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.

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.

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.

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.

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.

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.