Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Choedak introduces Vajrayāna psychology by grounding it in foundational Buddhist principles and distinguishing its method from earlier schools. He explains that Vajrayāna—the “indestructible vehicle”—is not a rejection of Theravāda or Mahāyāna approaches but an extension, using techniques beyond simple moral discipline or developing compassion toward objects. Rather than abandoning what attracts us or reframing it through loving-kindness, Vajrayāna practitioners look beneath perception to the indestructible, Buddha-nature within persons and phenomena. Using the metaphor of sunlight and a magnifying glass, Choedak shows how initiation, the guru, the student’s readiness, and unbroken lineage must converge for awakening. He then introduces the five aggregates—form, feeling, perception, volition, and consciousness—as the raw material within which transformation occurs, explaining how each relates to both ignorance and enlightened Buddha qualities. This opening session lays the conceptual and psychological foundations needed for Vajrayāna practice.
File metadata (for organising)
File: 01 VP.mp3
UUID: 3bc73d2c-b8c1-400e-8707-8f452643ffaf
Teacher: Choedak
Collection: Intro to Vajrayāna Psychology (Choedak)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Words: ~5,419
Good evening. Welcome to this talk tonight, introduction to vajrayana psychology or introduction to our mind. Sounds rather strange that you need to be introduced. We need to be introduced to ourselves. Tonight and tomorrow night, I would be mainly try to discuss you the vajrayana teachings and its interpretation of the practices related and applicable to us.
To discuss vajrayana psychology, we have to refer our understanding to the basic Buddhist teachings or basic spiritual teachings, which which has the fundamental basis upon awakening ourselves from the deep sleep of ignorance or defilements. The main aim of any spiritual teaching is to transmute our negativities and be union with god or to become enlightened. Although that being the same aim of all spiritual teachings, but method and the and the approach to the path has created variable paths and methods. This also exists within the Buddhist tradition. Within itself, there are subways, various sub traditions, how each individual, no matter what category you might fall in, such as higher intelligence, lower intelligence, or medium intelligence, No matter what we fall, the spiritual path has has a suitable path depending whatever category we fall into.
First of all, when we look at the vajrayana, the word vajrayana, we have to understand what really what vajrayana means. And then we can see the philosophical religious foundation of vajrayana teaching that is integrable integral path, part of Buddhist teachings. Word vajra. vajra is a Sanskrit word that actually means diamond or indestructible. Yana means vehicle away.
So indestructible vehicle. It is not particularly saying that vajrayana is indestructible path whereas others not. But it’s on it has the approach of vajrayana is very much approaches to the indestructible nature of us of ourselves rather than an indestructible aim to be received or accumulated. vajrayana is also could be is known through the Tantrayāna. Word tantra.
Word tantra means string or thread or fabric. There is a string, there is a loom, or there is a continuous stream of our consciousness. Whether we are happy, whether we are unhappy, whether we are spiritually motivated, or whether we are terribly angry, there is a stream of our consciousness that is always flowing like the river. So it is to say, when we say Tantrayāna, we’re trying to talk about knowing the nature of the stream that is that is uninterruptible by any circumstances. Even the great rage of anger can’t stop this stream of our consciousness.
So the nature of the method that which tunes our mind to understand the the stream of consciousness is called Tantrayāna. It is also known through the word Mantrayāna, secret Mantrayāna. The Mantrayāna comes from the word the word mano and Tārā. Mano is mind. Tārā is protection.
It’s a method of protecting the mind. So various techniques that has been utilized to maintain to bring this awareness of the stream of consciousness or the indestructible nature of our consciousness or or the protective nature of the mind itself. So through through these three terms, vajrayana, Tantrayāna, Mantrayāna, this practice of vajrayana is known. But we can argue and discuss and debate the authenticity of vajrayana teachings where when Buddhist teaching itself within the Buddhist tradition, there are various traditions, some have difficulty accepting the esoteric part of vajrayana teachings. So to ascertain that vajrayana teaching is authentic teaching of Buddha or feeding into the Buddhist teachings, we it’s very easy to relate what are the basic Buddhist principles.
And bearing in mind what is the basic principle of Buddhist teachings, whether the element of these principle are integrated in these vajrayana teachings or not. So, therefore, we can look very carefully the philosophical religious background foundation of vajrayana teachings. Is it without any contradiction? Is it still maintaining the Buddhist principles, such as emphasizing the Theravāda and Mahāyāna teachings? As long as these vajrayana teachings are philosophical and religiously based upon these teachings that doesn’t contradict with Theravāda and the Mahāyāna teachings, then the the extension, what methods that vajrayana extend more so and more elaborately than the other teachings doesn’t mean much of a contradiction.
