Store Consciousness | Teachings on Buddhist Psychology Retreat, Thich Nhat Hanh, 1997
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- Опубліковано 23 кві 2018
- Thay's teachings on Buddhist Psychology in the Nov 2- 9, 1997 Retreat at Key West, Florida, USA
Day 2: Nov. 3, 1997: On Store Consciousness
If you are interested in these specific teachings, you might want to read the book Understanding our Mind by Thich Nhat Hanh www.parallax.org/product/under...
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Thank you so very much for posting this, my friends.
I’ve watched and listened to many Buddhist monks; I haven’t heard anyone that sees life so deeply than Thay !
I haven't listened to it yet, but already, thank you very much for uploading older talks of Thay!
Thay is worth listening to Yes He has helped me so much
Love how he speaks and what he says
Thank you🌷🌻🌸
Marvellous, really. Thank you so much🌻
Thank you 🌹🙏🏼🌹
Thanks Master Thich Nhat Hanh for the great teaching.
47:41 STORE CONSCIOUSNESS (Alaya Vishnana)
thank you
Wow! Love this!
What a teacher
21:45 thich former lives
Uy bueno, ojalá fuera en Español.
คับผม
Is it possible to clean up the background noise from this recording, I wonder? It detracts from the wonderful words from this remarkable teacher - surely a Buddha in our lifetime
หลวงปู่อธิบายผิดนิดหน่อยแต่จุดหมายเดียวกัน
I love the talks about store consciousness etc. And I get how interbeing is very useful to think about when for example seeing someone's behavior. So as to not be judgmental and dualistic. But the squirrel and deer stuff. I can't help but not understand.
I assume it's not about us being from the same particles that came from the big bang. Different form same particles. That's one of the parts where I tend to think he is to absolute in interbeing content. At least that are the thoughts that come up.
Can anyone elaborate? Again I get interbeing as in morality humans and behaviors causes effects.
But a squirrel and a deer?
Hello, 2 years down the line I hope that you have found an answer for yourself to this question. Anyway, I would like to shine a light on this topic for you as well.
What he is talking about is not an idea, or an object for the mind to analyse and be able to put in a box. It is not something the mind will find a satisfactory answer to.
The reason for this is that it is something to be experienced. This understanding of one-ness is an experiential understanding. Interconnectedness is a simple truth that seems too farfetched for the mind to grasp. That's why we need to let go of grasping and gradually sink down into being. And when we sink into being we will find the truth of interbeing. And yes, then we are the squirrel and the rock. We correct our selfish views and motives and become more compassionate, because we understand the depth of our suffering.
Interbeing is not just a useful thought. It is the letting go of our self-view, through constant and thorough practice that opens us up to an embrace of life in all its forms.
We grasp. That is the expression of our mistaken self-view. If we see the truth, that everything is interconnected and there is nothing to call me or mine, then we can correct this mistake and let go. Thus come out of suffering. With metta. I hope this helps you in your practice.
@@temple-of-silence yes it what I thought. We're all from the same building blocks. The sun, the deer, you. In that sense. The I does have a useful function unless one who would go for extreme pacifism.
คับผม..มายไม่ขึ้นตรงกับเมล็ดพันธุ์..มายยุได้ด้วยความบริสุทธิ์
The sound is of terrible quality, to much natural reverb, and noise from the room, and hard to hear Thay's words.
Muy bueno pero se pierde mucho con el o mejor dicho, con mi
Inglés. Pues hay cosas que no entendí.
มายไม่มีซีส..มายยุได้ด้วยมาย
how long to meditate? months or years to remember past lives? how long to stay in the present moment while awake to remember past lives? months or years?
Past lives are something that can be seen in deep samadhi. To reach deep samadhi is not a product of time but technique.
@@philipm3173 whats the technique?
@@jstarsc0mm There is not an individual technique for recalling past lives, but to cultivate samadhi, I recommend getting the book Right Concentration by Leigh Brasington.
Why Thay doesn't call mental formations simply emotions, it would be easier to understand for us who are used to word emotions.
Maybe he wants to differ between sankhara and emotions. Emotions (maybe more interpreted as vedana, feeling) come later in the chain of dependent origination. It's roughly ->ignorance -> sankhara -> consciousness -> phenomena -> contact -> feeling/emotion -> craving -> creation of I. So we see a dinner (phenomena), we make contact with it by seeing, then we have a pleasant sensation, we start craving for more food, and we are then becoming a greedy person (I want more). Further feeding the sankhara towards greed. Sankhara are bit deeper underlying tendencies, emotional pathways experienced many times and create habits of feeling and thinking.
Its is more than the emotions.. mental beliefs are also mental formations. As long as they are charged and active.. they can be manifested.
Mental formations are more about the reactions to feelings. The word for feeling, vedāna, is not really emotion but affect. The two categories of feeling taught by the Buddha are bodily and mental. So mental formations encompass more than their emotional counterparts. This does not mean that they exists apart from consciousness, perception, and feeling. These are part and parcel with the beliefs, attitudes, concepts, and disposition that all go along with input from the 5 sense faculties.
Because sankhara are not just emotions. It's also our beliefs and the way we manifest ourselves. It can also be seen as intentions and attention. Sankhara represents the past and the future in the present, by mode of whatever comes up and how we attend to it. It is much deeper than emotions. I hope this serves you in your practice. With metta 😊
Changing people's left and right is what the monsters have been doing to make minions and suicide bombers.