"Simply keep putting everything down, and know that that is what you are doing. You don't need to be always checking up on yourself, worrying about things like "How much samādhi"—it will always be the right amount. Whatever arises in your practice, let it go; know it all as uncertain, impermanent. Remember that! It's all uncertain. Be finished with all of it. This is the Way that will take you to the source—to your Original Mind."

“One who studies and doesn’t practice is like a ladle of soup pot. It’s in the pot every day but it doesn’t know the flavor of the soup. If you don’t practice, even if you study till the day you die, you won’t know the taste of Freedom!”

“So don't be in a hurry and try to push or rush your practice. Do your meditation gently and gradually step by step. In regard to peacefulness, if you want to become peaceful, then accept it; if you don't become peaceful, then accept that also. That's the nature of the mind. We must find our own practice and persistently keep at it.”

“The source of all good, evil, weal and harm lies with actions, speech and thoughts. Did you bring your actions, speech and thoughts with you today? Or have you left them at home? This is where you must look, right here. You don’t have to look very far away. Look at your actions, speech and thoughts. Look to see if your conduct is faulty or not.”

“The mind and feeling are just like oil and water; they are in the same bottle but they don’t mix. Even if we are sick or in pain, we still know the feeling as feeling, the mind as mind. We know the painful or comfortable states but we don’t identify with them. We stay only with peace: the peace beyond both comfort and pain.”

“Therefore the practice is like a key, the key of meditation. If we have the right key in our hand, no matter how tightly the lock is closed, when we take the key and turn it the lock falls open. If we have no key we can’t open the lock. We will never know what it is in the trunk.”

“The value of Dhamma isn’t to be found in books. Those are just the external appearances of Dhamma, they’re not the realization of Dhamma as a personal experience. If you realize the Dhamma you realize your own mind, you see the truth there. When the truth becomes apparent it cuts off the stream of delusion.”