Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 48-minute talk, Choedak offers a foundational Vajrayāna psychology teaching built on the correspondence between the five aggregates, defilements, Buddha-families, and their purified wisdom aspects. Opening with a watch as a teaching object, he explains how ignorance limits perception to conceptual labels rather than the true nature of phenomena. He then systematically unpacks form (linked to Vairocana and the wisdom of reality), feeling (linked to Ratnasambhava and equanimity), perception (linked to Amitābha and discriminating wisdom), volitional action (linked to Amoghasiddhi and accomplishment), and consciousness (linked to Akṣobhya and mirror-like wisdom). A core Vajrayāna principle emerges: defilements and emotions are not abandoned but understood in their perfected form. He illustrates this with a story of a grieving widow whose crying becomes the gateway to enlightenment when fully allowed rather than suppressed. The teaching concludes with practical mandala symbolism—the five colors representing the unfolding of dawn, the natural world-system, and the inner body’s chakras—showing how external universe and inner anatomy unite in tantric practice.
File metadata (for organising)
File: 02 VP.mp3
UUID: 465db342-b49e-471f-bd95-36b4d59d455d
Teacher: Choedak
Collection: Intro to Vajrayāna Psychology (Choedak)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Words: ~6,503
Nature display of the reality is that is that whether we call it watch or not, there is still a true nature in us in it. So true nature within the watch, within any object doesn’t change whether we call it watch or or a car. But because we make ourselves complicated to call it watch rather than anything else, it can’t be any other than watch. So that’s called ignorance. So our very cognition of object to call it in a restricted level is called ignorance.
But, if a person who really realizes and has transmuted their ignorance, this this watch is no other than the manifestation of reality. The occurrence of mind to call anything. So that’s related to the Buddha Vairochana. Buddha Vairochana is a is a purified form of our form aggregate. Form Vairochana means number means perceiving the aspect as it is.
Means perceiving the aspect as it is. But when our form act the form aggregate that we see, we are not perceiving as it is. We are perceiving as we wanted to. We call it. We label it.
So, because we label it as we wanted to, the real nature of the aspect as it is cannot manifest. It is hindered by our concepts. So so the relation between these relation between these is this the the the there there is true vajra nature in this. There is indestructible nature in this. The nature of the space, the nature of space is everywhere.
In this watch, in my eyes, in in your body, in this house, in this country, in this planet, everywhere. So as I referring before, the vajra nature, the vajra nature, when we are able to see, is in the watch too. Vajra nature, if I simplify, is the emptiness. The emptiness nature, because it’s produced from emptiness, it can be conveniently watched,, relatively speaking. It can be watched.
Because emptiness is form, as I said in this Heart Sūtra, and form is no other than the emptiness. So, if you are able to realize the true nature of this watch, it is no other than the display of the emptiness. Is it? Okay. Then it’s related to the element, the space.
Element space. Element it’s related to the element space. Because space is a universal thing in the watch, in your mind, in your eyes, in everything the space exists. So, the relative function of the watch to appear as a distinctive object is because it’s space. Because if there’s no space, you can’t even see it.
Let alone trying to have a idea to call it anything. It’s a real it’s a correspondent of these topics. Very, important. And, with the case of the chakra, and others, I’ll just leave it there for the moment. Chakras and colors and direction.
I’ll leave it there. Anyway, okay. It’s I will talk about color. It’s very interesting. White color.
White color. If you realize the ultimate nature of the white color, ultimate nature of the white color, white color, what is it? White color is the basis of all colors. Without white color, you can’t have any other color. Without and white color, can’t have any any other color.
Without ignorance without ignorance, no other defilements can be developed. Without the dharma dharma dharma wisdom, wisdom of truth, spirit of reality, you can’t realize any other wisdom aspect. And, and also the direction is very significant here. If you talk about mandala, mandala, you can see it’s very colorfully painted. But, there are never painting of individual artists who are out of their free mind.