It’s a skillful method. vajrayana method, sometimes known as a skillful method. Because these beings fall in different categories. As I mentioned, if we look at the first of all, we will compare how Theravadin, which is the first level of Buddhist teachings, Theravadin or school of the elders, in these teachings, the method of such as eliminating or transforming our defilements, such as attachment, they emphasize mainly moral strict moral ethics, such as taking vows of chastity or or celibacy, and even if you are a lay person, still you as far as transmuting your defilement attachment is concerned, the technique that’s strongly emphasized in Theravadan tradition is is a method of meditating on on ugliness, repulsive nature, and organs of the inside body rather than being centralized by the external appearance of the object. That’s the Theravadan approach.
It sees the appearing object to be abandoned so that your mind can get disgusted with it. Through this approach, the the training of discipline is emphasized. And the very the Mahāyāna method or Bodhisattva method of overcoming attachment is rather different to that. It although do discuss at certain stage to utilize those techniques implemented in the Theravadan teaching, still it says you can you can meditate on loving kindness and compassion in order to subdue your defilements, such attachment to the person or object, circumstances to which you are attached to. So the love and compassion is more so emphasized in Mayan tradition than in Theravadan tradition.
In Theravadan tradition, there’s more emphasize on the renunciation. You try to renounce the object so that you can get freedom from that, so that you get you don’t get glued by the object, if you like. And whereas Mayana says, you rather bring it closer and make it lovable, something you can appreciate and its qualities rather than trying to use it for your for your own gratification. So there’s more emphasis in love in Mayana sense. And in Theravāda sense, there’s more of of an of an abandonment of the object or more renouncing.
This vajrayana itself, looking from the basic Buddhist principle, is one of the branch of the Mahāyāna tradition. If you really look in Buddhist tradition, there’s only Theravāda and Mahāyāna. These are the two main schools. And within Theravāda, you have sub sub traditions, and within Mahāyāna, you have sub tradition. And vajrayana is one of the two subtradition within the Mahāyāna.
In Mahāyāna, it’s called causal Mahāyāna and resultant Mahāyāna. Causal Mahāyāna is mainly practice emphasizing on loving kindness, compassion, patience, joyous effort, all these qualities of wholesome practices. So as you as I explained in Theravadin method, there is a try to abandon the object so that your mind becomes free from the entanglement, such as attachment. Whereas, mayana, you try to embrace it and try to see nicely rather than the rather than the immediate appearance of the object. vajrayana is more important in this case.
vajrayana vajrayana is doesn’t try to use superficial way of minding yourself that this is ugly. Mere abandonment of the object, whereas your ordinary sense sensory perception says it’s beautiful. You want it. And vajrayana doesn’t so much suggest that you should abandon the object, and you should doesn’t suggest to abandon the object nor does it make any judgment how you see it. Let you see beautiful.
Let you see beautiful. But that’s not very important. And at the same time, it doesn’t say, don’t replace it with the motherly love. Let you see as you see. Whereas in my method, you try to develop to whom you are attached to.
If it is older, you try to see as your father or your mother or your elder sister. And vajrayana does neither put a cap on what you see or or try to abandon the object. It rather try to penetrate through the perception what you’re seeing, the beautiful person that you’re seeing attached to, the very personality of the person that you’re perceiving is indicator only, indicator of the inside personality of the person. So the inside personality of the person is the indestructible nature of the person. Indestructible nature of the person rather than the the emotional appearance of the person.
So the indestructible nature of the person, if you are able to see, you have to correlate very carefully the basics of vajrayana psychology. What are the various constituents, various factors that enable us to understand the the factors making that gives the rise for particular personality for us to develop particular emotion. So, therefore, this listing that I have, you know, passed you down would help you to understand, which we will go late just a little bit later. Okay? In this case, so the method, the aim of vajrayana practitioner is to say, you neither abandon the object that you is already perceiving beautiful, nor you try to have a secondary factor to to make it lovable.
Let you see beautiful, and let you like it. But at the same time, there might be something better. There might be something very best, perfectly good inside them. So look it look deeper. So that’s the vajrayana technique.
