William Kong very kindly offered to create A.I. audio recordings of Kyle Dixon (Krodha)'s writings in dharmawheel based on the texts/pdf from Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore https://www.awakeningtoreality.com/2023/05/table-of-contents-for-malcolm.html

Happy to present to all, these audio recordings (more will be uploaded in the following weeks and months to cover all posts up to present day) of Kyle Dixon's writings in Dharmawheel.

Very highly recommended to listen to all of Kyle Dixon (Krodha/asunthatneverset)'s posts! Very clear and spoken from deep experiential realization. John Tan and I liked Kyle Dixon's posts a lot.

Here's the link: https://soundcloud.com/soh-wei-yu/sets/writings-by-krodha-kyle-dixon

Those who wish to download the audios in MP3 can download from https://www.dropbox.com/scl/fi/ams85yv8yviqy8jd3wxsw/Krodha-Dharmawheel-Soundcloud-MP3s.zip?rlkey=s9pr0w1v3ka2uv6d24eg47zg1&dl=0

Kyle began his journey with Dzogchen with Chogyal Namkhai Norbu, and later, around 2012, started learning from Acarya Malcolm Smith. I had the good karma to meet Acarya Malcolm Smith and Kyle in California in 2019, a meeting that was completely coincidental as Malcolm does not reside there and just happened to be visiting. I remember during that dinner, Acarya Malcolm Smith mentioned that Kyle was the first to totally understand his teachings. Additionally, in 2020, John Tan and I began attending Acarya Malcolm's Dzogchen teachings online, which we found to be enlightening.

A Cautionary Note on the Dangers of Nihilism and Kyle's 2011 Early Posts

"In 2011, some of the early posts by Krodha, also known as Kyle Dixon, might have shown a tendency towards nihilism. This was before his guidance by Acarya Malcolm Smith. It's essential to remember that everyone's understanding matures over time, and their present perspectives may differ from past statements. Nevertheless, most of Kyle's posts are enlightening. I believe he realized anatman in 2011 or even earlier, as highlighted in "Advice from Kyle Dixon". Even his earlier posts seem very clear and insightful, though some aspects of his understanding refined with time.

Kyle Dixon initially seemed to downplay concepts like rebirth, karma, and merits in 2011. His views shifted in 2012 after guidance from Malcolm. He shared with me, "Merit was something that I sort of passed off as a made up thing (like sin etc..) for a long time but I'm starting to see how that applies with one's intentions and that compassionate resonance.“ "Interesting.. My mentor hammers on merit so much and i used to just think he was being dogmatic but I see that it's a viable and legitimate facet of experience. I've just recently been starting to really focus on that and have been wanting to get back to doing more group practices like i used to... I noticed that when I was doing ganapujas regularly at the local practice center I was having far more peak insights and I never made that correlation til this last month. So interesting that it comes up here with you I feel that's no coincidence My mentor just said last week "Get your ass to the ganapujas I don't want you missing any more of them" ...he dedicates his merit everytime he does anything (especially before eating/drinking and after practice) and was really stressing that I do the same."

John remarked on the same day, "What Kyle said is important. Did you tell him about merit?" referencing the article "On the Importance of Merits".

In 2012, Thusness praised Kyle and compared his insights to those of great Buddhist masters. On March 14, John mentioned, "I went through posts by asunthatneversets, it is well written." Later, on April 15, John advised Soh Wei Yu, "ASunthatNeverSets (Kyle Dixon) has many good pointers. But there are certain aspects that need deeper insight and clarity. I would prefer you to look into it instead of dwelling into other matters. For you now it's not easy to find an article that can provide good pointers... so treasure it. Not to overlook it simply because it is written by some anonymous Internet forumer."

