พระอาจารย์สุรพงค์สอนหลักการกำหนดรู้เพื่อให้ดวงสติตั้งขึ้นอย่างต่อเนื่อง โดยเปรียบเทียบว่าอารมณ์กรรมฐานที่ตรึงใจได้นั้นเหมือนชายหนุ่มคิดถึงหญิงสาว หญิงสาวคิดถึงชายหนุ่ม ที่คิดถึงกันอยู่ตลอดเวลาไม่ขาดสาย จากนั้นนำเข้าสู่การเจริญเมตตาธรรมแผ่ไปทั่วจักรวาลและอธิษฐานจิตปิดท้ายPhra Ajarn Suraphong teaches how to keep determining and knowing so that mindfulness arises continuously, comparing a meditation object that truly holds the mind to how a young man constantly thinks of the woman he loves, and she of him — unable to stop. The talk moves into radiating loving-kindness across the universe and a closing dedication of merit.
Practicing is deeply necessary for every life, because we live under the influence of three kinds of natural forces, and only one can give us benefit, , understanding, correctness, goodness, , and the fulfillment of our wishes. Every other force gives no benefit at all — and if that force is unwholesome, it brings us suffering and harm. So we must learn, understand, and train ourselves to dwell within the wholesome system, which the Buddha taught the monastic community: "Monks, you should clearly know body, feeling, mind, and mental objects, in order to remove craving-attachment and aversion toward the world."
Wherever You Determine, the Heart Is Placed There
To "determine" means to mark, to specify. Wherever we mark, the heart is placed there. If we mark the feet, we come to know coolness, warmth, softness, and hardness at the feet. If we mark the abdomen, we know its rising and falling and however it moves. If we mark the breath, we know the in-breath and out-breath touching the nostrils. We can come to know the body as a whole, or any single part of it. Wherever we determine, the heart is placed; and when we pay attention there in order to know it, the orb of knowing — the orb of — arises. This is called "intention." Once intention arises, this orb of mindfulness draws pure energy in, and that pure energy drives the wholesome system, refining the -elements to be clean and pure, dissolving the defilements that cause problems and obstacles until they thin out and vanish.
When Defilement Is Gone, Liberation Follows
Where there is defilement, confusion and turmoil will certainly arise, because defilement is what creates problems and obstacles. As defilement thins, problems, obstacles, confusion, and difficulty all thin along with it. And once defilement is entirely gone, nothing remains to bind or hold us, so liberation from one dimension into another can occur. Our only role, then, is simply to determine and know, continuously, without forgetting, so the orb of mindfulness can arise. That orb does the work of drawing energy in — the mechanism of the wholesome system unfolds on its own from there. We do not need to manage the energy or refine the elements ourselves; determining and knowing is enough.
Forty Methods of Meditation — Choose What Is Familiar
The teachers have taught up to forty methods of meditation practice. We choose one whose signal is clear and continuous, so that we can perceive it distinctly. He taught us to determine and know at , — or whoever is familiar with another method may use that instead. What is familiar is easier; we don't need to start over, since we've already had results with it. But if a method isn't working, we should examine why. Usually it's because we keep slipping into forgetfulness — we lose continuity, so we can only sense the feeling but cannot develop it into a true "object" (arom) that holds the mind.
The Object That Holds the Mind — Like a Young Man Thinking of the Woman He Loves
An "object" (arom) is what fixes and holds the mind. If it cannot hold the mind, it is only a passing senon — here one moment, gone the next. But if it can hold the mind, it persists continuously. He said it is like a young man thinking of a young woman, and a young woman thinking of a young man — the thought holds them constantly, all the time. We choose a meditation object precisely because it is capable of holding the mind this way. If it holds, we can remain continuously aware without forgetting. Once we have an object that holds the mind, we can keep experiencing that object continuously, again and again, and the stream of merit will flow continuously, refining us purer and purer. Try to find which meditation method is suitable and familiar to you, then determine and know it continuously, without forgetting, easily and pleasantly.
Knowing Body, Feeling, Mind, or Mental Objects — All to Remove Delight and Aversion
We may know through the body, through feeling, through mind, or through mental objects — the purpose is the same: to remove delight and aversion. Craving-attachment (abhijjha) is delight that leads to greed; aversion (domanassa) is displeasure. Having let go of delight and aversion, we abide in equanimity. When something pleasant arises, we simply stay neutral; when something unpleasant arises, we stay neutral too. Whether difficult or easy, good or bad, we remain neutral and balanced — determining and knowing continuously without forgetting. When the heart is kept neutral, our kamma becomes balanced, and the heart itself becomes balanced.
The Orb of Knowing Rises as the Orb of Not-Knowing Falls
While we are determining and knowing, the orb of not-knowing — the orb of craving-attachment — falls away, and the orb of knowing, the orb of mindfulness, can arise. The drawing-in of pure energy then continuously wells up within the brightness of that orb. This pure energy, called merit, flows in together with refined possessions and completed blueprints of success. We sit determining and knowing continuously without forgetting, receiving this stream of merit and fine possessions that flows in continuously and pleasantly. We come to realize what sitting in meditation actually gives us: beyond the stream of merit, possessions, and completed blueprints, this stream of merit flows in to drive the wholesome system, refining the dhamma-elements to be clean and pure, dissolving the defilements that cause problems and obstacles until they thin out and disappear.
Inner Standing Is the Cause, Outer Standing the Result — Like a Growing Child
When the defilement that causes problems and obstacles is gone, what would have caused trouble tomorrow will not arise, because it has been resolved before it could manifest. As defilement clears, problems thin; and when it is entirely cleared, and liberation arise, releasing us into a subtler dimension. Our standing gradually changes — inner standing is the cause, outer standing the result — but it does not change all at once. It's like a child growing: with every meal eaten, the child grows little by little, a millimeter here, two millimeters there. Our daily Dhamma practice works the same way — our standing gradually, gradually shifts.
