Two accumulations

Two accumulations (Skt. saṃbhāradvaya; T. tshogs gnyis ཚོགས་གཉིས་) refers to two types of accumulations that are gathered on the path of the bodhisattva. These are:

• accumulation of merit (puṇya-saṃbhāra) - has a conceptual reference point; this refers to the practice of the first five of the six paramitas, such generosity (dana) and so on.
• accumulation of wisdom (jñāna-saṃbhāra) - has no conceptual reference point; this refers the practice of the paramita of wisdom (prajna-paramita), and to embracing one's practice with the view of emptiness (sunyata)

Explanations

The Padmakara Translation Group states:

Two accumulations: (1) The accumulation of merit performed on the basis of the discursive mind (bsod nams kyi tshogs), in other words, the positive energy arising from wholesome action and (2) the accumulation of wisdom beyond discursive thought (ye shes kyi tshogs) arising from the understanding that in all experience, subject, object, and action are devoid of inherent existence.

The Khenjuk states:

Regarding the two accumulations:

i) the accumulation of merit refers to all the virtuous stock of merit included within the five or six paramitas.

ii) The accumulation of wisdom is the cultivation of that which embraces [the five or six paramitas], the knowledge that does not focus on the three spheres.

Since these two accumulations are the cause of all the qualities of the path and fruition of the greater vehicle, the resolve accompanying them therefore resembles a treasury.

Practicing with non-conceptual view

According to the Mahayana tradition, one can simultaneously accumulate both merit and wisdom through engaging in meditation practice or other virtuous activities with a non-conceptual view ("the view of emptiness").

Kangyur Rinpoche states:

In the practice of beings of great scope, namely, the Bodhisattvas, there is no conceptual view (as there is with the Shravakas and Pratyekabuddhas) to the effect that there exist ten virtues to be embraced and ten nonvirtues to be rejected. By the application of great wisdom, Bodhisattvas perfectly realize that all outer and inner phenomena are by nature empty—without self-identity, either personal or phenomenal. All aspects of the skillful means of compassion, that is, generosity and the rest, are sealed with the seal of emptiness.

In this context, positive action, in which skillful means are conjoined with wisdom, is like the elixir of the alchemists. It transmutes into gold the base metal of ignorance. Here, ignorance is understood as the failure to recognize that samsara and nirvana are equal, with the result that one conceives them in terms of opposites, with nirvana as something to be chosen and samsara as something to be rejected. The ultimate buddha nature, the wisdom that abides in neither extreme (of samsara and nirvana), is thus accomplished, and the form bodies of Buddhas, together with their activities, arise effortlessly—brought forth by supramundane virtue.

As the Bodhicharyavatara proclaims:

All these branches of the Doctrine

The Enlightened Sage expounded for the sake of wisdom. (IX, 1)

Those training in the four paths of the Mahayana accumulate merit through the dualistic practice of generosity and so forth (that is to say, in post-meditation). But the fact that the practice itself is considered to be illusory—in other words, that it is associated with the nondualistic wisdom that realizes that subject, object, and action are without real existence—means that the accumulation of wisdom is accomplished at the same time. As one grows increasingly habituated to the practice of these two accumulations of merit and wisdom inseparably united, the two kinds of obscurations, emotional and cognitive, are purified, and the two kayas, the Dharmakaya and Rupakaya, are actualized.

It is said in the Ratnavali:

The Buddhas’ forms arise

From stores of merit, while (if briefly told)

Their form of truth is born

From kingly treasuries of wisdom.

Field of accumulation

Main article: tshogs zhing

When gathering the "two accumulations", focus of one's prayers, offerings, prostrations, etc., is called the "field of accumulation" (T. tshogs zhing, pron. tsok shing; Skt. saṃbhāra-kṣetra). The "field of accumulation" is typically visualized as an assembly of buddhas, bodhisattvas, and/or other deities, and often includes ones teachers and other teachers of the lineage.

Translation variations

• Two accumulations
• Two equipments (Princeton Dictionary, "List of Lists")
• Two collections
• Twofold spiritual development (Richard Barron)

Sources

• Buswell, Robert E.; Lopez, Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University 
• Jigme Lingpa; Kangyur Rinpoche (2010), Treasury of Precious Qualities, Book One, translated by Padmakara Translation Group, Boston: Shambhala Publications 
• Mipham Rinpoche (2002), Gateway to Knowledge, vol. III, translated by Kunsang, Erik Pema, Rangjung Yeshe Publications 
• Patrul Rinpoche (1998), Words of My Perfect Teacher, translated by Padmakara Translation Group, Altamira Press 

Further Reading

• Patrul Rinpoche (1998), Words of My Perfect Teacher, translated by Padmakara Translation Group, Altamira Press , Chapter Four, 'I. The Need for the Two Accumulations', pages 283-285.
• Khenpo Ngawang Palzang, A Guide to the Words of My Perfect Teacher (Boston & London: Shambhala, 2004), Chapter Four, 'I. The Need for the Two Accumulations', pages 233-236.
• Venerable Dezhung Rinpoche, The Excellent Path of the Two Accumulations, Gorum Publications, Sakya Losal Choe Dzong, Canberra, June 2000.