พระอาจารย์สุรพงค์นำนั่งสมาธิในช่วงบ่าย สอนวิธีจำแนกมลทินในใจออกเป็นสองแบบ คือ ปัญหา ซึ่งมีรากจากอวิชชาความไม่รู้ แก้ด้วยวิปัสสนาสู่ปัญญาวิมุตติ และอุปสรรค ซึ่งคือทุกข์ที่ปรากฏขวางกั้น แก้ด้วยสมถะสู่เจโตวิมุตติ ก่อนนำแผ่เมตตาและอุทิศส่วนบุญIn this afternoon sit, Phra Ajarn Suraphong teaches how to diagnose two different kinds of mental impurity — the 'problem,' rooted in not-knowing (avijjā) and cleared through insight toward liberation-by-wisdom, and the 'obstacle,' the resulting suffering and hindrance, cleared through calm toward liberation-of-mind — before leading loving-kindness radiation and merit dedication.
Rest the body, calm the mind. Think of this as coming to rest — whatever brings genuine ease, do that. Just add one small refinement: wherever you focus and feel at ease, stay aware of that — the breath, at , simply the sense of the body, or the feeling of relaxation itself. Whatever settles the mind most comfortably, start there, so that everything falls into place — not lacking, not excessive, just right.
Finding a Clear Anchor for the Mind
Stay continuously aware without lapsing; if the mind wanders, that's fine — simply settle it again. All we need is for the sphere of knowing, which is , to arise. We already know various things all the time; now we simply need to notice where exactly we've placed the clear base of the mind. There should be one spot where we feel settled, calm, and sfied. If it doesn't feel comfortable enough yet, try another spot until it truly feels right. Sit pleasantly, at ease — that's really all life asks of us: to dwell peacefully in body and mind, resting on the best possible foundation, wanting nothing more than a quiet body and a quiet, secluded mind.
Relying on the Triple Gem and Nibbāna
Who else can bring our heart to , to the Triple Gem, to Nibbāna, for refining and correction? We can only do so much ourselves — we need the One Who Knows, the One of boundless power, to help correct us. If we don't rely on the Triple Gem, who else is there to rely on, when they alone oversee this system and can help us improve? All we need to do is give it time, and remain in the right, suitable state — sitting still, at ease, resting in the state of knowing, relaxed, open, light. Stay still, soft, at ease — reciting "Samma-Arahang" gently is fine too.
Reciting While the Buddha Image Arises
We may count the recitation from 1 to 20 and then begin again at 1. Stay mindful continuously, without lapsing, aware of the object we've set, word by word, continuously. At the same time, the Buddha image arises at the center of our body, one image after another. We become aware of both the sound of the recitation and the image that appears — the two together — enjoying this pleasantly, without rushing. All that's needed is awareness in each present moment, word by word, image by image, as each arises.
Cultivating Calm: Staying With the Same Repeating Wave
In cultivating calm (), we aim for stillness. We may keep repeating the same object — "Samma-Arahang" together with the Buddha image — staying with the same repeating wave, the same pattern, without needing to interpret anything further or complicate it. Simply staying aware of the same thing, repeated, lets mindfulness settle into it, and stillness gradually arises on its own. This is liberation-of-mind (), which gradually frees us from coarse impurities and moves us into subtler dimensions.
Cultivating Insight: Knowing States as They Truly Are
If instead we wish to cultivate (vipassanā), the foundation is to know the states that arise, as they truly are, as we can perceive them right now. Is anything troubling us? Is there any im causing suffering? What kind of hindrance is present? We enter into knowing what is actually manifesting, as it truly is. As we know it, the sphere of knowing — mindfulness — draws pure merit-energy in to cleanse and lighten that impurity, and the One Who Knows within begins to guide and instruct us about what is arising.
Suffering Is the Clearest, Coarsest Signal
If there is suffering, we simply know it — where there is impurity, suffering naturally follows; the darker the impurity, the greater the suffering. We simply keep the sphere of knowing established, drawing the stream of merit in to cleanse it, continuously noting "suffering, suffering." The Buddha taught that suffering is a state that must be endured and is hard to bear; when it arises, simply knowing it is enough — there's no need to struggle against it, because suffering is such a clear, coarse, continuous signal that it's easy to recognize. If the impurity is more moderate, it shows up as a hindrance — some restlessness, some drowsiness, some irritation over this or that.
