The Time of Ordination: A Field of Merit Unlike Any Other

Phra Ajarn Suraphong opens by pointing out the value of this period as an ordained monk. This time, he says, is a precious window for drawing in the stream of merit and fortune far more powerfully than as a layperson. Doing good while wearing the monk's robe, bound by the 227 precepts, happens within the centre of Nibbāna itself. Right now we are "children of the Buddha," dwelling in the centre of Nibbāna, so enormous merit arises easily. He compares it this way: a layperson doing the same good deed earns merit the size of a fist; a monk doing it earns merit the size of a mountain — utterly different. This time is therefore the most valuable we will ever have, because the merit and subtle fortune accumulated now will carry into a better life after disrobing.

Knowing at a Simple Point of Contact So Merit Flows Continuously

He teaches a simple method: just know the feeling of the feet touching the floor, or the fingers resting folded in the lap. Wherever we direct our knowing, mindfulness settles right there — that alone is enough to keep merit flowing continuously; nothing more is needed.

Thumb and Forefinger Touching: A Living Gauge of Concentration

He introduces a specific technique: place the right hand over the left, forefinger touching thumb, and use this point of contact as an "indicator." As long as the fingers stay touching, concentration is holding steady and the charge keeps flowing. But the moment distraction creeps in, the fingers spring apart instantly — like two magnets of the same pole repelling each other, rather than opposite poles drawing together. If mindfulness starts to fade or drowsiness sets in, the fingers separating serves as a wake-up signal to re-establish awareness — just as noticing the breath entering and leaving at the nostrils does, or resting attention at the centre of the body, which is the same central point shared by every level of being, from the human body all the way to the Dhamma body of a non-returner or arahant abiding in Nibbāna.

Reciting "Samma Arahang" at Ease, Without Straining or Trying Too Hard

He stresses not to try too hard, because that only creates tension and stress. Sit "playfully, at ease" — the way one might sit relaxed on a bus. Know at ease, let merit flow, let the pure energy called merit flow, let subtle fortune flow, until it becomes a habit. Don't think of it as "meditating" — just think of it as sitting and watching the knowing let merit flow. Keep it simple; if it feels hard, we won't want to do it. He asks: where is the difficulty, really, when we already feel our feet touching the ground? That alone is enough.

Practicing Playful Ease Until It Becomes a Habit — Anywhere, Anytime

Once this becomes second nature, he says, whatever life looks like after disrobing, this easy, playful sitting can continue everywhere — in a car, on a train, on a plane, or standing in any queue. Once merit is flowing, it can be directed into everyday life too — for example, while waiting for a business meeting, sitting and letting merit flow while making the wish for the business to succeed, putting that flowing merit to real use in daily life.

Loving-Kindness Arises in the Heart, Radiating Through the Hall

He then leads a recollection of mettā. As it's recalled, a bright, clear sphere of loving-kindness arises in the heart, filling it with genuine goodwill — wishing happiness for ourselves and for everyone. He leads this mettā-filled heart to radiate throughout the entire meditation hall, wishing all fellow practitioners happiness, free from all suffering.

Radiating Loving-Kindness From the Hall to the Whole Universe

From the hall, the mettā expands to cover the whole practice grounds, then the sub-district, district, and neighboring provinces, until it covers all of Thailand — wishing everyone residing there, and every being, freedom from suffering and true happiness. It then spreads to neighboring countries and all nations, until it covers the whole world as a radiant, clear, pure jewel. May the earth spirits, sky spirits, all heavenly beings, all brahma gods, and likewise the beings of hell, the asuras, and animals be freed from suffering and find happiness. May those suffering greatly suffer less; those suffering little be freed entirely; those with little happiness gain more; and those already happy grow happier still. Finally the mettā fills the whole atmosphere of the universe, embracing the countless stars across infinite universes, so this light of loving-kindness benefits every being without limit.

Resting Still in the Centre of the Triple Gem and Making the Aspiration

He leads everyone to rest still in the centre of loving-kindness, in the centre of the Triple Gem, in the centre of the revered teachers, in the Dhamma body of the Great Master Monks. He then leads the formal aspiration: that all merit accumulated since our very first life, through countless births, converge into sacred, boundlessly powerful merit; that it purify body, speech, mind, and every element within us until they shine clear, cool, and pure; that we be freed from misfortune, the fruits of bad kamma, and every obstacle; that greed, hatred, delusion, lust, ignorance, wrong view, craving, and clinging be exhausted without remainder; that we reach and penetrate the knowledge of the Dhammakāya — the three knowledges, the eight knowledges, the six higher powers, the four analytic insights, the eight liberations, and the fifteen conducts, all in full — together with good health and long life, and unending strength of heart to keep building perfections. The sit closes with an aspiration of forgiveness for past unwholesome deeds and the chant "Sabbe Buddhānubhāvena, Sabbe Dhammānubhāvena, Sabbe Saṅghānubhāvena, Saddhā Sotthī Bhavantu Te."