พระอาจารย์สุรพงค์ชี้ว่าแม้จะบรรลุปัญญาวิมุตติ หลุดพ้นจากความเห็นผิดแล้ว ก็ยังมีบางส่วนที่ต้องอาศัยเจโตวิมุตติเพื่อชำระมลทินที่เคยประกอบเหตุไม่ดีไว้ในอดีต จากนั้นท่านนำภาวนาสัมมาอะระหัง หลอมรวมกับองค์พระธรรมกายแก้ว แผ่เมตตา และอุทิศส่วนบุญแบบเต็มรูปแบบPhra Ajarn Suraphong explains that even after reaching paññāvimutti — freedom from wrong views through understanding — a further release, cetovimutti, is still needed to clear away the stains (มลทิน) accumulated from past unskillful deeds. He then leads a full sit: reciting Sammā-Arahaṃ, merging with the crystal Buddha image, radiating mettā, and a complete merit dedication.
Every time we sit, think of it as coming to rest. Don't think of meditation or practice as something heavy. If any word or feeling becomes a problem for us, change it into something that gives us the right attitude — right view. Everything is simply : our words, our feelings, our thoughts are all Dhamma spheres arising one after another. If any particular teaching wears down our mind, we set it aside and use instead the teaching that brings ease, lightness, comfort, and relaxation — whatever supports wholesome states. Whatever doesn't support wholesomeness, we let go of.
Intellectual Freedom and Freedom of Heart
Practice means bringing the teaching into use so it produces real benefit. When we listen and understand, we may reach paññāvimutti — freedom from all wrong views. But there remains a part that still requires : freedom from the stains (มลทิน) we accumulated through unskillful conduct in the past. Those stains still need to be purified, and the purification is simple: just establish clear awareness — the sphere of knowing, the sphere of .
How the Purification Works
Once the sphere of mindfulness is established, it draws pure energy — merit — to flow into the brightness of that awareness, driving the system of wholesome qualities to refine and purify the elements within us. This means whatever was binding us to coarse dimensions dissolves, and once it dissolves we are freed into a subtler dimension. Liberation happens this way, one dimension at a time.
The Human Body's Role
The role of being human is simply to maintain awareness — to know continuously, without lapsing. Since this is all the human body can do, we don't need to attempt anything complicated we don't understand. We train in what we can actually do: establishing mindfulness, recollecting again and again on our meditation object. Because the sphere of awareness needs a clear and continuous signal, we take up a familiar object of meditation for mindfulness to anchor to — such as Sammā-Arahaṃ.
How to Recite Sammā-Arahaṃ
Place the mind at , the center of the abdomen, and recite "Sammā-Arahaṃ, Sammā-Arahaṃ" — let the body be at ease and the mind be calm. This phrase is the honorific name of the subtle Dhamma-body Arahat: the One who has practiced well, practiced rightly, practiced in a way that leads far from the defilements. When we speak his name, he appears — because all Dhamma arises in only one place: the mind.
The Appearance of the Crystal Buddha
Every time we speak his name, a crystal Buddha image appears — clear, pure, radiant, with a bright shining halo, full of life, able to smile and converse with us. He is seated on a plane of within a Dhamma-sphere that fills his entire lap — unlike the human Dhamma-sphere, which is only the size of an egg yolk; his is complete and full in every element and quality, a Dhamma that shelters the whole body. So we may recall either the Buddha image or the Dhamma-sphere — wherever the Buddha jewel is, the Dhamma jewel and Sangha jewel are there too.
Merging into One with the Crystal Buddha
Recite gently, with a relaxed mind: "Sammā-Arahaṃ, Sammā-Arahaṃ," one syllable at a time. Each time we speak his name, he appears and expands to encircle us until we become one — "I am the Buddha image, the Buddha image is me." Then gather the mind to stop, gather it to be still, at the very center of the Buddha image, merging our mind with his into a single unity. Stop within stop, still within still, soft and at ease — do it playfully, lightly, because all we need is the sphere of knowing: knowing what we are aware of. Wherever we direct it, we simply know there.