The "Problem": Not-Knowing, Rooted in Ignorance
If we wish to understand the truth in order to solve problems more easily, we need to understand the state of the mind moment by moment — is it comfortable right now? If so, there's no problem; simply keep noting that comfort. The "problem" is precisely that discomfort — a state that must be endured and is hard to bear, or a hindrance: drowsiness, restlessness, doubt, irritation, or delight in this or that. We come to know, as it truly is, why this suffering exists. Sometimes it's just a vibration — something we can't tolerate because of an unwelcome sound or circumstance — and we investigate what the root cause actually is, the inner voice, the inner feeling, noting each thing that is creating a problem for us.
A "problem" is something we don't know — we don't know what it is, don't know how to solve it. So we establish the sphere of knowing and draw merit in to cleanse and lighten the impurity, and the One Who Knows steps in to explain and clarify things for us — not something we work out by thinking. We need to be specific about exactly what we're considering, what we're trying to know, what problem we're solving, what we want to understand — it must be clear. Whatever we want to focus on, we raise it as the point of consideration, so the One Who Knows can explain it to us — we don't need to think it through ourselves at all. We simply raise it, hold it in awareness, and contemplate it back and forth; soon we will know, because the One Who Knows will explain it to us.
The Inner Knower, Subtler Than We Are
We rely on this inner knower simply by continuing to be aware; the state of knowing we've established connects with this inner knower, who is subtler, more refined, wiser than we are, and will explain things to us. But we still need to maintain awareness in order to draw merit in to cleanse the impurity — the covering, obscuring element — and lighten it. Everything in the internal world carries some impurity. Heavy impurity is suffering; moderate impurity is a hindrance; light impurity is merely an obscuring element that conceals things from us. We keep knowing, and the sphere of knowing draws merit in to gradually cleanse these impurities — suffering lessens, hindrances lessen, the obscuring element clears, and we come to a subtler state of . Every dimension carries some impurity, so we need to understand the three levels: heavy impurity brings heavy suffering; moderate impurity brings the confusion of a hindrance; light impurity is merely a veil that keeps us from knowing, understanding, and being freed.
Applied Thought and Sustained Reflection: The Same Method for Both Paths
Whether we're heading toward liberation-of-mind or liberation-by-wisdom, we rely on applied thought (vitakka) and sustained reflection (vicāra). Vitakka means raising something as the topic; vicāra means turning it over in reflection. In calm practice, we raise the meditation object and remain with it, reflecting on it with interest and satisfaction, sustaining effort and attention pleasantly. As mindfulness and stay close to the object, merit is drawn in to cleanse the impurities, and calm gradually appears — heavy impurity lightens, suffering eases, moderate impurity as hindrance eases, and the subtle obscuring veil gradually thins. The One Who Knows, of boundless power, keeps guiding and correcting us, dimension by dimension, and calm continues to deepen.
If instead we're cultivating toward liberation-by-wisdom, the same principle applies: we raise the topic — whatever problem or obstacle, which is again just impurity — and reflect on it. Vicāra here means turning it over in reflection, not ordinary thinking, but a reflective process meant to sustain continuous, unlapsing awareness of whatever state of dhamma is present. As we seek to understand more deeply and truly, merit is drawn in during this reflection; mindfulness and clear comprehension draw merit in to correct and lighten the impurity, and the obscuring veil thins. The One Who Knows explains the underlying mechanism to us; once we know and understand, we are freed — clear, no longer a problem for us — and we move into a subtler, more refined dimension, where new problems or obstacles appear, and the process continues: understanding more, becoming clearer, more open, more at ease, with a lighter heart each time.
Summary: Liberation-of-Mind and Liberation-by-Wisdom
With eyes closed, it really comes down to just these two things: liberation-of-mind (cetovimutti) and liberation-by-wisdom (paññāvimutti) — both are forms of freedom: freedom from impurity, and freedom from not-knowing. Simply by knowing whatever presents itself in each present moment, there are only two categories: the "problem," which is not-knowing rooted in (avijjā) together with the obscuring veil; and the "obstacle," which is what stands in our way — suffering and the various hindrances, which may appear as a vibration or in other forms. We simply keep knowing, raising it and noting it — there's no need to see it with total clarity as long as we haven't yet reached the first path (paṭhama-magga), because whatever appears along the way is not yet the final truth; simply knowing is enough.
