In Buddhism, the ultimate goal is to break free from fixation and attachment, which keep us bound to the cycle of samsara. Our mind has the power to generate thoughts that can loosen our grip on samsara, known as “conceptual merit.” Accumulating conceptual merit is crucial to transform negative patterns into virtuous ones and loosen our habitual fixation on negativity. As fixation dissipates, wisdom begins to emerge, revealing our Buddha nature—the essence of enlightenment.
To attain enlightenment, we must gather two accumulations: conceptual merit and non-conceptual wisdom. Relative bodhicitta, the altruistic intention, is cultivated through the accumulation of conceptual merit. The Bodhisattva-caryavatara provides various methods to generate conceptual merit. Once relative bodhicitta is firmly established, it becomes the foundation for the arising of absolute bodhicitta, non-conceptual wisdom.
Non-conceptual wisdom transcends thoughts and directly recognizes Buddha nature, egolessness, and profound emptiness. It cuts through all fixation on samsara. While the practice of relative bodhicitta enhances the accumulation of merit, the practice of absolute bodhicitta enhances the accumulation of wisdom.
In addition to the two accumulations, purification of the two obscurations is essential. These obscurations include afflictions and cognitive obstacles. Perfecting the two accumulations and purifying the two obscurations are crucial for attaining enlightenment.
The two accumulations serve as remedies for the obscurations. Conceptual merit addresses the gross afflictions, while non-conceptual wisdom deals with the subtle levels of afflictions and cognitive obscurations.
Practicing the first five perfections accumulates merit, while the perfection of wisdom accumulates wisdom. When a bodhisattva maintains the recognition of non-conceptual wisdom while practicing the other perfections, both accumulations are gathered simultaneously, known as the unity of merit and wisdom. Merit enhances the practice of wisdom, and wisdom enhances the practice of merit.
The accumulation of merit alone leads to rebirth in higher realms and favorable conditions for practicing Dharma. With great merit, one can recognize transcendental knowledge. Buddha Sakyamuni accumulated merit for aeons before realizing wisdom and achieving perfect enlightenment. Recognizing the connection between merit and wisdom is essential—great merit allows wisdom to arise.
The Vajrayana teachings emphasize that the ultimate co-emergent wisdom can only be attained through practices that gather accumulations, purify obscurations, and receive the blessings of the guru. These three aspects occur simultaneously and lead to transformative change in the practitioner’s mind.
Beginners should start by accumulating conceptual merit through practices such as taking refuge, developing relative bodhicitta, visualization, and the seven branches. Simultaneously, they should engage in the accumulation of wisdom by receiving teachings on recognizing Buddha nature from a qualified master. Though beginners may still be caught in dualistic thinking, progress toward wisdom practice can be made.
Wisdom can only be recognized by transcendental intelligence, not ordinary conceptual thinking. Ordinary thoughts rely on a subject-object dichotomy, while wisdom surpasses such limitations. Embracing the relative nature of intellect is a step toward understanding the ultimate truth.