It’s all structured. It’s all proportionate, and all the colors where it should be are all symbolic. Color white, if we really see, color white in the mandala. Mostly, the center of the mandala is color. White in color.
Why? It’s it’s Mandala word mandala in Tibetan means kil kor. Kil means center. Kor means circumference. Center and circumference.
Okay? Though, if you don’t have the center, you wouldn’t have nowhere to be circumference. Okay. They’re really interdependent upon other. Similarly, okay, when we do not understand the nature of our ignorance, so therefore, everything, when therefore we are not capable of seeing the display of emptiness, such as every form can’t appear as Buddha’s or as manifestation of enlightened being, we see, oh, this is horrible saṃsāra, we wanted to abandon this, we want to reach nirvana, a state of peace, a state of kind of heaven.
We have this kind of distinction between duality, distinguishing between this being terrible and somewhere else to be expected to reach the state of enlightenment. That kind of sense of duality occurs as long as when we do not understand our ignorance. When we do understand ignorance, what we do is we develop those fear of the truth, and therefore, of everything form aggregate is no other than the Vairochana, means display of the reality. So, for us, for us, being able to see all forms, if our meditation practices is effective enough, we are capable of contacting our eye sense organs to the form, means seeing the Vairochana Buddha. Display of the Vairochana Buddha is all the forms, but we categorize them.
We simply label them to be them what we wanted to, other than that, it can’t be. Whereas, the real space, the space, we cannot give space name, can we? We can give east to east space or north space. Still, it makes still, it’s space. The universality.
Ignorance, in the meantime, as long as we do remain in non understanding of the reality, is the universal, all pervasive factor, know, invading our mind. But, when this ignorance is understood, then we will be able to understand sphere of truth. Everything you perceive wouldn’t be categorized object or labeled object. They all becomes the display of enlightenment. Similarly, the feeling we have, the feeling we have, in the meantime of what is the function of our feeling?
Causing the mental fluctuation of reaction liking it disliking it neglecting something or craving for something or you know these are the function of as a reaction of our feeling it causes imbalances in our mind It doesn’t really make you at all stable. It makes you wonky and cannot maintain the sense of stability, the feeling. This is aggregate impure aspect of us, temporarily speaking, And, it’s it’s correspondent with defilements is pride. Pride is what? Pride, then when we develop, it’s only an indication of our imbalances.
When we cannot remain in the state of balance, the pride develops. Even though qualities are something that you have, but because of development of emotions, we cannot stabilize ourselves in that quality. We build our ridge — our ridge of pride grows up, and thereby causes inner imbalances. Therefore, the feeling feeling of fluctuating mind, liking and disliking develops due to these emotions of pride. But, if these two were purified, such as the aggregate of feeling and defilements pride were to be purified, the the Buddha, what is called, Dhyāni Buddha, which is called Ratnasambhava, it’s related to our to our feeling aggregate.
Ratnasambhava means source of all. Source of all happiness. Our feeling, in contrast, is source of all suffering. Ratnasambhava Buddha is means perfectly maintaining the stability in the state of source of all happiness. It’s not necessary to obtain happiness.
It is happiness. It’s totality. When we haven’t purified our feeling, therefore, we only have these imbalances and development of pride as a result. But, had we understood and realized the nature of feeling, and understood internally speaking, examine the feeling, the feeling the feeling that you develop is source of all happiness. Source of source of everything.
But, if you get carried away by the discrimination between feelings, that’s which causes imbalances. So, the maintaining and understanding the nature of the feeling that you have, the nature of feeling is developing developing the source of Ratnasambhava quality. And, therefore, the pride has no room to develop, and therefore, the wisdom would be wisdom of equality. The nature, the sameness of the realization of emptiness in Heart Sūtra says, things’ realization that makes all unequal equal. So, when you realize the nature of feeling, and in this case, you would be able to transform all your feeling no other than the source of stability, and therefore, there’s no room for developing pride, and therefore, the pride has been transformed into wisdom of equality.
