To control one’s anger when one is on the receiving end of someone’s abuse or bullying is difficult. It is normal not to handle the situation well right then and there. But afterwards, one should calm down and visualize the other person in the dispute, and say to oneself: I really shouldn’t have let my temper get the better of me just now. This person is not related to me in this life, but he or she must have been my mother before in previous lives and treated me with great kindness like my mother now. As she lost all her memories when she was reborn, the fact that we once had a mother-child relationship is completely lost to her now. Had this person known, he or she would not have treated me this way. But I know the truth and the reason behind it. How can I blame her and return her kindness with animosity? I should learn to be more understanding instead of being vindictive. It’s not her fault, but the fault of negative emotions, that she hurts me today. Due to ignorance, she forgot she was once my mother. Otherwise, she wouldn’t have hurt me or hit me back even if I treated her rudely. She never meant to hurt me if not for the anger that took over her mind, making her unreasonable beyond her own control. I would behave the same way if I were to let negative emotions take over me. It is plainly clear that the chief culprit is defilement itself. Blame it, if anyone is to be blamed.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On The Three Poisons-How to Confront Anger

Offering of Dharma is particularly important. If we are given two choices: 1) we can release all the fish in the market free of charge on condition that we do not recite the Buddha’s names for them or feed them nectar pills; 2) we can recite mantras, feed them nectar pills and bless them with the text of ‘liberation upon wearing,’ but we cannot buy them to set them free. Which one should we choose? Make sure it is the latter.

~Depicted from THE RIGHT VIEW - Liberating Living Beings

To facilitate the understanding of these concepts, we shall utilize language that is familiar to everyone. The aggregate of form in Buddhism refers principally to the body and external objects; the aggregates of feeling, perception, volition, and consciousness refer primarily to the mind, and the activities of the body, matter, and mind. The aggregate of form shall first be explained.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of Realizing Emptiness

Our final goal is to produce a very strong and precise feeling of emptiness or impermanence each time we meditate. When not meditating, our temporary objective is to be able to experience emptiness and impermanence naturally without having to think specifically about these concepts in everyday life.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of No-Self

If one is proficient in the practice of aspiration and application bodhicitta when alive and undertakes to practice the same at the time of death, the practice will strengthen in power and guide one through the end of life.

~Depicted from THE HANDBOOK'S FOR LIFE JOURNEY - On Death And Rebirth-Key Points for Practicing Bodhicitta on Deathbed

At the outset, our practice should not be very long; moreover, it cannot be forced. We should not feel compelled to practice when we are not up to it, otherwise rejection sets in. Some practitioners put pressure on themselves to practice and eventually become very resentful when they see their own place of meditation. This is not helpful to the practice. Therefore, if we are unwilling to continue with the contemplation, we should stop; if we are tired, we should allow the body to relax completely and dismiss all thoughts of good and bad, past and future, etc. Leaving the mind to rest in this way is also a kind of practice. When we train in relaxation, there is no element of realization or wisdom of any kind; however, this state of mind contributes to realization, so it also constitutes practice.

~Depicted from THE FOUR SEALS OF DHARMA - The Practice of Realizing Emptiness

Originally, at the time the precious stones were extracted, they were covered with dirt and sand, and did not glow. The people who extracted them first placed them in a chemical solution to loosen the contaminants, then used a very rough piece of cloth to clear the dirt and sand; next they placed the stones in a finer solution and used a more delicate piece of cloth to clean them; finally they used silk to polish them until they were crystal clear—at that point the precious stones would light up.

This analogy tells us: during the first turning of the wheel of Dharma, sentient beings who came were of relatively low capacity; accordingly, the teachings focused on impermanence and suffering in the Four Noble Truths to help beings eliminate self-attachment and afflictions, namely desire, anger, and delusion, at the gross levels of mind. This is likened to the first stage of processing the precious stones.

~Depicted from GATEWAY TO VAJRAYANA PATH - Vajrayana Terminology

Buddhism holds that a glass of water seen by sentient beings of the six realms will manifest six different phenomena, respectively. By the same token, beings of the six realms will see six different worlds, somewhat like the idea of the multiverse.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

We generally think of a mantra as something we recite, such as the mantra of Vajrasattva, but this is just one of its many meanings. Actually, the tantric view, conduct, and practice are all included in the mantra because they can all free us from our afflictions.

~Depicted from GATEWAY TO VAJRAYANA PATH -  A Compendium of the Vajrayana