What is the rationale to work on the mildest anger first? In order to do anything well, it is important to execute the task in proper sequence. Generally, that is to do the easy part first followed by the more difficult. When the mildest anger is overcome, one naturally gains the confidence to go on. As one becomes more stable and stronger in one’s practice over time, it will be much easier to deal with more violent afflictions. Conversely, if one tries to work with rage and fury at the start, one may fail miserably, be utterly disheartened and never want to practice again.

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

Five Major Categories of Sastras

The five major categories of sastras are five different types of commentaries, each of which is a system of its own.

The first type of sastra is called precepts, which deals primarily with regulations governing the conduct of monastics and laymen.

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

To overcome greed one has to have a sense of renunciation. With a sense of renunciation, one can get rid of or control one's greed and desire. In order to overcome selfishness, one must have bodhicitta. With bodhicitta, one can reduce or eliminate selfishness. And, to overcome attachment, one has to realize and attain emptiness. Once the realization of emptiness is attained, all the issues including greed, selfishness and attachment will eventually be resolved. Therefore, it is most crucial to realize and attain emptiness.

~ Depicted from Luminous Wisdom Book Series 4

As you all know, the achievement of a trained athlete far exceeds that of an untrained person. Through training, however, the untrained can achieve the same result. Having bodhicitta or not is a matter of constant practice, not an unchangeable condition. If we do not start practicing now to generate bodhicitta, we will forever remain selfish and never become Mahayana practitioners. However, as we continue practicing for a period of time, say, three months, half a year, or a year, bodhicitta will certainly be developed to some extent. But it takes more than just practice to arouse bodhicitta. Other supportive measures are also needed, such as learning the merit of bodhicitta, studying and contemplating the relevant Mahayana texts, accumulating the most possible merit, etc. Without doubt, the most important is to cultivate the Four Immeasurables—loving-kindness, compassion, altruistic joy and equanimity. If we can practice in this manner, arousing bodhicitta would not be a difficult task after all. For people who do not practice, it is indeed very difficult. Comparatively, those who are diligent will not find it quite so hard. In any case, all we Dharma practitioners must get pass this one hurdle before going further down the path to liberation.

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

We should repeatedly reflect on this, repent, learn the lesson, resolve not to act impetuously again and make sure to handle such situation more calmly and appropriately in the future. Although anger or hate is very hard to control, it is still possible to make progress if one can train in first controlling one’s mildest anger.

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

After Buddha Sakyamuni entered parinirvana, his disciples proceeded to explain, in accordance with their own understanding and realization, the teachings which the Buddha expounded. The Dharma teachings which are the actual words of the Buddha are called sutras; the commentaries of the disciples are called sastras. In the Chinese edition of the Tripitaka, collections of both the sutras and the sastras can be found.

There is an extensive compilation of sutras and sastras in Buddhist literature. Many of the Tibetan monasteries and Buddhist institutes of advanced studies have included five types of sastras in their required curriculum. They are called the five major categories of sastras.

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

We must reflect carefully and not make the assumption, “The cause and the effect co-exist. A father and his son serve as a good example of this, don’t they?” Such thinking is rather childish. From the illusory standpoint, the law of cause and effect is certainly tenable. If we wish to lie to ourselves and others, to accept the existence of such illusions, and to refuse other views about our world, then there is no need to study further. In order to have a better future in our next lives, we may try to do more good deeds and avoid non-virtuous behavior, believing in karma and the cycle of birth and death. However, such ‘good futures’ also appear and disappear as quickly as a glance. If you are dissatisfied with your current state and wish to be liberated from such an illusory world, then an answer must be found. Whether to pursue a different path or not—the choice is yours!

~ Depicted from Luminous Wisdom Book Series 10

If bodhicitta has not been aroused so far, every endeavor should be made to do so. A rather detailed explanation of the specific methods can be found in The Words of my Perfect Teacher. And more extensive instructions on the subject are available in Notes on The Words of My Perfect Teacher, which also have been included in Wisdom Light If bodhicitta has not been aroused so far, every endeavor should be made to do so. A rather detailed explanation of the specific methods can be found in The Words of my Perfect Teacher. And more extensive instructions on the subject are available in Notes on The Words of My Perfect Teacher, which also have been included in Wisdom Light II — Teachings on the Five Preliminaries.1 So there is no need to repeat again now. Teachings in general are easier to understand, unlike treatises. Once understood and subsequently applied in actual practice, uncontrived bodhicitta can surely be aroused.

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

When Atisha was getting ready to go to Tibet, he knew he would be held in high regard there and no one would dare to offend him. In order to practice patience, he intentionally brought along an attendant with a quick temper. Even an accomplished master like Atisha would look for ways to practice patience, how can we harbor anger toward the object that affords us such an opportunity? We really ought to be grateful.

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