นำนั่งสมาธิจากธรรมรส เขาใหญ่ #16 พาใจพักผ่อนอย่างสบาย เห็นพระรัตนตรัยปรากฏสว่างไสว หลอมรวมกายใจกับองค์พระธรรมกายแก้ว หยุดนิ่งไปในกลางของกลาง แผ่เมตตาธรรมทั่วสรรพสัตว์และจักรวาล อุทิศส่วนบุญ และอธิษฐานจิตปิดท้ายด้วยบทสวดบาลีA guided sit from Tham Ma Rot Khao Yai #16 — resting the mind at ease, seeing the Triple Gem appear in radiant light, merging body and mind with the crystal Dhammakāya image, stopping still in the middle of the middle, radiating loving-kindness to all beings and the whole universe, dedicating merit, and closing with an aspiration prayer and Pali chant.
Bring the mind to rest, the way you would rest from anything else. Wherever it feels good to rest, that is the right spot — rest the mind there, wherever it feels comfortable, and stay with that comfort. We need to keep directing our attention to that sense of ease; if we do, the ease will gradually appear. If it hasn't appeared yet, that only shows the mind still carries some defilement. We've already learned that every dimension we inhabit carries defilement to some degree. As soon as we settle the mind and draw inward, the defilement begins to be cleansed — whichever is greater simply wins out for now — but defilement itself is limited in extent.
Once the sphere of is established, we can draw merit inward without limit — all that's needed is that we don't stop. Merit keeps flowing in continuously, like waves rolling endlessly onto a lakeshore. Just keep the mind aware, staying present without drifting off — that alone is enough, and the merit will keep flowing in to cleanse us. There's no need to force it; let it happen gradually. The human body's only task here is simply to stay aware, to keep knowing without drifting. If the mind drifts, that's fine too — just settle it again, and continue at ease, comfortably, pleasantly. Wherever we direct the mind, that is where it settles; we go there to know it, and the sphere of mindfulness establishes itself right at that point. Merit then flows in through the brightness of that sphere of awareness, right there.
The Triple Gem Appears in Radiant Light
At the same time, the Triple Gem appears shining brightly at the center of our body. It appears shining within Him. Both we and He appear luminous within Nibbāna — within the One who knows, whose power is beyond measure, uncountable as the sands, boundless in number. A stream of merit from Nibbāna keeps welling up continuously at the center of our body and mind. This is why Khun Yay used to say meditation is like hammering the ground with a mallet — however you hammer, you eventually strike earth. As we practice, merit flows continuously; Nibbāna and the Triple Gem settle in layered above, becoming a base from which He continually refines and corrects us.
Since we now abide within Him — within the One who knows, whose power is without measure, not merely a hundred, a thousand, ten thousand, a hundred thousand, or a million, but uncountable as the sands of the river — what is there left to fear? Stay with Him warmly, at ease, with a mind that is open, light, and comfortable, and He will go on refining and helping us. The Triple Gem is the highest refuge there is for all of us; there is nothing else that can serve as a higher refuge than this. This is the honest testimony of those who know, spoken without exaggeration. Every time we abide in wholesome states, we shine within Him, and He shines within us, arriving together with three qualities: the of Wisdom, the virtue of Purity, and the virtue of Great Compassion.
Through this Great Compassion alone, He supports us without measure, whether we ask for it or not. Whether we know it or not, He helps us to the fullest of His ability. Being one of boundless wisdom, He also knows exactly how to help us so that the benefit and result are the greatest possible. And being filled with the virtue of Purity, His power, too, is beyond measure. So we can rest assured that, abiding with Him, He will set everything right for us in the best possible way.
Calling His Name — Sammā Arahaṃ — Seeing the Clear Crystal Buddha
Stay with Him by silently repeating His name — Sammā Arahaṃ works well. Sammā Arahaṃ, Sammā Arahaṃ. As we repeat His name in the mind, He appears as a clear, spotless, pure crystal Buddha image, arising at the center of our mind, seated upon a lotus throne within that fills the space in front of His lap. As soon as He appears, He takes the elements of seeing, remembering, thinking, and knowing — the earth, water, wind, fire, space, and consciousness elements within us — and refines them, making them clear, clean, and pure, so that we may gradually be freed from the coarse dimension into the refined one.
Not only that — He also expands and overlays Himself, becoming one with us, merging us with Him into a single unity, so that He is able to support us with full effectiveness and the greatest possible benefit.
Merging Our Body with His Body as the Crystal Dhammakāya
We merge ourselves with Him by taking on the feeling that we are the Buddha image, and the Buddha image is us — letting our whole body, in every part, become one with Him. We are the Buddha image; the Buddha image is us. From the crown of the head, the face, the cheeks, the shoulders, the arms, the torso — all of it is the crystal , radiant, clear, cool, clean, and pure. Our head is the clear crystal of the — sparkling, radiant, exquisitely soft and gentle, clear and cool. Our face is His countenance — eyes closed softly, a faint, gentle smile upon it. The arms, torso, chest, abdomen, and back are all the crystal Dhammakāya — sparkling, radiant, exquisitely soft and gentle, clear, cool, clean, and pure.
