Why Does Meditative Concentration Bring the Merit of Concentration (Samādhi)?

Meditative concentration (samādhi) is divided into the desire-realm concentration, the form-realm concentration, and the formless-realm concentration. If the discriminating mind corresponds to the states of the desire-realm heavens, the form-realm heavens, and the formless-realm heavens, then after death one will be reborn in the desire realm, the form realm, or the formless realm as a celestial being, enjoying the superb retributive rewards of the heavenly realms, abiding in the corresponding meditative concentration and experiencing bliss. Therefore, meditative concentration carries the merit of concentration. The merit of concentration is worldly merit—the merit enjoyed within the world, the merit enjoyed within the world of the three realms.

Meditative concentration represents purity, and purity itself is merit. Many people wish to attain purity but cannot, which shows that they lack the merit of purity. Concentration can bring comfort and ease to body and mind, so concentration carries the merit of concentration. Concentration can subdue and eliminate afflictions; when there are no afflictions, the mind attains liberation, so concentration carries the merit of concentration. Concentration can give rise to wisdom, so concentration carries the merit of concentration. Concentration can dispel distracting thoughts and miscellaneous affairs, remove interference, and allow one to enjoy a wonderful time of pure happiness, so concentration carries the merit of concentration. Concentration can give rise to immeasurable supernormal powers and spiritual abilities, can initiate vast and superb practices, can benefit oneself and benefit others, can accomplish all worldly and world-transcending endeavors, and can accomplish all worldly and world-transcending wisdom, so concentration carries the merit of concentration. Concentration can avert disasters—for example, in the fourth dhyāna, where mindfulness and purity are relinquished and purified, the three calamities cannot reach it—so concentration carries the merit of concentration. As long as there are mental thoughts, disasters can be attracted; great karmic actions, especially actions accompanied by afflictions, bring even greater disasters. When the mind is pure and relinquishes thoughts and notions, without desire or seeking, disasters will not be attracted.

However, the fourth dhyāna is not ultimate either. When the meditative concentration fades away, painful feelings will appear. Every kind of meditative concentration is subject to arising and ceasing. Without realizing the fruits, without awakening to the true mind, and without cultivating to a considerably high level of wisdom and liberation, meditative concentration will eventually fade away, and after it fades, afflictions and disasters will appear. The merit of concentration that exists before one has seen the Path is tainted merit; once the merit is exhausted, it is gone. Therefore, one should still pursue the liberating wisdom born from meditative concentration, for this is the superb retributive reward that endures forever.