"...The anatta definitely severed many emotional afflictions, for the most part I don't have negative emotions anymore. And either the anatta or the strict shamatha training has resulted in stable shamatha where thoughts have little effect and are diminished by the force of clarity. I'm also able to control them, stopping them for any amount of desired time etc. But I understand that isn't what is important. Can I fully open to whatever arises I would say yes. I understand that every instance of experience is fully appearing to itself as the radiance of clarity, yet timelessly disjointed and unsubstantiated.." - Kyle Dixon, 2013

Soh Wei YuAdmin

William Kong defines residual imprints in terms of emotional issues. Actually as you know, there are not just one but two residual imprints: the afflictive obscuration and the knowledge obscurations. The prior is related of clinging to 'self' while the latter is clinging to 'phenomena'. The antidote is the full realization and actualization of anatman of self [person] and shunyata of phenomena for the two obscurations respectively.

Without thorough twofold emptying, even after anatta, phenomena appears vividly real, arising and ceasing, having substantially existent cause and effect relationship, mind and matter, subtle subject-action-object structures etc.. rather than empty and illusory and free from extremes. When you have known the dharmata or nature of all phenomena and exhausted all phenomena thoroughly, that is omniscience/Buddhahood, as you have known the nature of all knowables and exhausted them [which does not mean a nihilistic state without appearances - https://na01.safelinks.protection.outlook.com/?url=https%3A%2F%2Fawakeningtoreality.blogspot.com%2F...%2Fexhaustion-of&data=04%7C01%7C%7Ccc1e402d14244ba674fc08d976bf63e9%7C84df9e7fe9f640afb435aaaaaaaaaaaa%7C1%7C0%7C637671386647255234%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C1000&sdata=%2BZVeVuvTSFpVsorFwphB46OpsugBBd7D6r%2Ffb5GVU%2F8%3D&reserved=0... ]. So going into MMK is important post-anatta to liberate the subtle cognitive obscurations.

As for liberating the afflictions, traditionally for all traditions even right from Theravada it is the three trainings, samatha and vipasyana together that liberates afflictions. If you lack insight into anatman you cannot liberate afflictions. If you lack training in meditative equipoise or samadhi that is also insufficient.

“The conditions for this subtle identification are not undone until anatta is realized.

Anatta realization is like a massive release of prolonged tension, this is how John put it once at least. Like a tight fist, that has been tight for lifetimes, is suddenly relaxed. There is a great deal of power in the event. The nature of this realization is not often described in traditional settings, I have seen Traga Rinpoche discuss it. Jñāna is very bright and beautiful. That brightness is traditionally the “force” that “burns” the kleśas.

The reservoir of traces and karmic imprints is suddenly purged by this wonderful, violent brightness. After this occurs negative emotions are subdued and for the most part do not manifest anymore. Although this is contingent upon the length of time one maintains that equipoise.” - Kyle Dixon, 2019 

“Only Buddhas rest in prajñā at all times, because they rest in “samati” which is an unfragmented samādhi which directly cognizes the nature of phenomena at all times.

The rest of us do our best to cultivate concentration, dhyāna, which then will lead to samādhi, and after time we will awaken to have the awakened equipoise which comes about due to our samādhi being infused with prajñā. However due to latent obscurations that awakened equipoise will be unstable and our prajñā will be fragmented. The more we access awakened equipoise however, the more karma in the form of kleśa and vāsanā will be burned away, and as a result, the more obscurations will be removed and diminished. The path is precisely eliminating those obscurations, the afflictive obscuration that conceives of a self and the cognitive obscuration that conceives of external objects. Buddhas have completely eliminated these two obscurations and as a result their samādhi is samati, a transcendent state of awakened equipoise beyond the three times.” – Kyle Dixon, 2021

"If you practice effectively and begin to have instances of awakened, nonconceptual equipoise of a yogic direct perception of emptiness, then you will encounter what is called prajñā, which is the transcendent and ecstatic knowledge of emptiness that occurs while in awakened equipoise. Prajñā is forceful and bright and actually involuntarily “burns” away kelśas just by virtue of its nature. As such, if you cultivate awakened equipoise, then each time you establish a samādhi infused with prajñā, more and more kleśas will be exhausted, and with them, the seeds for afflictive states of mind and negative emotions.

You will still be able to have positive emotions, but overall you will actually end up establishing a state of equanimity where you will be pretty even all the time, content and undisturbed.

With that your compassion will naturally increase, because compassion is actually an innate property of the nature of mind.

The prajñā or “wisdom” of suchness/emptiness that knows the actual nature of phenomena, manifests once the knowledge obscuration that misconceives of an inherent identity or "self" in phenomena is exhausted as a result of authentic awakening. The direct realization of an absence of self in persons and phenomena is then the basis of compassion, as noted in the Sangs rgyas gsang ba'i lam rim:

Being empty, it is always devoid of attributes, and free from the clinging to the notion of self. Therefore, the suchness upon seeing this forms the basis for the arising of compassion.


"Nice explanation. Meido Moore, who is a Rinzai Zen master says the same, he writes:

'From a practice standpoint, the crucial point is contained in the words, "one should just constantly activate correct views in one’s own mind." This has nothing to do with theoretical certainty that defilements are empty and do not bind; it refers to the seamless, sustained upwelling of the unity of samadhi/prajna. Departing from but then returning to this, again and again, describes the post-awakening practice to dissolve jikke.

If one experiences departure from this samadhi, even for a moment, the path is not completed at all. If one does not know what is actually meant by that samadhi, then even with kensho the path is still barely begun in terms of actualization.'

This process, dovetailing the “sudden” and “gradual” is identical for Dzogchen and Mahāmudrā as well." - Kyle Dixon, 2021

 Soh Wei Yu

Another quote I intended to paste earlier but missed out:
“Prajñā “burns” karma, only when in awakened equipoise. Regular meditation does not.” - Kyle Dixon, 2021

“On hand I have this:
The Mahāprajñāpāramitāśāstra states:
Affecting the mind, kleśa and vāsanā can be destroyed only by a wisdom [prajñā], a certain form of omniscience [sarvajñatā].
There is a lesser form of prajñā that is able to eradicate the kleśas, and then a superior form of prajñā that destroys vāsanās. Only buddhas possess the superior form and have therefore dispelled both the kleśas and vāsanās.
The Mahāprajñāpāramitāśāstra continues:
There is no difference between the different destructions of the conflicting emotions [kleśaprahāna]. However, the Tathāgatas, arhats and samyaksaṃbuddhas have entirely and definitively cut all the conflicting emotions [kleśa] and the traces that result from them [vāsanānusaṃdhi]. The śrāvakas and pratyekabuddhas themselves have not yet definitively cut vāsanānusaṃdhi... these vāsanās are not really kleśas. After having cut the kleśas, the śrāvakas and pratyekabuddhas still retain a small part of them: semblances of love (attachment) [rāga], hate (aversion) [dveṣa] and ignorance [moha] still function in their body [kāya], speech [vāc] and mind [manas]: this is what is called vāsanānusaṃdhi. In foolish worldly people [bālapṛthagjana], the vāsanās call forth disadvantages [anartha], whereas among the śrāvakas and pratyekabuddhas they do not. The Buddhas do not have these vāsanānusaṃdhi.” - Kyle Dixon, 2021
 · Reply · 2w · Edited


0 Responses