การนำนั่งสมาธิเช้าที่ธรรมรสเขาใหญ่ #16 ว่าด้วยการตั้งดวงสติที่ฐานที่ตั้งของใจ การใช้กรรมฐานคือองค์พระและคำภาวนา “สัมมาอะระหัง” การหลอมรวมกายใจเป็นหนึ่งเดียวกับองค์พระ หยุดในหยุดนิ่งในนิ่ง จนถึงการแผ่เมตตาธรรมและอธิษฐานจิตอุทิศส่วนกุศลA morning guided-meditation sit from Dhammaros Khao Yai retreat #16, covering how to establish the point of knowing, using the crystal Buddha image and the mantra “Samma Arahang” as a meditation anchor, merging body and mind into oneness with the Buddha, stopping-and-stillness at the center, and closing with loving-kindness and dedication of merit.
Settling the Body, Establishing the Point of Knowing
Let us practice together. Adjust until it is comfortable — as if we had come to sit and rest, sitting at ease. If we set the intention “I am going to sit in meditation” and it feels heavy, heavy or light, not free and easy, let us think of it instead as coming to sit and rest at ease.
But resting at ease in the right way requires a base for the mind to rest on. We may fix it wherever feels comfortable — wherever we direct it, the mind is placed there. This is called “placing attention.” Once the mind is placed there, we settle in and dwell with the mind at that spot. Dwelling with the mind means knowing — knowing continuously, without lapsing. The sphere of knowing, which is , arises at the center of the mind, because all s can only arise in one place — the mind — never anywhere else.
What is “directing”? It is noting, specifying, or pinpointing. Wherever we note, specify, or pinpoint, we go in and perceive there, knowing continuously without lapsing. For example, if we place attention at the nostrils, we perceive the breath coming in and going out — a long in-breath, we know it is long; a short in-breath, we know it is short. Or we may direct attention to , , an important position. Once we settle there, we may take as our marker the crystal Buddha image, or a clear sphere — recollecting whatever we revere and have in. Whether it appears clearly or not does not matter, because all we need is the sphere of knowing itself — a marker that lets us know what we are knowing, and where we are knowing it.
That location is fixed only once, then let go — no need to keep re-fixing it. What must be noted again and again is the sphere — the crystal Buddha image or the clear sphere. Whether it is clear or unclear does not matter; if it fades away, that is fine too — it will return.
The Meditation Anchor: Image, Sound, Feeling, and the Mantra “Samma Arahang”
At the place we have fixed our attention, only three things can be perceived: image, sound, and feeling. There may be an image, but if the image fades, that is fine. There is sound — the inner recitation we must voice. We must utter a name, and a name is a name: we utter “” or “Buddho,” epithets that describe a quality. Because form and name are a pair — wherever there is name, there is form. When we utter the name “Samma Arahang” — meaning the One who has practiced well and rightly, whose practice leads far from the defilements that cloud the mind — the moment we utter his name, his form-state appears in our mind. It can appear nowhere else, only in the mind.
Every time we utter his name, his form-state appears at the center of our mind: a crystal-clear Buddha image, clean and pure, seated in -attainment within the sphere of dhamma, filling the cross-legged seat. “Samma Arahang… Samma Arahang.” Every time we utter the name, the sphere of knowing — mindfulness — grows brighter. When we keep repeating it, what began as simply uttering the name becomes recitation, and the form-state appears. It will not stay long before gradually fading — but as mindfulness is trained and grows stronger, the brightness increases, and the image lasts longer. The form-state can arise even in the midst of darkness, and we may use sound to help: “Samma Arahang… Samma Arahang.”
Besides image and sound, there is one more thing: feeling. Let it be a wholesome feeling — relaxed, free, open, spacious, light and comfortable, clear, cool, clean, pure, radiant. These feelings are dhammas arising from s — the mind's mood in that moment. That mood helps our sustained knowing continue for longer. Image, sound, and feeling can all draw in the pure energy that is .
