Atisha once told his chief disciple Dromtonpa Gyalwe Jungne, “My master told me that when a thought arises, observe and realize its nature. While doing this, you will meet the true Self of the Buddha (dharmakaya).” Dromtonpa asked, “What should be done when a thought arises again?” Atisha replied, “When the thought arises the second time, go realize the nature of the thought again. You will meet the enlightened truth body of the Buddha for the second time and do likewise the third, the fourth time and so forth. If there are one hundred various thoughts in a day, greedy or hateful ones among others, you will meet dharmakaya one hundred times in a day this way.” What is dharmakaya? It is simply the nature of our mind, also called Buddha nature which is the same essential nature that practitioners of Chan Buddhism seek to realize.

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

The Mind Only tradition is relatively more important in Chinese Buddhism. When Xuanzang went to India to seek the Dharma, he spent most of his time studying at Nalanda University, the highest Buddhist institute of learning in India at the time. Courses were offered in Mind Only, Middle Way, and tantra. Xuanzang' s teacher was an accomplished master of the Mind Only school. As a result, Xuanzang received more of his training in the Mind Only tradition, and mainly propagated this school of thought upon returning to China.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

To lead a “renounced” life as a monastic monk or nun connotes the same meaning as one must leave home behind to pursue ultimate liberation. Home, in this sense, represents the secular world. It is not enough a clear evidence that one has renounced all worldly attachments by just walking out of one’s home and putting on a monastic robe; one must also have developed a genuine sense of revulsion toward samsara.

~ Depicted from Luminous Wisdom Book Series 1

There are two levels of bodhicitta: relative and absolute bodhicitta. What we have discussed so far falls under relative bodhicitta. Absolute bodhicitta is realization of emptiness being the ultimate nature of all phenomena. Relative and absolute bodhicitta encompass the whole of Mahayana teachings; they are the quintessence of Mahayana Buddhism. Without bodhicitta, it would be impossible to practice Mahayana Buddhism. That is how vital bodhicitta is.

~ Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

Another case is that while anger is still continuing, one can sense the absolute non-existence of real anger simultaneously. This is rather difficult for someone who has not yet attained realization of emptiness to understand—how can anger continue and be nothing at the same time? It’s just self-contradictory! But the truth will only be known by those who have gained sublime realization. Although there is the manifestation of anger, the essential nature has no real substance, hence illusory like dreams. To a certain extent, this is realization of emptiness of sorts, just not of very high level. Once the true nature of anger is realized, we can gradually transform consciousness into wisdom of the Buddha and bodhisattvas. This is a very effective way to counter negative emotions.

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

The fifth type of sastra is called Ornament of Clear Realization, which deals primarily with the Mahayana Buddhist practice. What do we mean by practice? Although many people are very learned in literature and the arts, what constitutes cultural refinement is just knowledge. The problem is whether we can integrate this knowledge into our life. For example, a person can be proficient in Confucian philosophy and very well versed in the Analects and Di Zi Gui (Standards for Students); whether this knowledge can be applied to his or her life, however, requires special practice. In this sastra, the entire process of the Mahayana Buddhist practice is clearly laid out.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

The majority of human beings living in the mundane world is ordinary and is deluded with three main afflictions: greed, hatred and ignorance. In Buddhist terminology, these are the “three poisons”.

Once our mind is caught up in the three poisons, we feel uneasy and lose our freedom. If our negative emotions develop to a certain level where they cannot be subdued, our family and friends become the victims, and these afflictions can even harm the whole society.

How do we overcome and eliminate these emotional afflictions? Buddhism provides many ways to do so, one of which is the Buddhist view.  There are Buddhist views which go beyond the understanding of ordinary beings, but the general view can be divided into three categories: the value of our world, life and morality.

~ Depicted from Luminous Wisdom Book Series 3

With bodhicitta, many problems related to practice could be easily solved since bodhicitta has within itself the incredible capacity for accumulating merit, forgiving and purifying evil karma and so on. Thus, bodhicitta is regarded as the indispensable universal key for the entrance of Mahayana Buddhism.

~ Depicted from THE RIGHT VIEW - The Three Supreme Methods—the ultimate methods of cultivating virtue and training the mind

Here, to “watch” attentively should not be taken literally to mean seeing with eyes, as eyes cannot see mind. Only mind itself can perceive its own nature. It is said in the texts of Yogacara and Buddhist Logic that mind is self-aware. Non-sentient species or organisms have no sense of self because they don’t have a mind.

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