 These considerations bring Sapaṇ to some profound analyses that subtly divide the conceivable, causal reality from the inconceivable, and push the reader to contemplate his deeper message. One of these is stimulated by an opponent’s proposal that even though technically you cannot dedicate the Dharmadhātu, perhaps there is no harm in saying that you dedicate it. This may seem like an elegant appeal to the conventionality of conventional reality, and the general Buddhist emphasis on the intention or the aspiration as the source and cause of virtue. Yet it is just here that Sapaṇ shows his exacting requirement that there be no “mixing” of the Great Vehicle and Disciple’s paths: “That dedication is harmful. Because it involves the perception of an object, it will become a poisonous dedication” (I.111; Rhoton 2002: 55). The point is that bodhisattvas have a different understanding of the dedicatory ritual than Disciples, rooted in the bodhisattva’s understanding that there is no real object that can be dedicated. The compassion that motivates the bodhisattva’s dedication of merit is a universal, ultimate compassion whose nature is inseparable from emptiness. To imagine that the Dharmadhātu as an object is a (non-empty) and hence “dedicatable” thing is to turn a Great Vehicle concept into an ordinary conceptual construction, and thereby poison the altruistic  intention.[17] 