That is one difference bemeen the precept essence of a shravaka and that of a bodhisattva. Another difference is that the shravaka vows place greater emphasis on renunciation, that is to say, on escaping suffering, on cutting off desire, and on transcending the three realms of samsara.2 Although the bodhisattva precepts also involve renunciation, they go beyond renunciation and take altruistic bodhi-mind as the very foundation of the path.

In taking their vows, monastics renounce career, wealth, social status, and other things associated with lay life. On the other hand, lay people who enjoy some of these assets should also contemplate that such material things are intrinsically empty. They should understand that their worldly goods are the results of many interdependent conditions coming together, and are therefore inherently impermanent. Nevertheless, while contemplating their emptiness, one should still use one's assets wisely to benefit sentient beings. One should use one's body speech, mind, and resources to help others without having notions of "I am helping others." As one upholds the bodhisattva precepts, renunciation and bodhi-mind manifest inseparably.

The very spirit of the bodhisattva precepts is the vow to benefit others. Through genuinely benefiting others, we ultimately benefit ourselves. Instead of making our own concern paramount, we first look to the welfare of our immediate family and the sangha.3 We then extend that spirit to relatives, friends, and associates. Finally, we hold this attitude to strangers, the larger society, and the environment. This truly benefits us many times over. Ordinarily, people believe that if they do not take care of themselves first, "Heaven will crush them and the ground under their feet will crumble." However, the bodhisattva’s way of taking care of self is using expedient means to benefit others. The precepts provide us with the moral foundation for accomplishing this.