We have all engaged in wholesome activity. Whether this will bring about a vast result or not mainly depends upon dedicating the
merit, and so an excellent dedication is very important. All the various factors belonging to dedication must come together for it to be
complete.

First we need to know the virtues that we are dedicating. They are traditionally divided into two categories: those we ourselves have gathered and those gathered by others. The first category contains the roots of virtue that come from our studying and reflecting on the teachings and also the virtuous actions that others have encouraged us to do. The second category covers the virtues others have gathered in which we have rejoiced, and the virtues others have done to which we have no obvious connection.

Second, there are various objectives to which we can dedicate our virtuous or wholesome actions. We can dedicate our wholesome activity so that we become a powerful and benevolent leader or so that we are reborn in a higher realm and attain its happiness. This kind of dedication is all right; however, once we attain the result of this kind of dedication, the virtue will be exhausted. Further, the virtue can be destroyed if we become angry before attaining the results of our dedication. Therefore, we should look for a better purpose for our dedication. The most supreme goal is the attainment of full awakening. If we make this kind of dedication, then until
attaining complete realization, our virtue will not diminish but increase. Further, if we become angry or engulfed by some other negative emotion before attaining our result, this event will not destroy our virtue since it has become powerful and extensive due to the dedication. These are the attributes belonging to the highest objective for our dedication.

Third, we make the dedication for the benefit of others, so that measureless numbers of living beings may be freed of suffering and attain genuine happiness and the ultimate place of happiness, the level of precious awakening. It is also acceptable to make the dedication for our own benefit; however, that virtue will not become vast. For example, if I have one mirror, I can see only one face in it, but if I have thousands of mirrors, even though there is only one face, I can see thousands. In this way, it is all right to make the dedication for the benefit of ourselves, but it will not extend very far. Therefore, it is good to make the expansive dedication for the benefit of others.

We can also dedicate our virtue along with the virtue of others. How is this possible? Using myself as an example, I know of four kinds of virtue: the virtue I have accumulated and the virtue that others have encouraged, plus the virtue of others that I rejoice in and their own virtue that stands separate. The first two I can dedicate, but what about the virtue of others, including the Buddha or Manjushri? I can combine their virtue together with my own and then dedicate all of it for the attainment of awakening by myself
and all living beings.

What are the benefits of a dedication made for the pure purpose of attaining full awakening and for the benefit of others? Our mind will become peaceful, and that in itself is the source of vast benefits. Temporarily, we will be free of harm and illness. In the future, we will attain a more pleasant or higher rebirth. Further, from now until complete realization, the power and virtue of this dedication will remain with us. Therefore, it is said that this kind of dedication is vast and lasting.

There is one more important point. While making a dedication, the three aspects of an action (also known as the three spheres or wheels) should be utterly pure or empty: the subject who is dedicating, the act of dedicating, and the object of the dedication. All three have the essential nature of emptiness and, aware of this, we dedicate. If our dedication has these three aspects, then it is completely pure and effective.

For beginners, however, it will be a bit difficult to dedicate merit through knowing that the three aspects of an action are empty. This kind of focus is not so easy. If we cannot make this kind of dedication, we can make an aspiration: “Just as the great bodhisattvas, such as Chenrezik and Manjushri, made their dedications seeing the three aspects in their empty nature, I also aspire to make such dedications.”

A ritual for dedicating can also be added; for example, we can recite verses of dedication composed by the Buddha or by the great lamas who have followed him. We can then recite whatever aspiration prayers we like. If, with a pure mind, we can make our dedication and aspirations in front of representations of the Three Jewels, they will be free of obstacles and very powerful.

If we understand the way to dedicate, the objective, the benefits, and the different virtues of making the right kind of dedication, we can dedicate the wholesome actions we have worked so hard to accomplish toward the ultimate result—full awakening, vast and inexhaustible. It is also important that we rejoice in all the merit occurring in the world. Through our lives and virtuous actions, we are all accumulating merit; however, a good result is not easy to find, and that is why the dedication is so important. I am glad to have been able to explain this to you and to dedicate all the merit we have accumulated, along with that of all the buddhas, for the benefit of all living beings that they may attain full awakening, and also to make the aspiration that you will be able to practice in this excellent way.

“The Importance of Dedication” is excerpted from Music in the Sky: The Life, Art & Teachings of the 17th Karmapa Ogyen Trinley Dorje by Michele Martin and published by Snow Lion Publications (2003) www.snowlionpub.com. © 2003 Michelle Martin.