So, as I said before, in vajrayana, we don’t abandon the feelings. We don’t abandon the defilements. We rather understand, try to try to know its nature. As long as you know it is pride, it is saying there’s some imbalances. So, therefore, all you got got is imbalances.
So, all you got to concentrate is the stability, the permanency of your imperm permanency of your imbalances. Permanency of but you’re if you if the if the imbalances are impermanent, then you still then you’re not making use of the use of the feeling. Use of the imbalances. If you as I said before, you’re going to be perfectly good or perfectly bad. So, you’ve got it perfectly in a permanent about the about these imbalances.
And, that causes oneself to develop equality by maintaining in that imperfection, imperfection of unequal nature. So, the equality, you maintain the development of your mind develops actually into the state equality, while maintaining the nature of your unequal state of mind. So the quality does maintain develop totally. I tell you a story in this sense, there was one lady whose husband died and they were very attached to each other, it really hurt her so much, she felt that her life was much of a means to live. She was crying all the time and everyone was trying to trying to help her to stop her crying.
And, every time she cried, she used to express all this quality that she that that her husband had. And, everyone was saying, come on, don’t do this. Everything is impermanent. Don’t do this. Everything goes into earth and ashes, you don’t do this.
So they were using very much of the usual Theravadin method to say everything is impermanent, don’t worry. So no one could actually help her, instead, you know, that was causing her to stop her crying. Then again, as they stopped, then she would again express it, and she’d cry and cry. No one could actually help her. Her crying was stopping and coming, stopping and coming.
They consulted many great teachers. Eventually, they heard someone passing through a great teacher who was approached, and he did a thorough study about the background, whatever was happening, so he knew what really was happening, and he knew there was an ultimate technique in this. So he went and sat in front of this lady and listened all these eulogies about her husband, and he just didn’t interrupt at all. He just listened and listened and listened and listened until she got really tired, until she really got tired and she was starting repeating, know, then he said, you’re not good at it. Okay.
Let me repeat. So then teacher, you know, repeated how good his husband was. I wish it was my husband, you know. You know? So he was starting to do this, and that, of course, developed her crying to the perfect level.
And, through this through this, he was able to introduce her nature of mind, and she got awakened. There are many, many stories like that. So, the techniques techniques has to be understood what’s really happening, and as long as the technique problem has been understood, the the problem is not the problem. Problem is not knowing the problem. Problem is not really, you know, giving the room to to x, to to make it reality.
But, when people are trying to mind her, they’re not they’re stopping her to make the reality as it is. Interfering her. The completeness is reality. So, when we have feeling, we our feeling fluctuates on and off, so it’s very, very unstable and changeable feeling. So, the idea of this realizing when feeling develops, whether it’s positive or negative or neutral, we are not there to judge, but it’s a feeling.
So, this constant feeling, continuous flow of feeling is there. There is the permanency of feeling. There’s hardly any moment there’s no feeling in us, and that’s the perfectness, perfect quality of the feeling. So, if we can maintain our mind in the meditation, causes the mind to realize the feeling is therefore source of all, source of all concentration, you have the samba quality, therefore pride has no room to develop because it’s got no reference point to relate to, whether it’s better or worse. And, as I said, as I said, it’s related to the element earth.
Element earth is stable. Element earth is stable and it’s equal. It’s gonna support everything that’s gonna fall out from it. So, when we have the perfect nature of our feeling aggregate, like that of a stable earth, we will be able to realize the the our true nature of the mind, that is the wisdom of equality, and being able to see all feelings no other than the reflection, you know, display of the Ratnasambhava Buddha, the quality in us. So, therefore pride and ignorance are not to be discarded at all.
Those are the only one we got. We gotta make them perfect. We gotta make them perfect. In some tantric texts, say, they don’t say I pay homage to Vairochana Buddha or Ratnasambhava. They say I pay homage to perfect ignorance.
