and go and there is no way to stop them from leaving you. 

So, this is vipassanā: you can see everything as having the Three Characteristics: as being anicca (impermanent), dukkha (hurting, harmful) and anattā (not under your control). 

Then you would not want to have anything to do with them. You’d rather live alone. Every time you think, you will not think of having desire for anything because you see everything as having the Three Characteristics: this is vipassanā. 

You have to have samatha first. You have to have the ability to stop your desire, your greed, your hatred, your delusion first, although it’s temporary. Then, you can go up to the next level by using vipassanā, to get rid of your greed, hate and delusion permanently.

“Dhamma in English, Apr 22, 2019.”

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 January 2026

What is it that the Buddha taught us not to forget? It is death, but we prefer to forget and do not like to remember death.

On the contrary, we prefer to remember birthdays and give alms when it is approaching. If we remember death, we will make sure to give alms every day, not just one day.

The Buddha taught us to remember every day so that we can be more diligent in giving alms, and then we can be free from suffering.

But on the contrary, we prefer to remember birthdays, and once the birthday comes, we only give alms for one day.

If we give alms as if we celebrate our birthday once a year, we only eat once a year, and our hearts will shrink, just like a beggar who lacks food.

But if we keep remembering death and do not forget death, we will give alms frequently.

Youtube: “Dhamma in English, Dec 9, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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"Most people tend to lose to laziness."

The Teachings of Ajahn Suchart.

18 January 2026

"Most people tend to lose to laziness."

Luang Por spoke Dhamma: 

Do you understand what I've said? Most of it depends on us. There is already a path. It depends on how diligent we are. Most of the time, we tend to lose to laziness. It's better to sleep, and we get attached to small pleasures, such as sleeping and eating. When it's time to meditate, we have to change our way of life. If we eat and drink normally, we won't progress in meditation. At the very least, we have to observe the 8 precepts and not eat dinner. When we sleep, we sleep lsimply, on the floor. If we go to a temple without electricity or running water, it's not very convenient. It's not very comfortable in terms of living and eating. But it prevents us from worrying too much about eating and sleeping. At first, if we're not used to it, it'll be a bit difficult, but it's not a bad thing because it's just not convenient. It's like using your right hand all the time and then having to use your left hand. At first, it's difficult. Keep practicing and it'll get easier. 

When you lose your right hand and only have your left hand left, you have to learn to use your left hand.

Our way of life is the same. We have both our right and left hands. If we're right-handed, we don't like our left. 

If we're left-handed, we don't like our right. The way of life that the Lord Buddha taught us to follow is a good way that is truly comfortable and without suffering. But we're not good at it, so we don't like it. We like to live on a pile of happiness surrounded by suffering all the time. Think about it. We have electricity all the time. If the electricity goes out one day, we suffer. The refrigerator doesn’t work. The air conditioner doesn’t work. The fan doesn’t work. We have tap water all the time. If the tap water doesn’t flow, we suffer because we’ve never lived without these things. Even though we can live, we’ve never lived together. We’ve always been attached to things. We’ve always had convenience and ease. When we have to do something difficult, we don’t want to do it. In fact, it’s not difficult. It’s just that we’re not good at it, so we feel it’s difficult. So we don’t want to do it. Our lives don’t develop or change much. If we try to practice, if we don’t do it all the time, at least do it occasionally. When we have 3-4 free days off, we go to a temple. We go to a quiet temple with good teachers. But the temples of teachers tend to be crowded, so they’re not really suitable for meditators. 

Those who truly meditate and want peace and quiet might benefit more from going to the temples of their disciples. When I first went to Wat Pa Ban Tad, not many people went. Most people went to the temples of the teachers who were more senior than Luang Ta. Luang Ta’s temple was a quiet temple. 

Not many relatives or devotees went there. 

On Saturday and Sunday, at most, there are only 2-3 cars going from Udon Thani. To give alms, to offer food, eating and doing everything is fast. Coming back from collecting alms, preparing food in just a few minutes and then we can eat. But now, I feel that there are a lot of people. By the time we can eat, we are tired. 