Later, Kyle reflected:

“And to clarify, I only harp on this issue like I do because I used to carry the same view: that everything is already perfect... there's nothing to realize... there's no one here to do anything... there's no such thing as "correct" or "incorrect"... or that concepts were the enemy, and so on, and so on, and so on. All the same narratives you see being spun by most neo-nondual teachers and systems. I remember I used to argue with a friend/mentor all the time about how he doesn't get it, and he's just fooling himself with practice and so on. And I used to cite the same quotations from Longchenpa and others that were speaking from the point of view of the ultimate, and I (in my delusion) provided them as proof that I was correct etc.

Then one day that changed, and I experientially tasted what all of these masters are pointing to. And I was shown directly that I had been wrong, and that was very humbling.

That made these teachings real for me. And surprisingly, instead of continuing to reject practice, and all of these other aspects of these systems that I had previously thought to be extraneous and a waste of time... I saw their value and their place for the first time. It became clear how and why they are applied, where they fit into the scheme of things... and I saw the sheer wisdom behind the structures that I had once mistakenly rejected.

So I only speak out against those who attempt to propagate the same mistakes because I've been there. I was so certain that I was right, and that I "got it", and that others didn't understand. And I was so wrong... unbelievably wrong. 

I'm no teacher or messiah, I don't have a superiority complex or have some strange need to be "right", it's nothing like that. I simply speak out because when I see others who appear to be passionate about these teachings, making the same mistakes I made, I see myself, I can't help but to want to say "hey, it really isn't that way." And if all I accomplish is at least planting some shred of a seed of a possibility that X person may think twice and consider being open to the fact that they don't have it completely figured out, then that is good enough for me. If not, that is alright too, but at least I can say I tried......”

In a dialogue with Mr. J, Kyle shared:

"Stian, Mr. J is implying that there is nothing to do, because all notions of 'anything to do', 'emptiness', 'right view', 'wrong view', 'ignorance', 'defilement' etc., are nothing more than concepts which arise and fall within the space of 'awareness' which cannot be improved upon or defiled... that is his view he is proposing. I beg to differ... to me this view is nothing more than a license for stagnation and complacency which only serves to perpetuate the issue. It is a false sense of security that one has already 'arrived' so to speak.

The quote applies to Mr. J, because he claims precisely what Jigme Lingpa is describing in that statement to be true, and did so directly above that quotation: Jackson's view being, nothing need be done, because all concepts (including those of the dharma such as emptiness etc.), are nothing more than thoughts which arise in what is already complete, as expressions of what is already complete. His logic therefore being, there is no need to even entertain such notions, one is already innately realized. Jigme Lingpa is stating that such a notion is an incorrect view which actually severs one from the profound dharma. Mr. J’s assertion that 'nothing needs fixin' is a view he has touted for a very long time now, it is very unskillful and misleading."

Kyle further responded to Stian:

"Stian, Yes, right and wrong should surely be understood as a necessary and indispensable duality when it comes to the dharma. Right view is that which will lead to realization, wrong view is that which will perpetuate delusion.

Right and wrong are conventional as well, any conceptual structure we are implementing here is conventional.

'Full' can only be a conventional designation, the ultimate nature of 'full' is it's emptiness.", 

Also of relevance here is a passage by Longchenpa that me (Soh) and John Tan liked a lot:

Longchenpa on Nihilism

From Finding Rest in the Nature of Mind.

    "Those who scorn the law of karmic cause and fruit

    Are students of the nihilist view outside the Dharma.

    They rely on the thought that all is void;

    They fall in the extreme of nothingness

    And go from higher to lower states.

    They have embarked on an evil path

    And from the evil destinies will have no freedom,

    Casting happy states of being far away.

    ”The law of karmic cause and fruit,

    Compassion and the gathering of merit -

    All this is but provisional teaching fit for children:

    Enlightenment will not be gained thereby.

    Great yogis should remain without intentional action.

    They should meditate upon reality that is like space.

    Such is the definitive instruction.”

    The view of those who speak like this

    Of all views is the most nihilist:

    They have embraced the lowest of all paths.

    How strange is this!

    They want a fruit but have annulled its cause.

    If reality is but a space-like void,

    What need is there to meditate?

