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Soh Wei Yu shared a link.Awakening to Reality
Buddhahood: The End of All Emotional/Mental Afflictions and Knowledge Obscurations
First off: Please don't take this post as any kind of confrontation or repudiation or confirmation of other people's posts. It has nothing to do with other posts. This post is solely for sharing the AtR's understanding of what Buddhahood entails (correction: this is not just 'AtR's understanding' but what the Buddha actually taught), for the purpose of helping AtR readers in their own practice and understanding only. Because I noticed some people here, newcomers or otherwise, are still not very clear what AtR is aiming for.
Please enjoy reading.
Before anyone can hope to overcome emotional and mental afflictions or knowledge obscurations, they must have given rise to all the insights in Thusness/PasserBy's Seven Stages of Enlightenment , but this is not the end, they must cultivate meditative equipoise and samadhi conjoined with insight and then tune them up ever more until all traces of mental afflictions/kleshas/defilements are burned off in the light of prajna forever. See Buddha's teachings on this in https://becoming-buddha.com/yuganaddha-sutta-tranquility.../
Additionally, one must overcome the knowledge or cognitive obscurations that prevent omniscience or Buddhahood. The wisdom of twofold emptiness must be refined and deepened to the degree that all traces of reifying phenomena, not only in terms of ‘subject’, ‘object’ and ‘action’, but also in terms of arising, abiding and ceasing, in terms of cause and effect, characteristics of phenomena, internality and externality, existence and non-existence of phenomena, and so on. Knowledge obscuration is overcome by the wisdom of the emptiness of all phenomena.
The realization of twofold emptiness marks the entry into the path of seeing, the first bhumi stage of Bodhisattva path, but it is not the end -- Buddhahood, also known as the 11th, or 13th, or 16th bhumi depending on the map. It is said that Arahants and 8th Bhumi bodhisattvas have overcome all traces of emotional afflictions, while a Buddha has additionally overcome all traces of knowledge obscuration. The goal of AtR people here is generally Buddhahood (maybe some may opt for Arahantship depending on the tradition they practice - anyone is entitled to their own choice or preference for the spiritual path they undertake)
Soh Wei Yu
First off: Please don't take this post as any kind of confrontation or repudiation or confirmation of other people's posts. It has nothing to do with other posts. This post is solely for sharing the AtR's understanding of what Buddhahood entails (correction: this is not just 'AtR's understanding' but what the Buddha actually taught), for the purpose of helping AtR readers in their own practice and understanding only. Because I noticed some people here, newcomers or otherwise, are still not very clear what AtR is aiming for.
Please enjoy reading.
Before anyone can hope to overcome emotional and mental afflictions or knowledge obscurations, they must have given rise to all the insights in Thusness/PasserBy's Seven Stages of Enlightenment , but this is not the end, they must cultivate meditative equipoise and samadhi conjoined with insight and then tune them up ever more until all traces of mental afflictions/kleshas/defilements are burned off in the light of prajna forever. See Buddha's teachings on this in https://becoming-buddha.com/yuganaddha-sutta-tranquility.../
Additionally, one must overcome the knowledge or cognitive obscurations that prevent omniscience or Buddhahood. The wisdom of twofold emptiness must be refined and deepened to the degree that all traces of reifying phenomena, not only in terms of ‘subject’, ‘object’ and ‘action’, but also in terms of arising, abiding and ceasing, in terms of cause and effect, characteristics of phenomena, internality and externality, existence and non-existence of phenomena, and so on. Knowledge obscuration is overcome by the wisdom of the emptiness of all phenomena.
The realization of twofold emptiness marks the entry into the path of seeing, the first bhumi stage of Bodhisattva path, but it is not the end -- Buddhahood, also known as the 11th, or 13th, or 16th bhumi depending on the map. It is said that Arahants and 8th Bhumi bodhisattvas have overcome all traces of emotional afflictions, while a Buddha has additionally overcome all traces of knowledge obscuration. The goal of AtR people here is generally Buddhahood (maybe some may opt for Arahantship depending on the tradition they practice - anyone is entitled to their own choice or preference for the spiritual path they undertake)
Soh Wei Yu
Admin
Yin Ling Yes. I like Daniel Ingram's sharing of dharma and he clearly has insight into anatta. But I do not agree that his description of the 4 paths line up with sutta version as explained in https://www.reddit.com/r/streamentry/comments/igored/insight_buddhism_a_reconsideration_of_the_meaning/?utm_source=share&utm_medium=ios_app&utm_name=iossmf%20
According to suttas and sutras, an arahant is free from the slightest trace of the following afflictions, and also the 8th bhumi bodhisattva is likewise free from the famous ten fetters, and the following afflictions:
appropriation (of any phenomena in terms of I-me-mine)/clinging/grasping/attachment (Upādāna), possessiveness, anxiety, fear (an arahant can fall from a 10 floor building and experience 0 fear, see: https://www.tipitaka.net/tipitaka/dhp/verseload.php... ), sorrow (see: http://www.suttas.com/dhammapada-chapter-7-verse-90--99... and so on), anger, jealousy, desire (for: sensual pleasures, for form realm jhanic phenomena, for formless realm jhanic phenomena, for being, for non-being), depression, greed (lobha), hate (dosa), delusion (moha), conceit (māna), wrong views (micchāditthi), doubt (vicikicchā), torpor (thīnaṃ), restlessness (uddhaccaṃ), shamelessness (ahirikaṃ), recklessness (anottappaṃ)[7], all forms of I/me/mine-making.