It’s try to see the vajra, the true indestructible nature of that. So so from this, you can see in vajrayana method, it doesn’t discourage the Theravadin or Mahayana approach. It rather try to extend on basis of the already existing techniques. How? This can be an by the example of the sun.
The sun’s rays has a basic quality of dissipating dispelling the darkness. Okay? That’s the teaching of Buddha. Teaching of Buddha is is is qualitatively has a function of dispelling the ignorance. It’s like the sun.
That’s the the Theravadin methods, therefore, the sun’s it’s to abandon to abandon the darkness is is the sun’s action, sun’s fundamental function, sun’s fundamental action. But if you know if you know how to you know, the the real nature, real beauty of the sun, not just merely dispelling the darkness, but so the morning sun that rises gives dispels the darkness, but hasn’t got so much of a capacity to melt butter or or many other functions that sun could do, midday sun could do. So the midday sun becomes so high highly, you know, hot enough to melt your butter in addition to the dispelling of the darkness. That’s analogous to the Mahāyānist approach. The causal Mahāyāna approach.
With vajrayana method, you really have to know some other methods in addition to that. Like the solar heating uses your magnifying glass, all these things. You know, you extend, you fathom the deeper nature of the sun, so you use techniques. Use techniques like the solar heating or magnifying glass in order to so because it’s mere abstain mere abandonment of the appearing negativity is not the target of teachings. It is to unify the nonduality of the duality.
So if we do merely emphasize morally disciplining, so abandoning attachment as something you see as a poison. So there is a morally speaking as a trainee to it’s it’s very necessary, but to realize the ultimate emptiness, the ultimate nonduality, wisdom of nonduality, mere abstention of object is not necessarily the ultimate path. So so therefore, the vajrayana nature is extension of the already existing method. Already existing method. But it needs it is more difficult it is more difficult than just having the sun to rise and darkness to dispel.
It requires a lot of techniques to discover is the magnifying glass. It’s it’s not necessarily merely having the magnifying glass like the techniques, but you have to what’s the with the magnifying glass, if you if the it has the sun has to be very bright. It doesn’t the morning sun doesn’t do quite the function, and you can’t use the magnifying glass. Even if you have magnifying glass and sun is bright, but thing that is to be burned is wet, you cannot burn. Okay?
So through this, we will discuss tomorrow with this giving example to now, you will understand a little bit better the function of initiation, the the place of the guru, place of yourself. The the maturity of yourself is the dry object that is to be burnt. And the magnifying glass is the guru and the techniques, various techniques that is implemented, how to make the the true nature, the burnable quality in you to burn. So but however, even though you have magnifying glass, even though you have a dry object to be burned, if you don’t know the existence of the bright sun, and also if there’s cloudy conditions, you cannot burn anything. Hundreds of gurus can’t do anything to you.
You can’t do anything to you. So there should be these unobstructive rays of the sun, which I would use as an example of the unbroken transmission. Unbroken transmission of the lineage of the teachings, like the free sky, free of clouds. So giving this as an example will help us to go deeper on this discussion of the of the place of yourself as a disciple, the teacher as a as a as a in between man to make this all this happen, and appreciation of the lineage and the practices, and how these practices actually awaken yourself. Because the dry thing I’m talking about is potentially fire.
Potentially, no different from fire. But when you don’t have these conditions, it is no fire. So in the moment, we see ourselves sentient being. We see ourselves as ordinary being and Buddha or the fiery, the burning quality of enlightenment, something that we dim we want, we dream for, we we work for. We don’t have to work for it.
We have it. So this indestructible nature yet needs to be awakened. Awakened. It it is it is temporarily burdened by the obscuration of our activities or habit, and the the various actions of trainings and practices in vajrayana is no other than the peeling off the habits. You don’t need to work for enlightenment because enlightenment is not achievable.
It’s there. So the concept of saṃsāra and nirvana, same, or their indivisibility, or good and bad, and fuel and fire, the differences that we make is only perception of our mind. So to discuss this vajrayana philosophy further, psychology further, you have to understand that the teaching has to be based upon principles of the Buddha. That is four basic principles, all phenomena, all conditioned phenomena is is nature of change, is impermanent. And and that that has to be fit in vajrayana psychology.
If it has to to to be relevant to the Buddha’s teaching, not only that, it has to understand that all the experiences that we human beings on this planet existence go undergo through a nature of things that are hard to bear. Nothing is everlastingly joyful. It’s all changes. So experience that we seem to like that are actually nature of productive sufferings. Nature of producing extra more sufferings.