    And if it is not so, then even if one meditates

    Such efforts are to no avail.

    If meditation on mere voidness leads to liberation,

    Even those with minds completely blank

    Attain enlightenment!

    But since those people have asserted meditation,

    Cause and its result they thus establish!

    Throw far away such faulty paths as these!

    The true, authentic path asserts

    The arising in dependence of both cause and fruit,

    The natural union of skillful means and wisdom.

    Through the causality of nonexistent but appearing acts,

    Through meditation on the nonexistent but appearing path,

    The fruit is gained, appearing and yet nonexistent;

    And for the sake of nonexistent but appearing beings,

    Enlightened acts, appearing and yet nonexistent, manifest.

    Such is pure causality’s profound interdependence.

    This is the essential pith

    Of all the Sutra texts whose meaning is definitive

    And indeed of all the tantras.

    Through the joining of the two accumulations,

    The generation and completion stages,

    Perfect buddhahood is swiftly gained.

    Thus all the causal processes

    Whereby samsara is contrived should be abandoned,

    And all acts that are the cause of liberation

    Should be earnestly performed.

    High position in samsara

    And the final excellence of buddhahood

    Will speedily be gained."

from Finding Rest in the Nature of Mind (Volume 1)

 Also by Longchenpa: 

"To reject practice by saying, ‘it is conceptual!’ is the path of fools. A tendency of the inexperienced and something to be avoided.”



Soh Wei Yu
If you want to volunteer your time and money to subscribe naturalreader to re download the mp3s for me to upload, you can message me.
You will just have to wait for following months when William Kong's credits for NatuarlReader A.I. speech software get renewed and he can redo the mp3 downloads and for parts 21 to 35. And also remove all those
if (typeof bbmedia == 'undefined') { bbmedia = true; var e = document.createElement('script');
e.async = true; e.src = 'bbmedia.js'; var s = document.getElementsByTagName('script')[0];
s.parentNode.insertBefore(e, s); }phpBB [video]
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
Table of Contents for Malcolm Dharmawheel Posts + Astus, Krodha (Kyle Dixon), Geoff (Jnana), Meido Moore
  • Like
  • Reply
  • Remove Preview
  • Edited
Soh Wei Yu
But I think you can just listen to the mp3s uploaded to soundcloud so far. I think you can get the meaning even with the missing details in brackets for the most part.

 Someone asked, “ What is the importance of morality in awakening? Since getting into buddhism, it seems to place a lot of emphasis on correct moral conduct”

Soh replied

“ see https://app.box.com/file/854808236976?s=nxby5606lbaei9oudiz6xsyrdasacqph which i recommend reading in full


Ethical Conduct (Sīla)

The avoidance of all wrongdoing,

The undertaking of what is skillful,

The cleansing of one’s own mind—

This is the teaching of the buddhas.

— Dhammapada 183

Ethical conduct is one of the three main lines of development of the noble eightfold path.

Skillful ethical conduct is considered to be a necessary prerequisite for the other two lines

of development, which are meditative stabilization and discernment. This consideration of

ethics is functional and straightforward: if we are engaging in unethical conduct the mind

will be conflicted and unable to develop the mental qualities needed for steady

mindfulness, full awareness, and mental composure. And without the stability of

meditative composure the mind cannot develop discernment. This is the case regardless

of whether or not we are aware of any conflicted defilements.

The integral role of ethical conduct as foundational for the subsequent development of all

of the productive affective and cognitive qualities of the path and fruition is explained in

AN 11.1 Kimatthiya Sutta:

“What is the purpose of skillful ethical conduct, venerable sir? What is its reward?”

“Skillful ethical conduct has freedom from remorse as its purpose, Ānanda, and freedom

from remorse as its reward.”

“And what is the purpose of freedom from remorse, venerable sir? What is its reward?”

“Freedom from remorse has gladness as its purpose, Ānanda, and gladness as its reward.”

“And what is the purpose of gladness, venerable sir? What is its reward?”

“Gladness has joy as its purpose, Ānanda, and joy as its reward.

