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.

When ink is poured on the snow, the snow will be turned into ink color. After it melts, the color can still be seen on the ground. Similarly, if karma is born of defilements, the karmic mark will be left in the alaya consciousness after defilements are gone. Karma (or cause) is kind of a unique ability. Although our eyes cannot see how rice seeds germinate, they do have within themselves the capacity to do so. Likewise, when a karmic seed is planted in the alaya consciousness, it will yield fruit when all the right conditions come together. This fruit is also called karmic effect. And this particular capacity of the alaya consciousness to yield karmic fruit is the inherent nature of cause.

What needs to be overthrown is our steadfast clinging to the belief of distinct, self-existing phenomena, not the standpoints of the atheists or some other philosophies. Once that clinging is gone, nothing that others preach can impair our true view anymore. For no matter how eloquent they are, they cannot affect someone who has realized emptiness. The means by which one can thoroughly destroy clinging to the idea of self-existing phenomena is to generate renunciation, arouse bodhicitta and cultivate the critical view of emptiness.

Why is realization of emptiness so powerful? It is because the cause of our endless rebirth in samsara is not something external but our own views and attachment, a kind of thought actually. And thoughts can be overthrown, but not all of them. Those that are formed on a solid base with logical reasoning are very difficult to be overthrown.

Is clinging to the idea of a real self well grounded and sensible? Not so. Ever since birth, we have always had this notion of a self. Now take a look and see if this self truly exists. And how does it exist? If we examine closely, we will discover that it does not exist. But why do we have this compelling sense of a real self? The truth is that it is all just an illusion. Like when running a high fever, one may see hallucinations as real or have strange thoughts popped up in mind. This is because the causes for seeing hallucinations or having twisted thoughts are already formed such that whatever one sees or thinks is nothing but the illusions created by these causes.

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

The opposing view of impermanence is the view of the eternalists, which holds that all phenomena abide forever. The eternalist view is an inborn belief of ours. People tend to regard all appearances as permanent and thus develop either a sense of desire for or dislike of them. However, if one has acquired certain understanding of impermanence, one is unlikely to bear a grudge against others for long because enemies do not stay enemies forever. From a subtler perspective, enemies, like all phenomena, also intrinsically cease and arise every instant. If one were to look for some truly existing enemies, one would not find any in the end. The same goes with desire. People commonly believe that wealth and fame are something dependable and therefore pursue them with all their might. Would they still have been so enthusiastic about their pursuits had they known the impermanent and unreliable nature of all things in the material world?

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

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.

What does the word “renounce” mean? First, to renounce is to forsake all worldly concerns. In other words, to renounce is not to have any attachment to worldly things and, at the same time, to be fully aware of the suffering nature of samsara. Second, one must endeavor to seek liberation from all suffering.

We may often think to ourselves: I am not really willing to generate bodhicitta, as I am only interested in my own benefit. But I will force myself to do it. Because if I don’t, whatever I do will not be considered practicing Mahayana. This is called “contrived” bodhicitta.

In his explanation of the Ornament of Clear Realization , Patrul Rinpoche raised a crucial point. He said, “The goal of the bodhisattva is not to attain Buddhahood.” If that was not the goal, would the practitioners of Mahayana have any goal at all?

What he really meant is that if the aspiration to attain Buddhahood was simply due to one’s admiration for the Buddha’s greatness, his pure innocence and fulfillment of all virtues, yet no concerns for liberation of other sentient beings, it would not be in accordance with the doctrine of Mahayana. In other words, if liberation of others is out of the consideration, no matter how hard one works to keep the vow of attaining Buddhahood, those efforts will not be counted as Mahayana practice.

when there is cause, there is effect. Life’s sorrows and joys, separations and reunions, in fact, all phenomena come with their own respective causes. Some we can see, some cannot. Only very special kind of persons can grasp the whole picture. But cause and effect always go hand in hand, never alone. No cause, no effect, and vice versa. If one is in pursuit of happiness, one must sow happiness to reap happiness. The seed of happiness is virtuous action. To avoid suffering and misfortune, one must not give rise to their causes. The cause of suffering is doing evil. Being foolish and ignorant, ordinary people try to reap happiness by sowing suffering. For example, nowadays many people try to prolong their own lives by killing and eating all sorts of animals. Aren’t the means and the purpose completely contradictory to one another?