If we can recall the image, recall the clear sphere or the crystal Buddha. If we cannot, we may think of something else — children might think of a boiled egg, or apple slices — anything the sphere of knowing can rest upon. Whatever we recall, we utter its name again and again, and it appears. What we truly need is only for the sphere of knowing — mindfulness — to arise, knowing what we are knowing, knowing continuously without lapsing; that alone is enough. Merit will then flow in continuously. But if the sphere of knowing lapses and drifts into other thoughts, it fades away, and the sphere of arises in its place — merit stops flowing. As soon as we recollect ourselves again, we direct attention back to the familiar crystal Buddha image while reciting “Samma Arahang.” The Great Revered Grand Master taught that the recitation and the meditation image are a pair — form and name. Uttering the name brings forth the form; when we hold both the form-state and the name-state in mind, the mind is enveloped by both together.
Knowledge Paired with Happiness and Purity: Merit Cleansing Defilement
When we recite with a relaxed mind — free, open, spacious, light and comfortable, clear, cool, clean, pure, radiant — the mind becomes exactly as we set it, because the mind is an accomplishing element: whatever we set, it becomes. We can set it well, or set it poorly. Set it well, and merit flows in; set it on something unwholesome, and that unwholesome thing flows in instead. So let us set something wholesome to nurture and shape the mind — no rushing, no hurrying — simply resting at ease.
The Great Revered Grand Master taught that during practice there must be three factors together: paired with happiness and . Knowledge is the state of knowing while dwelling with happiness, comfort, and purity. Because in the moment we hold this knowing, the sphere of knowing — mindfulness — continuously draws the pure energy of merit into the center of its brightness. The merit that flows in is full of purity and happiness, which we can perceive simply by directing our attention to receive it.
But why, when we set our attention on happiness and purity, do we sometimes fail to perceive these states? It is because the mind still carries defilement within the dimension we currently occupy. Defilement is limited in amount. When merit flows in together with happiness and purity, the defilement is cleansed away — because happiness and purity stand opposed to the defilement of side. While this cleansing is underway, we may not yet be able to perceive happiness and purity directly. It is like a dirty room: we take detergent and a brush and scrub it. The dirt is being pried loose, but until the process is finished, the clean water that will wash it all away has not yet come. We must keep cleansing until the defilement within that dimension is exhausted — only then do we feel the openness and ease that arises.
Give it a little time and keep directing attention steadily. Let this sphere of knowing — mindfulness — draw merit in continuously. Merit is unlimited; however long we sustain our attention, that long will merit keep flowing. Defilement within each dimension, however, is limited — so we can always cleanse each dimension completely in time. Our task is simply to keep knowing, continuously, without lapsing. The sphere of knowing has the task of drawing merit in; merit has the task of cleansing defilement. Each thing plays a different role, yet they work in harmony.
Within each sphere of merit is pure, sacred dhamma-substance, possessed of power and potency, able to dispel the defilements that create problems and obstacles in life and in practice. The purity of the merit-substance handles this itself — we do not even need to know where the defilement is or what it looks like. Nothing but merit-substance can cleanse the defilement of the unwholesome side.
Within the sphere of merit is also a state of happiness and ease that benefits us with physical and mental well-being throughout life — sitting, eating, speaking, all done with ease of body and mind; conducting our work and affairs with comfort and openness — like the beings of heaven, like the Brahmas, who live sustained by and because they are nourished by merit. We human beings are sometimes nourished by merit, sometimes by demerit, sometimes simply by the neutral (). Beings in hell, the asuras, and animals are nourished by demerit and live in torment, fear, and dread.
We therefore need merit in order to have physical and mental well-being. The Great Revered Grand Master taught that merit flows in under two conditions: when we do good, and when we resist the wickedness of the unwholesome. Doing good means abiding in wholesome dhamma; resisting wickedness means abiding in precepts (). These two words — precepts and dhamma — bring both goodness and beauty. We become beautiful through precepts, by abstaining from what unwholesomeness leads us toward; we become good through dhamma, by carrying out what wholesomeness guides us to do.
When we abide within the system of wholesome dhamma — overseen by the Triple Gem, with Nibbāna behind it all — the Triple Gem shines radiantly at our center, and we shine at the center of Nibbāna. The stream of merit from the most refined depths of Nibbāna pours continuously into the brightness of our sphere of knowing. This pure energy drives the system of wholesome dhamma, refining and repairing the elements and dhamma within us, making them clear, clean, and pure, dispelling the defilements that create problems until they vanish. As defilement lightens, problems and obstacles lighten with it, and once what binds us is gone, we are released from the coarse dimension into a subtler one — even while we remain dim and unclear, whether we are aware of it or not, system carries out this correction on its own.
