Why We Must Practice Dhamma

Practicing Dhamma is necessary and vitally important for every life, because we live under the control of three natures. Only the wholesome nature can give us benefit — what is right and good, knowledge and understanding, happiness and the fulfillment of every good wish. The other natures give only limited benefit, if any — worse, an unwholesome nature can bring us a great deal of suffering and harm. We must therefore learn and understand how to abide with the wholesome nature, training ourselves to remain there continuously.

The Buddha taught, regarding abiding with the wholesome nature: "Monks, you should clearly determine and know the body, feelings, mind, and mental objects, in order to remove covetousness (abhijjhā) and grief (domanassa) toward the world." We need to memorize this essential sentence, because it can transform an ordinary person into a noble one. Its essence divides into three parts — beginning, middle, and end. The first part is "you should clearly determine and know"; the second is "determine and know the body, feelings, mind, and mental objects"; and the third is "in order to remove covetousness and grief toward the world."

Determined, Clear Knowing: The Mechanism of Mindfulness and Clearing Defilement

In the first part, the Buddha teaches us to determine. To determine means to mark something in order to know it — to specify, to point precisely. Wherever we mark, the mind gets placed there. The mind, in its aspect of consciousness, goes to receive the signal at that exact spot, and mindfulness arises, simultaneously drawing in pure energy to adjust the wholesome system, clearing away the defilements — the veiling elements of ignorance — which take the form both of the five hindrances and of the elements that obscure the inner dimension.

Once merit is drawn in, the automatic system first clears the defilement of ignorance, then clears the veiling elements. Once the veiling elements of ignorance are gone, entry into the inner dimension at that position occurs. Once we enter, we perceive it as though entering a room; mindfulness transforms into clear comprehension, perceiving the state within that room — a new dimension. As clear comprehension perceives, it draws in pure energy — merit — to clear away the defilement within that dimension, lightening and eventually eliminating it, and we become free, moving continuously from one dimension to the next. So we need only keep determining and knowing, staying aware without lapsing, in order to continuously draw in pure energy.

The Seventh Base at the Body's Center and Reciting Sammā-Arahaṃ

Our teachers direct us to determine our attention at the seventh base, the center of the body, the seat of the mind. Place the mind there, staying aware without lapsing, then recite "Sammā-Arahaṃ" pleasantly and continuously, with a relaxed mind, comfortably, at ease. Sammā-Arahaṃ is a quality-name, referring to the One who has practiced well and rightly, whose practice leads far from every defilement. When we utter his name, he appears as a radiant crystal Buddha image, clear, cool, clean, and pure, with a lotus-bud crown atop his head, brilliant and luminous, full of life, able to smile, able to speak.

The Crystal Buddha's Mission

When he appears, he does not appear empty-handed — he arrives with a mission. He takes our elements — of seeing, remembering, thinking, and knowing, of earth, water, wind, fire, space, and consciousness — and refines them clear, clean, and pure, clearing away every defilement until it vanishes. Not only that, he expands and merges as one with our human body, to protect and watch over it. Every time we utter his name, "Sammā-Arahaṃ, Sammā-Arahaṃ," he appears and expands, overlaying himself as one with us. His wish is that we merge completely into oneness with him, so that he can help and correct us with full effectiveness.

Taking On the Feeling: "We Are the Crystal Buddha, the Crystal Buddha Is Us"

He wants us to merge completely into oneness with him by taking on the feeling that we are the crystal Buddha image, and the crystal Buddha image is us. Once we take on this feeling, our entire body becomes the radiant crystal Dhammakāya, brilliant throughout. Our whole body becomes clear crystal, like the Dhammakāya, with a lotus-bud crown, clear and brilliant, atop the head. Our head becomes the crystal Buddha's head, clear and brilliant; our face becomes the face of the crystal Dhammakāya; both arms become crystal, clear and brilliant; our chest, belly, lower belly, and back all become the radiant crystal Dhammakāya, clear, cool, clean, and pure. We are the crystal Buddha; the crystal Buddha is us. The mind is an element of accomplishment — whatever we determine, so it becomes — because the Dhammakāya already exists within us, and he is, in fact, our true self.

Merging Body and Mind With the Crystal Buddha

He is ready to merge us with him into a single unity, so the work can proceed more easily — we need only be willing to believe, to release our faith toward him, merging completely into oneness with him: we are the crystal Buddha, the crystal Buddha is us. Once we have merged our body with his body into one unity, merge our mind with his mind as well. Simply restrain the mind, stopping it, stilling it — whatever he does, we do the same. He enters the attainment of cessation, gathering the mind to stop, gathering the mind to still; we too gather our mind to stop, to still — soft, light, comfortable, clear, and cool, still within still, calm within calm, soft and relaxed, resting continuously at the center of the crystal Buddha that keeps arising, image after image, expanding and overlaying as one with us, so that we become the crystal Buddha and the crystal Buddha becomes us — still within still, settling deeper and deeper into the center of the center, the center of knowing, the center of stopping, the center of stillness, soft and gentle, relaxed and at ease.

Staying Aware Without Lapsing, Toward Stillness

If we stay aware without lapsing — wherever we determine, we know; however we determine, we know — staying continuously aware of a clear, steady signal, we come to know stillness more and more. We know in order to reach stillness; the sphere of stopping, the sphere of stillness, then arises, releasing a stream of stillness that the mind perceives directly. And if we determine in order to know, the wise one will appear to explain and help us understand the true nature of things as they really are. As we keep determining and knowing, the sphere of knowing — the sphere of mindfulness — arises, continuously drawing in pure energy, merit, to flow into the brightness at its center.

