The Distinctions and Connections Between Merit and Virtue

Question: Emperor Wu of Liang built temples and supported monks, but Patriarch Bodhidharma said he had no merit (gongde). Then that must be blessings (fude). How can one attain merit?

Answer: Merit is the virtue of one's inherent nature (xingde), the virtuous capabilities possessed by the mind-nature. For example, subduing afflictions is merit; cultivating until the mind is free from outflows is merit; attaining wisdom is merit; when precepts, meditation, and wisdom are all enhanced, progressing toward perfection is merit; or being fully endowed with perfection, thereby enabling self-benefit and benefiting others—this is merit. Generally speaking, merit is not easily lost and is inexhaustible until Buddhahood is attained. Blessings, however, are mostly for self-enjoyment, can be exhausted, can be destroyed, are not ultimate, and cannot guarantee that one will not use blessings to commit evil deeds. Merit, on the other hand, gradually purifies the mind and causes blessings to increase as well. If blessings and merit are obtained simultaneously, the blessings become firm and continuously increase.

Nevertheless, one must still cultivate blessings. Without sufficient blessings, merit is difficult to manifest. The two are mutually supportive. However, the blessings cultivated should not be used for worldly enjoyment; one should not seek the blessings of humans and devas. Instead, dedicate all such blessings toward the attainment of Buddhahood. To cultivate more merit, diligently cultivate precepts, meditation, and wisdom; extinguish greed, hatred, and delusion; extensively practice the Bodhisattva path; uphold, read, and recite the Tripitaka and the twelve divisions of the scriptures; engage in meditation and cultivate concentration; practice both śamatha (calm abiding) and vipaśyanā (insight) simultaneously; maintain equal emphasis on concentration and wisdom; eradicate the view of self; aspire to realize the mind and attain enlightenment; progressively advance through the stages (bhumis); and perfect the fruit of Buddhahood. All these constitute merit, and moreover, great merit, leading to perfect merit.