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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.<ref> Crosby and Skilton, ''Bodhicaryāvatāra'', 133.</ref> | 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.<ref> Crosby and Skilton, ''Bodhicaryāvatāra'', 133.</ref> | ||
We may wonder why there is a need to again mention the process of dedication at the end of the text when it has already been covered in earlier chapters. Indeed, why dedicate an entire chapter to dedication? Is this not unnecessary repetition? There are several reasons for this. Crosby and Skilton point out 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].<ref>Crosby and Skilton, ''Bodhicaryāvatāra'', 134.</ref> | We may wonder why there is a need to again mention the process of dedication at the end of the text when it has already been covered in earlier chapters. Indeed, why dedicate an entire chapter to dedication? Is this not unnecessary repetition? There are several reasons for this. Crosby and Skilton point out 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].<ref>Crosby and Skilton, ''Bodhicaryāvatāra'', 134.</ref> As Śāntideva himself says in the first chapter of this text: | ||
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Just as there is a difference between having the wish to go somewhere and actually setting out on the road, so there is a much greater difference in the positive potential which is created from just wishing that we and others attain enlightenment versus actively entering into the practices which lead us directly on that path. | |||
Another reason for the process of dedication here is related to the structure of the six perfections. This last chapter comes at the end of an explanation of how to actively involve ourselves in each of the six perfections. So it is natural that once they are complete we take all that positive action and make sure that it is dedicated to the highest welfare. | |||
Also, as mentioned above, if we can dedicate our accumulated virtue with the seal of understanding of emptiness, which is covered in most detail in the preceding ninth chapter, then it will be of much greater strength and more resilient to the effects of negative states of mind such as anger. | |||
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 worldly 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, 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 that misery and experience the exact opposite of their current situation. | |||
<h4>General Dedication That the Three Realms of Samsara Be Free of Suffering</h4> | |||
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