The Relationship Between Contemplative Practice and the Eradication of Afflictions

Regardless of which Dharma is being contemplated, to attain realization, one must unify the practice of contemplation into a continuous whole. How can this practice be unified? It requires extending the skill cultivated during seated meditation into bodily activities, extending it throughout the twenty-four hours of the day, with continuous mindfulness without interruption. Carefully observe whether, after rising from sitting, one can still maintain awareness during contemplation. Can one maintain awareness during contemplation while walking, standing, sitting, and lying down? Can one still maintain awareness during contemplation just before falling asleep? Even after falling asleep, can one continue contemplation with awareness in dreams? Can one maintain awareness during contemplation while performing all activities? If it is observed that the practice of contemplation is intermittent, and the mind frequently flows into worldly matters, one must constantly remind oneself to shift attention back to contemplation. When it breaks, reconnect it, striving to make the practice continuous.

If, during walking, standing, sitting, and lying down, all mental attention is focused on contemplation and on one's physical body, or if the majority or primary focus of the mind is on contemplation and the physical body, such concentration is quite good. If one can maintain awareness and right mindfulness at all times, the practice becomes unified. Such concentration fulfills the dhyana of access (anāgamya-samādhi), which is sufficient to sever the view of self. When the practice of contemplation and awareness becomes unified, with every thought focused on one's physical body, there will no longer be any intention to violate precepts or create unwholesome karma. At this point, the mind becomes pure, and afflictions diminish. Therefore, it is said that meditation effectively subdues and eradicates afflictions.

Before attaining the path of seeing, one must possess the dhyana of access. When this concentration is attained, the five coarse grades of defilements in the desire realm are eliminated. At this stage, one becomes a candidate for the first fruit (stream-enterer) and is not far from attaining the first fruit. If the dhyana of access is not yet complete, or if it is entirely absent, then one should not expect to sever the view of self and attain the first fruit. The notion of attaining fruition without meditation is mere empty talk and cannot become a reality.

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