Gradually direct the mind, part by part, so that each part of becomes the clear crystal Dhammakāya. However we direct it, so it becomes, because the mind is the instrument of accomplishment. Take it only as far as we're able to settle it — that's fine. There's no need to pressure ourselves. If we can settle it, good; if not, that's fine too. Simply knowing that this is how it is, is already enough. Take it only as far as we're able for now. We are the Buddha image; the Buddha image is us.
Merging the Mind, Stopping Still in the Middle of the Middle
Once we've merged our body with His body into a single unity, we go on to merge our mind with His mind into a single unity as well. To merge our mind with His mind, we need to know what the Dhammakāya at the center of our body is doing. The Dhammakāya at our center is engaged in attainment, by bringing the mind to a stop, gathering it still at the center. Whatever He does, we do the same — He gathers His mind to a stop, gathers it still; so we gather our mind to a stop, gather it still, at the center of the Buddha image, at the center of our body, at the center of our mind. Stop. Still. Soft, light, at ease. Stopped within stopped, still within still, soft, light, at ease, clear and cool. Stopped within stopped, still within still, soft, light, at ease, at the center of the Buddha image, the center of our body, the center of our mind. Stopped within stopped, still within still, at the center of the Buddha image, the center of our body, the center of our mind — the middle of the middle, of the middle — not left, not right, not forward, not back, not up, not down, but into the middle of the middle, of the middle.
As we go into the center and stop still there, a sense of openness, spaciousness, and ease arises. Every time we stop still at the center, there is nothing but this openness and ease — clear, cool, clean, pure, radiant. Stopped within stopped, still within still, soft, light, at ease, at the middle of the middle. From there, send the mind and heart straight toward the path to Nibbāna — radiant within every Fully Self-Enlightened Buddha, within every Paccekabuddha, and within every Arahant — for this is itself Nibbāna. The mind is the instrument of accomplishment; however we direct it, so it becomes.
He is, moreover, always glad to have us appear at His center, since He ordinarily already holds all beings within Him. Any being who abides in universal goodness — whether or not they follow Buddhism, whether or not they hold to any religion at all — so long as they abide in goodness, will appear shining, flowing at the center of the Triple Gem, at the center of Nibbāna, through the continuous stream of merit that flows there. It is the same for us right now, as our merit flows and shines at the center of Nibbāna. Nibbāna then takes this flowing stream of merit-element and uses it in His Dhammakāya practice, generating sanctity within us, refining the elements of Dhamma within us to be clear, clean, and pure, so that we may go on being freed, continuously.
Radiating Loving-Kindness to All Beings and the Whole Universe
We then use this most auspicious and excellent time to benefit people and all beings by cultivating , . This mettā is a tool of nature itself, a wholesome quality meant for those with abundant merit to support those with less. Because we live within saṃsāra, we necessarily need to support one another, relying on mettā — sincere, pure-hearted love and goodwill. The moment we direct the mind toward it, mettā appears, clear and bright, and by sustaining this state of sincere love and goodwill we become what is called one who upholds the Dhamma. Mettā, in turn, shows its own special quality: the ability to shine and dissolve away the irritation and resentment present in the hearts of people, of all beings, of all things, and even in the atmosphere itself. Mettā shines through, and our whole body becomes radiant, clear, cool, clean, and pure.
We then extend this mind, now filled with mettā, expanding it outward to cover this place of practice, and continue extending it to cover our family, our village. Since mettā arises from and depends on the mind, wherever the mind extends, mettā shines there too, refining every particle of the atmosphere — the trees and grass, the buildings and homes, our belongings, the earth, sky, water, and air — so that the whole environment becomes fit for people and all beings to dwell in. We keep extending this mind, filled with sincere love and goodwill, out to our family, our sub-district, district, province, country, and all the countries of the world, until it covers the whole world, making this world a crystal world, radiant, clear, cool, clean, and pure.
May the people of the world and all beings be free from suffering and share in happiness — the earth-bound devas, the sky-bound devas, the celestial beings of every heavenly plane, the brahmas and formless brahmas, as well as beings in hell, the asuras, and the animal realm. May all beings be free from suffering and share in happiness. May those who suffer greatly suffer less; may those who suffer little be entirely free of suffering; may those with little happiness have more; and may those who already have much happiness have even more still.
Having made this aspiration of goodwill, we again extend this mind filled with mettā, expanding it out to cover the whole atmosphere of the universe, covering the stars great and small — tens, hundreds, thousands, tens of thousands, hundreds of thousands, millions of stars — and continuing to extend it across the ten thousand world-systems, the hundred thousand koṭi of universes, the infinite universes, so that our mettā shines through and refines all people, all beings, all things, making them radiant, clear, cool, clean, and pure as well. Our own mind expands, joyful, open, light, and at ease — clear, cool, clean, pure, and radiant. The stream of merit continues welling up steadily within the brightness of this mettā.