This means if these afflictions arise even for 0.1 second, that by definition mean you cannot be an arahant in accordance to the sutta/sutras/scriptures/Buddha's words, or an 8th bhumi bodhisattva.
It should also be noted that you can be far away from 8th bhumi or arahant and yet most of those afflictions have vanished, or there are only faint traces of these, or maybe they arise even for 0.1 second in a year and then vanish, but by definition if they arise even a little bit or for a little while, it means you have not attained arahantship or 8th bhumi. If any of the above afflictions arise "for a moment but they self-liberate", then by definition you are not yet an arahant, or an 8th bhumi bodhisattva.
Also some of those afflictions listed above totally vanish even at stream entry: wrong views and doubt. Some of them disappear completely at anagami, such as sensual desire (kāmacchando) and ill will. Some of them disappear completely at arahantship, such as conceit (māna)[11][12], restlessness (uddhacca)[13], ignorance (avijjā)[14]. I would also say it is super unlikely for some of those afflictive states above, such as depression, to arise even for someone at stream entry, although I will not make universal claims on its possibility.
Also, I remember clearly Dzogchen teacher Acarya Malcolm Smith said that all teachings in Buddhism, Dzogchen included, holds Enlightenment [full enlightenment] to be the complete elimination of the twin obscurations of afflictive and knowledge obscurations. John Tan and I totally agree with this, and also this is indeed consistent throughout Buddhism.
Likewise even in Mahamudra, which I like very much, it is also stated as such, the first paragraph describing the Yoga of Non-Meditation states:
"Once the two obscurations, the afflictive and the cognitive, have become fundamentally purified, this is the most excellent elimination. No longer able to say, “This is formal meditation time and this is post meditation time,” one has become the all-encompassing purity of the spontaneously perfect three kayas, and thus this constitutes the most excellent realization.
Khamtrul Rinpoche III. The Royal Seal of Mahamudra: Volume One: A Guidebook for the Realization of Coemergence: 1 (p. 287). Shambhala. Kindle Edition."
-- A must read Mahamudra book.
It should be noted that if all of those afflictions do not arise in your experience for 99.9% of your daily life experience or even 99.99999% of your daily living experience, but they arise for 0.000001% of your daily life experience, that means you have definitely Not attained arahantship because the latent tendencies, the traces are still there. They just haven't activated most of the time because 1) the secondary conditions [situations] have not manifested to activate those traces, and 2) possibly due to your practice and insight, those traces and afflictions have become attenuated, so they don't arise so uncontrollably. But they are not completely gone yet.
Whereas, the arahants, according to Buddha, have eliminated those traces of afflictions, according to the sutta here:
And I will quote Buddha directly, partial excerpts:
The Arahant
“This monk is called one who has removed the crossbar, has filled the moat, has broken the pillar, has unbolted (his mind); a Noble One who has taken down the flag, put down the burden, become unfettered.
“And how, monks, is that monk one who has removed the cross-bar? Herein the monk has abandoned ignorance, has cut it off at the root, removed it from its soil like a palmyra tree, brought it to utter extinction, incapable of arising again. Thus has he removed the cross-bar.
“And how, monks, is that monk one who has filled the moat? Herein the monk has abandoned the round of rebirths, leading to renewed existence; he has cut it off at the root, removed it from its soil like a palmyra tree, brought it to utter extinction, incapable of arising again.
“And how has he broken the pillar? He has abandoned craving, has cut it off at the root, removed it from its soil like a palmyra tree, brought it to utter extinction, incapable of arising again.
...
....
“But, Mālunkyāputta, in what way do you remember the five lower fetters as taught by me?”
“Venerable sir, I remember identity view as a lower fetter taught by the Blessed One. I remember doubt as a lower fetter taught by the Blessed One. I remember adherence to rules and observances as a lower fetter taught by the Blessed One. I remember sensual desire as a lower fetter taught by the Blessed One. I remember ill will as a lower fetter taught by the Blessed One. It is in this way, venerable sir, that I remember the five lower fetters as taught by the Blessed One.”
“Mālunkyāputta, to whom do you remember my having taught these five lower fetters in that way? Would not the wanderers of other sects confute you with the simile of the infant? For a young tender infant lying prone does not even have the notion ‘identity,’ so how could identity view arise in him? Yet the underlying tendency to identity view lies within him. A young tender infant lying prone does not even have the notion ‘teachings,’ so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion ‘rules,’ so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion ‘sensual pleasures,’ so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone does not even have the notion ‘beings,’ so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him. Would not the wanderers of other sects confute you with this simile of the infant?”
....
“There is a path, Ānanda, a way to the abandoning of the five lower fetters; that someone, by relying on that path, on that way, shall know and see and abandon the five lower fetters—this is possible. Just as, when there is a great tree standing possessed of heartwood, it is possible that someone shall cut out its heartwood by cutting through its bark and sapwood, so too, there is a path…this is possible.
