Taken from Reddit

“Qn: I’m often wondering how understanding necessarily emptiness changes the way we relate to phenomena. For instance, how does this realization make my mind free from afflictions like anger, craving, clinging and so on?

Kyle (Krodha) replied:

Anger, craving and clinging are activities that in most cases, assume a subject-object duality. There is the assumption of a self that is interacting with objects, and that this self-entity as an agent can crave, cling, become angry at a foreign object or person that exists separately (from said self).

The experiential realization of emptiness collapses this subject-object duality so that there is no experience of a substantial inner reference point relating to external phenomena. The realization of emptiness also nullifies external entities, and reveals that outer phenomena are misconceptions, abstractions. Both sides of the dichotomy are uprooted, the self that can become angry, or crave, and the external phenomena to become angry at, crave or cling to... both sides are seen as a misconception or abstraction.

Emptiness is like awakening to realize that the appearance of a snake lying on the ground in a dark room is actually just a rope. Prior to recognizing the nature of that appearance, the alleged snake was capable of conjuring all sorts of emotions, fear, curiosity, worry, and so on. However, once the lights are turned on, and it is recognized that the snake was actually a rope all along, then the basis for fear, curiosity, worry and any other emotions or activities related to a snake are all evaporated instantly - because they were all predicated on a misconception.

In the same way, in realizing emptiness the basis for anger, craving and clinging would be evaporated instantly because they are also predicated on misconceptions.”

Kyle: “The Samādhirāja cited earlier says:

Young man, bodhisattva mahāsattvas who have become skilled in the wisdom of the nonexistent nature of all phenomena do not have desire for any form, sound, smell, taste, or touch. They do not become angry. They are never ignorant.

Why is that? It is because they do not see phenomena; there is no object to perceive. They do not see the phenomena of desire, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant, and therefore there is no such object to perceive.

Because there is nothing to be seen and there is no object to perceive, they have no attachment to anything in the three realms and they will quickly attain this samādhi, and quickly attain the highest, complete enlightenment of perfect buddhahood.

On this topic, it has been said: All phenomena have no existence; They are all devoid of attributes and without characteristics, without birth and without cessation. That is how you should perfectly understand phenomena. Everything is without existence, without words, empty, peaceful, and primordially stainless. The one who knows phenomena, young man, that one is called a buddha.”