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Right at the beginning of the chapter | Right at the beginning of the chapter, Śāntideva dedicates all of the virtue that he has amassed through composition of this text. | ||
The text is without exception a manual which shows us how to engage in the path of the | |||
Dedication of merit is part of an important and widespread | The text is without exception a manual which shows us how to engage in the path of the bodhisattvas, and therefore he dedicates all of the merit from its composition so that every single living being be able to start out on their journey to full enlightenment. | ||
Dedication of merit is part of an important and widespread Mahāyāna liturgy known as the ''anuttara-puja'', the supreme worship. The arrangement of practices in this liturgy may date back to around the second century CE. It is a traditional practice for accumulating merit and is often arranged in seven limbs or branches. | |||
These branches are paying homage, making offerings, confession of negativity, rejoicing in all good actions, requesting for teachings, beseeching the teachers to remain in the world and not pass into nirvāṇa, and dedication. | These branches are paying homage, making offerings, confession of negativity, rejoicing in all good actions, requesting for teachings, beseeching the teachers to remain in the world and not pass into nirvāṇa, and dedication. | ||
The first three limbs form the content of chapter two, and the remaining four are covered in chapter three. The limb of dedication is dealt with most extensively in this last chapter of the | |||
Kate Crosby and Andrew | The first three limbs form the content of chapter two, and the remaining four are covered in chapter three. The limb of dedication is dealt with most extensively in this last chapter of the ''Bodhicaryāvatāra''. | ||
The branch of dedication is both a practice for further accumulation of the merit already accumulated | |||
As Khenpo Kunpal | Kate Crosby and Andrew Skilton's translation of the ''Bodhicaryāvatāra'' from the Sanskrit entitled ''Śāntideva: The Bodhicaryāvatāra'' gives an excellent and very detailed explanation of this seven-limb prayer in their introduction to the second chapter. | ||
Dedication is the path of never-ending merit | |||
The branch of dedication is both a practice for further accumulation of the merit already accumulated but also a way to offer all that up in the most positive way possible—for the greatest short- and long-term welfare of all sentient beings. | |||
As Khenpo Kunpal quotes in relation to the benefits of dedication: | |||
{{QuoteCite | |||
|quote-text=Dedication is the path of never-ending merit | |||
For virtue is augmented and transformed thereby.<ref>Kunzang Pelden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', trans. Wulstan Fletcher and Helena Blankleder (Padmakara Translation Group) (Boston: Shambhala Publications, 2007), 394.</ref> | |||
}} | |||
Dedication is a way of building virtue on top of virtue. The merit that we have already amassed from other virtuous practices is further increased and augmented in the very process of dedicating it that all beings attain the highest enlightenment. | Dedication is a way of building virtue on top of virtue. The merit that we have already amassed from other virtuous practices is further increased and augmented in the very process of dedicating it that all beings attain the highest enlightenment. | ||
As it says [SH Can’t find source]: | As it says [SH Can’t find source]: | ||
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In that chapter | In that chapter Śāntideva makes vast but much more general dedications, that any virtue accrued may completely dispel every single suffering of every living being. | ||
So why would there be the need to mention again the process of dedication at the end of the text? Indeed, why dedicate an entire chapter to it? Is this not unnecessary repetition? | So why would there be the need to mention again the process of dedication at the end of the text? Indeed, why dedicate an entire chapter to it? Is this not unnecessary repetition? | ||
There are several reasons for this. One commentator [SH - Kate Crosby] mentions that in the third chapter what is being dedicated is the merit which arises from developing aspirational bodhicitta. Whereas here in the last chapter, having worked our way through the practices which actually implement the perfections, the merit that is being dedicated is that which arises from engaged bodhicitta [LINK to glossary]. | There are several reasons for this. One commentator [SH - Kate Crosby] mentions that in the third chapter what is being dedicated is the merit which arises from developing aspirational bodhicitta. Whereas here in the last chapter, having worked our way through the practices which actually implement the perfections, the merit that is being dedicated is that which arises from engaged bodhicitta [LINK to glossary]. | ||
As | As Śāntideva himself says in the first chapter of this text: | ||
As corresponding to the wish to go | As corresponding to the wish to go | ||