Luang Pu taught: “Carry out the cause, observe the result — attend to it, and it is truly excellent.” He repeated this three times, three ways: once we carry out the cause, we must observe the result, because the result appears bit by bit, moment by moment. It requires observation — comparing this minute to the last, these five minutes to the previous five. When we feel more open and at ease, that result itself gives us the encouragement to know we are on the right path.
Merging into Oneness with the Crystal Buddha
When we utter his name to call him, his -body appears radiantly at our center. He does not appear empty-handed — he appears together with his boundless wisdom and his great compassion, benefiting our life and mind by taking the elements of seeing, remembering, thinking, and knowing, along with the earth, water, wind, fire, space, and consciousness elements within us, and refining them to be clear, clean, and pure — dispelling the defilements, the residue of past kamma, of māra, and of calamity, until they vanish from us, from our life. Not only that — he also refines the path ahead for us, so that we may reap success in life with ease.
He also extends and overlays himself, merging into oneness with our human body, enfolding and embracing it to protect, guard, and care for it. His wish is that he and we become a single unity. As he overlays himself — his lap merging with our lap, his torso with our torso, his arms and head merging as one — let us merge with him, taking on the feeling: “We are the crystal Buddha; the crystal Buddha is us.” Let our entire body, from head to toe, merge into oneness with him.
Our head becomes the clear crystal of the Dhamma-body, with a lotus-bud crown, radiant and gleaming. Our face becomes the countenance of the crystal Dhamma-body, eyes gently closed, lips curved in a soft, faint smile. Forehead, nose, mouth, chin, and neck are all clear, clean, pure crystal — delicate, soft, and gentle, clear and cool. Chest, abdomen, lower abdomen, and back are all the radiant crystal Dhamma-body, clear, cool, clean, pure, warm and at ease — nothing but ease, and more ease. Hips, thighs, knees, shins, calves, soles, and the tops of the feet are likewise the radiant, gleaming crystal Dhamma-body, delicate, soft, gentle, clear and cool, clean and pure.
The Great Revered Grand Master once said that reaching the crystal Buddha can be as easy as one likes, or as hard as one likes — easy, because we know and understand that the mind is an accomplishing element: whatever we set, it becomes. And besides, the Dhamma-body already exists within every one of us — each person's own. Attainment of the Dhamma-body ranges anywhere from 1% to 100%. However much we can perceive, take that much as our starting capital — 1%, 2%, 5%, 10%, or 20%, take it as our foundation. Whatever we can perceive becomes the capital on which the sphere of faith is built. Perceiving a little is still better than perceiving nothing at all. But if we cannot perceive it, that is fine too — simply feel that he is present. If we cannot sense him, let us at least feel that we have him within our heart; we begin from there. To meditate (bhāvanā) means to bring something into being. Before, we did not have him in our heart; now we simply set the intention for this to exist. Once it exists, we maintain it; if it fades, we set the intention again.
Every time we direct our attention to him, he appears radiantly at our center, whether we see him or not — only the element of ignorance conceals him. Whenever we perceive him in that moment, merit is drawn in, and the felt sense of his presence grows stronger and stronger, until we can perceive that he truly exists. Our confidence and certainty grow. The development from “having” to “being” takes place. Merit flows in continuously, building up the the crystal Buddha, so that we can perceive it continuously.
“Samma Arahang” — every time we utter his name, the crystal Buddha image wells up continuously at the center of our body and mind, extending and merging as one with our human body. We merge with him into a single unity: “We are the crystal Buddha; the crystal Buddha is us.” Then we let go of every trace of the human-body feeling, leaving only the feeling that we are the crystal Buddha — our entire body the radiant Dhamma-body, clear, cool, clean, pure, eyes gently closed, a soft faint smile, warm and at ease — dwelling with him in comfort. Make it easy, make it comfortable, because ease and simplicity are the very nature of the wholesome.