Even though you have happiness of having something, then there you there will be have a suffering of losing it again. And these are the two principles. And third third important principle is the self doesn’t exist as it appears. As it appears. A self exists as its own nature, but it doesn’t exist quite the way where we perceive, where we can intellectualize the self.
That self doesn’t exist. So we we can later on, you know, try to try to establish this further as we discussed the vajrayanas, you know, it’s on these topics. And in addition to these, all phenomena lack inherent existence. There’s no self in existence in the objects within themself other than various causes and conditions. These are the four principles.
If vajrayana teaching is to be argued whether it’s authentic teaching of Buddha or not, these three, four, four principles has to be as a backbone of the vajrayana psychology, which is cannot be doubted. We thought this vajrayana psychology cannot be discussed. So these, however, just as in Theravadin and Mahāyāna teachings, we have scripture, sutras, more spoken by Buddhas. And that was that’s what most Theravadin think. Spoken by Buddha.
Sutras does not necessarily come with just verbally spoken by Buddha. It is that there are various sūtra means bits and pieces put together. Bits and pieces doesn’t mean verbally spoken by Buddha. Therefore, say because bits and pieces to get put together as a form of a teaching, it’s a word of the Buddha. But there are many teachings of Buddha within recorded within the Theravadin and Mahāyāna tradition that are not spoken by Buddha.
Sūtra can come means teachings spoken through the mouth of the Buddha himself. Means teachings that came out of his blessings. And means teachings that came out of his permission. Okay? So sutras actually have this different variation.
Like, maybe you one one sūtra that you might have heard of, or you will you will learn how, is called Heart Sūtra. It’s very short one. But this Heart Sūtra, read and practiced by all Buddhist tradition, was never spoken by Buddha. Buddha was completely meditating, and all that what Buddha said at in the sūtra is well done, well done. That’s all he said.
But actual thing that really was spoken was Buddha went into meditation, and all the monks were sitting like we are doing here. And two of these disciples, you know, got all of a sudden these realizations. One of them wanted to engage in dialogue between the one another, and other one start having all these answers that he didn’t know where he’s coming from. It’s quite weird. And and at that time, the conversation took between Śāriputra, which is one of the disciple of Buddha, and Avalokiteśvara.
And through their conversation, which was very much due to the blessings of Buddha, both of them reached to this level of being able to engage into unusual dialogue. At the end, then Buddha said, well done. Well done. So if we were to argue that teachings has to be verbally spoken by Buddha, we are going to devalue Heart Sūtra. Then we wouldn’t have so many sutras left in the whole world.
So I would therefore like to say that whatever teachings of Buddha does not necessarily have to be restricted to the spoken word of the Buddha. We don’t have tapes during those days, so we’d be very, we would be hardly anything left. Because teachings of Buddha is came out of unobstructed compassion, they can come from different different different dimensions. Similarly, within vajrayana teachings, we have tantra. Tantras are the actual sūtra type of scriptures.
And they have lot of kind of teach tantras, either spoken by Buddha or blessed by Buddha or his disciples spoke and he authorized it. All these things have happened. So the the argument of saying it was spoken by Buddha or not is not at all sound argument that can mystify vajrayana as a non-Buddhist teachings. Because there are very similar teachings of Tantra and vajrayana teachings in other non-Buddhist religion teachings, that doesn’t mean everything has to be same. If you look from far distance, monkey and human beings have not much difference because only difference is the tail and the details of the hairy.
So if you look closer enough, you really know the difference. So if we really looked the the deep meanings and characteristics in which is presented in the teachings, then only we will know how authentic it is, how skillful it is, how profound it is. Some people nickname or or sometimes even glorify vajrayana teaching as a swift path. Swift path. Suitable for intelligent.
And, you know, very well. And that’s in in effect, it’s true. It’s it’s it’s only for intelligent people. Okay? And also, it’s very much swifter method than the Theravadin and Mahayana approach.
But when we say this, we are not saying we are not saying it does necessarily has to be easy. What we are saying is that when you really know vajrayana, when you really know vajrayana, you wouldn’t be bold enough to say how easy or difficult it is. Only people who can make such a comment comes from people who only intellectually examine these things. So so vajrayana practice, I would say, the more you practice vajrayana, less more reluctant you become to talk about its swiftness. And more reluctant you be you you you feel about talking about its gloriousness and easiness and profoundness.
