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　　 Do we attach

　　 Can we let it go

　　 If aversion comes up and we recognize it, do we still hang on to it

　　 Or once we have seen it, do we let it go

　　 If we find that we see something we don”t like and retain that aversion in our hearts, we”d better go back and start studying again. Because it”s still not right. The practice is not yet perfect. When it reaches perfection, letting go happens. Look at it in this light.

　　We truly have to look deeply into our own hearts if we want to experience the fruits of this practice. Attempting to describe the psychology of the mind in terms of the numerous separate moments of consciousness and their different characteristics is, in my opinion, not taking the practice far enough. There”s still a lot more to it. If we are going to study these things, then know them absolutely, with clarity and penetrative understanding. Without clarity of insight, how will we ever be finished with them

　　 There”s no end to it. We”ll never complete our studies.

　　Practicing Dhamma is thus extremely important. When I practiced, that”s how I studied. I didn”t know anything about mind moments or psychological factors. I just observed the quality of knowing. If a thought of hate arose, I asked myself why. If a thought of love arose, I asked myself why. This is the way. Whether it”s labeled as a thought or called a psychological factor, so what

　　 Just penetrate this one point until you”re able to resolve these feelings of love and hate, until they completely vanish from the heart. When I was able to stop loving and hating under any circumstance, I was able to transcend suffering. Then it doesn”t matter what happens, the heart and mind are released and at ease. Nothing remains. It has all stopped.

　　Practice like this. If people want to talk a lot about theory that”s their business. But no matter how much it”s debated, the practice always comes down to this single point right here. When something arises, it arises right here. Whether a lot or a little, it originates right here. When it ceases, the cessation is right here. Where else

　　 The Buddha called this point the ”Knowing”. When it knows the way things are accurately, in line with the truth, we”ll understand the meaning of mind. Things incessantly deceive. As you study them, they”re simultaneously deceiving you. How else can I put it

　　 Even though you know about them, you are still being deluded by them precisely where you know them. That”s the situation. The issue is this: it”s my opinion that the Buddha didn”t intend that we only know what these things are called. The aim of the Buddha”s teachings is to figure out the way to liberate ourselves from these things through searching for the underlying causes.

　　SILA, SAMADHI, AND PAÑÑA

　　I practiced Dhamma without knowing a great deal. I just knew that the path to liberation began with virtue (sila[1]).

　　Virtue is the beautiful beginning of the Path. The deep peace of samadhi[2] is the beautiful middle. Wisdom (pañña) is the beautiful end. Although they can be separated as three unique aspects of the training, as we look into them more and more deeply, these three qualities converge as one. To uphold virtue, you have to be wise. We usually advise people to develop ethical standards first by keeping the five precepts so that their virtue will become solid. However, the perfection of virtue takes a lot of wisdom. We have to consider our speech and actions, and analyze their consequences. This is all the work of wisdom. We have to rely on our wisdom in order to cultivate virtue.

　　According to the theory, virtue comes first, then samadhi then wisdom, but when I examined it I found that wisdom is the foundation stone for every other aspect of the practice. In order to fully comprehend the conseque…

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