Stop within Stop, Still within Still, at the Center of the Center
Once we have merged our body with his body into a single unity, we now merge our mind with his mind as well. The Dhamma-body — the Triple Gem residing at our center — is engaged in jhāna-attainment, gathering the mind to stop, gathering the mind to be still, in order to refine the elements and dhamma within us to be clear, clean, pure, and radiant. As he gathers his mind to stop and be still, we too gather our mind to stop and be still along with him — stopping and stilling at the center of the crystal Buddha. Stop, still, soft, light and comfortable. Let the stopping be at ease; let the stillness be at ease. “Stop within stop, still within still, soft, light and comfortable, clear and cool, clean, pure, radiant.”
Whatever we set, so it becomes, because the mind is an accomplishing element. When we set “stop,” the sphere of stopping — a bright, clear, round sphere — arises and radiates a state of stopping-stillness into our mind, bringing every system to a halt. When we set “still,” the sphere of stillness arises and governs every vibration, making it lighter and lighter until it ceases, growing ever stiller. When we set “soft,” the sphere of softness arises, making the mind gentle and refined. When we set “comfortable,” the sphere of comfort arises, radiating a current of ease through body and mind alike. “Stop within stop, still within still, soft, light and comfortable, at the center of the crystal Buddha, at the center of our body, at the center of our mind. Stop within stop, still within still, into the center of the center of the center.” Rest still and soft with the crystal Buddha, at ease, clear and cool, clean, pure, radiant.
The stream of merit continues to pour in without end, purifying our mind, making it clear, clean, pure, until what binds us is exhausted and we slip loose from the coarse dimension into one subtler, and subtler still. Liberation of mind () is at work at every moment — every instant we abide within the system of wholesome dhamma, purity and arise continuously. It is like studying in school: each period, each hour, each minute that our knowledge grows, we are freed a little more from not-knowing — every day, every minute, every hour. By midterm exams, we have been freed further from not-knowing, moving into greater clarity and understanding. By year's end, once final exams are done, we are freed from our old grade into a new one, higher than before. There are many levels of liberation — the level of the final exam, the level of the midterm, and within each day, each period, each hour, each minute. Practice is the same: liberation occurs at every moment we hold our attention correctly, on the right principle.
Two Laws Governing Life: The Law of Kamma and the Law of the Three Characteristics
Our world is really two worlds — the inner world and the outer world. The outer world is the world of “result” — governed entirely by , which delivers results according to causes we set in motion in the past. In the very same world, one person suffers while another is happy; even in the same place, the same environment, one laughs while another weeps — each perceiving a different result according to the law of kamma.
The inner world, however, is governed by (trilakṣaṇa). “Tri” means three, “lakṣaṇa” means characteristic — three distinct natures. These are: kusalā dhammā (the wholesome), akusalā dhammā (the unwholesome), and abyākatā dhammā (the neutral). We are familiar with these three natures — at temple ceremonies and funerals we hear monks chant “kusalā dhammā, akusalā dhammā, abyākatā dhammā” — yet people speak of them least of all, because these natures do not want us to become aware of their presence. They govern people and beings through an inner voice and inner feeling that seems like our own mind thinking. They force their own thoughts and feelings upon us as though they were ours, even when we never actually thought them. That voice and feeling still arises in our mind. Even when we reject it, it does not vanish. If it truly belonged to us, simply ceasing to think it should make it disappear — yet however hard we try to reject it, it remains. That is because we cannot trace its source, so we assume we thought it up ourselves.
They use this voice and feeling to govern our life, forcing us to create causes by shaping us into accepting their thoughts as our own. Moment by moment, this draws in energy; once enough energy accumulates, they compel us to speak and act as they wish. Once we have spoken or acted successfully, we receive, as our reward, an imprint of success belonging to that side. If the nature is wholesome, that imprint becomes purity and merit-substance, together with refined treasures, sealed into a sphere of merit and stored in the sphere of dhamma, awaiting placement on the timeline of our near or distant future. If the nature is unwholesome, the opposite occurs — demerit-substance is drawn in as a stream of demerit and stored in a sphere of demerit, laden with the defilement that causes trouble, hardship, and misfortune, along with calamity poised to destroy our fortune. Once placed on the timeline, a countdown begins, like a time bomb. When the moment comes for it to detonate, hardship and suffering arise in our life. This is the working of the law of the three characteristics — the three natures compelling us to create new demerit and new kamma, both good and bad, going forward.