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And finally it is natural in the flow of our practice that the most extensive dedication would come at the end of the text. As with all of our activities, it is good to rejoice in the positive things we have done. In a wordly context we might put our feet up at the end of a day spent doing something satisfying, and look back and rejoice in our efforts. In the same way, in the spiritual context where our lives are framed with the wish to be of benefit, we look back over what we have done and make sure that none of that positive potential goes to waste, by making dedications. | And finally it is natural in the flow of our practice that the most extensive dedication would come at the end of the text. As with all of our activities, it is good to rejoice in the positive things we have done. In a wordly context we might put our feet up at the end of a day spent doing something satisfying, and look back and rejoice in our efforts. In the same way, in the spiritual context where our lives are framed with the wish to be of benefit, we look back over what we have done and make sure that none of that positive potential goes to waste, by making dedications. | ||
The content of the dedications is also quite different from the earlier chapters. Here in the last chapter | The content of the dedications is also quite different from the earlier chapters. Here in the last chapter Śāntideva makes a series of much more specific dedications. He addresses the very particular sufferings of each of the different realms of existence and dedicates the merit he himself has accumulated, praying that those beings be immediately relieved of all those pains and experience the exact opposite of their current experience. | ||
Dedication for the hell realm beings | Dedication for the hell realm beings | ||
Śāntideva begins his dedications to others with the beings in the realm os samsara with the most intense suffering. Verses 4 to 15 make dedications for the benefit of the beings who have been reborn in the absolute terror and misory of the hell realms. Śāntideva recognizes a variety of terrible states that beings experience in these realms, and beautifully expresses his wish for their freedom from this excruciating pain: | |||
Throughout the spheres and reaches of the world, | Throughout the spheres and reaches of the world, | ||
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Some animals have been born through unusual karmic ripening in situations of great comfort and luxury. But the majority of the wild world is usually prey to uninterrupted suffering. The domesticated animals we see around us, especially the pets of humans, lead lives which are not representative of life in the animal realm. In the wild most creatures are in constant terror of losing their life. The threat of direct predators is ever-present and we see with our own eyes how creatures are in a constant state of agitation. They concern themselves only with immediate needs such as food, shelter, and mates. | Some animals have been born through unusual karmic ripening in situations of great comfort and luxury. But the majority of the wild world is usually prey to uninterrupted suffering. The domesticated animals we see around us, especially the pets of humans, lead lives which are not representative of life in the animal realm. In the wild most creatures are in constant terror of losing their life. The threat of direct predators is ever-present and we see with our own eyes how creatures are in a constant state of agitation. They concern themselves only with immediate needs such as food, shelter, and mates. | ||
These days we see also a new and ever-increasing threat of human impact on the natural habitats of the world, with many species being brought closer and closer to extinction. | These days we see also a new and ever-increasing threat of human impact on the natural habitats of the world, with many species being brought closer and closer to extinction. | ||
Here | Here Śāntideva encourages us to dedicate all our merit for these helpless beings trapped in their animal existence, and particularly from the most direct threat of all, the threat of losing their own life. | ||
Dedication for the hungry ghosts | Dedication for the hungry ghosts | ||
The next verses dedicate merit to the relief of suffering in the hungry ghost or preta realm. | The next verses dedicate merit to the relief of suffering in the hungry ghost or preta realm. | ||
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Dedication of virtue to free beings from the sufferings of the three higher realms | Dedication of virtue to free beings from the sufferings of the three higher realms | ||
Dedication for human beings | Dedication for human beings | ||
Śāntideva now shifts the focus of his dedicatory vows to the beings which inhabit the more fortunate migrations (Skt. sugati). But of course though a being may have had the good fortune to avoid the lower realms, and even to have the fortune of a human birth, there are still many kinds of sufferings that they face throughout their lives. | |||
The next sequence of poetic verses, backed up as they are with | The next sequence of poetic verses, backed up as they are with Śāntideva's deep compassion, are amongst some of the most stirring in religious literature: | ||
May the poor and destitute find wealth, | May the poor and destitute find wealth, | ||
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The verses themselves are self-explanatory but one can feel the deep compassion and emotions, the empathy and understanding that | The verses themselves are self-explanatory but one can feel the deep compassion and emotions, the empathy and understanding that Śāntideva has for the whole gamut of human beings’s sufferings. | ||
The verses are reminiscent of lines from a poem by the famous Japanese Buddhist master and hermit- poet, Ryokan who said: | The verses are reminiscent of lines from a poem by the famous Japanese Buddhist master and hermit- poet, Ryokan who said: | ||
“O, that my priest’s robe were wide enough to gather up all the suffering people in this floating world.” | “O, that my priest’s robe were wide enough to gather up all the suffering people in this floating world.” | ||