But but it doesn’t help me in this position to not to speak about it. So I I will have to speak because I’m trying to help you, so I have to speak about it. Not because I think vajrayana is swift or easy or quick path. You know? So but where it is marketed or where it has been expanded is only skillful method where your can your contacting system to this, you know, information is reacting to?
Because what comes out of as a teaching is only a feeler. It’s not the answer. Answer, you have to hook it yourself. So when I say vajrayana practices is swift and intelligent, when I actually saying that vajrayana teaching really has really needs to be intelligent, but at the same time, Tibetan people are not intelligent people. They are the dumbest people.
They’re really they’re really stupid in many sense. You know? So vajrayana doesn’t quite fit always intelligent. Intelligent. You have to be either perfectly intelligent or perfectly dumb to appreciate vajrayana’s teachings.
So if you fit in this category, probably I can help you. I was stuck in between. Anyway, so okay. To discuss this vajrayana psychology further, the backbone of Buddhist psychology is the Abhidharma psychology. There’s nothing more than that.
This is taught in Theravadin, Mahāyāna, as well as vajrayana. There’s nothing other psychology that vajrayana has has implemented. If you really historically examine, the vajrayana teachings of Buddhism didn’t come into publicly available teaching until in the second and third century, during which time there were great men of vajrayana, what I call eighty-four great heroes of vajrayana. Eighty four mahasiddhas. That means great accomplished practitioners, Sidas.
Among them existed like Nāgārjuna, Asaṇga, Virūpa, Naropa, and Tilopa, Saraha, and all these great teachers were those extraordinarily, you know, revered eighty-four Mahasiddhas. If you re examine whether they fit into very intelligent category or dumbest category, we would be quite interesting to find their background. Some of them were boatsmen. Some of them were murderers. Some of them were kings.
Some of them were just bricklayers. You know? Some of them were were great scholars, great philosopher, great teachers, and, you know, professors at the Nālānda universities. So so if you really examine the the how these vajrayana practitioners and Siddhas came about, they all came from different background different background. And not necessarily these teach teachers have to go through the same approach of training, but as long as they presented themselves to be burnable, as I was referring to, then they came about the magnifying glass, the sun, the brightness, all conditions came about.
As long as there’s a burnable quality, which I would say the fundamental burnable qualities in a discipleship discipleship, which I would like to discuss tomorrow. Anyway, today to discuss the the basis of vajrayana psychology, we will look historically that these teachings came about. Rather, there are very three important roles that plays in discussing vajrayana psychology, in addition to the four, the five, the Abhidharmic basis of psychology. What are these? This is that the law of interdependent origination, or interpenetration of circumstances, as well as the the role of your mind, and the the validity of object.
Validity of objects. These are the three fabrics through which you can develop vajrayana psychology. Let us say, how does things what is the validity of objects that appears to our eyes? How valid they are? How truly existent they are?
You see, as I was referring to as an example, one meditator meditating so long time hoping to see his deity failed to see his deity for three years. And later on, he came to see, with a greater expectation to see his deity, he came to see a dog whose half body was rotten and thousands of maggots was eating the body. So later when he developed his realization, that same dog whose half body was, you know, eaten by thousands of maggots transformed into his, the deity he was looking for. So if we really look at this example, first of all, the brave meditator saw nothing. Secondly, he saw a dog.
Thirdly, he saw a great enlightened being. If you really look at this, it shows the the the unsubstantiality object. In object themself, there has no potential whatsoever to exist inherently. Without without external stimulus, we can go through a lot of experiences. Still, are cognitive mind experiencing.
You go through dream. During that dream, it’s exactly same as we see with our our visible eyes. So this is the very important thing that you have to bear in mind to appreciate vajrayana teachings through which everything outside are transformed. The transformative quality process of vajrayana can be healthy and sound if we bear in mind that there’s no substances in object themself other than the method, mode of perception of the cognitive mind. That’s one thing.
And then, even that very momentary cognition that you are capable of perceiving doesn’t exist without an interpenetration of the object and subjective mind. And they cause various elements, various the space, the elements, and the label. All these causes and condition allow us to see the the the object that doesn’t exist inherently becomes able to perceive because of the law of interdependence of the interpenetration. The law of interdependent origination. And, even if there’s law of interpenetrate law of interdependent origination functioning very healthily, still, the mind becomes capable of perceiving certain things without engaging those law of interpenetration, law of interpenetration.