Our life is thus governed by these two laws: the law of kamma governing from the past into the present, and the law of the three characteristics governing every present moment into the future. We cannot escape these two laws except by escaping the cycle of rebirth itself. The law of kamma is already fixed and can be foretold; we cannot avoid it. The law of the three characteristics cannot be foretold, because the three natures must compel us to create causes in each present moment — and this is precisely where we can choose. We can choose which nature to abide with. The wholesome grants knowledge, understanding, rightness, goodness, happiness, success, and fulfillment. The unwholesome, by contrast, aims to harm and destroy our life and the lives of all beings — concealing, distorting the truth, luring us and other beings into wrong action, unwholesome deeds, and pressing our elements and dhamma downward. The neutral (abyākata) neither benefits nor harms, but it devours nearly ninety-some percent of our lifetime, along with our resources, without producing any benefit at all — since that is simply its nature. Even though it causes us no direct harm, it brings us no benefit either, so it too is a nature we must avoid. Only the wholesome nature is one we can truly rely on. We must therefore choose our side — to abide within the system of wholesome dhamma until we understand it clearly. This clear understanding gives rise to vision — seeing a beautiful picture of the future — and that vision inspires us to want to change our life for the better, into a life that is excellent, wondrous, and truly marvelous, simply by abiding with the wholesome nature.
When we abide with the wholesome nature, the inner voice and wholesome feeling shape and guide us to abide in precepts and beautiful dhamma. These two are the essence of the wholesome nature. Whenever we abide in noble dhamma — radiant, shaped like a bright, clear sphere — its arising draws the stream of merit into the brightness of the sphere of wholesome dhamma. And whenever the unwholesome tries to intrude, urging us to think, speak, or act wrongly, precepts teach us to preserve the normalcy of the wholesome. The stream of merit from the most refined depths of Nibbāna flows in to help us resist the wickedness of the unwholesome, safeguarding the qualities of the wholesome. It is the same right now: the wholesome dhamma that is mindfulness has arisen — mindfulness, shaped like a bright clear sphere, a mental factor of the wholesome mind, arising together with the wholesome mind. Every time we have mindfulness, aware of ourselves, with the mind resting on a clear base, mindfulness naturally arises, drawing in the pure energy of merit continuously.
We sit receiving the stream of merit as it wells up continuously — like dipping a drinking straw into water and blowing through it: bubbles rise up continuously, each one a bright, clear sphere. Each sphere of merit-substance that wells forth is filled with happiness and purity. This purity of merit-substance is sacred, potent, powerful, able to dispel the defilements of the unwholesome. And the happiness within the merit-substance benefits us, letting us live happily, practice happily — sitting, lying down, drinking, eating, all with physical happiness and mental ease. Within each sphere of merit-substance is also every refined treasure — treasures of form, of wealth, of , of retinue, of status and praise and happiness, of the path, fruit, and Nibbāna itself — all complete and abundant within the sphere of merit. When merit flows through us, these refined treasures flow through us too, and these refined treasures draw the coarser treasures of the ordinary world toward us, into our life.
Merging into Nibbāna and Radiating Loving-Kindness
“Samma Arahang, Samma Arahang” — the crystal Buddha wells up continuously at our center, image after image, as we stop within stop and still within still into the center of the center of the center, merging with him into a single unity: “We are the crystal Buddha; the crystal Buddha is us.” He leads us to release from the human body, expanding open, spacious, light, into the atmosphere of the world and the cosmos. His body expands vast and wide, and we too are released from the human body, expanding together with him. A pull toward the center draws us back into the center of our body and mind — each crystal Buddha image welling up in the brightness at the center of this body, merging with us one image after another, and then he leads us to expand open, spacious, light, into the atmosphere of the world and the cosmos, released from the human body. Our mind expands, open and at ease; a pull toward the center draws us into a small, clear point, heading straight toward the path to Nibbāna, appearing radiant at the center of Nibbāna — the center of the One who knows, whose power is beyond measure, uncountable as the grains of sand of innumerable eons.
