“Teaching meditation to Westerners”

The Teachings of Ajahn Suchart.

14 April 2024

“Teaching meditation to Westerners”

Monk1   :  Do you think when teaching meditation to Westerners, it is proper to use (the verbal or mental recitation of) Buddho or to teach something different?

Phra Ajahn :  I think you should let them decide what is suitable for them. I think most Westerners prefer ānāpānasati because it has been taught in the Mahā Satipaṭṭhāna Sutta. The Four Foundations of Mindfulness teaches mindfulness of breathing as a way to calm the mind, so I think it is generally used to teach Westerners. But there are many different meditation objects that can be used. It is up to the teacher depending on what he found to be effective or useful for him. He will then use that technique to teach other people.

But the students who take up the teaching might have to improvise or adapt to a different technique if the technique that was taught is not suitable to them because there are 40 meditation objects that could be used for calming the mind. I think if you read in the texts, they are divided into three or four different categories. However, people in Thailand are generally very devoted and close to the Buddha. The Buddha is almost like God. For them, thinking of the Buddha will help them to calm down the mind very quickly because they rely on the Buddha to help them in times of stress or suffering. 

But many people in Thailand will usually start with chanting because sometimes they find that repeating the word Buddho is still not easy for them. The mind still drifts and goes thinking about different things. 

For them to chant suttas or verses first helps to slow the mind down, and after the mind slows down, they can just use the word Buddho. So how has your meditation been going?

Monk1.  : It’s usually not… (The conversation was diverted to some other topics.)

Laywoman (F1).  : Ajahn, do you know Mr. Pompan who went to the same school as you?

Phra Ajahn.  : Yes, we were in Seventh-day Adventist School, a Christian school.

Laywoman (F1).  : So, you were Christian?

Phra Ajahn.  : No, no. We went there because they taught English, and my father wanted me to learn English. The school was run by the Seventh-day Adventist missionary and one of the requirements to be accepted into the school was to go to church every Sunday. 

So I learnt a lot about Christianity in the school, but they could never convert me. 

They asked me why, and I told them that I respected Jesus and loved his teachings, but somehow, for me to be convinced that he saved my life was something I could not see. I thought that I had to save myself rather than anybody else. 

When I read about Buddhism, I realised that this was the right religion for me because Buddhism teaches us to save ourselves. We have to save ourselves. We have to be our own refuge. Attãhi attano nãtho. So, I started to study (Buddhist) books and meditate by myself, and I realised that this was a good way to go because it helped make my mind peaceful and more secure. Before, when I was about to go to university, I thought that after I graduated, I would be very secure and happy. But it didn’t make any difference — before or after graduation — my mind was still the same, still very insecure like a roller coaster.

So, I realised that the education I had gone through was not good enough. So, I started looking for something else, like reading books, and I eventually came across books on Buddhism. I was in Thailand, living in a Buddhist country, but I had never read a Buddhist Dhamma book before or listened to a Dhamma talk because, to me, the religion in Thailand appeared to be very ritualistic. You pray, light incense and candles, and then pray for wealth or whatever you want. 

But those are only the superficial parts of Buddhism that most Thai people are exposed to. They never have the chance to get the teachings, so I never knew that Buddhism was the religion I should follow. It was only after I was given a book on Buddhism written in English, I think, by a monk in Sri Lanka. In Sri Lanka there were many English monks who translated some of the texts and distributed them for free. I was given a small one. After reading it, I felt that I had found the answer to my question. So, I wrote back and asked for more books to read, and eventually I got one on the

Four Foundation of Mindfulness. So, I started practicing following those instructions, sitting using ānāpānasati, being mindful of my movement, and investigating my body, the 32 parts or the ten stages of decomposition. And I found that the more I did it, the more my mind became calm and secure. I became less and less afraid of things because I realised that this is the truth, this is what will happen. The mind isn’t afraid of the truth. In fact, the mind is helped by the truth which makes it strong and ready to face the eventuality. 

So, after practising like this for about a year, I decided to do more. The way to be able to do more and to do it all the time is to become a monk, so I became a monk.