3
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*https://www.rigpawiki.org/index.php...
Two obscurations (Tib. སྒྲིབ་པ་གཉིས་, dribpa nyi; Wyl. sgrib pa gnyis) — emotional and cognitive obscurations.
● Emotional obscurations are defined according to their essence, cause and function.
In essence, they are the opposite of the six paramitas, as described in the Gyü Lama:
"Thoughts such as avarice and so on,
These are the emotional obscurations."
Their cause is grasping at a personal ego, or the “self of the individual”.
They function to prevent liberation from samsara.
● Cognitive obscurations are also defined according to their essence, cause and function.
In essence, they are thoughts that involve the three conceptual ‘spheres’ of subject, object and action. The Gyü Lama says:
"Thoughts that involve the three spheres,
These are the cognitive obscurations."
Their cause is grasping at phenomena as truly existent, or, in other words, the “self of phenomena”.
Their function is to prevent complete enlightenment.”
Chappell Isom
Soh Wei Yu How can one have the fetter of conceit while also having anatta realization?
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Chappell Isom See http://www.awakeningtoreality.com/.../early-buddhism...
Excerpt:
Regarding conceit, well, I've already spoken a little about it recently so I'll just cut and paste it here:
Many people translate the fetter of conceit as 'pride', however, the fetter of conceit is not just in the sense of being 'proud'. I mean, pride etc is definitely a fetter. But also some people can be very humble, yet it does not mean they have overcome their 'I Am conceit'.
The 'I Am conceit' is more specifically described as a kind of trace, like a stench left over in a jug when the contents of the jug has been poured away. That trace of self remains after realization of anatta and then one has to liberate even that trace itself. That liberation of trace is Arahantship. This is clearly described in the Khemaka Sutta.
The Buddha said: Blissful is passionlessness in the world, The overcoming of sensual desires (i.e. anagami); But the abolition of the conceit "I am" (i.e. arahantship) — That is truly the supreme bliss.
Also, the Buddha said:
“The noble ones have seen as happiness
The ceasing of identity.
This [view] of those who clearly see
Runs counter to the entire world.
“What others speak of as happiness,
That the noble ones say is suffering;
What others speak of as suffering,
That the noble one know as bliss.”
So what is the difference between the 'view of self' and the 'trace of self'?
As Thusness wrote to me in 2011:
Session Start: 29 March 2011
Thusness: yeah of course
AEN: Ic
Thusness: if u do not feel the 'body construct' and 'mind construct', just the play of dharma, how does the sense of self arise?
AEN: It doesnt
Thusness: yeah...
Thusness: for me, it is just this dependent originated activity...
Thusness: primordially pure and luminous
Thusness: sense of self does not arise
Thusness: i do not see 'body' or 'mind'
Thusness: for there is no agent
Thusness: for u by now u should be clear on this
Thusness: experientially
Thusness: otherwise, u will not feel the 'process'
AEN: Ic..
Thusness: u told me about the mini maha experience
Thusness: so u should not feel the sense of self
AEN: Yea
Thusness: logically when the agent is gone, the primary cause for these sense of self should also be gone
Thusness: however due to the deeper dispositions, it continues to linger
Thusness: when u engage in this modern world, it re-enfore the identity
Thusness: so by seeing there is no-self in anatta, the sense of self should also dwindle
AEN: Ic
Thusness: when u practice and there is mind body drop
Thusness: due to de-construction of body and mind
Thusness: there is only purity of sensations
Thusness: it is just a lingering trace
Thusness: how does the sense of self arise?
Thusness: and that means it is simply a dispositions
Thusness: and during daily activity, there is re-enforcing of this trace
Thusness: when there is no agent, this trace will be seen as it is
Thusness: in non-dual and one mind, this is not just a trace
Thusness: u may have trace of identity
Thusness: but 'Self' (comments: self-view; that a truly existing self/Self exists) is not a trace
Thusness: it is as if it is truly 'there' and all there is
Thusness: but anatta is different
Thusness: for everything is like a trace
Thusness: and self is not any more special that an arising sound
Thusness: no diff
Thusness: can u understand the difference?- ActiveSoh Wei YuAdmin
"There is the self that arises from conceptual reification, seeing through that with anatta insight is entry point.
There is the self that arises in marketplace, in day to day activities, anatta of that is graduation." - John Tan, 2018
Also:
"PATHS TO ENLIGHTENMENT
What follows is a short explanation of the way Mipam presents the structure of the Buddhist path to awakening. According to him, we can only go so far in the Lesser Vehicle, realizing the lack of a personal self based on its path, but without the Great Vehicle, we will not come to fully realize the lack of self (that is, emptiness) with respect to all phenomena. In other words, those in the Lesser Vehicle realize only part of emptiness (the lack of a personal self) but do not realize the entire scope of emptiness. They hang on to an ultimate foundation of reality (the fundamental elements of reality, or dharmas), whereas there is actually no such foundation. Therefore, according to Mipam, one cannot become a buddha based solely on the Lesser Vehicle path; becoming a buddha is the result of the Great Vehicle. Nevertheless, realizing the lack of a personal self is enough to free us from samsara, because in doing so, we relinquish the obscurations of the afflictive emotions. The afflictive emotions can be included within the “three poisons” of attachment, aversion, and delusion.
