พระอาจารย์สุรพงค์เปรียบดวงรู้หรือดวงสติว่าเป็นดังแก้วสารพัดนึก ที่หากเราหมั่นกำหนดรู้อยู่เสมอ จะเหนี่ยวนำพลังงานบริสุทธิ์และสมบัติละเอียดให้ไหลผ่านเข้ามาไม่ขาดสาย พร้อมทั้งอธิบายความแตกต่างของสติกับสัมปชัญญะ และนำเข้าสู่การแผ่เมตตาและอธิษฐานจิตแบบเต็มรูปแบบPhra Ajarn Suraphong compares the sphere of knowing — the sphere of mindfulness — to a wishing gem from folklore, one that draws in pure energy and subtle treasures continuously whenever we keep steady, uninterrupted awareness. He also distinguishes mindfulness from clear comprehension, before leading a full sit through merit dedication and loving-kindness.
Right Mindfulness and Right Concentration: The Drill Bit That Must First Sit Steady
Phra Ajarn Suraphong opens by explaining that meditation practice consists of two parts: and . He compares this to drilling into wood or metal: the first step is to position the drill bit steadily and evenly at the chosen spot — not yet pressing in, just settling it firmly. Only after it is balanced do you press the bit forward into the wood or metal.
Practice works the same way. The part that is right is the part where we must settle firmly and evenly first. Moving further inward doesn't use pressing at all, but a different tool called (), which goes in to know the fine detail of that state. Mindfulness alone can only be aware in a general sense — it cannot fully know a state in its entirety. To know it fully requires clear comprehension, which carries us into the inner dimension of that meditative state.
The Sphere of Knowing, the Sphere of Mindfulness, Is a Wishing Gem
He teaches that we rely on this very sphere of knowing — the sphere of mindfulness — much like the wishing gem of folk tales, the one that grants whatever is asked of it. Connecting with the knowing ones within requires this same mindfulness, as the means of connection with system. Training mindfulness is therefore essential and deeply important to our lives.
Once this sphere of knowing is established firmly in the mind, it draws in the pure energy called merit, letting it flow through the center of its own brightness. Every wholesome sphere is capable of drawing in this pure energy called merit. The pure energy that flows in takes the form of a sphere of merit; each sphere contains pure, sacred elements possessing power and potency capable of dissolving suffering, sorrow, misfortune, karmic results, demonic obstruction, sacred sin, and calamity of every kind. Nothing else can cleanse these stains — only the pure energy called merit can.
Not only that — within the sphere of merit lie physical fortune, material wealth, , retinue, honor, praise, , the path and fruit of nibbāna, and the of , all complete and abundant at its center. When merit flows through us, these subtle treasures flow through as well, and it is these subtle treasures that draw the coarser fortunes of the ordinary world into our lives.
Constant, Unlapsing Awareness: Not Just Knowing, But Knowing What We Know
He teaches that our role has only two parts: first, to keep knowing; second, to keep knowing what it is we know. To know what to focus on, we must choose a signal that is clear and continuous — that signal being the meditation object we have tested and proven effective for ourselves — and let it become the anchor the sphere of knowing can hold onto.
He cites the Buddha's teaching to the monks: to clearly know body, feeling, mind, and mental objects, in order to remove covetousness and grief regarding the world. The human body's essential role is to direct — whatever we want, we must direct through aspiration; whatever we need, we direct mindfulness to command it; whatever problem needs solving, we direct wisdom to solve it.
Knowing Without Freedom, and the Need to Train Mindfulness
He explains that throughout the day, even though we have some awareness, the mindfulness present is thin — we know things "in a bundle": we can drive, converse, work, wash. But this kind of knowing has no real freedom, because in the interval between one micro-moment and the next, () and unwholesome forces are constantly competing to seize the seat of the mind. We must therefore study mindfulness and clear comprehension, so that the continuity of the wholesome side can be sustained unbroken from one moment to the next.
If we can sustain mindfulness continuously enough that and the indeterminate cannot intrude — even for a short stretch, beginning with five minutes, then ten, then fifteen, gradually growing — a genuine sovereignty over ourselves begins to arise continuously. The flow of pure energy keeps coming in, clearing away the stains, until we can hold that inner ground for longer and longer each day — from five minutes to ten, fifteen, twenty, thirty minutes, and on to an hour.
Chanting "Sammā Arahaṃ": Staying With Each Fresh Final Syllable
He teaches the method of silent recitation: know each word, but focus especially on the very last syllable, always fresh. Recite Sammā Arahaṃ, Sammā Arahaṃ, staying continuously aware without lapsing through every syllable, aware in every present moment — this is what matters most. Do not let the mind follow what has just passed, for it will become imprisoned in that dimension. What we must do is keep knowing what we know, staying clearly with whatever state appears right before our eyes and mind, right now, in this very moment.
The Triple Gem Shines at the Center of Our Being
As we sustain the sphere of knowing without lapsing, the Buddha Jewel, the Jewel, and the Sangha Jewel appear shining clear at the center of our being, and we appear shining at their center. To sustain the sphere of knowing is to sustain the Dhamma Jewel; the Sangha Jewel, being the one who upholds the Dhamma Jewel, naturally appears shining within us. The Buddha Jewel oversees the whole wholesome system. In every moment of practice, the Triple Gem shines clear within us, and both we and the noble ones appear shining at the center of nibbāna — at the center of every Buddha, every Paccekabuddha, every arahant — the boundless knowing and empowered ones.
Dedicating Merit and Radiating Loving-Kindness
As the boundless stream of merit from the subtlest depths of nibbāna pours in continuously, the pure element of merit flows through, cleansing every stain from every body along our entire stream of elements and Dhamma. He has us dedicate this merit to our ancestors, who wait in the other world with restless hearts, longing for merit to sustain their existence there — recalling our parents, grandparents, teachers who have shown us kindness, the guardian spirits who protect us, and all beings we may have wronged, our karmic counterparties, asking for mutual forgiveness.
He then leads an aspiration of goodwill for the world and all beings, that all may be free from suffering and share happiness equally, and has us expand our -filled heart outward — beginning with our own home, spreading across village, district, province, country, and finally the whole world, until it becomes a radiant crystal sphere, clean and pure — through the special quality of loving-kindness that dissolves resentment and irritation from the hearts of ourselves and all beings — and expanding further still, across the countless stars and galaxies of the boundless cosmos.
Closing Aspiration
In closing, Phra Ajarn leads an aspiration for success to be established in us now and in all future lives. May the merit and blessings of our teachers and our own accumulated goodness since beginningless time combine into sacred, potent merit. May we be freed from misfortune, karmic results, demonic obstruction, and obstacles of every kind; may greed, hatred, delusion, lust, , wrong view, craving, and clinging come to an end; may we gain the eye that sees the Dhamma and penetrate the knowledge of the Dhamma body; may we be strong in health and steadfast in spirit as we build perfections toward nibbāna. He closes by asking that old wrongdoing be forgiven, and that new merit bear fruit successfully for us all, life after life.