Nibbāna already holds all beings within its center. Any being who abides in universal goodness will appear radiant at the center of the Triple Gem, at the center of Nibbāna — regardless of whether they follow Buddhism or any other religion, or no religion at all. As long as they abide in universal goodness, they will appear radiant at the center of Nibbāna, and the stream of merit will well up continuously at their center too, just as it does for us now. Nibbāna takes this merit-substance flowing in and uses it, together with the sacred science of the Dhamma-body, to refine and correct the elements and dhamma within us, making them clear, clean, and pure — while also carrying out wholesome causes that benefit all people and beings, through the cultivation of (-dhamma).
Loving-kindness is a tool of the wholesome nature, meant for those with abundant merit to share benefit with those who have less. Because life within the cycle of rebirth requires mutual support — we cannot live in isolation, alone. We need society, family, community, parents, siblings, friends, to look after and help one another. To dwell within a good society, we must first extend ourselves generously to that society, and it will extend itself back to us.
So we set loving-kindness to arise. Loving-kindness is love and sincere, pure goodwill — like the love and pure sincere goodwill a mother has for her infant child. Relying on this very state of mind, we let it arise: loving-kindness, shaped like a bright, clear sphere. Once it arises, it draws in the pure energy of merit, flowing continuously into the center of the sphere of loving-kindness. The special quality of loving-kindness is its ability to dispel resentment — the irritation held in the hearts of people, beings, things, and the surrounding atmosphere — until it vanishes entirely. When we set loving-kindness to arise, it shines and refines our mind and heart, making it clear and bright. Moonlight, sunlight, and firelight illuminate, yet still cast shadows, because they cannot reach all the way within. But the light of loving-kindness can illuminate both within and without, so no shadow is cast.
We then extend this radiant light of loving-kindness to cover this place of practice, and further, to cover the surrounding village and the mountains. Loving-kindness relies on the mind as its birthplace — wherever the mind extends, loving-kindness shines radiantly there too, into every particle of the atmosphere: earth, water, air, sky, mountains, seas and oceans, trees and grass, buildings, homes, and belongings — made clear and bright, to create an environment suited for people and beings to dwell in happiness. This is the great benefit of loving-kindness.
We then extend this mind, filled with loving-kindness, to cover the district, the province, the country, the neighboring countries, until it covers the entire 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 happiness equally. May those with much suffering have less; may those with little suffering be free of it entirely; may those with little happiness have more; and may those who already have much happiness have ever more. We then extend this mind further, widely, into the atmosphere of the cosmos, covering the countless stars — tens, hundreds, thousands, tens of thousands, hundreds of thousands, millions of stars — extending onward to cover the innumerable world-systems and infinite cosmos, letting our loving-kindness shine and refine every person, being, and thing, making them radiant, clear, cool, clean, and pure. Our mind expands, joyful, open, spacious, light and at ease.
Dedicating Merit and Making the Aspiration
The stream of merit continues to well up continuously into the brightness of the sphere of loving-kindness. We then dedicate this share of merit to arise for all people and beings. May the people of the world and all beings have happiness, be freed from all suffering, and share in the merit that we have wholeheartedly and well accumulated here. May our forebear teachers, our parents, siblings, grandparents, and teachers who have been kind to us, together with the devas who help and support us, the guardians and caretakers of all beings, and our karmic counterparties whom we may have wronged, forgive one another and share equally in this merit.
Having dedicated this share of merit to all people and beings, we now merge ourselves with the Triple Gem and our great venerable teachers into a single unity, for we can never be distant from them — their kindness to our lives is beyond measure. Every fraction of every second, they never cease refining and helping us toward purity and liberation, guiding and teaching us — as though our own thoughts — toward what is right and good, whether we are aware of it or not. Let us gather our mind to stop, gather our mind to be still, into the center of the Buddha-jewel, stopping and stilling into the center of the Dhamma-jewel, and stopping and stilling into the center of the Sangha-jewel. The mind is an accomplishing element; whatever we set, so it becomes — whether we see it or not does not matter; we simply set it, as though making an aspiration.