After we finish eating, we have to clean up, sweep up, and so on. It takes a lot of time. There is not much time for meditation. If we go to a small temple like Ajahn In's temple, it is still quiet. There are not many relatives and devotees there. If we go there, we will have a lot of time for meditation. Anywhere with a lot of people, there will be problems later.

If we try to practice, if we don’t do it all the time, at least do it occasionally. When we have 3-4 days off, we go to a temple. We go to a quiet temple with good teachers. But the temples of teachers tend to be crowded, so they are not suitable for meditators. Those who truly meditate and want peace and quiet, they might benefit more from going to the temples of their disciples. When I first went to Wat Pa Ban Tad, not many people went. 

Most people went to the temples of teachers who were more senior than Luang Ta. Luang Ta’s temple was therefore a peaceful temple. 

There weren’t many relatives or laypeople there. On Saturdays and Sundays, there were only 2-3 cars going from Udon. We went to give alms and food to monks. 

Eating and doing everything was fast. When we came back from alms round, we could only prepare the food in a few minutes before we could eat. But now, I feel like there are a lot of people. It takes a long time to eat. 

When we finish eating, we have to clean up, sweep up, and so on. It takes a lot of time. There isn’t much time for meditation. If we go to a small temple like Ajarn In’s temple, it is still quiet. 

There aren’t many relatives or laypeople there. When we go there, we have a lot of time for meditation. 

Wherever there are a lot of people, there will be problems. 

Most of the problems are with people. When there are many people, we can’t help but talk. 

The more we talk, the more time we waste, the more distracted we are, the more unrest we have. But if we go to a temple where there are not many people, where everyone has their own place to stay, where we are quiet and alone, there are many opportunities to meditate. But we have to meditate well, we have to know what to do. If we lie down and put our foreheads in our hands, thinking distractedly, it won’t be of any use. At the very least, we have to know how to develop mindfulness. When we do walking meditation, we have to be mindful of our walking, and when we do sitting meditation, we have to be mindful of our sitting. Don’t let your mind wander as it pleases. We have to control it all the time, like a prisoner. Don’t let it do whatever it wants. If we let it think, we will think of our friends, think of our old happiness, and it will make us feel lonely, sad, and depressed. We won’t be able to stand it anymore. When we think of our friends, think of our home, think of various things, we want to go back. But if we try to meditate continuously, not let our mind think, just keep walking and saying “Buddho”, sitting and saying “Buddho”, don’t let anything in our mind, just keep saying “Buddho”, then our mind will reach peace. 

When it is calm, the mind will not be hungry, it won’t want anything because it has stopped thinking. When it stops, it’s like there’s nothing in this world. There’s no past, no future, there’s only the present. When I am happy, I don’t want to go to anyone. If I reach this point, I want to only pray. I don’t want to be near anyone because being near them is annoying, causing my mind to be agitated, thinking, fabricating, and creating emotions. But if I am alone in the forest or mountains, with the sound of the wind, with the trees, I will have only happiness and comfort with my prayers, walking meditation, sitting meditation, and reading Dharma books alternately. Reading Dharma books on the practical side of the teachings of teachers is like listening to sermons. I gain ideas and various strategies because my practice still relies on hearing and listening all the time. 

Because there will be problems and obstacles that arise with my prayers. If I don’t have a roadmap, such as Dharma books or sermons of teachers to listen to all the time, I will get lost because what appears in my prayers are both paths and fruits, and both things that are not paths and fruits. If I don’t know how to distinguish them, I will get stuck with worldly things that will not lead me to liberation, but will lead me to the cycle of birth and death. Therefore, I must have Dharma from teachers to read and listen to sometimes, alternating with my practice of prayer. When I listen to Dharma from teachers, I will gain mental strength and encouragement. When I feel discouraged, bored, and my prayers are not going anywhere, I will listen to their sermons and teachings. Listening to them tell about the problems they have encountered and how they have fought them, gives me the mental strength and encouragement to continue practicing. Therefore, we should stick close to our teachers. For those we have faith in, we should try to visit them regularly. We should listen to their sermons and Dhamma regularly and then we should put them into practice. We must do both. We must listen and we must put them into practice. If we listen but do not put them into practice, we will forget. If we put them into practice, they will remain in our hearts forever.