By Ajaan Suchart Abhijāto

www.facebook.com/AjahnSuchartAbhijato

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

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

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

29 October 2024

You have to look at the big picture. And the big picture is: we are all going to get old, get sick and die. So no matter how successful our life might be we are all going to end with ageing, sickness and death. 

Once you can see the big picture then you will not worry about the small picture anymore. The small pictures are not significant as compared to the big picture. 

That's why the Buddha teaches us to contemplate on ageing, sickness and death all the time. So don’t forget the big picture. 

Sometimes you forget about the big picture and worry about the small picture which is not significant at all. You worry too much about the small picture and forget about the big picture.

You have to always have the big picture in the back of your mind so when you deal with the small picture you can say, ‘Oh, it’s not a big problem, it’s not that important.’ If you can deal with it, do it but if you can’t deal with it then leave it alone, let it be. You can’t change the big picture anyway. So do what you can do and accept what you can’t do. 

Your goal should be more concerned about dealing with the big picture. Once you can deal with ageing, sickness and death, all other problems are insignificant. If you can accept ageing, sickness and death, you can accept anything. 

You like to forget about the big picture because it doesn't make you feel good when you think about the big picture. Small picture can delude you to make you feel secure, make you feel happy so you don't like to look at the big picture. You like to look at the small picture like planning for your wedding, planning for your holiday, planning for your birthday party – these are the little pictures that you indulge in in order to forget about the big picture. 

This is a delusion – not seeing anicca, dukkha, anattā nature of life. This keeps you looking for pleasure in life while the truth is life will only give you dukkha because life is anicca, life is anattā.

If you keep looking at the big picture, you gradually will become enlightened to the truth. But if you turn your back on it and don’t look at the big picture then you will be deluded or deceived by the little picture or little happiness that you can get from little things like from your marriage, graduation, anniversaries.

All these little pictures will deceive you or will not let you see the big picture. So you always hope for something good, something better because you don’t see the big picture. If you can see the big picture then you know that there is no hope; but you don’t want to be hopeless so you don’t want to look at the big picture so you can be hopeful.

You can only do this [look at the big picture] if you have something to replace life like meditation, getting happiness from peace of mind. Then you can look at the big picture and are not worried about life because you don't really rely on it anymore, you have something better that you don’t get from life that is the spiritual things that you get from meditation, from peace of mind, from contentment. 

Once you have this [peace of mind from meditation] then you are not worried about life because you don’t rely your wellbeing on life. You don’t rely your happiness on life because you know it's not dependable, it's not reliable. You cannot rely on life for happiness and for security. 

But you can rely on your meditation to give you happiness and security.

So you should practice more mindfulness and meditation then you won't have to rely on life to give you happiness. 

“Dhamma in English, Dec 5, 2023.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

25 December 2025

Q:  How should I practice for a good death?

Than Ajahn:  For a good death you need to practice to keep your mind calm. You can do it by the method of mindfulness or the method of wisdom. The method of mindfulness is by focusing your mind on something to keep your mind away from thinking. If your mind does not think then there will be no fear, no nothing; the mind will be calm and quiet. But this is only a temporary measure. 

To get to a permanent fix, you need to use the method of wisdom – to understand the nature of the body. The body is impermanent, it’s a natural phenomenon, it doesn’t belong to you. The body is just the combination of the four elements that join together to form a body and one day it will have to separate and there is nothing anybody can do to stop it from happening.

The cause of our suffering or mental stress is our clinging to the body. We want the body to last forever. 

Due to our delusion, we don’t want it to disappear. We think that the body is us while in fact we are just the one who knows, the one who thinks which is called the mind that is connected to this body temporarily. 

So we have to understand the nature of the mind and the nature of the body. The body is not the mind and the mind is not the body. 

One day they have to separate. In order for them to be separated in a peaceful and happy way, we have to let it go, we have to let it happen. 

You need the strength of mindfulness to stop your mind from resisting this truth. Your mind still wants to cling to it. You want to keep this body for as long as possible even though it causes the mind tremendous suffering. 

