kirtu wrote:... during meditation insight into emptiness causes (or can cause) compassion to arise naturally and non-conceptually. So one has some insight and then immediately the compassion arises not from analytic analysis.
So with the arising of compassion "insight into emptiness" (metaphorical, since non-conceptual) ceases because the non-conceptual state ceases?
Well it's a meditative experience so it changes and anyway fades because the meditation ends.
But although the Abhidharma says that we can only have one thought at a time (although thought moments are very short) both compassion and the emptiness insight continue for some time (maybe a few seconds maybe longer because time isn't really experienced and people don't take out a stopwatch and time it).
So the insight might have arisen due to analytic meditation but when the compassion arises the analysis ends and the meditator rests in the dual insight and compassion which can become momentarily non-dual (in which case it's not conceptual).
It's more like that.
Then later the insights can be deepened analytically.
If it is a flip-flop mechanism this does not justify to speak of "inseparability".
In the video Lama Gursam isn't justifying his statements based on analysis and in fact said just prior to the statement on the interdependent nature of emptiness and compassion that one could gain insight into emptiness through analysis but then said the other way is through the practices. Lama Tsognkhapa says the same thing about analysis and practice (although I don't know exactly where) which is why the Geluk tradition generally relies on the alternation of analysis and tantric practice. One takes one's current understanding of emptiness arrived at analytically into the meditation.
If it is not the case that compassion arises once emptiness is directly experienced then one who thinks that compassion arises once emptiness is directly experienced might actually be practicing the small vehicle if the generation of bodhicitta (that is caused by compassion) is neglected. Why? Because direct experience of emptiness not based on bodhicitta aims at the liberation of the small vehicle.
The compassion that arises naturally based on a similitude
of insight into emptiness (not direct preception of emptiness) is universal all-encompassing compassion. I have never heard of anything other than that universal all-encompassing compassion arising. So the similitude of emptiness is not analysis just of personal selflessness.
Actually the hinayana analysis does generate a sign of some sort that meditators perceive and then they change their meditation to impermanence or the unsatisfactory nature of samsara or personal selflessness as I understand it (so perhaps they were just doing deep concentration meditation before that). And when those insights develop then they attain stream entry and so forth.
I would make the claim that compassion arises naturally once some insight into emptiness is attained although this isn't necessarily a direct experience of emptiness. But I don't have a scriptural reference to back that up. So compassion may deepen gradually over time or it may arise suddenly during meditation.
If emptiness is directly perceived that all the outer, gross defilements are totally blown away either permanently or at least for 100 lifetimes (the teachings seem unclear on this point). So from outward perception the person would be seen as totally morally scrupulous for example.