I pay homage to perfect perfect pride. See, the problem of ours is we haven’t got perfect arrogance. We haven’t got perfect ignorance. It’s it is really true. Therefore, the deities when they when they look at you, some are terribly terrible, terrible, terrifying.
Okay. Really, it makes your mind really your terribleness that we do have, don’t we? Is nothing not perfect terrible? It’s really changeable. We haven’t got the perfect terribleness in us.
We haven’t lived it to the highest percentage. So the deity is a reminder that, can’t you become like me? Can’t you become like me? These are the manifestation of deity, thereby, are the are the concrete indication of the perfect personality of the Buddhas. We, when we develop hatred, say we when we develop pride, it’s just an indication of how imperfect we are.
Nothing other than that. We’re we’re not going to perfect that pride. We’re going to be laughing in a while, or saying sorry in a while. We have no perfect quality in us because we haven’t looked at the nature of the pride. We haven’t looked at the nature of our ignorance.
Therefore, we get carried away by the ordinary in impure form, impure feelings. So, what it really happens is vajrayana is is trying to the bigger the fuel, the stronger the fire. The better you understand the nature of arrogance, ignorance, the greater you will able to ablaze this fire of transcendental wisdom, therefore the feeling can be recognized clearly that in some form could be recognized clearly as the Vairochana Buddha. How about the chakras? I wouldn’t discuss at this stage.
And direction and the color, I’ll discuss just a bit later. In perception, we have an aggregate of perception. Our perception is such that we perceive glass, bell, mic, very, very restricted. There’s no discriminative mind in the microphone. It has a discrimination.
It has its own level of discrimination. Just being able to discriminate or distinguish this from the flower, so therefore, can discriminate. So our perception is only very limited perception of perceiving this as the microphone because someone said it so. Other than that, we have no furthering perception quality. We are blocked by what people told us to call it.
Very, very misuse of perception, aggregate. That’s what vajrayana is. And, because we call it, because of this perception, our our aggregate of perception, aggregate of perception, isn’t it aggregate of perception to accept this as microphone? You have an aggregate of hearing the word microphone, pile, heaps of word of microphone has been heard in your mind, has been imprinted up in Yenie, and shown this is microphone, this is not microphone. This kind of aggregate has been accumulated on and on and on, and so we have developed a whole bunch of perceiving this as a microphone.
So, we are no other than the concepts ruling us, rather than our mind perceiving anything else. So, it’s not a function of perception. If you wanted to make a perfect perception, perfect perception is Amitābha Buddha. Word Amitābha means boundless light. Boundless light.
Boundless We have to have the ability to shine boundless light, to see things clearly and distinctively in their defining characteristics, rather than some kind of dark light embracing us, and thus making us to accept these as microphone. So, the contrast between our perception is that we have no other than accepting what is conceptualized to call and accept, whereas awakened mind’s function of perception is the boundless light. It has this issuing of boundless light to see each and each detailed nature of the thing. So, because the wisdom mind is sharp enough, penetratively, seeing the distinctive characteristic of objects, it gives no room to call anything. Okay?
So the concept doesn’t rule us. Instead, the mind becomes sharper and sharper, like the light just goes out, Amitābha Buddha nature. Therefore, when we are not capable of using this perfect perception, our perception calls this microphone other than car, so we call the perception. And then we if someone says, oh, that is not microphone, we get attached, come on, this is microphone, we can really develop attachment, develop attachment related, develop attachment, we really can’t think let go of the microphone ness in this, and the calmness or the jeepness or the lightness cannot quite shine here. Okay?
So that’s attachment related to the perception. We we cling onto the object because we perceive the way we have been. We can’t see the emptiness of that. We only see the solidity and concreteness that we have conceptualized ourselves for the conveniences of our our gross mind. So direct therefore, the awakened perception, the the wisdom of discrimination, the transcendental wisdom of discrimination.
