Three Kinds of Rest: Sleep, Ordinary Rest, and Meditation

We have already chanted homage to the Triple Gem; we now shine within it, and it shines within us. As we and the Triple Gem merge into one, whether we are aware of it or not, let the mind relax and feel at ease. Don't think of this as "sitting meditation" just yet — think of it simply as sitting to rest.

There are two or three similar kinds of rest. The first is sleep, where we feel happiest in that brief moment when the head touches the pillow and drowsiness drifts in before consciousness fades — the most comfortable moment after a tiring day of work or travel. The second is ordinary sitting rest, leaning back — less comfortable than sleep, but we remain aware for longer. The third — meditation — asks us to think of it as sitting to rest, much like drifting toward sleep, but with mindfulness maintained the whole time, never lapsing. This is the essential principle of meditation: mindfulness. Right mindfulness requires clearly knowing what we know, so that the mind can become firmly established on that object.

Three Tools, and Reflective Application

In summary, there are three kinds of meditation objects: 1) an image serving as a sign, 2) a sound we generate internally, and 3) a feeling, such as relaxed, open ease. We fix awareness on one of these, or several, whichever we prefer. What the mind takes hold of is called *vitakka* — lifting the thought up and placing it in the mind; *vicāra* is the reflective consideration and turning-over of that object. Because our mind can only register one thing at a time, when it is occupied with something wholesome, nothing unwholesome or neutral-but-obstructive can slip in at the same moment.

We need to become thoroughly acquainted with the meditation object we have raised and continuously sustained, until the mind becomes firmly established. Once the knowing mind is established, the "not-knowing" — ignorance — falls away. This established knowing mind then draws in the pure energy called merit, flowing in continuously. Within each unit of merit is a pure, sacred, and powerful essence of Dhamma capable of dispelling suffering, sorrow, illness, the results of past kamma, wrongdoing, and disaster of every kind. Nothing else can remove these defilements — only merit can.

Merit Is Universal: The Simile of the Moon and Sun

Phra Ajarn teaches that this merit is universal — not confined to Buddhism or any particular religion. It is like the moon and sun, which belong to all beings; anyone can benefit from their light regardless of nationality or faith. The system of wholesome Dhamma is likewise common ground, and even the Triple Gem itself is universal. Whoever sincerely meditates so that wholesome qualities arise in the heart will find the Buddha Gem — governing the wholesome system — and the Dhamma Gem — the state of Dhamma itself, the knowing mind, the mind of mindfulness — arising within. If a person upholds the Dhamma Gem, the Sangha Gem then appears as well. All three gems of the Triple Gem thus converge within that person — regardless of what religion they follow, or none at all — as long as their heart is good and they establish the knowing mind. The Triple Gem then arises at the center of that person, and the stream of merit flows for as long as the wholesome state is sustained: sustain it for five minutes, and the stream flows for five minutes; ten, twenty, thirty minutes — the stream flows accordingly, just as we are practicing right now.

The Automatic System and Setting a Clear Time

When we resolve to sit in meditation for one hour within a set time frame, an internal automatic system sets a program in accordance with the human body, refining our elements of Dhamma to be clean and pure, clearing away defilements — the results of past kamma, wrongdoing, and the hindrances. We must understand what mechanism is at work behind the scenes as we maintain awareness. If our knowing is unclear or hazy, we cannot become established in that state. When it is clear, the knowing mind draws in pure energy to cleanse defilement, making it lighter. Meditation feels difficult because of the presence of defilement; as defilement is purified, the difficulty gradually eases, until the mind becomes open and empty — some remain in this state briefly, others for days. After that, a mass of purity begins to gather, and good experiences — brightness, a vision of a golden Buddha image or a clear crystal Buddha image — gradually appear on their own, not something we force into being.

Radiating Mettā and Making a Resolution

As the stream of merit flows continuously through body and mind, we dedicate this merit to our parents, grandparents, teachers and benefactors, the guardian deities who protect us, and all our karmic counterparties (khu-kam khu-wen) — forgiving one another mutually. Then we set a wholesome intention and radiate mettā to all beings, expanding this heart of loving-kindness outward — from our dwelling, through the village, district, province, country, and finally the whole world and universe — so that the world becomes a crystal-clear, pure world. Then we let the mind rest still at the center of the Triple Gem and Nibbāna, using this auspicious moment to set an intention: may the merit and blessings of our teachers combine with all we have accumulated, purifying our elements of Dhamma to be bright and clean, freeing us from all obstacles, granting the Eye of Dhamma, and guiding us straight along the path to Nibbāna, to the very end of the Dhamma.