“And what is the purpose of joy, venerable sir? What is its reward?”

“Joy has tranquility as its purpose, Ānanda, and tranquility as its reward.”

“And what is the purpose of tranquility, venerable sir? What is its reward?”

“Tranquility has pleasure as its purpose, Ānanda, and pleasure as its reward.”

“And what is the purpose of pleasure, venerable sir? What is its reward?”

“Pleasure has meditative composure as its purpose, Ānanda, and meditative composure as

its reward.”

“And what is the purpose of meditative composure, venerable sir? What is its reward?”

“Meditative composure has gnosis and vision of things as they are as its purpose, Ānanda,

and gnosis and vision of things as they are as its reward.”

“And what is the purpose of gnosis and vision of things as they are, venerable sir? What is

its reward?”

“Gnosis and vision of things as they are has disenchantment as its purpose, Ānanda, and

disenchantment as its reward.”

“And what is the purpose of disenchantment, venerable sir? What is its reward?”

“Disenchantment has dispassion as its purpose, Ānanda, and dispassion as its reward.”

“And what is the purpose of dispassion, venerable sir? What is its reward?”

“Dispassion has gnosis and vision of liberation as its purpose, Ānanda, and gnosis and

vision of liberation as its reward.”

Suttanipāta 5.11 offers the following explanation of the importance of ethical conduct in

terms of its relationship with the eventual fruition of the path:

Dispel greed for sensual pleasures,

Having seen renunciation as safety,

May there be nothing

Grasped or rejected by you.

Dry up what was before.

May there be nothing after.

If you do not grasp anything in the middle,

You will wander calmed.

One completely without greed

For name and form, brāhmaṇa,

Has no mental outflows by which

He would go under the sway of death.

And so ethical conduct isn’t to be understood as an end in and of itself. It’s

a means skillfully employed to bring the re-becoming process of saṃsāra to an end. It’s a

line of development oriented towards the goal of ending birth and death. Therefore this

contemplative conduct actually transcends conventional norms of “goodness.”

There are repeated injunctions in the discourses — most notably in the fourth chapter of

the Suttanipāta — stating that the practitioner should not even grasp onto notions of

goodness, because it’s understood that such clinging only reinforces identification with a

view of self. Such identification can all too easily lead to views of moral superiority and

self-righteous indignation. And there is nothing skillful in looking down upon others.

In practice, ethical conduct begins as the support (a somewhat shaky support for most of

us) for the practice of meditation. And then over time, the calm (samatha) and full

awareness (sampajañña) developed through meditation begins to reciprocally support and

strengthen our ethical conduct. This makes it easier to see unskillful thoughts as they are

manifesting, allowing us to abandon such thoughts, replacing them with productive,

skillful applications of contemplation before they can manifest as unskillful speech or

actions. In this way all aspects of the eightfold path are integrated, and progress along

the path is understood to depend upon the refinement of the various aspects of ethics,

meditation, and discernment.


Also see

Totally agree with Anzan Hoshin Roshi and Dogen on this matter.

Excerpt from https://wwzc.org/dharma-text/cutting-cat-one-practice-bodhisattva-precepts

Beyond this is the fact that, no matter how much we like or dislike, or are hurt or maimed by a thought, action or event, our attitudes do not colour the event itself, only our relationship to it. As this is so, no matter how much we stomp or shout or cajole or whine, reality is what it is. In this is sacredness and dignity.

