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NON ACCETTARE LA RABBIA | Buddha e Thich Nhat Hanh: la libertà di non odiare — Transcript

by Scorribande Filosofiche - Canale didattico · 3,977 words · 744 segments · language en · Watch on YouTube

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0:07Welcome to this new philosophical foray
0:10.
0:11The man who wanted to insult the Buddha
0:14.
0:15The gift that is not accepted.
0:19Anger is one of the most common, yet at
0:22the same time most difficult, human
0:24experiences to understand.
0:29A word spoken in the wrong way, an
0:32unexpected offense, or a gesture we
0:35perceive as humiliating is enough to set
0:39something in motion within us.
0:44We feel the need to respond, to defend
0:46ourselves, to return to the other person
0:48the pain they caused us.
0:52Sometimes we continue arguing mentally
0:54with those who hurt us long after the
0:57encounter has ended.
1:00But are we truly obligated to react? And
1:03, above all, what happens when we decide
1:07not to?
1:09A surprising answer to these questions
1:11comes from an ancient Buddhist discourse
1:14, the Akosa Sutta, belonging to the
1:17Samyutta Nikaya, one of the canonical
1:19collections of Pali Buddhism.
1:24The protagonist is the Brahmin Akosa
1:26Bharadvaja, a man deeply irritated with
1:29the Buddha, whom he reproaches for
1:32having welcomed a member of his family
1:35among his disciples.
1:39What happens during their meeting gives
1:41us an unexpected lesson.
1:44We are not always obligated to pick up
1:46what others throw at us.
1:49Let the text speak for itself.
1:53Akosa Sutta, the discourse on insults.
1:58Thus have I heard.
2:02Once, the Blessed One was staying near
2:05Rajagaha, in the bamboo grove, at the
2:08squirrels 'sanctuary.
2:12Then the Brahmin Akosaka Bharadvaja
2:15heard that a Brahmin from the Bharadvaja
2:18clan had left domestic life for
2:20asceticism, taking refuge in the Blessed
2:23One.
2:26Irritated and displeased, he went to the
2:29Blessed One and, upon arriving, insulted
2:32him with harsh and insolent words.
2:36When he finished speaking, the Blessed
2:38One said to him, "What do you think,
2:40Brahmin?"
2:42"Do friends and colleagues, parents and
2:44relatives visit you as guests?"
2:48"Yes, Master Gotama."
2:51"Sometimes friends and colleagues,
2:53parents and relatives visit me as guests
2:56."
2:58"And what do you think?""Do you serve
3:00them good and delicious food?"
3:04"Yes, sometimes I serve them good and
3:07delicious food."
3:09"And if they do not accept it, to whom
3:10does that food belong?"
3:13"If they do not accept it, Master Gotama
3:15, that food is mine."
3:18"In the same way, Brahmin, since you
3:21have insulted me, I am not insulting you
3:24back."
3:26"Since you have mortified me, I am not
3:28mortifying you."
3:31"Since you have reproached me, I am not
3:34reproaching you."
3:36"Therefore, I do not accept them."
3:39"They are all yours, Brahmin, your
3:41insults."
3:43"It is all yours, Brahmin, it is all
3:45yours."
3:47Whoever returns an insult to one who is
3:50insulting him, mortifies the one who is
3:52mortifying him, and reproaches the one
3:55who is reproaching him.
3:59It is said that he shares everything
4:01with that person, but I am not sharing
4:04anything with you, brahmin.
4:07It is all yours, it is all your own.
4:12The king and his court know these words
4:15of Master Gotama.
4:18Gotama, the ascetic, is an arahant and,
4:21furthermore, Master Gotama has mastered
4:24anger.
4:28For the Buddha, there is no anger in one
4:32who is free of anger, calm, and at peace
4:36through perfect knowledge.
4:40He is calm and serene.
4:44You make things worse when you become
4:46heated with someone who is angry.
4:51Whoever does not become heated with
4:53someone who is angry wins a battle that
4:55is hard to win.
