An analogy of dedication is that a person, unwilling to keep the food just for self consumption, shares with others. Does this mean one’s virtuous karma is reduced after dedication, the same way one only keeps a dollar after sharing ten dollars with nine other people? The root of virtue is not at all like that. The more it is dedicated, the more it grows; the more it is kept for oneself, the more likely it decreases. This aspect of the root of virtue is just the opposite of that of worldly things. Thus, never forget to dedicate.

However, the bodhisattvas primarily do not use worldly means to save sentient beings, but show them instead how to choose the correct path by way of the Dharma. Man is an intelligent creature. Once they know the most reliable path, they will choose wisely and willingly take the path of enlightenment with enthusiasm. The practice of virtuous actions should never be a passive one. In fact, any good action, if forced, will not be good any more as it comes not from the heart and is done merely as a formality. Therefore, it is extremely important to make everyone understand the essence, the view and the conduct of Mahayana Buddhism.

There are two types of dedication: poisonous and nonpoisonous. “Poisonous dedication” means dedication with attachment. It is stated in the Prajnaparamita Sutra that good seeds sown with attachment is like poisonous food. It may taste delicious at first, but will cause tremendous pain when the poison takes effect. Similarly, good seeds sown not by actions performed with mind free of clinging, as explained above, may perhaps yield some transitory benefit, but more suffering will ensue and no liberation attained because such actions are deemed defiled phenomena.

Nonpoisonous dedication refers to dedication free of attachment and concepts, i.e. to dedicate while in the state of realization that the true nature of all phenomena is emptiness. Nonpoisonous dedication is further classified into two types—genuine and simulated. Genuine nonpoisonous dedication refers to the one made by the bodhisattvas, who have arrived at the first ground or higher, in a state of thought-free concentration. It is beyond the capability of ordinary people whose capacity is more suitable for simulated nonpoisonous dedication. This type of dedication is not to use the logic of Madhyamaka to discern the void nature of all phenomena but the visualization as described in the Thirty-five Buddhas Repentance Ritual . One should visualize in earnest as follows: “However the Buddhas and bodhisattvas of all times and ten directions dedicate their merit, I do the same with mine.” This way is simulated nonpoisonous dedication.

What is the difference between dedication and aspiration? On the premise that a virtuous action resulting in positive karma, like liberating animals, has been done, the aspiring vow made right after this action is dedication. When a vow or a wish is made without this premise, it is an ordinary aspiration. For example, when seeing a Buddha statue or a reliquary stupa, one prays, “May I in all future lives….” This is not dedication but aspiration. The difference lies in whether any virtuous action has been performed and any positive karma thus accumulated has been made the subject of dedication.

Let us use taking refuge in the Three Jewels as an example. No matter what the motivation is, taking refuge prevents obstacles caused by both human and non-human beings, purifies a great deal of negative karma and brings health and longevity. These are the benefits inherent in taking refuge. Also, when we run into difficulty or experience pain, the normal thing to do is to pray to our guru and the Three Jewels, as all Buddhists should. It is not as if we oppose completely doing good for the sake of health or holding pujas for longevity and wealth. However, to direct every practice simply to gain worldly benefit is wrong. Liberation from samsara alone should be the ultimate goal for us taking up any practice.

The cultivation of renunciation begins with the four general preliminaries: contemplating the rarity and preciousness of human birth, the impermanence of all phenomena, the law of infallible karma and the suffering of samsara. Upon successfullycompleting the general preliminary practice, renunciation will arise spontaneously. As for relative bodhicitta, it has two stages, i.e., aspiring and engaging. The practice of aspiring bochicitta is to cultivate the Four Immeasurables: loving-kindness, compassion, altruistic joy and equanimity through which unbiased, unlimited compassion for all sentient beings will arise. Once that has been developed, generation of bodhicitta will be just steps away. It is only when practice progresses in an orderly fashion, step-by- step that we can hope to reap any results.

In ancient times, cities were built with protective walls. If there was only one gate, everyone would have to go through that gate to go to any household in the city. Similarly, if we cannot break through the barrier of renunciation and bodhicitta, we will not haveaccess to any genuine, profound practices like the Great Perfection, Mahamudra, Kalachakra and others. Once we pass, the doors to the various systems of practice will all open and we can choose at will to practice Pure Land, Zen, Madhyamaka, Mahamudra, or the Great Perfection.

For example, how do we dedicate the merit accrued from liberating animals? We should sincerely make a vow: “However the Buddhas of the past, present and future dedicate their merit, I will do the same as well.” This would be nonpoisonous dedication. Naturally, we can also recite the Practices and Vows of the Bodhisattva Samantabhadra as it contains many auspicious dedications. If not knowing how or not having the time to recite the whole text, we can just recite the eight verses in the two stanzas from “In whatever way valiant Manjusri and Samantabhadra know how to transfer merit” to “I dedicate all of these roots of virtue to accomplishing the deeds of Samantabhadra.” Nagarjuna once said, “These two stanzas embody the essence of the Practices and Vows of the Bodhisattva Samantabhadra .” Therefore, to recite just these two stanzas would be the same as having read the whole text. 

There are also those who ignore these basics but tirelessly run back and forth between China and Tibet to receive empowerments without knowing their respective meanings, conditions and requirements beforehand, which in the end have very little effect on their quest for liberation. So, I hope you will all make generation of renunciation and bodhicitta your aim and strictly refrain yourselves from undertaking any Vajrayana practice until your aim has been achieved. Only then can you consider the advanced, more profound practices like the Great Madhyamaka, Kalachakra, Mahamudra, the Great Perfection and so forth. The Vajrayana tradition of Tibetan Buddhism offers rich pickings of sublime practices, described by some as being plentiful as the yak’s hair. But no one would be qualified to practice any without first developing renunciation and bodhicitta as the base, which ought to be the single most important practice for us now.