These afflictive obscurations function to prevent liberation, and they are tied in with the apprehension of a personal self. Based on the notion of such a self, we become attached (to me and mine) and averse (to what is other). This notion of self keeps the wheel of samsara rolling, because it perpetuates the distorted framework through which we selfishly act out attachment and aversion, thus sowing the seeds of suffering. Afflictive obscurations have two aspects: a gross, imputed aspect and a more subtle, innate aspect. According to Mipam, the imputed aspects are relinquished on the first “ground” (Tib. sa, Skt. bhūmi) when you directly perceive the suchness of reality. This experiential realization is called “the path of seeing.”
The imputed aspects of the afflictive obscurations are learned and not inborn like the innate aspects. Imputed aspects involve distortions that are explicitly conceptual, as opposed to the perceptual distortions that comprise the innate aspects. The difference between the imputed and innate aspects can be understood as something like the difference between software and hardware: the innate aspects are embedded more deeply in one’s mind-stream and are thus more difficult to eliminate. Imputed ego-clinging refers to imputing qualities to the self that are not there—namely, apprehending the self as a singular, permanent, and independent entity. This is overcome on the first bodhisattva ground in a direct, nonconceptual experience of reality that is the culminating insight of analysis. Nevertheless, the more subtle, innate aspect of ego-clinging hangs on.
The innate ego-clinging, as the bare sense of self that is imputed on the basis of the five aggregates, is more difficult to remove. Rather than construing qualities to the self such as singularity or permanence, it is a more subtle feeling of simply “I am” when, for instance, we wake up in the morning. This innate sense of self is a deeply rooted, instinctual habit. It thus involves more than just imputed identity; it is a deeper experiential orientation of distorted subjectivity. Although analysis into the nature of the self paves the way for it to be overcome, it cannot fall away by analysis alone. Rather, it has to be relinquished through cultivating the path of meditation. According to Mipam, there are no innate aspects of the afflictive obscurations left on the eighth ground. However, the afflictive emotions are only one of two types of obscurations, the other being cognitive obscurations.
Cognitive obscurations are nothing less than conceptuality: the threefold conceptualization of agent, object, and action. Conceptuality is tied in to apprehending a self of phenomena, which includes mistaking phenomena as real, objectifying phenomena, and simply perceiving dualistically. Such conceptualization serves to obstruct omniscience. Based on the Great Vehicle, these cognitive obscurations can be completely relinquished; thereby, the result of the Great Vehicle path culminates in not merely escaping samsara, as in the Lesser Vehicle, but in becoming an omniscient buddha. According to Mipam, up to the seventh ground, the realization (of the twofold selflessness) and abandonment (of the twofold obscurations) are the same in the Great and Lesser Vehicles.
As with the Great Vehicle, he maintains that accomplishing the path of the Lesser Vehicle entails the realization of the selflessness of phenomena, to see that phenomena are empty. Those who accomplish the Lesser Vehicle path also realize the selflessness of phenomena, because their realization of emptiness with respect to a person is one instance of realizing the emptiness of phenomena. The final realization of the Lesser Vehicle path, however, is incomplete. Mipam compares it to taking a small gulp of the water of the ocean: we can say that those who realize emptiness in the Lesser Vehicle have drunk the water of the ocean, just not all of it.150 The final realization of the bodhisattva’s path in the Great Vehicle, however, is the full realization of emptiness, like drinking the entire ocean.
- Jamgon Mipam: His Life and Teachings"
Like
Reply20h
On how the above principles apply even in Vajrayana, Mahamudra and Dzogchen:
Dzogchen practitioner Kyle Dixon [student of Malcolm and admin in Zangthal Sangha's forum] wrote, "...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
“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
“Prajñā “burns” karma, only when in awakened equipoise. Regular meditation does not.” - Kyle Dixon, 2021
“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.
There is the self that arises in marketplace, in day to day activities, anatta of that is graduation." - John Tan, 2018
Also:
"PATHS TO ENLIGHTENMENT
What follows is a short explanation of the way Mipam presents the structure of the Buddhist path to awakening. According to him, we can only go so far in the Lesser Vehicle, realizing the lack of a personal self based on its path, but without the Great Vehicle, we will not come to fully realize the lack of self (that is, emptiness) with respect to all phenomena. In other words, those in the Lesser Vehicle realize only part of emptiness (the lack of a personal self) but do not realize the entire scope of emptiness. They hang on to an ultimate foundation of reality (the fundamental elements of reality, or dharmas), whereas there is actually no such foundation. Therefore, according to Mipam, one cannot become a buddha based solely on the Lesser Vehicle path; becoming a buddha is the result of the Great Vehicle. Nevertheless, realizing the lack of a personal self is enough to free us from samsara, because in doing so, we relinquish the obscurations of the afflictive emotions. The afflictive emotions can be included within the “three poisons” of attachment, aversion, and delusion.