It’s a long word, difficult to say every time, bit of practice. So even even say there’s a there is this function of the law of interdependent origination, you don’t need necessarily to perceive this in your mind. So that shows you the role of mind. The role of when we talk about the role of mind, it becomes quite independent of the interdependent origination when it comes to cognition. But when it’s not capable of maintaining the role of the mind itself, it seems to require all these law of condition conditions.
Okay? Even if you are able to see all these conditions, you are capable of seeing things, there is there is no solid substance in the object itself. So, three things are very important to bear in mind about any higher spiritual path, and particularly vajrayana path. If you bear this in mind, then we will have the foundation to discuss the the psychology. What we got as a substance in us, what we all got a substance in us, that’s we were concerned to talk about.
What we have got is form body, all of us are here because we got a form, and I can see you, you can see me, we can all see each other because we can see each other’s form. So that’s one very important building blocks of us. So that’s called form aggregate. There’s a concept of Buddhist psychology in which called aggregate. Aggregate in Tibetan means means heaps of things.
Heaps of things piled together. So we got heaps of form aggregate in us. We got how many tendons? How many different kind of parts of body? How many joints?
How many bones? How many drops of liquid in our body? We got heaps of forms compounded and packed together. That’s called form aggregate in Buddhism. Form aggregate.
And even this form aggregate itself doesn’t serve as independent or autonomous factor in us to be us. We’ve got what we call feeling aggregate. Feeling aggregate. Feeling aggregate feeling aggregate is the reaction of the consciousness through the sense perceptions, and the various, the sensing, being able to sense the object, object, and how the sense organs are perceiving these conditions, and through which we develop feeling of liking, disliking, and neutral feeling. Okay?
We got these are our raw material. These are raw material. This is all what we got. So we have to make sure these are the things we got, and then we can know what it’s it’s a relation to these awakened Buddhas that are that can be transform that our aggregate can be transformable to proceed that way. And there’s a lot of interesting connection and correspondence between our form, between our aggregates, between our defilements, between the enlightened Buddhas, and between their and wisdoms, and color, direction, elements, everything that’s got to do with our life.
And this is very important thing too. Otherwise, you wouldn’t find the importance of the esoteric appearance and portrayal of vajrayana deities and pantheon. You wouldn’t have much of an understanding. People have this easy way of misinterpreting vajrayana as an external idol worshipper. So, this is very important.
So, even though you have form aggregate, as I said, piles, heaps of these forms in you, you’re able to feel they do not they do not function independently. They only function dependent upon another. So the law of interdependent origination I was talking about is very important to make it make it work together. So the feeling we were talking about through the forms through the your your form aggregate in which the consciousness is sheltered is incapable of function without the perception. Perception is the function of your mind that is able to contact to an object.
Thus develop the feeling. Perception. We are being able to perceive. The word perceive itself speaks law of interdependent origination. Perceiver, perception, and what is to be perceived.
So there’s no independent perception that can happen. And, this perception, say, this perception is very much a volitional action. The volitional action of within ourselves. So, the movement in my body, and your sense organs, body body, this is volitional actions of us. Volition.
There’s a volitional mind wanting to do things. So these are all the raw material we have to we have got. Because volition and action I’m talking about cannot function without form, without feeling, without perception. No matter how all these four might appear concrete, without the consciousness being innate, we cannot function. So these are the five aggregates.
Five aggregates is very a very fundamental foundation through which we can develop rest. Okay? The form aggregate is related to our defilements ignorance. Why? Everything that we see as a form to which the name is labeled is nothing but proves to be our ignorance.
We are ignorant of object as it is. So, to our conveniences, we give a name. So, anything that seems to perceive as an as a quite a distinctive object such as this glass is nothing is nothing but an indication our conveniences which we label. So, normally, when we see this glass, it’s called glass. It’s very convenient to distinguish this from other object because we call it glass.
And that that form aggregate, the function of the form aggregate related with ignorance. Ignorance. It’s okay. This is all what we’ve been doing. Then, I will talk to you what we what it’s related to the Buddhas, and its corresponding quality of the Buddha form.
But, how? The Buddha, if you are able to see the the true nature of the form, true nature of the form aggregate, anything that is in the form is is actually if we have if we have transmuted our ignorance, awakened our ignorance, it’s the sphere of the truth. It’s the dharma the wisdom is the sphere of truth, or dharma dhatu. Sphere of the truth. It means the it’s the manifestation of the reality.
Manifestation of the reality. Let me use this this as an example. This is the form we call watch. But, because we don’t realize the manifestation of the reality, we conveniently call it.