The Benefits of Meditative Concentration

During morning meditation, I heard the "ding-dong" sound from QQ. Initially, there was only pure awareness of the sound—no definitions, concepts, or sensations—just simple knowing. This process lasted quite long and represented the relatively coarse discernment of auditory consciousness (śrotravijñāna). Only afterward did mental consciousness (manovijñāna) engage in discernment, identifying it as the QQ notification sound, attaching definitions and labels, and giving rise to sensations. Simultaneously, a lazy reluctance to move arose, accompanied by a slight clinging to the comfortable feeling and a desire to continue sitting—this is the attachment of the mind faculty (manas).

Before the auditory consciousness perceived the sound, it was the mind faculty that knew. The knowing of the mind faculty was vague; it did not distinguish it as a sound nor discern its content. Only when mental consciousness emerged could it gradually identify it as the "ding-dong" of QQ. If not in meditative concentration (dhyāna), this discernment process would be extremely brief and rapid. However, in dhyāna, the mind is very refined, discernment becomes subtle, and auditory consciousness, mental consciousness, and the mind faculty all become finer than usual. Consequently, the entire process seems longer, the content more detailed, and the knowing purer. The mind finds it harder to generate emotions, and afflictions (kleśa) are more easily subdued.

This is all due to the function of the mind faculty. If one further subdues the mind faculty, so that even when the "ding-dong" sounds, it does not attempt to discern what it is, then auditory consciousness and mental consciousness do not arise. None of the five consciousnesses arise, leading to no sensation and no knowing. This is entry into the state of the second dhyana.

During meditation, the mind becomes very refined, perception becomes extremely clear and objective, free from emotional bias. This allows one to discover truths usually unnoticed. As long as the mind does not become immersed in the state (nimitta), maintaining pure perception and objective discernment, severing the view of self (satkāyadṛṣṭi) and realizing the mind (cittotpāda) will become relatively easier.

Those with meditative concentration possess a very refined mind. Their subtle discernment allows them to perceive people and situations accurately, grasping the root of matters. When acting, their minds are meticulous, attending to details comprehensively. They learn new things quickly, make few errors, and exhibit wisdom and intelligence. Conversely, one can imagine that those with scattered minds are restless and irritable, acting carelessly and haphazardly. Among the people I encounter, hardly anyone meets my standards. Therefore, I always avoid others, having preferred solitude since childhood and enjoying doing things quietly alone.