So if you want to reduce the suffering, you just have to accept the eventuality of the body that the body, one day, has to return to the four elements. 

If we can see this with wisdom, see that we are not the body, and there is nothing we can do to keep the body forever then we just have to let it go. We just remain calm. Merely knowing – know that this is happening. 

Just focus on our breath until we no longer breathe then we know that the mind and the body are separated. 

That’s why we need to practice a lot of mindfulness and meditation in order to still the mind or to calm the mind, to stop the defilement from resisting the truth. 

Once we can control the defilement then we use wisdom to teach the mind to let go. We know that we have to let go because if we don’t let go, we will suffer. 

If we don’t want to suffer then we have to let go. 

So there are two levels. The first level is mindfulness. If you go to a fearful place that might cause you to be concerned about your life, you can recite a mantra, ‘Budho, Budho,’ to calm your mind down. Once your mind becomes calm then your fear disappears temporarily. You just remain calm, you are not affected by the situation.  [The next level] If you want to permanently get rid of your fear then you have to accept the truth of the body that one day the body will have to die and no one can stop it from dying. 

If you want to live in peace and die in peace then you just have to accept the dissolution of the body. 

- - - - - - 

Q:  I would like to ask for instruction to realise anicca (impermanence).

Than Ajahn:  Look at all the changes that is happening all around you. The leaves are anicca, people dying are anicca, people get sick are anicca. The Buddha saw the ageing person, the sick person and the death person and that’s why the Buddha taught us to constantly reflect on them. Once being born, we are subjected to ageing, sickness and death and to separation from the one we loved. This is something we have to constantly reflect on, not just once or twice a day but as much as possible. 

The Buddha asked his assistant (Ven. Ananda), ‘How many times you reflect on death in a day?’ and he replied, ‘Four or five times.’ The Buddha said that it’s not enough, ‘You have to reflect on death in every in and out breath.’ When you breathe in and you don’t breathe out, you die; when you breathe out and you don’t breathe in, you die. This is the way to reflect on anicca (impermanence). 

Everything is the same. Everything rises and eventually it has to cease. Nothing exists forever except the six elements (the earth, water, wind, fire, the knowing and the space element). These six elements will remain forever but they will form into something all the time. 

They will combine and form a human body or an animal body. Once having a form, it eventually has to disintegrate, it will go separate ways again - this is the work of nature. We have to understand it and we shouldn’t cling to anything because if we cling onto it, we will have stress or suffering when we lose what we cling to.

“Dhamma in English, Nov 18, 2023.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

12 October 2024

The fifth and last of the spiritual powers that will assist us in our spiritual advancement is wisdom or paññā. To have wisdom is to be wise as opposed to being ignorant. The difference between the wise and the ignorant is that ûthe ignorant become street sweepers and dish washers, while the wise get better jobs, working in air-conditioned offices, giving orders. This is because they are educated, smart and knowledgeable. 

They know what should be done and what should not be done. Those who don’t know how to type, for example, will have to wash dishes, mow the lawn, or sweep the streets instead, because this kind of work does not need a lot of knowledge or wisdom. To be able to work in a specialized field, one has to be capable and knowledgeable. 

In Buddhism however, the emphasis is on knowing about suffering or dukkha, about the four noble truths or ariya-sacca namely, suffering, the origin of suffering, the cessation of suffering, and the path of practice leading to the cessation of suffering. 

Usually when we are unhappy we don’t know what causes it. But one who possesses wisdom or paññā will know right away that the mind is on fire. Right now as we sit here quite comfortably, if someone does something that bothers us, we can no longer remain calm. If we don’t have wisdom, we will not know that we are suffering. If we have wisdom acquired from regularly listening to Dhamma talks, we will know that when we feel ill at ease, we are suffering. 

Mental suffering or stress has its origin, not from the external but from within the mind itself. Its causes are the three cravings or taṇhā namely, craving for sensuality, for becoming, and for not-becoming. 