These afflictive obscurations function to prevent liberation, and they are tied in with the apprehension of a personal self. Based on the notion of such a self, we become attached (to me and mine) and averse (to what is other). This notion of self keeps the wheel of samsara rolling, because it perpetuates the distorted framework through which we selfishly act out attachment and aversion, thus sowing the seeds of suffering. Afflictive obscurations have two aspects: a gross, imputed aspect and a more subtle, innate aspect. According to Mipam, the imputed aspects are relinquished on the first “ground” (Tib. sa, Skt. bhūmi) when you directly perceive the suchness of reality. This experiential realization is called “the path of seeing.”
The imputed aspects of the afflictive obscurations are learned and not inborn like the innate aspects. Imputed aspects involve distortions that are explicitly conceptual, as opposed to the perceptual distortions that comprise the innate aspects. The difference between the imputed and innate aspects can be understood as something like the difference between software and hardware: the innate aspects are embedded more deeply in one’s mind-stream and are thus more difficult to eliminate. Imputed ego-clinging refers to imputing qualities to the self that are not there—namely, apprehending the self as a singular, permanent, and independent entity. This is overcome on the first bodhisattva ground in a direct, nonconceptual experience of reality that is the culminating insight of analysis. Nevertheless, the more subtle, innate aspect of ego-clinging hangs on.
The innate ego-clinging, as the bare sense of self that is imputed on the basis of the five aggregates, is more difficult to remove. Rather than construing qualities to the self such as singularity or permanence, it is a more subtle feeling of simply “I am” when, for instance, we wake up in the morning. This innate sense of self is a deeply rooted, instinctual habit. It thus involves more than just imputed identity; it is a deeper experiential orientation of distorted subjectivity. Although analysis into the nature of the self paves the way for it to be overcome, it cannot fall away by analysis alone. Rather, it has to be relinquished through cultivating the path of meditation. According to Mipam, there are no innate aspects of the afflictive obscurations left on the eighth ground. However, the afflictive emotions are only one of two types of obscurations, the other being cognitive obscurations.
Cognitive obscurations are nothing less than conceptuality: the threefold conceptualization of agent, object, and action. Conceptuality is tied in to apprehending a self of phenomena, which includes mistaking phenomena as real, objectifying phenomena, and simply perceiving dualistically. Such conceptualization serves to obstruct omniscience. Based on the Great Vehicle, these cognitive obscurations can be completely relinquished; thereby, the result of the Great Vehicle path culminates in not merely escaping samsara, as in the Lesser Vehicle, but in becoming an omniscient buddha. According to Mipam, up to the seventh ground, the realization (of the twofold selflessness) and abandonment (of the twofold obscurations) are the same in the Great and Lesser Vehicles.
As with the Great Vehicle, he maintains that accomplishing the path of the Lesser Vehicle entails the realization of the selflessness of phenomena, to see that phenomena are empty. Those who accomplish the Lesser Vehicle path also realize the selflessness of phenomena, because their realization of emptiness with respect to a person is one instance of realizing the emptiness of phenomena. The final realization of the Lesser Vehicle path, however, is incomplete. Mipam compares it to taking a small gulp of the water of the ocean: we can say that those who realize emptiness in the Lesser Vehicle have drunk the water of the ocean, just not all of it.150 The final realization of the bodhisattva’s path in the Great Vehicle, however, is the full realization of emptiness, like drinking the entire ocean.
- Jamgon Mipam: His Life and Teachings"
Like
Reply20h
On how the above principles apply even in Vajrayana, Mahamudra and Dzogchen:
Dzogchen practitioner Kyle Dixon [student of Malcolm and admin in Zangthal Sangha's forum] wrote, "...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
“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
“Prajñā “burns” karma, only when in awakened equipoise. Regular meditation does not.” - Kyle Dixon, 2021
“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
....
“There are three traditional methods of dealing with emotions: abandoning them, transforming them, and recognizing their nature. All three levels of Buddhist teaching, all three yanas, describe how to deal with disturbing emotions. It is never taught, on any level, that one can be an enlightened buddha while remaining involved in disturbing emotions - never. Each level deals with emotions differently.
…
Just like darkness cannot remain when the sun rises, none of the disturbing emotions can endure within the recognition of mind nature. That is the moment of realizing original wakefulness, and it is the same for each of the five poisons.
…
In any of the five disturbing emotions, we do not have to transmute the emotion into empty cognizance. The nature of the emotion already is this indivisible empty cognizance.” - Vajra Speech, Tulku Urgyen Rinpoche
“Why would you accept afflictive emotions? They are afflictive and are the root cause of suffering.
Either you renounce them, transform them or self-liberate them. But you certainly don't accept them. That way just leads to further rebirth in samsara.
M” – Dzogchen teacher Acarya Malcolm Smith
“We do bad things, non-virtuous things, because we are afflicted. Afflictions are never a part of oneself but they do define us as sentient beings. If you want to stop being a sentient being and start being an awakening being you have to deal with your afflictions via one of three paths I mentioned.
Why am I a sentient being and not a Buddha? Because I am subject to afflictions. How do I become a Buddha? By overcoming afflictions and attaining omniscience. How do I begin? By setting out on one of the three paths, depending on my capacity.” – Dzogchen teacher Acarya Malcolm Smith
“Mr. JK said: What you're describing is the duality found in Christianity. saying we are impure and must better ourselves.
