The Relationship Between Meditative Concentration, the Elimination of Afflictions, and Wisdom

Arhats are divided into two types: those liberated by wisdom (paññāvimutti) and those liberated in both ways. An arhat liberated by wisdom possesses only the first dhyāna of meditative concentration, with liberating wisdom as the mainstay; an arhat liberated in both ways must attain the four dhyānas and eight liberations, or additionally the cessation of perception and feeling (nirodha-samāpatti). An arhat must completely sever the manifest activity of all afflictions; without meditative concentration above the first dhyāna, it is impossible to sever afflictions such as greed, hatred, and arrogance. Evidence for this can be found in the Yogācārabhūmi-śāstra, or in the Abhidharmakośa-śāstra. 

No matter what kind of affliction it is—even the coarsest and most superficial affliction—meditative concentration is required to sever it; without meditative concentration, one cannot sever or subdue even the slightest affliction. Only by severing the five grades of the coarsest afflictions of the desire realm can one become a candidate for stream-entry, approaching the first fruit—and this too requires meditative concentration. The deeper the concentration, the more afflictions are severed. Without the meditative concentration of the form realm, the afflictions of greed and craving in the desire realm cannot be completely severed, nor can the afflictions of hatred and resentment; consequently, one cannot realize the third fruit of non-returner (Anāgāmin) or the fourth fruit of arhat. Therefore, in the cultivation and realization of the Buddha-dharma, meditative concentration is extremely important and indispensable. Without meditative concentration, there can be no talk of genuine practice, let alone genuine realization; the study of the Buddha-dharma becomes mere child's play. Thus, if someone claims that one can realize the fruits without cultivating concentration, then without meditative concentration, this proves that such a person is endowed with all afflictions, cannot eliminate self-view and realize the fruits, and remains a bound ordinary being. 

According to the degree to which afflictions have been severed, one can judge the fruit that has been realized. Realizing the fruits is closely tied to severing afflictions, and closely tied to meditative concentration. Afflictions are ignorance; only by severing ignorance can one gain wisdom and liberation. With afflictions there is no wisdom; without meditative concentration there are afflictions and no wisdom. The Buddha-dharma is an interconnected whole, each link interwoven and thoroughly integrated. If each link is disconnected and cannot be joined together—this dharma being this dharma, that dharma being that dharma, unable to organically merge into one—it shows that the Buddha-dharma has not been penetrated, the checkpoints have not been passed, and there has been no genuine realization.