Dedicating Merit to Those We Are Indebted to, and to Karmic Counterparties
Let us now dedicate this portion of merit and goodness to all people and all beings. May all beings be free from suffering and share in happiness, and may they also share in the merit that we have sincerely accumulated well here. This includes our parents and ancestors, our fathers and mothers, siblings, grandparents, teachers, and all those who have shown us kindness, as well as the devas who watch over and support us, and those who guard and protect all beings. To those we have wronged, and to our karmic counterparties (คู่กรรมคู่เวร), we ask forgiveness for one another, and may they too share fully in this merit.
Merging with the Triple Gem and the Lineage Teachers — Closing Aspiration
Having dedicated the merit, we now merge ourselves with the Triple Gem and with Nibbāna, becoming one with them, for our life can never be distant from Him. His kindness to our life is beyond measure; every single instant, without exception, He is refining and helping us toward and — whether we are asleep, awake, standing, walking, sitting, lying down, or moving about, only He is watching over and helping us every single instant, without exception.
Let us gather the mind to a stop, gather it and settle it still at the center of the Buddha Jewel, the center of the Dhamma Jewel, the center of the Sangha Jewel, and stop still at the center of the Great Revered Teachers — at the center of the refined Dhamma body of the Great Revered Preceptor Luang Pu, stop still at the center of the refined Dhamma body of the Great Revered Preceptor Luang Phaw, and stop still at the center of the refined Dhamma body of Khun Yay Ācariya. The mind is the instrument of accomplishment; however we direct it, so it becomes.
As we merge ourselves with Him into a single unity, we shine within Him, and He shines within the center of our subtle and coarse human bodies, and within our subtle human body, and shines as well within our celestial body and its subtle form, our brahma body and its subtle form, and our formless-brahma body and its subtle form, which are also us — radiant all the way along our lineage of Dhamma, merged into one with Him, with the Triple Gem, and with the Great Revered Teachers. At the same time, both we and He appear shining at the center of Nibbāna, the center of the One who knows, whose power is without measure, uncountable as the sands.
We use this most auspicious time to pay respects and ask for His blessing, setting an intention and fixing it firmly at the center of this radiant sphere of merit, so that throughout the whole path of building perfections our life may be transformed with joined to happiness and purity, and with success in every rightful and good aspiration. We, the devotees, bow and ask for the blessing of the merit, glory, power, and unwavering authority of Nibbāna throughout all directions and all Dhamma, and also ask for the blessing of the Great Revered Preceptors Luang Pu, Luang Phaw, and Khun Yay Ācariya. May all this merit and blessing combine with the merit we have sincerely accumulated since our very first life, through countless lifetimes up to the present, and may all this merit gather its power, multiplying without measure, to refine our body, speech, and mind, and the elements of seeing, remembering, thinking, knowing, earth, water, wind, fire, space, and consciousness within us, making them radiant, clear, cool, clean, and pure — freeing us from misfortune, from consequences of past wrongdoing, from the results of bad karma, from obstruction, and from every kind of hardship in life, so that they may vanish entirely; and may , aversion, delusion, lust, , wrong view, craving, and clinging be extinguished without remainder, so that we gain , reaching and penetrating fully the Dhammakāya knowledge, accomplishing the three knowledges, the eight knowledges, the six higher powers, the four analytical s, the eight liberations, and the fifteen conducts, in full.
May we also have strong and complete health, a long life, so that we may build merit and perfections throughout our whole life to the very end, with unfailing, exalted resolve to build perfections straight along the path to Nibbāna, to the ultimate end of the Dhamma. Wherever we travel, may we meet only good fortune and safety, may we be dear to both humans and devas, may our wisdom shine bright, understanding and penetrating fully the teaching of the Fully Self-Enlightened Buddha and the Dhammakāya knowledge. In whatever business or work we undertake, may it flourish and prosper, with results beyond what we could imagine, expect, or deserve; may we obtain great wealth like that of a universal monarch, inexhaustible, to be used for building great acts of generosity without end, never withheld, given fully and wholeheartedly to build great perfections. And when the time comes to close our eyes and leave this world, may we be born in the Tusita heaven, in the special sphere of merit reserved for future Buddhas-to-be. And when we return to build perfections in the human world, may we be born into a family of right view, a crystal family, a Dhammakāya family, a model family for the world, a warm family, complete with the finest form, the finest wealth, the finest virtues, the finest honor and praise, and the path and fruit of Nibbāna.
May we also have a vast and sacred sphere of merit, able to recall past lives from the moment of birth, born together with a clear, bright inner Dhammakāya, able to study the Dhammakāya knowledge correctly and authentically, in the true tradition, alongside Luang Pu, Luang Phaw, and Khun Yay, from childhood until the end of this life. May whatever unwholesome deeds we have done in error or forgetfulness in the past be unable to catch up with us or bear their result, and may they be forgiven for good. May we commit no new wrongdoing in body, speech, or mind. May all the merit we have sincerely accumulated well combine together to yield sacred, powerful, and wondrous results, continuously, from this moment onward until the very end of the Dhamma. May all these good aspirations be accomplished — be accomplished — be accomplished — for all of us, from this moment onward, in every life and every existence, until the very end of the Dhamma, through the boundless power of every Fully Self-Enlightened Buddha. May all these wishes be fulfilled.