Kyle Dixon replied: Not at all, this is literally the teaching of Dzogchen, Śrī Siṃha one of the original Dzogchen masters, who was Padmasambhava’s guru, states:
This is acceptable since a so called “primordial buddhahood” is not asserted. Full awakening is not possible without being free of the five afflictions... It is not possible for wisdom to increase without giving up afflictions. Wisdom will not arise without purifying afflictions. (Bolded and emphasized by Soh)
Likewise, Khenpo Ngachung, one of the greatest luminaries of recent times states:
In any system of sutra or tantra, without gathering the accumulations and purifying obscurations, Buddhahood can never be attained. Though the system of gathering accumulations and purifying obscurations is different, in this respect [dzogchen] is the same.
Longchenpa states:
All phenomena of samsara depend on the mind, so when the essence (ngo bo) of mind is purified, samsara is purified... The essence of mind is an obscuration to be given up. The essence of vidyā is pristine consciousness (ye shes) to be attained... That being so, it is very important to differentiate mind and pristine consciousness because all meditation is just that: all methods of purifying vāyu and vidyā are that; and in the end at the time of liberation, vidyā is purified of all obscurations because it is purified of the mind.
Even Tulku Urgyen Rinpoche, Mingyur Rinpoche’s father, states:
Purification happens through training on the path. We have strayed from the basis and become sentient beings. To free the basis from what obscures it, we have to train. Right now, we are on the path and have not yet attained the result. When we are freed from obscuration, then the result - dharmakāya - appears... the qualities of the result are contained in the state of the basis; yet, they are not evident or manifest. That is the difference between the basis and the result. At the time of the path, if we do not apply effort, the result will not appear.
Thus there is still much for you to understand about how Dzogchen actually works. You are only speaking of the side of the nature, the state of Dzogchen, but the side of appearances, the side of the practitioner, is not pure and perfect just yet. The two sides meet when the practitioner recognizes that nature, which is not presently known, and trains in the method and view.
5” – Kyle Dixon, 2021, krodha (u/krodha) - Reddit
...
On how this principle also applies to Zen:
....
“There are three traditional methods of dealing with emotions: abandoning them, transforming them, and recognizing their nature. All three levels of Buddhist teaching, all three yanas, describe how to deal with disturbing emotions. It is never taught, on any level, that one can be an enlightened buddha while remaining involved in disturbing emotions - never. Each level deals with emotions differently.
…
Just like darkness cannot remain when the sun rises, none of the disturbing emotions can endure within the recognition of mind nature. That is the moment of realizing original wakefulness, and it is the same for each of the five poisons.
…
In any of the five disturbing emotions, we do not have to transmute the emotion into empty cognizance. The nature of the emotion already is this indivisible empty cognizance.” - Vajra Speech, Tulku Urgyen Rinpoche
“Why would you accept afflictive emotions? They are afflictive and are the root cause of suffering.
Either you renounce them, transform them or self-liberate them. But you certainly don't accept them. That way just leads to further rebirth in samsara.
M” – Dzogchen teacher Acarya Malcolm Smith
“We do bad things, non-virtuous things, because we are afflicted. Afflictions are never a part of oneself but they do define us as sentient beings. If you want to stop being a sentient being and start being an awakening being you have to deal with your afflictions via one of three paths I mentioned.
Why am I a sentient being and not a Buddha? Because I am subject to afflictions. How do I become a Buddha? By overcoming afflictions and attaining omniscience. How do I begin? By setting out on one of the three paths, depending on my capacity.” – Dzogchen teacher Acarya Malcolm Smith
“Mr. JK said: What you're describing is the duality found in Christianity. saying we are impure and must better ourselves.
Kyle Dixon replied: Not at all, this is literally the teaching of Dzogchen, Śrī Siṃha one of the original Dzogchen masters, who was Padmasambhava’s guru, states:
This is acceptable since a so called “primordial buddhahood” is not asserted. Full awakening is not possible without being free of the five afflictions... It is not possible for wisdom to increase without giving up afflictions. Wisdom will not arise without purifying afflictions. (Bolded and emphasized by Soh)
Likewise, Khenpo Ngachung, one of the greatest luminaries of recent times states:
In any system of sutra or tantra, without gathering the accumulations and purifying obscurations, Buddhahood can never be attained. Though the system of gathering accumulations and purifying obscurations is different, in this respect [dzogchen] is the same.
Longchenpa states:
All phenomena of samsara depend on the mind, so when the essence (ngo bo) of mind is purified, samsara is purified... The essence of mind is an obscuration to be given up. The essence of vidyā is pristine consciousness (ye shes) to be attained... That being so, it is very important to differentiate mind and pristine consciousness because all meditation is just that: all methods of purifying vāyu and vidyā are that; and in the end at the time of liberation, vidyā is purified of all obscurations because it is purified of the mind.
Even Tulku Urgyen Rinpoche, Mingyur Rinpoche’s father, states:
Purification happens through training on the path. We have strayed from the basis and become sentient beings. To free the basis from what obscures it, we have to train. Right now, we are on the path and have not yet attained the result. When we are freed from obscuration, then the result - dharmakāya - appears... the qualities of the result are contained in the state of the basis; yet, they are not evident or manifest. That is the difference between the basis and the result. At the time of the path, if we do not apply effort, the result will not appear.
