Selective Watering and Total Relaxation

Total Relaxation at Plum VillageThe Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 6, 1997. This is the fifth talk (114-minutes).

Much of this talk is offered in the context of those working in the helping professions such as therapists and doctors. The practice we are learning here is taking care of ourselves. We should be able to take care of ourselves in order to help other people. This can bring is a lot of joy. First, we have to learn how to rest. The practice of stopping. We have a habit of running. We can practice arriving in the here and the now.

We begin with a teaching on Total Relaxation. You can practice as an individual and as a sangha. The total relaxation exercises also brings mindfulness to our relationships, our eating, and much more. We should practice body scanning daily.

Another aspect of practicing to stop is we have to learn how to say no – we should know our limits. Secondly, we should give our body and mind time to recover after meetings. Do waking meditation or total relaxation. This is especially important for those in the helping professions.

Can we meet our colleagues in a kind of dharma discussion. We can ask, do you know how to take care of yourself? The Buddha said, it is possible to live happily in the present moment. He was aware that we had suffering and sorrow, but that we can also discover joy. Joy is made of non-joy elements. Like sorrow. We don’t need to remove all the pain and the sorrow. The need of mindfulness allows us to experience the present moment.

Brief teaching on the role of walking meditation and sitting meditation in the context of dwelling happily in the present moment. We can arrange our days to offer space for practice. Brings more solidity, more joy, more insight. We practice the same way when working with our sorrow.

Sangha building. Why is it important in our work settings, especially those in helping professions? Cultivating the mind of love. What is a sangha? A sangha is community that practices joy and happiness. Thay expresses his joy with having a community of monks and nuns traveling together and living together in Plum Village. The sangha is a wonderful instrument to relieve suffering. Why is taking refuge in the sangha important? What is crossing over to the other shore?

In the last 35-minutes, Thay returns to teaching on the verses (9-10) on consciousness. Alaya. Cautions on a society of hungry ghosts. The nature of dharmas – conditioned and unconditioned.

If you would like to view the video of this dharma talk, please make a small donation on our Patreon account

Editors Note: Lost about 2-minutes of sound at 1h20m into talk.

Play

Self and Non-Self: The Evolving Consciousness

The Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 5, 1997. This is the fourth talk (99-minutes).

Teaching on the Three Dharma Seals

  • Impermanence
  • No-self
  • Nirvana

The authentic teachings of the Buddha must contain all three of these. They are not only a description of reality but a way of seeing things.

Impermanence and nonself also contain the teaching of rebirth. What is impermanence? Is it the cause of our suffering? How do we practice with impermanence?

Impermanence and no-self are two sides of the a coin. And nirvana is the metal. The base. Nirvana is extinction. Extinction of notions/ideas. All the pairs of opposites.

Other topics covered in this talk:

  • Teaching of the Three Natures of Reality
  • 18 Realms of Being
  • Universal mental formations
  • Verses 23-25, 39-42 of the Fifty Verses of Consciousness

In the last 15-minutes, Thay offers suggestions for practice during the lazy afternoon and also outlines formal lunch.

Metaphors: a coin, the wave

Play

Realms of Being

Bus PassengersWe continue our series from the archives. The date is November 4, 1997 and the sangha continues a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the third talk (98-minutes) where Thay teaches on the first 8-verses of the Fifty Verses on Buddhist Psychology.

The nature of the flower and the garbage. The transformation of flowers and the nature of Interbeing between the two. This is a pair of opposites and we can see this in other pairs of opposites. Interbeing. When we talk about enlightenment and illusion, it is the same. They do not exclude each other. Enlightenment and illusion are always present.

Dukka. Suffering. The first of the Four Noble Truths. We have to recognize that ill-being is present and see the nature of it. The First Noble Truth is a Holy Truth.

Teachings from the Fifty Verses.

1. Mind is a field in which every kind of seed is sown. This mind field can also be called all the seeds.
Our mind consciousness is like a gardener. It is like the earth, the earth is holding, preserving, maintaining, everything together. The function of
Alaya.

2. There are an infinite variety of seeds. Seeds of samsara, illusion, and nirvana, suffering, delusion, and enlightenment. Seeds of suffering and happiness. Seeds of perceptions, names, and words.
How do we transform samsara and suffering? What are perceptions and what are the objects of our perceptions?

3. Seeds that manifest as body and mind. As realms of beings. As stages and worlds, are all in our consciousness. That is why it is called store consciousness.
What are the different realms of consciousness? The six sense organs. Six objects of the sense organs. And six kinds of sense consciousness. These are the Eighteen Realms of Beings. Plus the three worlds: form, desire, and non-form. And the ten stages of the bodhissatva. They are all manifestation from store consciousness.

4. Some seeds are innate, some were handed down by our ancestors. Some were sown while we were still in the womb. Others were sown when we were children. 

Where did the seeds come from, when did they arrive, and will they always be there?

5. Whether from our family or friends, our society or our education, all seeds by nature are both individual and collective.

Another pair of opposites and can be transcended. The collective and the individual inter-are. What are these concepts? Thay uses the metaphor of a bus and its passengers to illustrate. Followed by the candle to also illustrates – its brightness. Is the brain collective or individual? Father and son. Self and non-self.

6. The quality of our lives depends on the quality of the seeds that lie in our consciousness.

7. The function of the store consciousness is to receive, to maintain, and make manifest in the world these seeds and end our habit energies.
Store consciousness is like the ocean – there are many rivers that are received by the ocean. It has the power to manifest these seeds. How do we train positive energy and habits?

8. The manifestation of Alaya can be perceived as a field within themselves, as that of representations or mere images are included in the 18 realms of being.
Perceptions of reality. For example, when we fall in love. Falling in love with the image of the other person. Teaching on the field of representation, field of things in themselves (such was), and the field of mere image.

We conclude with a short (10-minute) teaching on suffering and our relationships. Seeds of loyalty and betrayal. When things are not to your liking.

You can support our podcasts and videos by making a small monthly donation on Patreon.

Play

Interbeing and Store Consciousness

Seeds Another talk from the archives. The date is November 3, 1997 and the sangha continues a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the second talk (96-minutes) where Thay introduces the interbeing and gives a teaching on store consciousness.

Seeing things in the light of Interbeing. The right is made of the left and the left is made of the right. They are not enemies, but they contain each other. Thay teaches in the context of politics. The Buddha taught, this is because that is. Then we move to body and mind – they are interbe. Non-duality. In each cell of our body is stored the whole cosmos. In the study of Buddhist studies of the mind, the body is always first an object of our perception. Teaching on object and perception.
Touching the present moment. Using the present moment to touch the past; including our past suffering. In doing this we can experience the Interbeing of past suffering. You can heal the wounds of the past by touching the present moment. How does this apply to the future?

Namarupa. The body and the mind. Contemplation. Observation of the mind in the mind and observations of the body in the body. Stresses non-duality.

The five skandhas. This is the Sanskrit word that means heaps. Can also be translated as elements or aggregates. What are the five skandhas? Remember these distinctions are only there to help us with our practice.what are formations? How are the five interare?

After this brief overview of the skandhas, the teaching shifts to focus primarily on consciousness. Specifically, store consciousness and seeds. Working with our seeds using mindfulness. For example, mindfulness of anger. What is store consciousness? Store consciousness is like a garden that is able to maintain and store the totality of all the seeds. The practice of meditation is being aware and recognize the seeds inside us and to water the good seeds. Recognizing and taking care of our seeds. Why do we do this?

Play