When you’re able to discriminate, you you can’t. You have no room. You just discriminate distinctive nature, and they are all manifestation of emptiness. So, to call you, call anything, anything is a great transgression to the realization of emptiness. So, would you do that?
But, when we haven’t realized the wisdom of discrimination, we get clinging onto it, so therefore it’s difficult for us to let go anything because our impure perception makes us to grasp onto it. The challenge when it says it is not microphone, that challenge comes, but when you have this perception has been perfected, the immute, immeasurable light can shine from you. Therefore, perception is the boundless nature of Amitābha Buddha. And, therefore, you’ll be able to see everything distinctively. You have no room or nothing that can hold anything because everything doesn’t have to be held.
Once you try to held, it will burn. That’s the nature. When you try to hold onto something, nothing is good. When you let try to perceive the way it is, nothing, everything is beautiful. That is the boundless nature of the, when you have transformed attachment and perception as aggregate and performance, you will be able to see the every perception is no other than the manifestation of Amitābha Buddha.
So, as I was referring before with attachment — related with Theravāda and the Mahāyāna level, for the person when he or she is attached to a person, the wisdom of perception, the perception wisdom grows into the immeasurable light. So, the external appearance through which the person is causing you to develop the personality of your attachment gives you the rise of identifying that as a manifestation of Amitābha Buddha. So, Amitābha Buddha is not to be attached to. No Buddha is to be attached to because they are no object. So, one will therefore becomes able to identify that object that is in front of you is merely a mirror.
So, you’re developing perception of attachment. Perception of attachment is no other than the development of realizing the Amitābha Buddha and wisdom of discrimination. This is very related. And color as elements elements in this case is fire. Fire is red, fire is active, our perception is active.
Buddha, boundless boundless Buddha, like Buddha, Amitābha Buddha, this act, this, it has an active quality of knowing penetrating, like the fire can burn anything in your life. Discriminating everything. Everything is to be burned as far as the fire is concerned. Similarly, when you have developed this pure element of fire, the wisdom of discrimination, no, we are not subject to be burned by fire. We’re not to be subject to be, you know, you know, dying in the space or to be in a drunk you know, to be to be under, you know, submerged under the earth.
Why we experience death is because our body is composed of these elements, and therefore, when the element is experiences imbalances, they’re causes sickness, problems, and finally experience death. Why some great meditators can levitate, can enter in a small yak horn, is because they’re free from space, they’re from form, they’re free from all these qualities. These are the what we call the exercise between big and small, you know, wide and narrow, long and short. All these exercises, that’s being able to combine. When Milarepa, when he was trying to teach a lesson to his disciple, Rechungpa, caused a great rainfall and stormy night, and and his disciple was thinking how I’m going to take shelter, he was looking for his teacher, he couldn’t find him.
But later on, heard his teacher was singing saying, if you are as equal as your dear father, why don’t you come in this yak horn? There’s plenty of room for you. So his teacher was singing this, and he looked around, he couldn’t see anywhere, but was actually almost walking over the yak horn, and when he dared to look around, he could see the small yak horn. Inside there was his teacher, Milarepa, neither becoming smaller nor the yacht horn becoming bigger. So that’s how when you have totally transformed the ordinary aggregates, such as form, feeling, perception, you’ll be able to transform the ordinary defilements, thereby becomes free from space, free from earth, free from water, free from fire, and so forth.
These are what is happening, and then it’s just not miraculous things. It has reasons why Milarepa can do that. It has because of the purification, transformation of his own reality around him. Then, volitional action. The volitional we have this function of doing certain things.
Heaps of doing, but nothing finishing. Nothing completing. So, if you think you’re busy, you’re not busy. We’re not perfectly busy. We are we only got heaps, heaps, heaps of doing, doing, but we never finish, reach to the satisfaction, you have done something perfectly.
