พระอาจารย์สุรพงค์สอนวิธีเลือกกรรมฐานที่มีสัญญาณชัดเจนต่อเนื่อง อธิบายว่าทุกข์คือสัญญาณที่ดีต่อการฝึกสติ และถ่ายทอดคำสอนของหลวงพ่อที่ว่าบุญเกิดขึ้นใน 2 วาระ คือขณะทำความดีและขณะต้านทานความชั่ว ก่อนนำแผ่เมตตาและอธิษฐานจิตPhra Ajarn Suraphong teaches how to choose a meditation object with a clear, continuous signal, explains why suffering is actually a favorable signal for training mindfulness, and passes on a teaching from his own teacher: that merit arises on two occasions — while doing good, and while resisting evil — before leading mettā radiation and a closing resolution.
Choosing a Clear, Continuous Signal for the Meditation Object
Meditation begins with — clearly recalling and acknowledging our meditation object. That object needs a clear, continuous signal; if it isn't clear, choose another, something we can easily register rather than something so faint it fades in and out. In the beginning we may need to rely on a still-coarse senon — rubbing thumb and index finger together, feeling the hands resting on the lap, feeling the seat beneath us, or feeling the breath touching the inside of the nose as it enters and leaves. From this coarse sensation, we gradually refine it down to simply "knowing" — ever-present, never lapsing. Breath in, we know; breath out, we know. Reciting Samma-Arahang, we know. Every moment we maintain this awareness, merit flows in, bringing refined treasures with it.
Suffering and Fortitude: The Advantage of Difficulty
During meditation, if a state of hardship or suffering arises, the Buddha taught that when suffering arises, it is enough simply to ac it. As we hold awareness on suffering, its signal is clear and continuous — easy to register. Once the knowing mind is established on the state of suffering, it draws in pure energy to cleanse the defilement causing that suffering, lightening it. In the beginning we may need some ; forbearance () arises to help, along with fortitude (tapa) as a shield against being overwhelmed — except in cases of suffering so intense we have never faced its like before, where forbearance cannot instantly produce that fortitude. But even then, it serves to let us build fortitude through forbearance afterward. Patience is never wasted; once built, it can be drawn on ever after.
Merit Arises on Two Occasions
Our revered teacher once stated clearly: **merit arises on two occasions.** The first occasion is when we set our mind on doing good — whether in the midst of doing it, while thinking of it, speaking of it, doing it, preparing for it, or even simply recalling it — all of these draw the stream of merit, together with refined treasures, continuously flowing in. The second occasion is when we resist evil. It is not only the doing of good that draws pure energy from the deepest, most refined part of Nibbāna — while we resist evil, merit is also sent in to help us overcome it. As we hold awareness on our meditation object, some moments are easy and some are difficult, requiring us to resist something unwholesome; merit flows in of its own accord to help us through.
Passing from One Dimension to Another
Phra Ajarn explains that meditation is, in essence, a matter of passing from one dimension into another, progressively subtler one. Coarse defilement is the first to fall away, allowing us to enter a dimension where we can draw in subtler pure energy to cleanse the middle level of defilement, until that too is exhausted, opening the way into a dimension where even subtler pure energy can be drawn in. Each time we purify a given layer of defilement, we pass out of that dimension into a subtler one. Right concentration thus arises continuously — simply by maintaining awareness. Every dimension we pass through in this way serves the gradual arising of the first .
The Triple Gem Appears at the Center of Our Being
As we remain aware within this meditation object, the Gem appears bright and clear at the center of our being. As we continuously uphold this object, the Sangha Gem appears bright within the Dhamma Gem. The Buddha Gem — which governs system all along — appears, filling our whole being with light. Thus the Triple Gem appears bright and clear at our center continuously. We shine within it, it shines within us; both we and it appear bright within Nibbāna, among countless Buddhas beyond number. The stream of merit from the deepest, most refined part of Nibbāna flows through every body and every sphere, down to this human body.
Radiating Mettā and Making a Resolution
As the stream of merit flows continuously through us, we dedicate this merit to our ancestors who passed long ago, our parents, grandparents, teachers and benefactors, the 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 to all beings, that they be free from suffering and share equally, expanding this heart of to cover this place of practice, the surrounding hills, the villages, and finally the whole world and universe. We then let the mind rest still at the center of the Triple Gem and Nibbāna, and using this auspicious moment, resolve and 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 pure, freeing us from all obstacles, granting the Eye of Dhamma, reaching the Dhamma-body, and guiding us straight along the path to Nibbāna, to the very end of the Dhamma.