The Core Principle of Meditation Practice

Every task requires understanding before we can do it correctly — otherwise we don't know what we're doing it for, what the benefit is, what the underlying principle is, or how to do it so as to gain the most benefit. The essence of meditation is knowing clearly, so that the sphere of not-knowing, ignorance, falls away, and the sphere of knowing — mindfulness — arises. Once mindfulness arises, it draws in pure energy. This pure energy takes the form of a clear, luminous sphere, made of sacred, pure Dhamma-elements, powerful enough to dissolve the suffering, sorrow, and affliction present within us, lightening them. Beyond that, within this sphere of merit lies form, wealth, virtue, retinue, honor, praise, happiness, and the fruit of the path to Nibbāna, all complete within this pure sphere of merit. Merit arises every single time we know clearly what we know.

Recognizing Whichever Nature Governs the Heart: Pleasant, Painful, or Indeterminate

When we check whether we currently feel at ease, if we do, the wholesome system governs the heart. If, upon checking, we feel suffering — a state hard to bear — the unwholesome side governs the heart instead. But if there is neither pleasure nor pain, then it is the indeterminate nature (abyākata) — the state that cannot be classed as either wholesome or unwholesome — that currently holds sway over the heart.

The moment we close our eyes, we can always perceive one of these three states. This is the first thing we need to know. Before closing the eyes, this state isn't clear, because we're caught up in the outside environment and everything agreeable in it. This constant movement is precisely what obscures the true state of things. But once the eyelids close, we perceive only what appears to the heart alone, and so we can clearly recognize the nature currently governing it.

When the Wholesome Side Governs, Keep Knowing the Ease

When the wholesome side governs the heart, we feel at ease and happy. Keep knowing that state of ease and happiness continuously, relaxing further and further. As we know it, the sphere of knowing arises and holds onto that state of ease; we continue perceiving that ease without interruption. This arising sphere of knowing then draws in pure energy continuously, together with subtle treasure flowing in alongside it. We simply sit, receiving this subtle treasure and pure energy, feeling ever more full and content.

When Suffering Governs: Bear a Little, and Inner Resilience Helps

But if, as we know it, there is suffering — a state hard to bear — the Buddha taught that suffering exists simply to be known, because it is a clear, continuous signal that makes the sphere of knowing easy to establish. The drawing-in of pure energy together with subtle treasure continues just the same. We may need to bear with it a little at first — that's fine — and then inner resilience (tapa) comes to our aid, easing the suffering. The merit flowing in purifies the defilement bit by bit, until the defilement is gone, and the suffering along with it.

When Indeterminate: Know the Breath, the Body, or the Recitation

But if there is neither pleasure nor pain — just neutrality — we can turn to the breath: know the in-breath, know the out-breath, know it short, know it long. What matters is that knowing arises; we simply need the knowing to hold on to something, continuously, without lapse. Or we can know the body itself — the whole body, or just part of it, like the back resting against something, or the hands touching each other. If we'd rather not use the body, we can use the mind instead — reciting Sammā Arahaṃ, staying anchored to each word, or combining it into a single continuous phrase. The essential principle is that the sphere of knowing must arise, and it must always be anchored to some single object.

Extending Knowing Into Every Movement of Daily Life

Phra Ajarn goes on to teach that whenever we know clearly what we're aware of, that sphere of knowing is at work, drawing pure energy and subtle treasure continuously into our body and heart. We must therefore sustain this knowing continuously, without lapse, at all times — not only while sitting in formal meditation.

As we rise from paying respect to the Buddha, we know it even during that act. As we get up and walk out, we know every single step. As we put on our shoes, we know it — the left foot going in, we know; the right foot going in, we know. Afterward, turning to walk toward the dining hall, we know each and every step along the way. We need to sustain this knowing in every posture and movement — whether we know it at the feet, or know the arms swinging left and right as we walk — whatever we choose to know, so long as we know it clearly enough to stay anchored, in order to keep drawing in pure energy and subtle treasure continuously. Even the most ordinary routines — putting on shoes, walking to the dining hall — are just as much an opportunity for knowing as sitting in formal meditation.