This this incompleting function and action of saṃsāra is called the ripples of the water. It seems that this is the ripple, there’s again after again after unending ripples of the work. This is the imperfect volition of ours to be purified. Every action that we engage in cannot be perfected because of our non realizing of our true nature mind. Relation related to this volition, aggregate of volition, that we a compulsive mind, that we gotta do something.
We gotta do something. This gotta do something is because of not being able to realize true nature of mind, and therefore, because we compulsively push ourselves to do something, someone’s achievement causes us envy. So, because we are not doing perfectly anything, someone’s someone’s perfection, which is not really perfection to them, is perceived, projected wrongly as the object of envy and jealousy. So, our jealousy is because we’re never good at doing anything ourselves. Therefore, we can possibly rejoice in others’ achievements.
So, therefore, envy, the nature of envy is to be realized, and ordinary evolutionary action is be looked very carefully with some sense of moderation. That’s what we’re talking. And, if you do know the nature of your work, if you do know the nature of your work, why did some mill teachers like, you know, Zen master didn’t do anything except watching the wall? He continuously watched. He became perfectly good at watching the wall.
Perfectly good at watching the wall, and he became totally realized. He watched perfectly. You know? Not letting any of his corner of us part of his mind to be distracted. He watched continuously beyond time, beyond concept of his anything.
He just became totally watching at the so when you become totally good at one thing, like the lady became good at crying, you you become totally you become totally able to overcome envy. You become totally able to overcome envy. Therefore, the wisdom of accomplishment wisdom of accomplishment, which is the ability of Amoghasiddhi. Your ordinary volitional action, the function of action in which you engage totally — it accomplishes itself. Amoghasiddhi means totally accomplished.
Totally accomplished. You become totally accomplished, thereby your wisdom, your mental achievement would be total accomplishment. So, because if you become totally contented, you wouldn’t possibly feel envy or jealous of others, would you? Only indication why we become jealous is because we are not we are incomplete. We are not satisfied.
We are discontented. Another important thing is that our consciousness. This is very important. All of these are related, and consciousness is very important. Consciousness in Tibetan means means being able to be aware aware of the aspect.
So, when you see an object such as flower, such a flower, we usually say this is flower, But, nature of consciousness is it is being, becoming able to be conscious of itself through the seeing of the flower. Through the seeing of flower. So, object really doesn’t hinder you or prevent you or add you anything information new, but it is it is a means and method of realizing your consciousness. So, object is fundamentally pure. Fundamentally pure because objects are there through which we are able to see ourselves.
But, when we are not able to see the true nature of our consciousness, we we say this flower is existing or non existing or good or bad, all these concepts arises because the mind becomes judgmental and becomes, uses the ordinary perception, ordinary feeling, ordinary form perception, form appearance of the flower, all these ordinary imperfect qualities of us appears. Therefore, we start talking about judgment judging the flower. So, the reason why we are not perfect at form aggregate, feeling aggregate, perception, and volitional, is because we haven’t understood the nature of the consciousness. Whereas, consciousness comfortably, if was in control, can see the nature of the consciousness through any object. You don’t have to have anything.
You don’t have to have anything, particularly necessarily you don’t have to have a particular object, but because our consciousness is set in a way how it likes and dislikes, thereby the vajrayana technique has developed skillfully to suit our consciousness. The colors and all these techniques has been developed. When we talk about object related to consciousness, our consciousness is very changeable. I think I like the flower. I think it’s a rose.
I think someone gave it to me. I think I bought it yesterday. So, very changeable. We’re not really sure about our consciousness judgment about the flower. We really can’t be sure of anything what what the mind is being able to see.
This is our imperfect conscious consciousness in the time being. And therefore, this imperfect consciousness makes us shaky. Makes us shaky. We we can’t maintain the nature of the consciousness, thereby the defilement, hatred, which causes to lose our own control. All our qualities, all the nice things that people done to you, all the good talents you have becomes useless.
