So keep in mind of the preciousness of this human birth. Don’t waste this life in neglect and ignorance, and miss the one chance for seeking freedom from samsara. In order to succeed, we must first begin by cultivating renunciation. Failing that, neither meditation nor mantra chanting can ever be deemed supramundane practice through which ultimate liberation can be attained. This is extremely important!

Renunciation is the prerequisite to bodhicitta. Without complete renunciation, genuine bodhicitta can never be aroused.

- Quote from The Right View, "The Three Differences"

People generally think that it is very difficult for laypeople to drop all worldly concerns in order to focus fully on spiritual practice. Consequently, for them to attain liberation is equally difficult. Yet, even in today’s world, there are still possibilities for people to succeed in their practice, to gain the ultimate wisdom and to be free from all suffering. The key lies in being able to cultivate a truly altruistic motivation and hold to the right view.

- Quote from The Right View, "The Three Differences"

If one could incorporate bodhicitta into one’s everyday activities, Mahayana practice would not seem so incompatible with the trivial and sometimes inconsequential affairs one has to deal with on a daily basis.

- Quote from The Right View, "The Three Differences"

According to some highly respected Tibetan masters, when practicing diligently, superior practitioners can progress every day, average practitioners every month and the least capable every year. It is understandable if lay people do not make substantial progress because their attention must still be directed to the various daily chores. But monastic practitioners like us whose main concern is solely Dharma- related ought to feel ashamed if we fail to accomplish much more in spiritual practice.

- Quote from The Right View, "The Three Differences"

Once there was an accomplished master. A disciple went up to him for one more profound instruction before taking leave of the master. The master said, “I do not have any better teaching.” After offering all his possessions to his master, he pleaded again. The master, holding the disciple’s hand, said sincerely, “You will die. I will die, too. Do take some time to reflect on this. My master taught me this and it is what I have practiced. My master did not give me any other teaching, nor have I practiced any other. This is it, the best pith instruction that I know of. Now go and practice it diligently!”

- Quote from The Right View, "The Three Differences"

What kind of practice is animal liberation? That also depends on your motivation. Even if the motivation is for a rebirth in the god or human realm or to avoid rebirth in the three lower realms, rather than for health or longevity in this life, liberating animal is still just a mundane activity. To liberate animals for one’s own freedom from samsara is viewed as a supramundane Theravada practice. To do it out of bodhicitta, the wish to attain Buddhahood for the sake of all sentient beings, is a supramundane Mahayana practice. To couple the Mahayana practice with some Vajrayana views essentially makes animal liberation a Vajrayana practice.

- Quote from The Right View, "The Three Differences"

However, lacking the right view, theirs are not considered true renunciation. What then is the right view? It is a conviction of suffering being the nature of samsara to such a degree that one no longer harbors any desire for samsara and wholeheartedly seeks liberation from it. At the same time, one must also cultivate the transcendent wisdom that is implicit in the ultimate liberation.

- Quote from The Right View, "The Three Differences"

Those who have aroused contrived bodhicitta in this life will become great bodhisattvas in the next life and be able to deliver as many sentient beings from samsara as there are in Jambudvipa.

- Quote from The Right View, "The Three Differences"

Therefore, we must carefully examine and ask ourselves, “What is the purpose of my years of participation in animal liberation? Did I do it mainly for my own benefit?” If the intention is to attain Buddhahood for the sake of all sentient beings, then our action is undoubtedly a supramundane practice. If we liberate animals in the hope of attaining our own longevity, or a healthy human rebirth with long life, or a rebirth in Amitabha’s Pure Land for ourselves, the actual intended beneficiary is really just us while it may appear that animals are being helped by our action.

- Quote from The Right View, "The Three Differences"