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<h3>Concise Summary of Essential Points</h3> | <h3>Concise Summary of Essential Points</h3> | ||
We come to the last chapter of the Bodhicaryāvatāra. | We come to the last chapter of the ''Bodhicaryāvatāra''. | ||
At the beginning of the text, the first chapter sets the scene for the path of the bodhisattvas by presenting the benefits of developing the mind of enlightenment, bodhicitta. Inspired by the qualities of this vast vision, the | At the beginning of the text, the first chapter sets the scene for the path of the bodhisattvas by presenting the benefits of developing the mind of enlightenment, bodhicitta. Inspired by the qualities of this vast vision, the wish to act only for the welfare of other beings, we start the process of generating bodhicitta where it has not previously arisen. | ||
The middle eight chapters directly or indirectly cover the six perfections. These come under the umbrella of the other two stages of practice—preventing bodhicitta which has arisen from declining and the further and further increase of this mind of enlightenment. | The middle eight chapters directly or indirectly cover the six perfections. These come under the umbrella of the other two stages of practice—preventing bodhicitta which has arisen from declining and the further and further increase of this mind of enlightenment. | ||
All these amazing practices of the bodhisattva, whether we train in them mentally or actually implement them practically, create a vast amount of merit. The immense positivity of this mindset, and the actions of body and speech which naturally stem from it, spur us on in our quest to be of maximum benefit for others. | All these amazing practices of the bodhisattva, whether we train in them mentally or actually implement them practically, create a vast amount of merit. The immense positivity of this mindset, and the actions of body and speech which naturally stem from it, spur us on in our quest to be of maximum benefit for others. | ||
This positive potential is often talked about in terms of the two accumulations—the accumulation of merit [Link to GLOSSARY] and the accumulation of wisdom [Link to GLOSSARY]. The goal of all practices within Buddhism | |||
This positive potential is often talked about in terms of the two accumulations—the accumulation of merit [Link to GLOSSARY] and the accumulation of wisdom [Link to GLOSSARY]. The goal of all practices within Buddhism is to gather these two accumulations. | |||
But this positive potential needs to be protected. It is like a seed which has been planted but which will wither if we neglect to water and nurture it. Likewise, we need to take great care with this huge positive potential that we have amassed. Just as we protect the newly unfolding bodhicitta from declining, so we must protect this vast collection of merit from going to waste. | But this positive potential needs to be protected. It is like a seed which has been planted but which will wither if we neglect to water and nurture it. Likewise, we need to take great care with this huge positive potential that we have amassed. Just as we protect the newly unfolding bodhicitta from declining, so we must protect this vast collection of merit from going to waste. | ||
The way praised as the most effective in protecting this merit is to dedicate it all, without any thought of our own reward, for the welfare of all beings, for both their temporary and ultimate happiness. | The way praised as the most effective in protecting this merit is to dedicate it all, without any thought of our own reward, for the welfare of all beings, for both their temporary and ultimate happiness. | ||
Here, at the end of the text, there is a series of extremely beautiful verses dedicating all of this virtue for the welfare of all the different kinds of living beings. These verses contain a series of dedicated vows (Skt. pranidhana), almost like empathic prayers, that hope for the relief of other beings’ suffering and the accomplishment of their wish for all forms of happiness. | |||
Here, at the end of the text, there is a series of extremely beautiful verses dedicating all of this virtue for the welfare of all the different kinds of living beings. These verses contain a series of dedicated vows (Skt. ''pranidhana''), almost like empathic prayers, that hope for the relief of other beings’ suffering and the accomplishment of their wish for all forms of happiness. | |||
Śāntideva takes each realm of existence, starting with those reborn in the lower realms, and dedicates his merit to the beings in each of these realms so that they may immediately find relief from those particular sufferings. | Śāntideva takes each realm of existence, starting with those reborn in the lower realms, and dedicates his merit to the beings in each of these realms so that they may immediately find relief from those particular sufferings. | ||
For each of those sufferings, he wishes from the depths of his heart that they be instantly gone and that those beings attain the very opposite, all the joys and happiness and ease. The beauty of the verses is matched only by the sincerity of Śāntideva's wishes. | |||
For each of those sufferings, he wishes from the depths of his heart that they be instantly gone and that those beings attain the very opposite, all the joys and happiness and ease. | |||
The beauty of the verses is matched only by the sincerity of | |||
And may the naked now be clothed, | And may the naked now be clothed, | ||
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