The Refined Treasures Within the Sphere of Merit

Within this sphere of merit lies pure, sacred Dhamma-elements, possessed of power and potency, capable of clearing away every defilement, every source of trouble and obstruction. The happiness within the sphere of merit brings us comfort and ease. Beyond that, at the center of the sphere of merit lies a store of form, wealth, virtue, and retinue — honor, praise, happiness, the fruits of the path to nibbāna, and the knowledge of the Dhammakāya — all complete and abundant within the sphere of merit. When merit flows through us, refined treasure flows through us too, and this refined treasure draws worldly, coarse treasure toward us. Sit and determine, knowing pleasantly, continuously receiving the stream of merit and fortune pouring through the center of body and mind. Whatever level we reach, be content with that for now — no need to rush, no need to force, no need to pressure ourselves. Practice pleasantly, at ease; simply stay aware without lapsing.

Cultivating Loving-Kindness: A Tool for Those With Abundant Merit

Once we have accomplished good for ourselves, we go on to accomplish good for the world and for all beings by cultivating loving-kindness (mettā). This is a tool the wholesome nature provides for those with abundant merit, so they can benefit those with less. Simply determine love and goodwill to arise, setting the wish that all beings be free from suffering and find happiness everywhere. Once we set this wish with sincerity and purity of heart, a bright sphere of loving-kindness arises at the center of our mind, drawing in pure energy to drive the wholesome system — and through the tool of loving-kindness, our mind becomes clean and pure, and any lingering irritation dissolves away.

Radiating Loving-Kindness to the World and Universe

Then extend this heart, filled with loving-kindness, out to cover our home. Loving-kindness illuminates every corner of the atmosphere, bringing brightness, coolness, cleanliness, and purity to people, beings, and all things. Continue extending it to cover the whole village, the district, the province, the country, out to neighboring nations, until it covers the entire world, turning the world into a crystal world, radiant, cool, clean, and pure. May the people of the world and all beings be free from suffering and find happiness everywhere — earthbound devas, sky devas, heavenly beings of every realm, brahmas and formless brahmas, and even hell-beings, asuras, and animals. May those who suffer greatly suffer less; may those with little suffering be entirely free of it; may those with little happiness have more; and may those with much happiness have even more.

Once we have made this wish, extend the heart of loving-kindness further into the atmosphere of the universe, covering stars and galaxies beyond counting, extending continuously to the ten thousand world-systems, the hundred thousand koṭi of endless galaxies, so that this loving-kindness illuminates and benefits every person, every being, everything, and every element without limit. Our own heart expands, joyful, open, light, clear, cool, clean, pure, and radiant.

Dedicating Merit and Forgiving Karmic Debts

The stream of merit continues pouring through the center of this brightness of loving-kindness. Dedicate this merit so that it arises for all people and beings — may the people of the world and all beings be free from suffering, find happiness everywhere, and receive a share of the merit we have sincerely accumulated. Also dedicate it to our ancestors, our parents and family, grandparents, our teachers and benefactors, and the devas who help, nurture, and protect all beings — and to every karmic counterparty we may have wronged, that we may forgive one another mutually and all receive a share of this merit. Then extend this love and goodwill outward, without limit.

Resting the Mind Still at the Center of the Triple Gem

Bring the mind to rest still at the center of the continuously flowing stream of merit, still at the center of the radiant sphere of merit, at the center of its happiness, at the center of the purity of the merit-element, and simply bask in that merit. Rest the mind still at the center of the Triple Gem — the center of the Buddha-jewel, the Dhamma-jewel, and the Sangha-jewel — and at the center of our great revered teachers. Rest still at the center of the utterly subtle Dhamma-body of the Great Master Luang Pu, at the center of the utterly subtle Dhamma-body of Luang Phor, and rest the mind still at the center of the utterly subtle Dhamma-body of Khun Yai Achan. The mind is an element of accomplishment — whatever we determine, so it becomes. We merge ourselves with the Triple Gem and our great teachers into a single oneness.

Why We Must Merge With the Triple Gem in Every Moment

It is necessary that we merge with them into a single unity, so that we never drift far from the Triple Gem, because their virtue toward us is immeasurable, in every single moment. They never cease to benefit us, watching over, refining, correcting, and helping us day and night — whether we are asleep, awake, standing, walking, sitting, or lying down, they watch over and help us every single moment without pause. As the wise have said, the Triple Gem's virtue is supreme — the highest refuge and object of recollection for us all; nothing else can serve as a refuge and recollection greater than this. Whenever we recollect them, we appear radiant at their center, and they appear radiant at the center of us; both we and they appear radiant at the center of nibbāna, the center of the all-knowing one of boundless power, beyond counting, more numerous than can be reckoned.

Closing Aspiration

We use this most auspicious moment to pay respect and ask for blessings, setting the mind's resolve to fix a "completed blueprint" within this radiant sphere of merit, so that our entire path of building perfections may be filled with knowledge, happiness, and purity, and every right and good wish may come to pass. We ask for the blessing and merit of nibbāna, and the merit of Luang Pu, Luang Phor, and Khun Yai Achan, that it converge with the merit we have sincerely accumulated into sacred merit — freeing us from calamity, karmic obstacles, and hardship; granting us the eye of Dhamma, reaching and penetrating the knowledge of the Dhammakāya; granting good health, long life, and unwavering resolve to build pāramī toward nibbāna. May our work flourish; may we be born into a family of right view; and when we pass from this life, may we be reborn in a fortunate realm, continuing to study the Dhammakāya knowledge correctly. The sit closes with a chanted aspiration that all past wrongs be forgiven and all accumulated merit bear fruit for everyone.