Spiritual Cultivation Requires More Than Meditative Merit

Whether in worldly life or in the practice of transcendental Dharma, having only the merit derived from meditative concentration is far from sufficient. Non-Buddhist practitioners cultivate only meditative concentration, possessing merit from concentration but lacking merit from wisdom, merit from generating the great bodhicitta, and merit from alms-giving. Such merit can only be enjoyed within the state of concentration. No matter in which heavenly realm they dwell, they enjoy blessings solely within that meditative state; once they emerge from concentration, nothing remains. Śākyamuni Buddha’s non-Buddhist teacher possessed only the merit of concentration, devoid of the merit of wisdom. He attained the highest concentration within the three realms—the state of neither perception nor non-perception. However, after emerging from that state countless kalpas later in a future life, he will create unwholesome karma in accordance with the evil vows he once made, and due to the conditions created by that unwholesome karma, he will fall into hell to undergo retribution. Therefore, merit derived solely from meditative concentration is still defiled and incomplete; it cannot guarantee liberation and freedom, nor can it ensure entry into Nirvāṇa or the attainment of Buddhahood. Those who study Buddhism should cultivate merit in multiple aspects. Only when merit is fully perfected will the path of practice become smoother and extend farther, free from limitations.

Even if one possesses the merit of concentration or has great merit in other aspects, one should not squander or waste it carelessly in daily life. It should not be entirely consumed in worldly affairs but preserved for the cultivation of the Path. Once the Path is realized, worldly blessings count for nothing. The role of merit and virtue in cultivating the Path is immense; even a slight deficiency in merit can prevent one from advancing to the next stage of practice. Therefore, practitioners must possess lofty aspirations and great objectives. They should not covet low-grade, immediate pleasures or treat the conditioned, impermanent dharmas as inconsequential. Only then can they attain the eternal state of non-arising and non-ceasing.