พระอาจารย์สุรพงค์อธิบายความแตกต่างระหว่างโลกภายนอกซึ่งเป็นโลกของผล กับโลกภายในซึ่งเป็นโลกของเหตุ ชี้ว่าชีวิตมนุษย์สามารถพัฒนาได้ถึง 18 ระดับ แต่เรายังอยู่เพียงระดับที่ 1 เท่านั้น พร้อมสอนวิธีใช้เสียง ภาพ และความรู้สึกเป็นเครื่องกันการแทรกแซงระหว่างเจริญภาวนาPhra Ajarn Suraphong distinguishes the outer world, the world of results, from the inner world, the world of causes, pointing out that human life can develop through 18 levels — yet most of us remain stuck at level 1. He also teaches how sound, image, and feeling can be used to close off interference during meditation.
The Outer World and the Inner World: The World of Results and the World of Causes
When we gently close our eyes, we enter the inner world. There are two worlds: the outer world and the inner world. The outer world is the world of results — we experience the fruits of our past actions there, both good and bad. The inner world is the world of causes; to fix the causes of anything, we must enter the inner world. Working only within the outer world can address, at best, the tail end of a cause. If we only know the outer world, we are living just 50% of life — the other 50% is the inner world. Without learning this, we won't understand that human life can develop through as many as 18 levels.
We Are Only at Level 1 of 18
Right now we occupy the level of the coarse human body, which is the lowest level of existence on this earth — level 1 out of the total — and we can still develop 17 further levels ahead. Yet we spend our whole lives stuck at this first level, even though we are capable of upgrading ourselves to reach a better life. The principle for elevating the quality of life relies on () as a gateway to inner concentration, beginning right now, in this very moment as we close our eyes.
Three Feelings and the Master of the House of the Heart
Once the eyes are closed, we can perceive three natural states: 1) pleasure or ease, 2) suffering — a state that must be endured or is hard to endure, and 3) a neutral state, neither pleasure nor suffering. If we are in a state of ease or pleasure, side has seized the moment to become master of the house of our heart. If it is suffering, side has seized that role. If neither pleasure nor suffering, quality () has taken hold of the heart. Whoever is master, we simply ac the qualities of that master, continuing pleasantly.
Three Tools Against Interference
Our mind can perceive only three things: image, sound, and feeling residing within it. If the unwholesome side or the indeterminate quality tries to slip in through sound, we use a wholesome sound — such as the recitation "Samma-Arahang" — to block other sounds. If an image tries to intrude, we use the image of a Buddha figure or crystal orb to block it — it doesn't matter whether it's vivid or not; simply having an image is enough to block theirs. Or, alternatively, we use a wholesome feeling — such as relaxed ease — to hold that ground. The image needn't be perfect; even recalling only the head, or only the knees, or any single part of the Buddha figure is sufficient. We need only to know what we are knowing, that's all.
Our Role: To Acknowledge, Not to Purify
Phra Ajarn emphasizes that the knowing mind draws in pure energy, and it is that pure energy itself which purifies defilement for us. We have no capacity to purify defilement on our own. Our role is only to acknowledge what we know — the role of purifying belongs to the pure energy itself. Don't overstep; whatever our role is, we must perform it. If we fail to fully perform our role of acknowledging, the mechanism cannot continue. Once the knowing mind is established, the "not-knowing" — — falls away. This knowing mind draws in the pure energy called merit, flowing in to purify the defilement that causes obstacles.
Equanimity and the Triple Gem as a Sub-Station
As we maintain awareness, let us abide in equanimity, without liking or disliking — because it is precisely this liking and disliking that the unwholesome side uses as a tool to raise an issue and pull our attention astray, carrying us into its own dimension. When we acknowledge the knowing mind, which is the mind of , this is the Gem. When we uphold this Dhamma Gem, established in the heart, the Sangha Gem then appears at its center. The Buddha Gem, meanwhile, has always been overseeing the wholesome system. The Triple Gem is thus a sub-station present within every being, connected to Nibbāna — the main station that watches over all beings.
Merit Arises in Two Cases
Our revered teacher once said that merit flows into us in two cases: while we do good, or while we resist evil. Merit from Nibbāna flows in to help and support us in both cases. Every time we do good or resist evil, know at once that merit is flowing in to support and help us, bringing refined treasures along with it.
Radiating Mettā and Making a Resolution
As the stream of merit continues to flow in, we dedicate this merit to our ancestors, 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 outward until it covers 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.