The Relationship Between Kleshas and Dhyana

Question: Is it that when one cultivates to a certain level and becomes more sensitive to the external world, easily perceiving others' subtle ill intentions, one becomes more prone to anger?

Answer: Because your own body's qi mechanism is obstructed, with stagnation of qi and blood, this causes emotional discomfort, leading to negative emotions. When you perceive others, you may mistakenly think they harbor ill intentions, though this is not necessarily true; it is a projection and reaction of your own inner emotions. Due to this emotional discomfort, when encountering people or situations, you cannot help but want to vent your emotions, hence you are prone to anger. For some people, at certain times, their temperament and disposition are easily influenced by their physical health. When the body is healthy and the mind is at ease, all negative emotions and afflictions disappear.

By the same principle, only in a state of joy can one become open-minded and eliminate afflictions. Samadhi (meditative concentration) precisely generates joy, enabling the body and mind to feel at ease and pleasant, thus eliminating afflictions. The depth of samadhi varies, and so does the degree of joy it produces; consequently, the level of afflictions eliminated also differs. The preliminary concentration before reaching the realm of form (anāgamya-samādhi) and the first dhyāna (prathama-dhyāna) are different levels of samadhi—one attained within the desire realm and the other within the form realm. The joy attained in the preliminary concentration within the desire realm is of a lower degree, so the level of afflictions eliminated is shallow. The joy attained in the first dhyāna within the form realm is of a higher degree, so the level of afflictions eliminated is deep.

Why is it that only after sentient beings attain fruition (phala) and cultivate to the first dhyāna can they eliminate the fundamental afflictions of greed, hatred, and delusion? This is because the first dhyāna is a samadhi of single-minded joy and bliss. When one abides in this samadhi, the mind is filled with great delight and happiness. Because this joy transcends the greed and desires of the human realm within the desire realm, it causes one to abandon and eliminate the afflictions of human greed, hatred, and delusion, thereby attaining the third fruition (anāgāmi-phala).

Although the fundamental afflictions of greed, hatred, and delusion cannot be eliminated in the preliminary concentration, one can eliminate some afflictions arising from views and thoughts (dṛṣṭi-heya and bhāvanā-heya kleśa) within the desire realm. One can eliminate the view of self (satkāya-dṛṣṭi), attaining the first fruition (srotāpanna-phala) and the second fruition (sakṛdāgāmi-phala). Therefore, the fruition stages of the Śrāvaka vehicle (Hīnayāna) are not only related to the wisdom of non-self (anātman) but also to samadhi and the elimination of afflictions. The presence of concentration and wisdom ensures that afflictions can be eliminated. Afflictions are closely related to the presence or absence of concentration and wisdom: with concentration and wisdom, there are no afflictions; without concentration and wisdom, delusion arises, giving rise to afflictions. Thus, when one eliminates the view of self and attains fruition, those afflictions arising from views and thoughts are also eradicated. Being purified in body, speech, and mind, one no longer commits major unwholesome karmas, and grave misdeeds will certainly not be committed again. As long as a person still commits significant unwholesome karmas arising from afflictions in the world, with defilements in body, speech, and mind, it can be determined that this person has not eliminated the view of self, has not attained any fruition in the Śrāvaka or Bodhisattva vehicles, and is certainly not a Bodhisattva on the bhūmis (stages). Regardless of how eloquent and seemingly reasonable their teachings may sound, if their words and actions are flawed and show even slight defilements, it can be concluded that this person is an ordinary being.