Thus there is still much for you to understand about how Dzogchen actually works. You are only speaking of the side of the nature, the state of Dzogchen, but the side of appearances, the side of the practitioner, is not pure and perfect just yet. The two sides meet when the practitioner recognizes that nature, which is not presently known, and trains in the method and view.
5” – Kyle Dixon, 2021, krodha (u/krodha) - Reddit
...
On how this principle also applies to Zen:
John Daido Loori, “The Art of Just Sitting: Essential Writings on the Zen Practice of Shikantaza”:
“To be verified by all things is to let the body and mind of self, and body and mind of others, drop off.” Dropping off body and mind is a translation of shinjin datsuraku. This is one of the key words in Dogen Zenji’s teachings. Originally the expression used by Dogen’s teacher [Tendo] Nyojo (Tiantong Rujing). In the Hokyoki, Dogen Zenji recorded his conversations with Ju-ching while he was practicing at the T’ien-t’ung (Tiantong) Monastery. This expression, shinjin datsuraku, was one of the topics Dogen Zenji discussed with his teacher repeatedly.
Nyojo said, “Sanzen is dropping off body and mind. We don’t use incense burning, prostration, nembutsu, practice of repentance, reading sutras. We only just sit (shikantaza).”
Dogen asked, “What is dropping off mind and body?” Nyojo said, “Dropping off body and mind is zazen. When we practice zazen, we part from the five desires and five coverings.” Dogen asked, “if we part from the five desires and get rid of the five coverings, that is the same as the teaching taught in the teaching schools. Thus we are the same as the practitioners of Mahayana and Hinayana.”
Nyojo said, “The descendants of the Ancestor (Bodhidharma) should not dislike the teachings taught by Mahayana and Hinayana. If a practitioner is against the sacred teachings of the Tathagata, how can such a person be the descendant of the buddhas and ancestors?” Dogen asked, “In recent times, some skeptical people say that the three poisonous minds are themselves Buddha Dharma and the five desires are themselves the way of the ancestors. If we get rid of them, it is nothing other than like and dislike. Such a practice is the same as the Hinayana.”
Nyojo said, “If we don’t get rid of the three poisonous minds and the five desires, we are the same as the non-Buddhists in the country of the King Bimbisara and his son Ajatasattu (at the time of Shakyamuni Buddha). For the descendants of buddhas and ancestors, if we get rid of even one covering or one desire, that is the great benefit. That is the time we meet the buddhas and ancestors.”
Nyojo Zenji said that sanzen is dropping off body and mind and dropping off body and mind is zazen. He also said that dropping off body and mind is being free from the five desires and getting rid of the five coverings. The five desires are caused in our mind by contacting the objects of the five sense organs. When we see, hear, smell, taste, and touch some pleasurable objects, we enjoy them, we attach ourselves to them, and we want them more and more. Or if the objects are not pleasurable, we dislike them and try to keep away from them. But they often come toward us, so we hate them and become angry. Greed and anger are caused by the five desires.
The five coverings refer to hindrances that cover our mind and prevent it from functioning in a healthy way. Those are coverings of greed, anger or hatred, sleepiness or dullness, distraction, and doubt about the principle of causes and conditions. These five desires and five coverings are discussed originally in the Daichidoron (a commentary on Prajnaparamita Sutra by Nagarjuna) as obstacles in meditation practice. And Tendai Chigi, the great philosopher of the Chinese Tiantai (Tendai) School, mentioned them in the manual of meditation practice, teh Mahashikan (Larger Book of Shamatha and Vipashyana). Chigi said that a practitioner should part from the five desires and get rid of the five coverings in the meditation practice called shikan (shamatha and vipashyana). Dogen Zenji was originally ordained as a Tendai monk in Japan and was familiar with the teachings and meditation practice in the Tendai tradition. Dogen was not satisfied by Tendai practice and began to practice Zen. That was why Dogen asked Nyojo if he should part from the five desires and the five coverings. Until then, Dogen Zenji was looking for something that is different from the teachings he learned in the teaching school. But Nyojo said that our practice of zazen should not be different from the Buddha’s teachings recorded in the sutras and systematized in philosophical teaching schools. The next conversation on the same topic between Dogen and Nyojo was as follows.
Nyojo said, “The descendants of the buddhas and ancestors should first get rid of the five coverings and then the six coverings. Adding the covering of ignorance to the five coverings make six coverings. Even if a practitioner only gets rid of the covering of ignorance, that makes the practitioner free from the five coverings. Even if a practitioner gets rid of the five coverings, if ignorance is not gotten rid of, the practitioner has not yet reached the practice of the buddhas and ancestors.”
Nyojo said, “The descendants of the buddhas and ancestors should first get rid of the five coverings and then the six coverings. Adding the covering of ignorance to the five coverings make six coverings. Even if a practitioner only gets rid of the covering of ignorance, that makes the practitioner free from the five coverings. Even if a practitioner gets rid of the five coverings, if ignorance is not gotten rid of, the practitioner has not yet reached the practice of the buddhas and ancestors.”