Phra Ajahn Suchart Aphichato

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

15 January 2026

Q:  We contemplate asubha to reduce our sexual desire. What should we contemplate on for us to reduce our jealousy i.e. jealous of others’ successes or wealth, etc.?

Than Ajahn:   You contemplate on the law of kamma. 

We are all subject to the law of kamma. Kamma is action—what we do and what we had done. The result of our action arises from what we do now and what we had done in the past. If someone is better than us, it means that he had done something better than we did. 

It’s the law. It’s the truth. 

There is no point to be envious or jealous. It won’t change anything. You have to accept that there are people who are better than you are, there are people who are equal to you and there are people who are worse off than you. So, when you see that somebody is better than you, you should also look at somebody who is worse off than you. This may balance out your perspective about others.

“Dhamma in English, Jun 19, 2018.”

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Q:  Could you tell me how to deal with envy and jealousy? Because sometimes it overwhelms me and consumes my life and I am unable to get it out of my mind.

Than Ajahn:  Don’t compete with other people but compete with yourself, then there will be no envy and jealousy. Try to compete with yourself. What you have to compete with is your kilesas (defilements), which is your greed, hatred and delusion. Don’t compete with other people because some other people may be smarter or better than you are and some people are worse off than you. So when you want people to be like you but they happen to be smarter than you are, then you can be envious.

If you have to compare with other people, then you should think that we all have different kamma. We did different kamma in the past and it makes some people smarter than us, some people less smart than us. We just have to accept the truth of the kamma that people are not the same. If they are better than us, we should just accept it because this is the truth.

“Dhamma in English, Oct 27, 2016.”

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.

14 January 2026

Q:  How do we get rid of jealousy?

Than Ajahn:  The easiest way to do when jealousy comes up is to use the mantra. As soon as you know you're being jealous, you just keep reciting ‘Budho, Budho, Budho.’ 

Once you can calm your mind down then maybe you can teach your mind that we are all the same. 

We are all subjected to the same things - aging sickness and death - so there's no need to be envious of anybody. 

Nobody is better than we are. We are all about the same. We are all in the same boat, the sinking boat, so it doesn't matter how rich we get or how famous we become, we are all going to get drown in the end. 

Right? 

So try to look at our similarities, don't try to look at our differences. We have more similarities than we have differences so look at our similarities. We're all going to get old, we're all going to get sick, we're all going to die. 

Q:  That's true. Does it help if sometimes I try to cover up the jealousy by doing something for that person like doing a nice thing for that person?

Than Ajahn:  It depends on your intention, the purpose of helping that person. Because by helping other people doesn’t get rid of your jealousy. Your jealousy is in your mind, you compare yourself with other person and you say, ‘Oh I'm worse than that person,’ so it makes you envious of that person. But if you look at whatever things that person has e.g. fame, money or anything, they are all temporary. All things are anicca, they are not [things that give] true happiness. I can guarantee you that people who have money, people who have status, they're not happy. In fact, they're more unhappy than we are because they have to try to maintain their status. 

When you have nothing then there’s nothing you have to worry about losing. As soon as you have something then you have to worry about losing it. So in fact it's better not to have anything. 

Being envious of others is your defilement, your craving, You can counter this craving by looking at everything as anicca (impermanent), everything is temporary, it doesn’t matter what it is. Good look will turn into bad look one day. We are going to turn into bad look in the end anyway. Look at all the stars who are at their 60s, they are all look like old men now, right?

Think of impermanent then you will not be envious of anybody. In fact, if you don’t have anything good then you have nothing good to lose.

“Dhamma in English, Aug 20, 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.

8 January 2026

Question: Does a Sotāpanna know that he has become a Sotāpanna?

Than Ajahn: He may not know the name of a Sotāpanna, but he knows the qualities of a Sotāpanna.