Establishing Good Causes, Letting the Sphere of Knowing Arise
As we set up good causes through this act of knowing, letting the sphere of knowing — mindfulness — arise, pure energy is drawn in to cleanse the impurities, refining the elements within us to be clean and pure. We are freed through both liberation-of-mind and liberation-by-wisdom, drawing pure energy — merit — together with refined treasures and a successful pattern, storing them within our radiant sphere of merit. In every moment we abide with wholesome nature, with the Triple Gem watching over us, we appear radiant within them, and they appear radiant within us; both we and they appear radiant within Nibbāna, within the boundless power of the One Who Knows.
Radiating Loving-Kindness to People and All Beings
Having benefited ourselves, we now benefit people and all beings by cultivating . It is essential that we cultivate loving-kindness for the benefit of all, because we live within the cycle of rebirth and must have a heart of generosity and support for one another. In truth, all beings are not strangers to us — they have all, at some point, been our relatives and parents who cared for and supported us. Loving-kindness is a tool of wholesomeness, meant for those with more merit to support those with less.
We simply set the mind toward a love that is pure and sincere — goodwill without expecting anything in return — different from a love that seeks possession or one-sided benefit. As we set this wish, loving-kindness, appearing as a bright sphere, arises at the center of the heart. The role of a human being is simply to direct the mind; whatever dhamma we direct it toward, that dhamma arises, and we sustain that state, letting it show its own quality. It then draws pure energy — merit — in, together with refined treasures and a successful pattern.
Expanding Loving-Kindness Across the World and the Cosmos
Loving-kindness has the special quality of dissolving resentment and irritation in the atmosphere, in people, and in all beings, until it vanishes entirely. We expand this love and goodwill to cover this place of practice, the village, subdistrict, district, province, country, neighboring countries, and the whole world — until the world becomes a crystal world, radiant, clear, cool, clean, and pure. May the people and beings of the world be free from suffering and find — including earthbound devas, sky devas, heavenly beings of every realm, brahma and formless-brahma beings, hell-beings, hungry ghosts, and animals. May those who suffer greatly suffer less; those with little suffering be entirely free; those with little happiness find more; and those already happy find still greater happiness. Then we expand further into the vastness of the cosmos, covering countless stars and myriad world-systems.
Dedicating Merit and Merging With the Triple Gem
The stream of merit continues pouring through in the midst of loving-kindness's radiance. We dedicate this merit to the people and beings of the world, our ancestors, parents, siblings, grandparents, and teachers who have shown us kindness, the devas who help and support us, those who tend and protect all beings, and our karmic counterparties whom we may have wronged — may we forgive one another, and may all receive a share of this merit. We then bring our hearts to rest, still, in the center of the Triple Gem and our great teachers, resting still in the most refined dhamma body of our revered Grand Master, Master, and Teacher, merging ourselves with them as one.
Every single instant, they never once cease correcting and helping us, day and night, whether we are asleep or awake, standing, walking, sitting, or lying down — they watch over and help us without pause. As we merge our heart with theirs, our body with theirs, as one, we appear radiant within them, and they appear radiant within us; both we and they appear radiant within Nibbāna.
Setting the Wish and Closing
Using this auspicious time, we pay respect and ask for their blessing, setting a lasting, successful pattern deep within our sphere of merit, so our path of perfections may be filled with , happiness, and purity, and every righteous wish fulfilled. We ask for the merit and power of Nibbāna and our teachers to combine with the merit we've built up since our first life, refining body, speech, mind, and every element to be radiant, clear, cool, clean, and pure, free from misfortune, bad kamma, and every obstacle; may greed, hatred, delusion, lust, ignorance, wrong view, craving, and clinging be uprooted; may we gain and penetrate the knowledge of the , achieving the three knowledges, eight higher knowledges, six superknowledges, four analytical insights, eight liberations, and fifteen conducts, in full. The sit closes with the traditional chant and paying homage to the Buddha, , and Sangha as our refuge, then asking for the boundless power of Nibbāna and the merit of our teachers to protect and care for us all until the very end of the path.