Dogen immediately made a prostration and expressed gratitude for the teaching. He put his hands in shashu position and said, “Until today, I have not heard of such an instruction as that which you have given me now, teacher. Elders, experienced teachers, monks and Dharma brothers here do not know at all. They have never spoken like this. Today, fortunately, specially I have received your great compassion and have heard what I have not heard before. This is fortunate for me, because of the Dharma connection from the previous lives. And yet, is there any secret method to get rid of the five or six coverings?”
The teachers smiled and said, “Where have you been putting your whole energy? That is practicing nothing other than the Dharma to part from the six coverings. The buddhas and ancestors have not set up any classification in practice. They directly point out and singularly transmit the way of departing from the five desires and six coverings and getting free from the five desires. Making effort in just sitting and dropping off body and mind is the method to depart from the five coverings and the five desires. Besides this, there is nothing at all. Absolutely, there is nothing else. How can it fall into two or three?”
This is Tendo Nyojo Zenji’s explanation of dropping off body and mind. Since Nyojo was the original person who used this expression we should understand it based on Nyojo’s teaching. To drop off body and mind is to be free from the six coverings, the three poisonous minds that are the causes of samsara. In just sitting zazen, we let go of the three poisonous minds. That is why Dogen Zenji said zazen is not a practice of human beings but the practice of buddhas.
Dogen and Nyojo talked about dropping off body and mind one more time in the Hokyoji, as follows:
Nyojo said:
The zazen of arhats and pratyekabuddhas does not have attachment and yet lacks great compassion. Therefore it is different from the zazen of buddhas and ancestors in which they put primary importance on great compassion and the vow to save all living beings. The non-Buddhist practitioners in India also practice zazen. And yet, non-Buddhists have three sicknesses. That is, attachment, mistaken views, and arrogance. Therefore, their zazen is different from buddhas’ and ancestors’ zazen. Shravakas also practice zazen, and yet their compassion is weak. They don’t penetrate the true reality of all beings with wisdom. They try to improve only themselves and cut off the seeds of Buddha. Therefore, their zazen is different from buddhas’ and ancestors’ zazen. In buddhas’ and ancestors’ zazen, they wish to gather all buddha-dharma from the time they first arouse bodhi-mind. Within zazen, they don’t forget living beings. They offer a compassionate heart even to an insect. They vow to save all living beings and they dedicate all merits to all living beings. Therefore, buddhas and ancestors practice zazen within the world of desire. Even within the world of desire, they have the best connection with this realm. They practice many virtues generation after generation and allow their mind to be flexible.
Dogen made a prostration and said, ‘What do you mean by allowing the mind to be flexible?’
Nyojo said, ‘Affirming buddhas’ and ancestors’ dropping off body and mind is the flexible mind. This is called the mind-seal of buddhas and ancestors.’ Dogen prostrated six more times.”
(Note: three poisonous minds: passion/greed, aggression/hatred, delusion
Five desires: the desire for food, the desire for sex, the desire for sleep, the desire for comfort and the desire for reputation)
“[Unwholesome] Conduct and [three] poisons are understood as part of ignorance.” - John Tan, 2019
“Dogen was commenting on those nihilistic [wrong] view that desires, ignorance and anger are ok, that all these (poisons) are marvelous manifestations of wisdom.” - John Tan, 2019
“I am only interested in the way to free from worries, fear, anger, greed and ignorance.” - John Tan, 2018
“Though anatta is a seal [Soh: i.e. a truth that is always already so, pertaining to the nature of mind/experience], it also requires one to arise the insight to feel liberated. When a practitioner realizes the anatta nature of manifestation, at that moment without the sense of observer, there is no negative emotions. There is only vivid sensation of all the arising as presence. When you are angry, it is a split. When you realized its anatta nature, there is just vivid clarity of all the bodily sensations. Even when there is an arising thought of something bad, it dissolves with no involvement in the content [Soh: i.e. mental contents like stories, imagination and conceptualization along with emotional involvement]. To be angry, a 'someone' must come into the content. When there is no involvement of the extra agent, there is only recoiling and self liberations. One should differentiate arising thought from the active involvement of the content a practitioner that realizes anatta is only involved fully in the vivid presence of the action, phenomena but not getting lost in content.” - John Tan, 2009
“Though anatta is a seal [Soh: i.e. a truth that is always already so, pertaining to the nature of mind/experience], it also requires one to arise the insight to feel liberated. When a practitioner realizes the anatta nature of manifestation, at that moment without the sense of observer, there is no negative emotions. There is only vivid sensation of all the arising as presence. When you are angry, it is a split. When you realized its anatta nature, there is just vivid clarity of all the bodily sensations. Even when there is an arising thought of something bad, it dissolves with no involvement in the content [Soh: i.e. mental contents like stories, imagination and conceptualization along with emotional involvement]. To be angry, a 'someone' must come into the content. When there is no involvement of the extra agent, there is only recoiling and self liberations. One should differentiate arising thought from the active involvement of the content a practitioner that realizes anatta is only involved fully in the vivid presence of the action, phenomena but not getting lost in content.” - John Tan, 2009
Update:
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John Tan said in 2021, "If there is alternation between +A and -A, that is arya along the path. If there is no alternation, that is buddhahood.
That is just my opinion."
