For example, when liberating animals, we should recite the Buddha’s names and mantras for these animals. They cannot understand the Dharma teachings, but we believe the recitation of sutras and mantras will sow seeds of liberation in their minds, and that these seeds will soon mature. By then, they will know how to take the path to liberation and will actively seek out its direction as well.
The law of cause and effect works on infallible principles. For example, seeds of rice will yield only rice, not barley. Similarly, if a practice is not what leads to enlightenment, how can it yield the fruit of such? Many people think that if they regularly read scriptures such as the Diamond Sutra, the Thirty-Five Buddhas Repentance Ritual , the Practices and Vows of the Bodhisattva Samantabhadra, the Heart Sutra , etc., they are no doubt Buddhist practitioners. Actually, that may not necessarily be the case. While recitation of sutras is definitely a good thing to do, and the Buddha also praised its merit, motivation still matters greatly. If the motivation is not right, all will be wrong, and vice versa. That is, one can never do wrong with the right kind of motivation.
Bodhicitta gives us the chance of going on the path of liberation. It is in essence the ultimate, true refuge. No matter who and what we are, everyone should have a refuge. What then should we take as our refuge? We all know that taking refuge in money, fame, or status is unreliable. How about our relatives, friends, or co-workers? Relatives and good friends can help us with some problems of this life, but they are completely powerless when it comes to solving the question of life and death. There is an analogy in the scriptures, “Two people, not knowing how to swim, are drowning at the same time; neither can save the other.” Likewise, relatives and friends, being ordinary people like us, are themselves entangled in the endless cycle of death and rebirth. How can they help us when they are helpless themselves? Hence, they are not reliable refuge either. What about taking refuge in some social organizations? Not viable either. The fact is, on the issue of breaking the cycle of death and rebirth and gaining liberation thence, no one can help us. The only refuge worthy of trust is the path to enlightenment, especially its key element, bodhicitta.
It is stated in the scriptures that if our motivation is found to be neutral, we should rather improve than eliminate it. The reason is that the quality of being “neutral” and “wholesome” are relatively closer to each other, whereas being “wholesome” and “unwholesome” are poles apart. So while the former can be improved, the latter must be given up. Ordinarily, before wesit down to practice or meditate, we should first examine the motivation carefully. If it was found to be neutral, we should improve it. Otherwise, none of what we do can lead us to enlightenment. The resulting virtuous karma caused by a neutral motivation may be able to bring some temporal rewards, but only very meager ones.
I met some lay practitioners who still had not completed the very basic practices long after taking refuge. It is terrible and very disappointing. The reason for that is primarily a lack of motivation, which leads to practice at a snail’s pace or sometimes even withdrawal to a complete stop.
When H. H. Jigme Phuntsok Rinpoche gave the teaching of the Great Perfection, he requested that all participants must complete the five preliminary practices beforehand or no attendance be allowed. That certainly gave pressure to many who subsequently scrambled to complete in time. Of course, if completion means only meeting the requirement of finishing 100,000 mantra recitations without generating the corresponding aspiration or actions, it will do nothing for the inner self but a show of formality. Hence, it is most important to take a systematic approach to dharma practice and be mindful at all times of pure motivation.
To make a simple dedication, one can recite the two stanzas of the Practices and Vows of the Bodhisattva Samantabhadra . Or, one can choose other longer dedication prayers for a more extensive dedication.
For example, the last chapter of Bodhisattvacharyavatara: Engaging in the Conduct of the Bodhisattvas is on dedication. Its contents are all about dedications of the bodhisattvas. Certainly a fine choice for the occasion, that is.
One thing should be noted is that whether or not an aspiration prayer or dedication prayer is empowered to bestow blessing depends a great deal on who the author is. Can ordinary people like us write dedication prayers? If our motivation is pure, this purity of mind may lend certain ability, but no power to confer blessing to the prayers we write. It would not result in any benefit whatsoever to recite this kind of prayer one thousand or ten thousand times. Therefore, the author of a dedication prayer should best be a bodhisattva who has arrived at the first or higher ground, or at least a practitioner of the path of preparation who has attained a high level of realization. Only their words hold the power of blessing. Likewise, only the prayers of dedication and aspiration from them should be employed in our practice.
If our motivation is that of the inferior practitioners, albeit some good karma may ensue, it will not lead to enlightenment. If we come to realize this might be a problem, something can still be done to transform our good karma into means for attaining enlightenment. The most effective way is to generate bodhicitta. Why? From the perspective of all things being incessantly arising and ceasing every instance, it is true that what we did before no longer exists, but the continuum of awareness of the karmic seeds has already been planted in our alaya consciousness. Once we have generated renunciation and bodhicitta, the continuum in the alaya consciousness will be transformed immediately.
As stated in the sutras, “Existence in the human realm is rare, and all is impermanent.” Most of you here are already in your 30s and 40s. The remaining days, a few more decades at the most, are really not that long and will soon pass by before you know it. Unfortunately, there is no guarantee the opportunity to practice will present itself again in the next life if you fail to seize it this time. So the point is to lay the necessary foundation now as the stepping-stones leading to a better start for the next life.
Second, according to the sutras, when we dedicate, no matter how great or insignificant virtuous karma may be, we should never make the vows of the celestial being and human realm or that of a shravaka: “May I, through this root of virtue, attain the state of Chakravarti (a universal monarch), or have health, long life and so forth.” Rather, the vow should be: “May I, with this root of virtue, become the refuge of all sentient beings, the one who delivers all from samsara.” To dedicate as such with resolution is dedication of a bodhisattva.