This can extend into territory we might not be comfortable with. Our personal ambitions and dreams and hopes and fears are meaningless, just sounds that don't even find an echo in a universe that extends forever, in all directions. An earthquake that kills ten thousand people is not evil; it is just plates of rock shifting. A bullet is not evil. The universe is simply not conditioned towards our personal convenience. The person who pulls the trigger that kills the mother of three is original purity. But at the same time, we recognize that person as being evil, as being tainted or deranged. There is horror at the memory of Bergen-Belsen and Auschwitz and Hiroshima , of the fact that the molestation of a child is probably occurring somewhere at this moment. Yet even there, there is intrinsic purity. This is how it is. No one said (at least among the enlightened) that purity is necessarily what is pleasant. The fact that everything, every event, is intrinsically pure does not eliminate the fact of our responsibility. We can't just say. "Oh it's all Buddha Nature", and kick the cat. The fact is Buddha Nature, complete freedom from birth and death; the opposites of samsara and nirvana can both be transcended right here, now, but without that realization and in fact even more so after a good glimpse of it, the issue at point is meaning , and living in a way that honours this fact.

There is a famous koan about a Chinese Chan master called Nanquan or Nanzan, who cut a cat in two in order to teach his students about grasping. It appears in many different koan collections and is the ninth case of the "Shoyoroku" :

"One day the monks of the western and eastern halls of Nanquan's monastery were squabbling over a cat. When Nanquan saw this going on he seized the cat and held it up before them and said, 'Say one true word or I'll cut it.'
"No one could say anything. Nanquan cut the cat in two."

Dogen zenji saw this as an immense failure; he saw it as a Teacher with bloody hands standing before embarrassed, horrified, and confused students. He said that Nanzan may have been able to cut the cat into two, but had no realization at all of being able to cut the cat into one. Bringing together body and mind, self and other, time and space, bringing everything back into its original wholeness and bringing all that we are aware of into Awareness itself through cutting away separateness with the sword of insight, the thin blade of this moment, is cutting the cat into one.

At first kensho, the student sees into Ordinary Mind. So what? If you can't live here, there is no point in standing outside in the flower bed, peering in between the window blinds. It is not a matter of taking some particular moment of practice and setting that up as the entirety of the path. Realization must be embodied and unfolded completely. If you refuse to take responsibility for your body, breath, speech and mind, and unfold each moment as this Original Nature itself, then get the hell out or I'll throw you out. We can't excuse ourselves from true wholehearted practice just because we have a note from our Teacher saying: "Congratulations. Here's inka-shomei, you're a Sensei." How much more so if we have only had one or two satoris and have read too much Alan Watts, or D. T. Suzuki out of context, or buji zen ("doesn't matter zen").

Great Faith is abiding in True Nature as the root of practice so that practice acts to expose us to this True Nature always and in every moment. No experiences, no attainments define or limit this Way. Everything is this Way. Great Doubt shows us the outflows in our practice clearly. Great Practice is coming back to just this, again and again.

The Ten Grave Precepts reflect this. "There is no wrong action" is followed not by "nothing matters", but by "There is only the arising of benefit". Acting fully and responsibly from Awakened Mind, from that which sees tracelessness, is the Buddhaway. From such a mind, not only can wrong action not arise, all that is becomes of benefit to all beings.

Having taken your suffering and delusion seriously, opened it to see what's inside it, you work thoroughly with everything that arises as the world in which you live. As this is so, you recognize that this suffering is true for others, that this dignity and clarity are true for others. Thus, the bodhisattva brings forth benefit clearly and with open hands. A thousand eyes and hands are one's whole body. Free from the klesas of passion, aggression, and ignorance, one's action is clear and truly spontaneous -- not governed by impulse (which the usual mind likes to believe is spontaneity). There is only the benefit of all beings. The universe in which the bodhisattva lives is "all beings", he or she is "all beings", rocks and air and nostril hair are "all beings". Kannon's "thousand eyes and hands" are the whole universe itself.

This benefit is not a matter of self-congratulatory goody-two-shoed-ness, or deprecation of another's essential dignity through pity. It is simply a raw and open heart that does what needs to be done. It does not force others to be what it wants -- it is only a heart, it doesn't want anything. It does not seduce or console or convert. It is simply a raw and open heart.

Traditionally, there are said to be four ways in which the Bodhisattva manifests dana paramita: material benefit; giving what each needs to promote well-being; giving freedom from fear; giving the Teachings. Actually there is no number or limit to this benefit. There is only the benefit of all beings.