We become shaky. We lose our self control when we develop hatred, when we develop anger. So, that’s the relationship between consciousness and hatred. When the consciousness is not capable of maintaining its own quality, it develops side effects of defilements, But if we do realize the nature of the consciousness, it becomes Akṣobhya Buddha. Akshobhya Buddha means immutable, unchangeable, immovable.
Our consciousness, happy consciousness, unhappy consciousness, tired consciousness, sleepy consciousness, talkative consciousness, everything, everything comes. There is no immutable consciousness of ours that can maintain its quality. It seems to be easily gets dyed by the circumstances. So that’s our immutable, our our flaky, our changeable, our unreliable consciousness. When you when you do develop the nature, the true nature of consciousness through meditation discipline, you know the ultimate nature of the consciousness through any object.
Therefore, you are able to overcome your hatred easily. Hatred, in fact, becomes a cause of what? Developing mirror like wisdom. When we usually develop hatred, what it happens is we see as the object is terribly unkind to us. So, we shake.
We tremble. We lose our self control. As if the object is wrong. As something is made by the object that really lose makes you this trouble. That’s because we haven’t understood our consciousness.
But, if you do understand your consciousness, consciousness, the object serves a perfect mirror. Perfect mirror helps you to show you where you are at. In fact, when we are angry, we are terrified of ourselves. We are angry to ourselves, and we can’t be able to maintain the the quality, and thereby, everything the per person is not not other than serving the purpose of a mirror. The mirror’s nature is clear.
Mirror is mirror. He doesn’t changes what you appear though, but he serves the purpose to see where are where we are at. But, when we do not know the nature of consciousness, we see that this person is doing this to me, and thereby, we lose self control. Akṣobhya, the nature of immutability cannot be maintained because we haven’t understood the consciousness, immutable, unchangeable nature of our consciousness. So therefore, hatred develops and we become shaky and thereby the object which is serving as a mirror doesn’t become mirror, it seems you will break the mirror, you will break the mirror.
So this as if there’s something wrong with the mirror, and this kind of problem therefore arise. So these corresponding factors with the aggregates, defilements, the Dhyāna Buddhas, as well as transcendental wisdom are very important to realize the deities, to realize the use of the mantras, to realize the various techniques of meditation that are used in the vajrayana practices. Without understanding these corresponding things, you will not be able you use them necessarily. Thereby, you you will be able to only see as an external deity, which seems to be more important, which seems to be have a karmic affinity or not, it become very, very, again, saṃsāra enough to discriminate the way we have been doing. So you don’t have the ability to see everything as a manifestation of enlightened being.
We don’t have these abilities. Now, we can look at the mandala aspect. The mandala, as I said, is something that has a center and something that has a circumference. This is all about us. We have a center in us, and we have our possessions, we have our house, we have our belongings, relatives, we have far reaching circumference around us, but the center is us.
Center is us. And, when we don’t understand the corresponding nature of the center and the circumference, we allocate them differently, and we put them in small little cages, as my brother, my sister, and your belonging, my qualification, my background, all these things. This, in order to understand this, vajrayana has used skillfully art, in art such as such as the painting of mandala. Mandala, if you really see, usually either is round or it’s square or can be triangle, whatever it’s. Whatever the shape of the mandala, it always got a center and a circumference.
Put it that way. Okay. So, there’s a zero. From the zero, stretches to a thousand, millions, hundred, two hundred, whatever. So, center is the zero, and a circumference is as much as you want it to.
And, when the mandala is painted, always you see the the color of mandala are therefore not just necessarily something suitably chosen. They are very, very related to the sequence sequence of this universe in which we live. The colors that if you really see. The colors of mandala, if you really see the white white of mandala, usually the white is painted in the center of the mandala, and and the south is yellow, and west is red, north is green, and east is blue. As I said, center is white.
Center is white because it’s the mother of all the colors. Like the space. Like the space. But in the morning time, when before the sunrise, sunrise from east, don’t we? We call it east, sunrise from east.