Craving for sensuality is our lust for visible objects, sounds, aromas, flavors and tactile sensations, such as beautiful clothes and other material objects. When we lust for them it would stir up restlessness right away. 

When we see advertisements on the television for some products with tantalizing offers and the telephone number to call, we would immediately make that call. 

We could not remain still because the mind has been set on fire. It’s now afflicted with suffering. 

Craving or lust for becoming is another form of suffering or stress. If we think that there is a possibility for us to become a prime minister, we would not be able to remain indifferent. We would have to go out campaigning for votes. We couldn’t just stay at home and let it all happen by itself. On the other hand, if we have no desire to become a prime minister, we could sit back and do nothing and be spared the suffering or stress that come with the race. We would be happy from our contentment.

Suffering or stress occurs in the mind. Its origin, the three cravings, also comes from the mind. If we have no craving, we wouldn’t be afflicted with suffering or stress. When we are full from a meal, we couldn’t take another bite, even if it’s our favorite dish. That’s because we don’t have any craving for food. 

But if we were hungry because we haven’t eaten for a day or two, we would devour even plain rice and a banana, let alone our favorite dish, because of our lust for food. 

When we are restless we are being consumed by stress. 

If we can stay put, we would be happy. Suffering or stress is therefore in the mind. The origin of suffering is also in the mind. Stress or suffering has to be quelled in the mind. The tool to achieve this is also in the mind namely magga or the path of practice leading to the cessation of suffering. 

What is magga? Mindfulness and wisdom or sati and paññā as mentioned before are the components of magga along with faith, exertion and samādhi. We just have to realize that our craving causes our suffering or stress. Once we do all we have to do is to give up our craving. 

For example, we are already full from a meal but still crave for more, especially when we see some tantalizing dish on an advertisement. The mind wants to run to the refrigerator to grab some more food. If we are mindful of our thoughts we could tell the mind that we have just finished eating. If we eat again, we would get fat and gain weight, the cholesterol would be higher, the blood pressure would increase, and we would die sooner. This thought would stop us and put a brake on our craving. When the craving has been eliminated, the mind would become calm and peaceful. 

In Buddhism, this is wisdom. All things in this world are impermanent and bring suffering or stress. Don’t be attached to visible objects, sounds, aromas, flavors, tactile sensations, wealth, status, praise, and sensual pleasures that we treasure so much. When we acquire wealth we feel so happy. But in the eyes of the wise they are the source of unhappiness if they are more than what is needed for our existence. When we have more than we need they become a mental liability causing restlessness and anxiety, driving us to spend and spend, and to acquire more and more, locking us in this vicious circle of acquisition and spending, never ever find peace of mind and contentment. 

Don’t ever think that wealth, status, praise, and sensual pleasures can bring true happiness, because it’s transient, it comes and goes. When we get rich, we feel happy. 

When we become poor, we are unhappy. 

When all the money is gone, there could be no greater suffering. But if we, like monks, were used to living without money, we would not suffer. Life can go on with just having enough to eat each day. 

Use your head and come to the realization that true happiness comes from contentment, no more greed, hatred, delusion, no more craving for sensuality, for becoming, and for not becoming, no more craving to become a lieutenant, a general, a director, a Miss Universe. If we want them, we would have to go after them. If we don’t, we could stay put and be truly happy. 

The origin of all sufferings or stresses is the three cravings. To get rid of them, we must use wisdom or paññā in order to make us realize that they don’t give us true happiness. 

True happiness is in the mind, the mind that has quelled all the cravings. If we possess the five spiritual powers namely, faith, exertion, mindfulness, concentration and wisdom, we would have the tools to eliminate the kilesas and vanquish suffering or stress from our mind. 

Please develop these five spiritual powers as much as you possibly can then true happiness would eventually be your possession.

“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.

5 March 2024

The person who has already been there can tell you exactly how to get there…. However, if you don’t become enlightened, don’t blame me immediately, instead you may have to blame yourself because you either might not have practiced correctly or you might not be practising hard enough.”

⋆ ⋆ ⋆

Than Ajahn : Studying is the first important thing, listening to Dhamma talks especially from the masters who have attained. There is a lot of difference listening to instructions from those who truly know and those who just imagine that they know.