4:59You live for the benefit of all, your
5:03own and others, when, knowing the
5:05other’s anger, you carefully cultivate
5:09calm.
5:12When you work for the healing of all,
5:15your own and the other’s, those who
5:19think you are a fool know nothing of the
5:22Dhamma.
5:25At these words, the brahmin Akosaka
5:28Bharadvaja said to the Blessed One, "
5:30Magnificent Master Gotama, extraordinary
5:34."
5:36Just as if one were to set upright what
5:39was overturned, reveal what was hidden,
5:43show the way to one who was lost, or
5:46bring a lamp into the darkness so that
5:50those with eyes might see forms.
5:54In the same way, Master Gotama, by
5:57various methods, has made the Dhamma
5:59clear.
6:01I take refuge in Master Gotama, in the
6:04Dhamma, and in the community of monks.
6:09May I obtain the going forth from the
6:12worldly life in the presence of Master
6:14Gotama and the ordination as a monk.
6:20Then the brahmin Akosaka Bharadvaja
6:23received the novice initiation in the
6:26presence of the Blessed One, and not
6:29long after his ordination, dwelling
6:32alone, secluded, ardent, and resolute,
6:35he pursued and led the holy life.
6:42Thus he knew that birth is ended, the
6:45holy life fulfilled, and the task
6:48completed.
6:51And so the venerable Bharadvaja became
6:53another of the Arahants.
6:57There is something surprising about this
6:59story.
7:01The Buddha does not seek to win an
7:03argument, he does not humiliate his
7:06interlocutor, he does not return the
7:08aggression he received; instead, he
7:11introduces an apparently simple question
7:14, that of the refused gift, and through
7:17it opens a completely different
7:19possibility of being in a relationship
7:22with another.
7:25The discourse does not end with an
7:27effective retort or the momentary defeat
7:29of an opponent.
7:32The brahmin, who initially came to
7:34insult the Buddha, remains deeply moved
7:37by his words.
7:40He asks to be welcomed into the
7:42community of disciples, abandons his
7:45previous condition, and undertakes the
7:47path indicated by the Buddha until he
7:49reaches awakening.
7:53The man who had come to sow discord thus
7:56ends up finding a new direction for his
7:59existence.
8:02Anger, rather than generating more anger
8:04, becomes an occasion for transformation
8:07.
8:29Anger and suffering, the poisons of the
8:32mind.
8:35The first thing we must understand is
8:38that from the Buddhist perspective,
8:41anger is not simply an unpleasant
8:43emotion to control; it is a state of
8:46mind that, when it takes over, alters
8:49our perception of reality and conditions
8:52the way we relate to others.
8:57We no longer see a person in their
8:59complexity; we see someone to defend
9:01ourselves against, someone to accuse,
9:04someone to fight.
9:08Suffering thus becomes the soil in which
9:10hostility sprouts.
9:14To understand this dynamic, we must
9:16recall one of the fundamental teachings
9:18of Buddhism: the three poisons of the
9:20mind.
9:24Tradition identifies them as craving (
9:26lobha), aversion (dosa), and ignorance (
9:29moha).
9:33These are not three independent moral
9:35flaws, but three roots of unawareness
9:38that fuel the cycle of suffering.
9:42Craving binds us to what we desire,
9:45aversion drives us to reject what we
9:49dislike, and ignorance prevents us from
9:52understanding the changing and
9:54interdependent nature of things.
9:59Anger belongs primarily to the second
10:01root, but it cannot be separated from
10:03the others.
10:06It often arises from a frustrated desire
10:08, a disappointed expectation, or an
10:10image of ourselves that we feel is
10:11threatened.
10:15Thich Nhat Hanh, in his 2002 book "
10:17Taming the Tiger Within," invites us to
10:20look beyond the outward manifestation of
10:22anger.
10:25Someone who shouts, attacks, or uses
10:27offensive words is not necessarily a
10:30strong person.
10:33They may be someone who carries within
10:35them a suffering they cannot recognize
10:37or communicate.
10:41Anger then becomes a distorted language
10:43of pain.