It is important, however, that dedications are not just made for freedom from the manifest sufferings. Eventually to avoid all these sufferings mentioned above sentient beings will have to align themselves with the spiritual path and strive to overcome their afflictions and ignorance. That is the only hope of avoiding suffering in the long-term. Therefore, | It is important, however, that dedications are not just made for freedom from the manifest sufferings. Eventually to avoid all these sufferings mentioned above sentient beings will have to align themselves with the spiritual path and strive to overcome their afflictions and ignorance. That is the only hope of avoiding suffering in the long-term. Therefore, Śāntideva also dedicates his merit that sentient beings will also become immediately leave aside their non-virtue and engage in the path that leads to perfect peace: | ||
And thus by all the merit I have gained, | And thus by all the merit I have gained, | ||
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And meditate with trained and serviceable minds. (10.43) | And meditate with trained and serviceable minds. (10.43) | ||
The monastic communities form an extremely important role in the transmission of the Dharma. | The monastic communities form an extremely important role in the transmission of the Dharma. Śāntideva therefore makes fervent prayers that monastic institutions of all kinds will flourish and that they have always harmony. And for those monks who choose a life away from large monstic centres, and seek the solitude recommended in chapter eight, for them he prays that they find perfect places in which their meditation can proceed without interference. | ||
And now to Mañjughoṣha I prostrate, | And now to Mañjughoṣha I prostrate, | ||
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The chapter concludes with | The chapter concludes with Śāntideva's verse of dedication to Manjughosha and to his gurus. | ||
Manjushri’s kindness enabled | Manjushri’s kindness enabled Śāntideva give up on all his attachments to the worldly life and urge him to make sincere effort in the virtuous practices of learning, contemplation, and meditation. Particularly because of Manjushri wish to cultivate bodhicitta and then the urge to compose this text arose in Śāntideva, and so he pays his respects and offers his body, speech and mind up in homage. | ||
In Andrew Skilton’s translation from the Sanskrit it says: | In Andrew Skilton’s translation from the Sanskrit it says: | ||
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This translation gives the feel of how Manjughosa’s influence was the initial cause which helped turn | This translation gives the feel of how Manjughosa’s influence was the initial cause which helped turn Śāntideva's mind to good. Once turned in a positive direction, his gurus then helped him to build on this inspiration and make firm in his mind the realizations related to hearing, contemplation, and meditation. | ||
Khenpo Kunpal says of this homage to the gurus: | Khenpo Kunpal says of this homage to the gurus: | ||
In the same vein he prostrates respectfully to the holy beings thanks to whose kindness he was able to take monastic ordination and receive the bhikshu vows—the same beings who spread and propagate the Dharma of transmission and realization, namely, the ordaining abbot Jinadeva and the other teachers of the glorious monastery of | In the same vein he prostrates respectfully to the holy beings thanks to whose kindness he was able to take monastic ordination and receive the bhikshu vows—the same beings who spread and propagate the Dharma of transmission and realization, namely, the ordaining abbot Jinadeva and the other teachers of the glorious monastery of Nālandā and elsewhere. To all his spiritual teachers, therefore, Śāntideva bows down. | ||
This provides us with the link back to | This provides us with the link back to Śāntideva's history - his gurus and the tradition of Nālandā. | ||
He continues: | He continues: | ||
In the same way, we too should consider as our teachers all those through whose kindness our minds have absorbed some of the qualities of the Dharma of transmission and realization. And remembering their kindness, we too should respectfully reverence them in thought, word, and deed. {LINK to text] | In the same way, we too should consider as our teachers all those through whose kindness our minds have absorbed some of the qualities of the Dharma of transmission and realization. And remembering their kindness, we too should respectfully reverence them in thought, word, and deed. {LINK to text] | ||
We should always be reminded that whilst these are personal reflections of | We should always be reminded that whilst these are personal reflections of Śāntideva on his experiences of training, they are also an indirect form of advice for ourselves. This is true of the text as a whole, where in the first chapter although he says the text was only composed to familiarize his mind with the topics, inadvertently his audience also gain a complete instruction on the way of the bodhisattva. | ||
For us also it is important to continually remember the kindness of our teachers. Through them we have received the inspiration to turn our minds towards the Buddhist path. And it is through their continued support and guidance that we traverse the road that leads to Buddhahood. | For us also it is important to continually remember the kindness of our teachers. Through them we have received the inspiration to turn our minds towards the Buddhist path. And it is through their continued support and guidance that we traverse the road that leads to Buddhahood. | ||
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