Lay devotee : How can you tell the difference between the two?

Than Ajahn : It is like if you are a merchant dealing with diamonds. You have to study how to judge which is genuine. 

So you have to study and ask people who know how to judge and differentiate which is genuine and which is not. 

We know because once you come here (to the right place), you already learn a lot. You know Ajahn Mun and Luangta Mahā Boowa. 

You know they are monks who really know because you have heard from other people. 

So if you don’t know then you have to study or ask for advice from those who know.

To know whether they really ‘know’, you have to practise to see whether their instructions can provide you with the result that you want. 

Then you know that they really ‘know’. 

Because if they don’t know then they would not be able to instruct you on the practice that leads to the result that you want to achieve. This is one way to prove that the one who teaches you, knows what he is talking about. You have to practise following his instructions.

After you have realized the result from following his instructions in your practice, then you know that this person really ‘knows’. 

If someone tells you how to get to a certain place, but if he has not been there before, he might not be able to tell you exactly the right direction. But if he has been there before, he can tell you exactly the right direction. 

When you listen to someone who has not been there before, you might not get to where you want to go, so you know this person doesn’t know what he is talking about.

The person who has already been there can tell you exactly how to get there and you can get there by following his instructions. Then you know that he must have been there before. This is another way to prove. 

All noble disciples of the Buddha have proven that the Buddha truly became enlightened because they used his instructions to guide themselves to become enlightened. 

Then they know that the Buddha must be truly enlightened. If he had not been truly enlightened, he would not have been able to guide them to become enlightened. 

You need to prove it through your practice then you will know that this teacher of yours ‘knows’, that he has become enlightened, because by following his instructions you can also become enlightened. 

Now it is your turn, you have already studied, now you have to practice, to see what I have said is what it should be or not. 

However, if you don’t become enlightened, don’t blame me immediately, instead you may have to blame yourself because you either might not have practiced correctly or you might not be practising hard enough.

Lay devotee : Is it through meditation?

Than Ajahn : Of course. Samatha and vipassana bhavana. That is the core of the practice with the support of dāna and sīla. 

Dāna is to give up your possessions, not just 10% but 100%. 

You give up everything so you can be free to be ordained and not to disrobe. 

If you are ordained and you disrobe, what’s the point of being ordained? It becomes a ritual instead of something practical.  

“Dhamma in English, Jun 14, 2015.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

#ajahnsuchartabhijato #dhamma #meditation #samatha #vipassana

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart. 

29 September 2024

Apart from having faith, exertion and mindfulness, we must also have concentration or samādhi. What should we concentrate on? Well, we should concentrate on doing good deeds. Normally, it is not easy for us to do this. Why? It’s because our mind tends to drift with our emotions. On days when we feel charitable and want to make a charitable contribution, we would do it. On other days when we don’t have that feeling, we wouldn’t do it. But when we have samādhi or concentration, we would be doing good deeds all the time. Refraining from doing evil would also be easy to do because the mind is now primed by samādhi to do it. 

We would then be always concentrating on refraining from doing evil and cultivating good deeds. 

To be successful in our endeavor, we must therefore have concentration or samādhi. 

It’s therefore imperative to meditate on a regular basis, at least once or twice a day. 

After we get up in the morning, wash our face and brush our teeth, we could start with some chanting. It’s a form of meditation. If we could do it for half an hour or an hour, it would help calm the mind down. The mind would stay put, not wandering around. If we don’t like chanting, we could meditate by mentally recite ‘buddho, buddho, buddho’. Do it as long as we possibly can, half an hour, an hour, or two hours. This is the way of training the mind to keep still with the aid of mindfulness. If we meditate without mindfulness, the mind will drift away. While chanting, if we also think of some other things, it means that the mind is not concentrating nor being mindful.

For example, while we chant ‘arahaṁ sammasambuddho’, etc, and also think of what we’re going to do today, it means we are not being mindful.

 We are chanting but our mind is also thinking about something else. 