We also set the intention to merge with our great venerable teachers into a single unity: gathering our mind to stop, to be still, into the center of the most refined Dhamma-body of the Great Revered Grand Master Luang Pu, stopping and stilling into the center of the most refined Dhamma-body of the Great Revered Grand Master Luang Phor, and stopping and stilling into the center of the most refined Dhamma-body of Khun Yay Ācariya. The mind is an accomplishing element; whatever we set, so it becomes. As we merge with them into a single unity, we appear radiant at the center of the Triple Gem; the Triple Gem appears radiant at the center of our coarse and refined human bodies, radiant at the center of our coarse and refined celestial bodies, our coarse and refined form-Brahma bodies — throughout our entire lineage of elements and dhamma, merging with the Triple Gem and Nibbāna into a single oneness. This wonder has come to be for us — we appear radiant at the center of Nibbāna, throughout all elements and all dhamma, not merely a hundred, a thousand, ten thousand, a hundred thousand, or a million, but innumerable, uncountable as the grains of sand of countless eons. We appear radiant at the center of them; they appear radiant at the center of us.
We take this most auspicious moment to pay respect and ask for blessings, making our aspiration, setting the pattern of success to attach within this radiant sphere of merit — that our entire path of building perfections () be filled with knowledge paired with happiness and purity, together with success and fulfillment in all that is right and good. We, your disciples, humbly ask for the merit, glory, power, potency, and unerring authority of Nibbāna throughout all elements and all dhamma, together with of the Great Revered Grand Master Luang Pu, Luang Phor, and Khun Yay Ācariya — may all this merit and these perfections combine with the merit and perfections that we ourselves have wholeheartedly and well accumulated since our very first existence, through countless lifetimes, up until the present — may all this merit combine into sacred merit of great potency and immeasurable power, refining our body, speech, mind, elements and dhamma — seeing, remembering, thinking, knowing, earth, water, wind, fire, space element, and consciousness element — making them radiant, clear, cool, clean, and pure. May we be released from misfortune, sacred demerit, the residue of kamma, of māra, and of every obstacle in life, until they vanish entirely — , hatred, delusion, lust, ignorance, wrong view, craving, and clinging, extinguished without remainder. May we all gain the eye that sees dhamma, reaching and penetrating thoroughly into the science of the Dhamma-body, accomplishing the Threefold Knowledge, the Eightfold Knowledge, the Six Higher Powers, the Four Analytical Insights, the Eight Liberations, and the Fifteen Conducts, complete in every respect. May we also have strong and complete health, a long life in which to build merit and perfections throughout our entire lifespan, and boundless strength of heart, endlessly building perfections, heading straight along the path to Nibbāna, to the very end of dhamma. Wherever we travel, may we meet only good fortune and safety, be beloved by humans and devas alike, possess radiant wisdom that penetrates thoroughly the teaching of the Lord Buddha and the science of the Dhamma-body. Whatever business or work we undertake, may it flourish and prosper, yielding results more wondrous than we could imagine, gaining treasures like those of a universal monarch, inexhaustible, enough to build great acts of generosity and perfection without limit.
And when the time comes to close our eyes and leave this world, may we be born in Tusita Heaven, in the special sphere of merit reserved for future Buddhas (Bodhisattas). And when we return to build perfections upon the human world once more, may we be born into a family of right view — a crystal family, a Dhamma-body family, a model family for the world, a warm family, replete with the ultimate in every treasure of form, wealth, virtue, status, praise, happiness, the path, the fruit, Nibbāna, and the science of the Dhamma-body. May we also have a vast sacred sphere of merit that lets us recall our past lives from the moment of birth, born together with the inner Dhamma-body, clear and bright, and study the science of the Dhamma-body correctly and truthfully alongside Luang Pu, Luang Phor, and Khun Yay from childhood until the end of our lifespan. May whatever unwholesome deeds we have mistakenly committed in the past never catch up with us, never have the chance to bear their fruit — may they be forgiven forever. May we commit no new unwholesome deed in body, speech, or mind. May all the merit we have wholeheartedly and well accumulated combine and bear sacred, potent, powerful, wondrous fruit continuously from this moment until the very end of dhamma. May all these good aspirations come to fulfillment — come to fulfillment, come to fulfillment — for all of us, from this moment onward, through every life and every existence, until the very end of dhamma, by the boundless power of every Lord Buddha. May all our wishes be fulfilled.