He knows that his sorrow or suffering is created by his desire, his attachment to his body.  He knew that he was no longer attached to his body.  He sees his body not himself.  He has no attachment to his body and no desire for his body to exist forever.  

So, he is not hurt by the aging, disease, and death of his body.  That is the quality of a Sotāpanna.

He was able to let go of his body because he saw his body as not himself.  He sees his body as something impermanent.  He saw that his suffering or mental pain was caused by his desire for his body to last forever, so that his body would not grow old, sick, and die.   In order for him not to be affected by aging and bodily diseases, he must have the wisdom or insight to see that the body is not himself.  It is the mind that is like the driver, while the body is like the car.  When the car is worn out, he just leaves it.  When the body is dead, he just lets the body die.  It is not hurt by the death of the body.

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Question: Will the next life continue to intersect with the Buddha's teachings?

Than Ajahn: He does not need to come into contact with the teachings of the Buddha because he already has the teachings of the Buddha in his mind.  The 'Four Noble Truths' were embedded in his mind.  He will continue to progress with or without the teachings of the Buddha because he can be freed from all his suffering.

He knows the cause of his suffering is his own desire.  

So, whenever he experiences suffering, bad feelings, he just gets rid of his desires that cause these bad feelings.

Finally, he will be freed from all the desires that cause him to suffer mentally.  Then, it will reach nirvana. 

"Dhamma in English, 28 Mar 2018."

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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“The real happiness is right here (inside) waiting for you to discover.”

The Teachings of Ajahn Suchart.

4 January 2026

“The real happiness is right here (inside) waiting for you to discover.”

*****

What does running around do for you? It’s doing nothing for you. It’s better to be still. 

But that’s the hardest thing to do. If you can be still, if you can overcome your desire to go here and there, you will find peace and happiness. And this kind of happiness is far better than any kinds of happiness that you can find on this earth.

Stop going out to look for happiness. 

Happiness is right here within you. 

But you keep going away from this real happiness in you. You go look for the false kind of happiness outside. 

The real happiness is right here (inside) waiting for you to discover. 

You can find it by developing mindfulness. If you have mindfulness, you can stop your thinking. When you can stop your thoughts, you can stop your desire to go here and there.

If you keep thinking about Singapore, about Malaysia, about China, your desire will arise. 

Then, you want to go back to Singapore. You want to go to Malaysia. You want to go to China. But if you don’t think about it, if you only think about Buddho, Buddho, Buddho, there is no desire to go anywhere. 

Then, you can be here, be still and be happy without having to do anything. 

So, try to develop mindfulness. This is very important. 

This is the key to your success.

The Buddha said that mindfulness is the main element of success. Without mindfulness, nothing can happen. 

If you have no mindfulness, you cannot have samādhi. 

If you have no samādhi, you cannot use wisdom to get rid of your desire.

So, do what I told you to do. Keep controlling your thoughts from the time you get up, either by using a mantra or by focusing on your body. 

Whatever you do with your body, keep watching your body. Don’t let your mind go elsewhere. 

Bring it here and now, in the present. The present is in the body or at the recitation of mantra.

If you go to the past or to the future, you’ve already started thinking. You have to think to go to the past. 

When you asked yourself, ‘What happened yesterday?’ 

This is already a thought form. 

When you asked yourself, ‘What is going to happen tomorrow?’ This is another thought form. 

So, you have to stop. Stop going to the past or to the future by concentrating on the present moment, on your body or on a mantra. 

Then, your mind will become blank, empty, peaceful, and happy. It’s not heavy-hearted.

Your mind becomes heavy-hearted because you think about something and you want to take some actions on it but you can’t. The inability to do something makes you feel heavy-hearted. 

But if you don’t think about it, your mind becomes light-hearted. So, stop thinking. 

Thinking is bad for you. 

Thinking is worse than smoking a cigarette because thinking is the one that causes you to go to smoke. 

Thinking causes you to get addicted to something. It all comes from your thoughts. 

So, if you can stop thinking, you can stop all your addictions, all your desire.

“Dhamma in English, Apr 24, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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#ajahnsuchartabhijato #happiness #mindfulness #samādhi #wisdom