Before the sunrise, there’s blue sky. This spotlessly blue sky, spotless blue sky. So, the mandala, painted painted mandala, which has a blue east, eastern side of the mandala, which is blue, is representing the universal blueness of the sky in the early morning before the sunrise, if you check. Similarly, when the when the morning sun rises and there is a yellowish light, that seems to dispel all the darkness. So, sequentially, time sequentially, that is the clockwise clockwise as we all used to, not anti clockwise.
Clockwise, after after east is south, So, the yellow south side, which is painted yellow, represent the yellowness of the morning sun that is dispelling darkness. So, it’s nothing to do with ordinary, just invention. It’s really related to the whole universe. Mandala, therefore, is right from you as far as the whole universe goes. That’s what Mandala represent.
And, in the midday sun, when this midday sun becomes very red, very strong, therefore, the west side of the mandala, west side of the mandala is painted and red in color, red in color, is all sequential of the universal nature of the planet and so forth. There’s a lot relating to your your biological body too, I mean, can’t go here that deep. Usually, Fajrayana, introduction to Fajrayana psychology that I’m trying to squeeze between today and tomorrow, I give in ten talks. So so we are can’t fit all. Anyway, and when the when dusk, even in the evening when the sunset sunset before the moon rises, before the moon rises, there is not perfectly blue, but rather palish blue, which is green, very semi to green.
So therefore, the north side of the mandala is painted green. There’s a lot more meaning can be interpreted of the colors of mantra more than more than this. And so, the reason — if you ever see the mandalas being hung,, you be really careful that it doesn’t mean that the east has to be the east has to be one which is showing towards you. And opposite to east is west, so the west has to be the top of mandala if you were able to hang the mandala. So, if you ever become come into a position of mandala, make sure you hang the way it should be.
Make sure, otherwise, it hasn’t got any significance. So, if really look at this, as I saying, as outside universe and our body are all related, and outside body, in outside our physical body, in different location of body, as well as everything is all related. So therefore, when we talk of vajrayana or secret Tantrayāna, we are manipulating different parts of our body in order to transmute, say, in order to transmute our own impure form aggregate and ignorance when a person is capable of using these techniques of vajrayana, such as raising the central channel energy, or more correctly known in non-Buddhist teaching, such as Hindu raising kundalini, whatever they call, is all related to the manipulating the air in our nerve system is always mounted by a klesha of the mind. When we are able to send the messenger, send the mind mounting on this air that is circulating through your body to the right location, and and mean able to actualize the function of the messenger, sometimes called messenger, and activating say, central channel, all the airs are called messengers. Act when the active messenger is to give to the message of the right person, then there is an ability to to transform these various chakra, particularly, you know, say, if you want to particularly to purify your form aggregate through which you have a lot of problem of attaching to certain things, whatever, you have to be able to particularly manipulate the crown chakra.
So all these things, as I have enumerated, are all relate relate all related, all related in a sequential format of our bodily formation. We, our body has its own system of forming to this level until we are delivered by our mother. Nine to ten months duration, there has different parts of body has been formed, different part of the of the time when we were in mother’s womb, and whether in short or long time, there was always a name, so I was just, I will just, in relation to this, I’ll just give you the names of this Chakra, although here I have only written you the names of the names, and they’re just locations. The chakra of the there were chakra of the navel. Navel chakra is called the chakra of emanation.
Chakra of emanation. When our body first formed in a mother’s womb, first part of body was the navel. It is navel through which all the other parts of body were emanated, manifested. So, it’s called chakra of emanation. I’ll just give you something to refer to.
Nothing deep. I will be killing myself if I do too much. The Buddha’s are seeing me, what I’m doing. Okay. That’s called chakra of emanation.
Then you have the the they are doing a cool one. And throat chakra. Throat chakra is called chakra of enjoyment. Chakra of enjoyment. Why?
It is through this it is the throat through which we enjoy anything. We eat anything. We like anything. It’s there’s a there is a secret station somewhere around the throat that actually likes or dislikes.