The Relationship between Meditative Concentration (Samādhi), the Eradication of Afflictions, and Wisdom (Prajñā)

Arhats are divided into two types: those liberated by wisdom (prajñā-vimukta) and those liberated in both ways (ubhayato-bhāga-vimukta). An arhat liberated by wisdom possesses only the first dhyāna in meditative concentration, relying primarily on the wisdom of liberation; an arhat liberated in both ways must have the four dhyānas and eight samādhis, or additionally the cessation absorption (nirodha-samāpatti). An arhat must exhaust all active manifestations of afflictions; without meditative concentration above the first dhyāna, it is impossible to exhaust afflictions such as greed, hatred, and self-conceit. The evidence 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 eradicate it; without meditative concentration, one cannot eradicate or subdue even the slightest affliction. Only by eradicating the five grades of the coarsest afflictions of the desire realm can one become an aspirant to the first fruit, approaching the first fruit—and this requires meditative concentration; the deeper the meditative concentration, the more afflictions are eradicated. Without the meditative concentration of the form realm, the afflictions of greed and craving in the desire realm cannot possibly be exhausted, nor can the afflictions of hatred and resentment be exhausted; then one cannot attain the third fruit of anāgāmin or the fourth fruit of arhatship. 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, and studying the Buddha-dharma becomes mere child's play. So when someone says that one can attain the fruits without cultivating meditative concentration, the absence of meditative concentration proves that this person is replete with all afflictions, cannot possibly eradicate the view of self and attain the fruits, and is nothing but an ordinary being bound by fetters. 

Based on the degree to which afflictions have been eradicated, one can judge the fruit that has been realized; the attainment of the fruits is closely related to the eradication of afflictions, and closely related to meditative concentration. Afflictions are ignorance (avidyā); only by eradicating ignorance can one gain wisdom and attain liberation. With afflictions there is no wisdom; without meditative concentration there are afflictions and no wisdom. The Buddha-dharma is interlinked, each link connected to the next in integrated coherence. If each link is disconnected and cannot be joined together—this dharma being merely this dharma, that dharma being merely 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.