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.

- Quote from The Right View, "The Three Supreme Methods"

Some people do not see the point of preparing for future lives because they are not feeling any obvious distress right now. Yet worrying about the well-being in their old age, they will do all they can to make money even without concerns for karma and retributions sometimes. This is very foolish. It has never occurred to them that they have already been born human and that no matter how hard this life is, it is nowhere close to the severe suffering born by those in the three lower realms. Where will we be reborn next time? Will we have another human birth like this one? No one knows. So, to be well prepared for the next life should be the rational thing to do. What does it take to be well prepared? It certainly is not wealth or fame we need but spiritual practice.

- Quote from The Right View, "The Three Supreme Methods"

Genuine bodhicitta of a bodhisattva refers to the aspiration to give others whatever is needed unselfishly and unconditionally, which in hard times is a particularly difficult thing to do. When times are easy and lives comfortable, it may not be too difficult to make a wish now and then during meditation: “I vow to attain Buddhahood for the liberation of all sentient beings. It is for this purpose that I meditate and undergo spiritual training.” But bodhicitta aroused in this kind of condition is an unstable one. Only with repeated practices can we generate bodhicitta that is genuine and firm.

- Quote from The Right View, "The Three Supreme Methods"

Nowadays many lay practitioners make it a habit to chant Buddha’s name, burn incense, do prostrations and so forth every day. But please ask yourselves honestly why you do all these. Is it to gain health and longevity for this or next life and to make sure not going to the hell realm? If so, nothing that you do will ever free you from samsara, not if you practice for one hundred, one thousand, or even ten thousand years. Good karma resulted from this kind of motivation cannot be made the cause of liberation. Neither can it yield the fruit of liberation when matured. To practice with such intentions will not result in much virtuous karma other than some temporal benefits like health and long life, or avoiding rebirth in the hell realm.

- Quote from The Right View, "The Three Supreme Methods"

All branches of Buddhism fall under Mahayana and Theravada. There is no third vehicle. To be a Theravada practitioner, the first requisite is having unshakable renunciation—complete distaste for worldly fulfillments and whole-hearted pursuit of liberation from samsara. Do we have such resolution? If not, we would not qualify as Theravada practitioners.

Mahayana practitioners, on the other hand, must have undaunted bodhicitta and be willing to serve the needs of others unselfishly and unconditionally. Can we do that? If not, we would not be deemed Mahayana practitioners either.

If we are neither Mahayana nor Theravada practitioners, strictly speaking, we are not Buddhist practitioners at all. What are we after all? At best, we are believers of Buddhism or of Shakyamuni Buddha, who may intermittently chant some mantras and do some good deeds here and there. Really, just be a little better than non-believers. Though we may have had many teachings and empowerments, met more than a few respectable teachers and practitioners, we still cannot get any closer to even the edge of liberation. Worse, it must have been horrifying to discover that we possibly may not even be Buddhist practitioners when going through the aforementioned self-examination.

- Quote from The Right View, "The Three Supreme Methods"

It is the motivation or the purpose for taking up a practice that really determines whether such practice is Mahayana or Theravada, mundane or supramundane.

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

This is because the attainment of Buddhahood is the ultimate way of freeing all sentient beings from suffering. Though we need various skillful means to achieve this goal, the most needed is not merely to offer others money, good reputation, enviable position or to establish charities to feed or treat the poor.

Instead, the most meaningful method is to propagate Buddhadharma from which others may find out for themselves the true nature of life. This is the only way that can really benefit others.

- Quote from The Right View, "The Three Supreme Methods"

Some people do not see the point of preparing for future lives because they are not feeling any obvious distress right now. Yet worrying about the well-being in their old age, they will do all they can to make money even without concerns for karma and retributions sometimes. This is very foolish. It has never occurred to them that they have already been born human and that no matter how hard this life is, it is nowhere close to the severe suffering born by those in the three lower realms. Where will we be reborn next time? Will we have another human birth like this one? No one knows. So, to be well prepared for the next life should be the rational thing to do. What does it take to be well prepared? It certainly is not wealth or fame we need but spiritual practice. Although Theravada practice can solve our own problems, it does not help others. Consequently, we must strive to arouse bodhicitta as it is the only means to help both ourselves and other beings to liberation.

- Quote from The Right View, "The Three Supreme Methods"

The thing to abandon is the habit of looking out for self- interest only. Fail to stop this and continue to do everything with only self-benefit in mind, we will forever be barred from the realm of Mahayana and remain an outsider regardless of how our actions are classified, mundane or supramundane. Although we may think of ourselves as Mahayana or Vajrayana practitioners, we in fact have not even set foot on the right track of Mahayana practice, much less that of Vajrayana, if the motivation stays selfish. For this reason, selfishness must be forsaken.

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