Radiating Loving-Kindness
Once we've cultivated goodness for our own life, we extend benefit to others and all beings by cultivating . Mettā is a tool of side of nature, meant for those with abundant merit to support those with less. Direct love and goodwill sincerely and purely. As the round, bright sphere of mettā arises, it draws pure energy — merit — continuously into its brightness. This mettā can dissolve resentment and irritation in people's hearts, then expand outward — covering this place of practice, the village, the district, the province, the country, other nations, until it covers the whole world. May the people of the world and all beings be free from suffering and share in — devas of the earth and sky, heavenly beings of every realm, Brahmā and formless Brahmā, as well as hell beings, asuras, and animals. May those with much suffering have less; those with little suffering be free of it; those with little happiness have more; and those already happy grow happier still. Then extend further into the atmosphere of the cosmos, covering countless stars, out to the boundless realms and universes, so that our mettā shines and benefits all beings together with us.
Dedicating Merit to Our Karmic Counterparts
The stream of merit continues pouring into the brightness of mettā without ceasing. We then dedicate this merit to the people of the world and all beings, that they may share in the goodness we have sincerely accumulated — including our ancestors, parents, siblings, grandparents, relatives, and benefactor teachers, as well as the devas who help and support us, and any beings we may have wronged — our karmic counterparts (คู่กรรมคู่เวร). May we forgive one another and all receive a share of this merit equally.
Settling in Stillness Within the Triple Gem
We then gather the mind to stop and be still at the center of the Triple Gem — the center of the Buddha jewel, the Dhamma jewel, the Sangha jewel, and the center of our great revered teachers. Settle into stillness at the center of the subtle Dhamma-body of our Great Master, our Teacher, and our Grandmother-teacher. Whatever we determine, so it becomes, because the mind is the element of accomplishment. Every time we recall them, we appear bright in their center and they appear bright in ours; together we appear bright in the center of nibbāna — the center of the Knower of boundless, incalculable power.
Aspiration and Resolve
We take this occasion to pay respect and set our resolve, fixed at the center of this radiant sphere of merit, that our path of building perfections from here on be transformed by , happiness, and , with success in everything right and good. May all this accumulated merit, gathered since beginningless lifetimes up to now, combine into sacred merit of great power that purifies our elements — clearing away calamity, evil, karmic obstruction, and every hindrance in life, until greed, hatred, delusion, lust, , wrong view, craving, and clinging are exhausted without remainder. May we gain the Dhamma-eye, penetrating fully into the — the Three Knowledges, Eight Knowledges, Six Higher Powers, Four Analytical Insights, Eight Liberations, and Fifteen Conducts, complete in every respect — together with strong health and long life to keep building merit throughout this lifetime. May our work and business flourish beyond expectation. When we pass from this world, may we be born in the Tusita heaven, in the realm reserved for Bodhisattas, and when we return to build perfections on earth, may we be born into a family of right view — a crystal family, a family. May whatever wrong we committed in the past, done through carelessness, be unable to bear fruit, forgiven forever, and may we never commit new wrong through body, speech, or mind.
Closing Chant and Paying Respects to the Triple Gem
We then chant "Sabbe... Sabbe Buddhā..." followed by "Sādhu," and pay homage to the Buddha, recalling the inner Triple Gem: "Arahaṃ Sammāsambuddho Bhagavā..." — the Buddha is our refuge; the Dhamma is our refuge; the Sangha is our refuge. We then prostrate to the teacher, asking for the boundless power of nibbāna and the blessing of our Great Master, our Teacher, and our Grandmother-teacher to protect and care for us all, free from suffering, sorrow, illness, and danger, with the Dhamma-eye that penetrates the Vijjā Dhammakāya, closing together with a final prostration to the Great Master.