Fusing With the Automatic System of the Wholesome Side

Practice is deeply necessary for our life because it fuses us with the Triple Gem, with the automatic system of the wholesome side — the one system that genuinely benefits our life. The simple way to fuse with this system is through right mindfulness and right concentration. Right mindfulness is recollection, arising continuously — because ordinarily we do have mindfulness, but it isn't continuous; there are hollow gaps inside it, moment after moment with empty space between, and in that gap between one moment of mindfulness and the next, the unwholesome and the neutral (abyākata) forces can intrude.

The Continuity of Mindfulness: Closing the Gaps

We must train right mindfulness so its continuity becomes unbroken, increasingly refined, packed densely with wholesome qualities that close off every gap. All it takes is sustained, unlapsing determined knowing, so the wholesome side can firmly seat itself as master of our heart and sustain that continuity without break. When ignorance falls away — because the sphere of knowing has arisen — that sphere draws in the pure energy called merit, flowing into the center of its own brightness.

All 84,000 Sections of the Dhamma Can Draw In Pure Energy

Phra Ajarn explains that every wholesome sphere among the 84,000 sections of the Dhamma is a sphere of light. Whichever Dhamma-quality we establish, that quality draws in pure energy that purifies defilement and illuminates that particular Dhamma. Each has different properties, different roles — we need to learn and understand each one, then put it to good use. The deeper we go into any one of them, the more effectively it draws in pure energy, and the energy drawn in becomes purer than at the surface level.

Form and Name Are a Pair

Phra Ajarn explains a key mechanism: only the mind can perceive Dhamma — nothing else can. When we set an intention for anything, it appears immediately before us. For example, if we mentally name **"relaxed"** — that is naming according to the state (nāma is the name given to a state). The moment we set "relaxed," relaxation itself — a sphere of relaxation — arises. This is called rūpa (form) — the state as a sphere of wholesomeness, a sphere of bright light. A sphere of relaxation, a sphere of light, arises. **Where does it arise? It arises in the mind — nowhere else is possible.** Once it arises in the mind, the mind perceives the quality belonging to it — relaxation — and that quality reveals itself. **Form and name are always a pair: wherever there is name, there must be form; wherever there is form, there must be name.**

Mindfulness Leads the Sphere; Clear Comprehension Takes Over

Once we've established "relaxed," we sustain our knowing with the sphere of relaxation. That sphere then draws in the pure energy called merit, flowing into the center of its own brightness. Mindfulness is what brings the sphere of relaxation forward; clear comprehension then takes over, perceiving the details of that state. As we continue knowing the sphere of relaxation, our mind grows more and more relaxed. The pure energy drawn in by this wholesome sphere purifies the defilement — the obscuring, blocking substance — that is present, making it progressively lighter.

New to This? Feeling Alone Is Enough — Even Without Seeing

Phra Ajarn explains that as long as the inner light hasn't yet arisen, or the Dhamma-eye is not yet open, we cannot see these spheres with our eyes — but that is no excuse for saying we cannot learn. If we can perceive, we can learn; even without seeing, we can still learn. After the knowledge of the Dhammakāya was lost in certain eras, people could no longer access the Dhamma-eye of the Dhamma-body directly, yet they could still train themselves using feeling alone, and still attain the noble paths, becoming arahants. Development can proceed gradually from feeling, learning to understand each sphere step by step.

Like Cooking: Using Each Ingredient to Good Effect

Phra Ajarn offers an everyday comparison: just as, in the outer world, to make a dish taste good we use salt, sugar, chili, and lime to bring out flavor, so too with the Dhamma — each quality has its own distinct property, and we must learn to use each one well. It's simple: whatever we want to accomplish, we simply set the intention, and it appears before us immediately. If our attention wanders and it fades, we simply set it again — no problem — because the sphere of mindfulness can bring us any of the 84,000 sections of the Dhamma. All it takes is mindfulness, setting the intention for what we want, and mindfulness brings that Dhamma-quality forward.

Wholesome States Are Happiness and Ease; Unwholesome States Are Defilement

Our life, sustained by wholesome states, experiences happiness and ease — relaxation, spaciousness, openness, lightness, fullness, cheer, freshness, clarity, coolness, cleanliness, purity, brightness, gentleness, softness, refinement, elegance. These are all wholesome qualities we need to learn and put to good use. On the opposite side, the unwholesome force brings boredom, gloom, tedium, stress, irritation, exhaustion, discouragement, hopelessness, depression, restlessness, resentment — greed, aversion, delusion, lust — layering itself onto our mind, drawing in the energy of demerit, bringing misfortune along with it, used to destroy our assets, both material and virtuous.

Precepts as the Tool That Carries Us Into Subtler Dimensions

Phra Ajarn connects this to precepts: precepts play a part in entering subtler dimensions. Without precepts, we have no tool for entering them. The Five Precepts bring us to a certain level of refinement of mind, purity, freed from coarse defilement. The Eight Precepts carry us to a deeper level of subtlety still, able to draw in pure energy at a better quality. The more we study the Dhamma alongside this, the deeper the inner dimension the Dhamma itself can guide us into, and the more firmly our practice can settle.

Sustained Awareness Without Lapsing: A Quality of Great Assistance

The Buddha taught that mindfulness and clear comprehension are qualities of great assistance. Mindfulness comes first: the instant the wholesome mind manages to seize the moment as master of the house, the first thing we know is body-awareness, arising immediately. Mindfulness consists first of recollection, then body-awareness follows; clear comprehension then takes over, perceiving the details of the Dhamma brought forward. As long as we remain aware, mindfulness is present, the wholesome system continues working, and the stream of merit flows continuously into the center of the sphere of knowing's brightness — and the purification of defilement continues right along with it.

Dedicating Merit to Our Ancestors and Karmic Counterparts

As the stream of merit flows continuously through the center of our body and mind, we use this moment to dedicate merit to our ancestors — remembering our parents, siblings, grandparents, and the teachers who have helped us, along with the guardian devas who assist us, and all beings we may have wronged, our karmic counterparts (คู่กรรมคู่เวร) — asking for mutual forgiveness, that they too fully receive a share of this merit.

Radiating Loving-Kindness to All Beings and the Universe

Phra Ajarn then leads the arising of loving-kindness, wishing that all beings sharing this same suffering of birth, aging, sickness, and death be free from suffering and find happiness together. This mind, filled with mettā, is extended to cover the home, then the village, the sub-district, the district, the province, the country, and finally the whole world and the entire universe, embracing countless stars without limit. This special quality of mettā dissolves resentment (paṭigha) both in our own hearts and in the hearts of all beings.

Resting in the Triple Gem and the Closing Aspiration

Phra Ajarn leads the mind to rest, still, in the center of the Triple Gem — the Buddha jewel, the Dhamma jewel, the Sangha jewel — and in the center of the great teachers who watch over our merit and Dhamma at all times, resting finally in the center of Nibbāna. The stream of merit from the deepest part of Nibbāna flows in to purify the sphere of Dhamma, precepts, concentration, wisdom, and liberation-knowledge-and-vision within every body. Using this auspicious moment, he leads an aspiration for a life of happiness, success, and fulfillment in all that is right and good, closing with a Pali chant of dedication.