This will not yield the desired result. The mind will not stay put. To keep it still, we must be only mindful of what we are chanting. If we chant ‘arahaṁ sammasambuddho’, then ‘arahaṁ sammasambuddho’ must be the only thing on our mind. Don’t let other things in. Our mind must be focused on only one thing. 

If it is, it will stay put. 

If there are two or three things on our mind, it will wobble, drifting back and forth, unable to keep still or calm down. It will become restless. This restlessness is caused by the defilement or kilesa such as love, hatred, boredom and the like. They will upset us, making us unable to do good, for example today we planned to go to the temple to make some merits, but when we saw something not to our liking it put us off and we decided then and there not to go. This could happen because our mind is not set. We have no samādhi. So we should keep on meditating. 

We can meditate all the time no matter where we are or what we do. We can do it while driving. Just don’t close your eyes. While driving, we can recite ‘buddho, buddho, buddho’ in our mind while concentrating on driving. This is also a form of meditation. 

While eating, concentrate on eating; reading, concentrate on reading; working, concentrate on working. We don’t have to wait until we can go to the temple, to a quiet place, or to sit in front of a Buddha image, in order to meditate. That will be too late. Why? 

It’s because the kilesa are always active and ever present. 

Greed and hatred can pop up anywhere, anytime. They don’t wait until they get on the stage to reveal themselves. They don’t operate that way. Whenever we see something greed or hatred can pop up right away. 

To fight them, we must use Dhamma. 

To stop them, we must use mindfulness and samādhi. 

Fighting the kilesa is a 24hrs-7days job, from the time we get up in the morning until the time we fall asleep. 

We must always be on guard, be mindful all the time of our thoughts. Is it about greed or anger? If it is, we must use mindfulness to stop them. We must remind ourselves that they are not good. They are like fire. 

When we hate, become greedy or lustful, we are setting our mind on fire. When we are not greedy or hateful, we would feel cool and at ease. Greed and anger can only be stopped by mindfulness. We must therefore strive to develop mindfulness and meditate all the time. 

When we have free time, instead of looking at comic books or fashion magazines, we should mentally recite ‘buddho, buddho, buddho’. Our mind will be cool, happy and relaxed. It will focus on doing good like meditating and developing samādhi or mental stability that will assist in our quest for the noble goal of spiritual purity. 

“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

13 February 2024

Question : When a person is going to die, will he or she know?

Phra Ajahn :  Well, do you know when you’re going die? Usually, most people don’t know, except for those who are highly developed persons, like the Buddha and the arahants. 

Sometimes, they can see when they’re going die. Like the Buddha, he told Venerable Ananda that he (the Buddha) will die in 3 months’ time. So, some people know when they are going to die. Some people don’t know. 

It depends on their mental abilities.

Dhamma in English, Aug 16, 2020.

- - -

Question :  Before one’s last breath, will the body be definitely tensed even if he/she is a practitioner?

Phra Ajahn :  Whether the body is tensed or not is depending on the mind. If the mind is still attached to the body, the body can become tensed. Because the tension comes from the mind, from the attachment of the mind to the body. If the mind doesn’t attach to the body, the mind is equanimous, calm and peaceful, then the body will not be tensed. 

Question :  Will the mind still be in the body after the last breath?

Phra Ajahn :  As soon as the body stops functioning, the connection that the mind is connected to is disconnected. The mind doesn’t stay in the body. The mind is connected by the viññāṇas.

Question :  If the mind still stays in the body after one’s died, when will the mind be gone?

Phra Ajahn :  The mind will never be gone in terms of its existence. The mind will be separated from the body. 

But mind will continue on. It lives as a spiritual being and lives depending on the quality of the mind. If the mind is purified, like the Buddha and his noble disciples, then the mind will not reconnect with a new body. But if the mind is not purified, if the mind still has the 3 cravings: craving for sensual gratification, craving for being, and craving for non-being, then the mind will eventually reconnect with a new body.

Dhamma in English, Jun 13, 2020.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

#ajahnsuchartabhijato #viññāṇas #minds