While Moheyan took a subitist approach to enlightenment, his position was weakened when conceding that practices such as the perfection of morality, studying the sutras and teachings of the masters, and cultivating meritorious actions were appropriate. These types of actions were seen as part of the "gradualist" school, and Moheyan held that these were only necessary for those of "dim" facility and "dull" propensity. Those of "sharp" and "keen" facility and propensity do not need these practices, as they have "direct" access to the truth through meditation. This concession to the "gradualists", that not everyone can achieve the highest state of meditation, left Moheyan open to the charge that he had a dualistic approach to practice. To overcome these inconsistencies in his thesis, Moheyan claimed that when one gave up all conceptions, an automatic, all-at-once attainment of virtue resulted. He taught that there was an "internal" practice to gain insight and liberate one-self, and an "external" practice to liberate others (upaya, or skillful means). These were seen as two independent practices, a concession to human psychology and scriptural tradition.