Wherever You Determine, the Stream of Merit Flows There First
Stay continuously aware, without forgetting, knowing what we are knowing. Wherever we determine, that place becomes the pathway for the stream of merit to flow through. The obscuring elements at that location are dissolved and cleared away, allowing us to enter the inner dimension right there. When light appears, it begins from that spot; wherever we determine, that place receives purification first. Stay aware continuously, without forgetting, knowing with a relaxed and comfortable heart. In doing this good, wholesome deed — cultivating by determining and knowing so the orb of knowing arises — we let the merit-substance drive the wholesome system, refining the elements within us to be clean and pure, releasing us further and further into subtler dimensions.
Radiating Loving-Kindness Across the World and the Universe
As our standing changes, we come to access resources of greater value — streams of merit and possessions, as well as wise and capable beings. Having brought about good for ourselves, we go on to bring benefit to people and beings, through . Simply by sincerely wishing love and goodwill for people and all beings: may the people of the world and all beings be free from suffering and share in happiness. Those who suffer much, may their suffering lessen; those who suffer little, may they be free of suffering and find happiness; those with little happiness, may they have more; and those already happy, may their happiness increase further.
Having made this sincere wish, we expand this heart, filled with loving-kindness, outward — covering our home. Loving-kindness shines, dissolving the defilements of people, beings, things, and all dhamma-elements, making them bright, cool, clean, and pure. We then expand further to cover the whole village, sub-district, district, province, our country, other countries, and the entire world, until the world becomes a crystal world, bright, cool, clean, and pure. May the people of the world and all beings — earthbound devas, sky devas, celestial beings of every heavenly realm, Brahmas, formless Brahmas, hell-beings, asuras, and animals — be free from suffering and share in happiness. We then continue expanding into the atmosphere of the universe, covering countless stars — tens, hundreds, thousands, millions of them — and continuing on to ten thousand world-systems, a hundred thousand koti of endless universes. Our heart expands, joyful, open, light, clear, cool, clean, and pure.
Whoever Benefits the World and Universe May Use Its Treasures
Whoever brings benefit to the world and the universe is thereby able to make use of the treasures of the world and the universe. This is how the Bodhisatta of old practiced: in a past human birth, he cultivated loving-kindness just as we do now, benefiting people, beings, and the whole environment throughout his lifespan, which brought him to the attainment of . When he closed his eyes on that world, he was born in the Brahma realm, enjoying long-lasting bliss there until that lifespan ended, and he returned to be born again in the human world — this time attaining the status of a Universal Monarch (Cakkavattī), able to make use of the treasures of the world and the universe. So let us diligently cultivate loving-kindness, gathering the mind to stillness within the brightness of loving-kindness, while the stream of merit continues to well up continuously within it.
Dedicating Merit and Forgiving Karmic Counterparts
We now dedicate the merit that has arisen to people and all beings, including our ancestors and beloved relatives. May the people of the world and all beings share in this merit we have sincerely accumulated — our ancestors, parents, siblings, grandparents, aunts and uncles, our benefactor teachers, the devas who help and support us, and those who tend and protect all beings. May we forgive one another with all the karmic counterparts (khu kam khu wen) we have ever wronged, and may they too receive a full share of this merit.
Merging the Heart as One With the Inner Triple Gem
We then gather the mind to stillness, resting within the brightness of the pure merit-substance, within happiness, within purity, within the brightness of the stream of merit still continuously welling up at the center of our heart. We gather the mind to stillness within the Triple Gem, within the great object of veneration — the Buddha Jewel, the Dhamma Jewel, the Sangha Jewel, and the great revered teachers — within the , resting still within the refined Dhammakāya of the revered Grand Teacher, of the revered Father Teacher, and of the Lady Teacher. Each day we need to merge ourselves with the inner Triple Gem, our true self, into a single unity. We are the Buddha image; the Buddha image is us. As we recollect them, we appear bright within them, and they appear bright within us; both we and they appear bright within Nibbāna, within the boundless, countless wise and powerful beings — every Buddha, every Solitary Buddha, and every Arahant. Even though they passed into final Nibbāna long ago, they still abide in the Nibbāna-sphere, holding all beings within themselves, continuing to watch over and protect anyone who cultivates universal goodness, regardless of religion or belief.
Closing Dedication and Aspiration
While they continue refining and helping us, we pay homage and, relying on their merit and blessings, seal a completed within this bright orb of merit — that our entire path of building perfections be complete with knowledge, happiness, and purity, and the fulfillment of every good and correct wish. We ask for the blessing, radiance, strength, and sacred power of Nibbāna throughout all elements and Dhamma, together with the merit of the revered Grand Teacher, Father Teacher, and Lady Teacher, to combine with all the merit we have sincerely accumulated since our very first life — that body, speech, and mind, every element, be bright, cool, clean, and pure; that we be released from calamity, sin, karmic retribution, and every obstacle; that greed, hatred, delusion, lust, , wrong view, craving, and clinging be extinguished without remainder; that we attain the Dhamma-eye and fully penetrate the Dhammakāya knowledge, complete with the Three Knowledges, the Eight Knowledges, the Six Higher Powers, the Four Analytical Insights, the Eight Liberations, and the Fifteen Conducts; together with strong health and long life; born into a right-view family, a crystal family, a Dhammakāya family, replete with the finest form, wealth, and — closing with the chant that all these good and sincere wishes be fulfilled for us all.