10:46Understanding this origin does not mean
10:48justifying aggression, but recognizing
10:50that a wound may be hidden behind
10:53hostile behavior.
10:56A particularly effective image is that
10:58of nourishment.
11:00Thich Nhat Hanh invites us to ask
11:02ourselves what we are feeding our
11:04consciousness with.
11:07We do not nourish ourselves only through
11:10food; conversations, reading, images,
11:13news, and relationships also enter our
11:16inner life and contribute to shaping our
11:19state of mind.
11:22We can nourish serenity or continuously
11:25feed fear, envy, and hostility.
11:30In other words, we can continue to "eat
11:33" anger by exposing ourselves without
11:35discernment to everything that triggers
11:38and reinforces it.
11:40The issue thus takes on a deeper
11:43dimension.
11:45We are not just victims of external
11:47provocations; we participate, often
11:50unconsciously, in the formation of our
11:52own inner dispositions.
11:56The anger we receive can become anger
11:59that is ruminated, cultivated, and
12:02rethought until it occupies a
12:04disproportionate space in our existence
12:07.
12:10The first exercise of freedom then
12:12consists of observing what we introduce
12:14into our consciousness and recognizing
12:17the conditions that fuel suffering.
12:22Even before learning how to extinguish
12:24the fire of anger, we must understand
12:26what we keep throwing into it.
12:49Do not fight anger; embrace it and
12:52transform it.
12:55Recognizing anger is only the first step
12:57.
12:58The most difficult issue is
13:00understanding how to behave when it has
13:03already taken hold of our consciousness
13:05.
13:06We are used to considering negative
13:09emotions as enemies to be fought,
13:11something to be repressed or eliminated
13:14.
13:15Thich Nhat Hanh proposes a different
13:17perspective.
13:19Anger must not be defeated, but
13:21understood and transformed.
13:24In the chapter "Transformation," the
13:26Vietnamese master introduces a
13:28particularly effective metaphor.
13:32Anger is a suffering child who needs to
13:35be embraced.
13:38He writes: Anger is an energy field, it
13:40is part of us, it is a suffering child.
13:45This image overturns our habitual way of
13:48dealing with emotions.
13:51When a child cries, we do not scold them
13:53for disturbing our peace.
13:57We hold them, try to understand their
13:59discomfort, and offer them our attention
14:01.
14:03We should behave the same way with our
14:05anger.
14:08This does not mean indulging it, but
14:10recognizing the suffering that manifests
14:12through it.
14:16To achieve this shift, we must develop
14:18the energy of mindfulness, "sati."
14:22Thich Nhat Hanh describes it as a
14:25presence capable of embracing and taking
14:28care of painful mental formations.
14:32Conscious breathing and walking
14:35meditation allow us to generate this
14:37energy that does not fight anger, but
14:39wraps it in attention and gentleness.
14:44In this regard, the Vietnamese master
14:46warns us against a misunderstanding.
14:50Do not turn yourself into a battlefield
14:53where one part of you fights the other.
14:57This is a philosophically important
15:00consideration.
15:02Meditation does not consist of
15:04establishing an inner war between a good
15:07and a bad part of our personality.
15:11Positive and negative feelings belong to
15:14the same organic reality.
15:18We do not need to destroy a part of
15:20ourselves, but learn to transform it.
15:24To clarify this principle, Thich Nhat
15:26Hanh resorts to the metaphor of compost
15:29.
15:30Organic waste can become nourishment for
15:33flowers.
15:35In the same way, suffering can turn into
15:38an opportunity for growth.
15:41Anger, if embraced by awareness, can
15:44become an occasion for self-knowledge
15:46and understanding of others.
15:50The Buddhist principle of "interbeing"
15:53is connected to this vision.
15:55Nothing exists in isolation. Every being
15:59is linked to others through a web of
16:02relationships and conditions.
16:05Non-violence also arises from this
16:07understanding.
16:09Doing violence to another means fueling
16:12a condition of suffering that involves
16:14the entire reality of our relationships
16:17.
16:19The transformation of anger thus becomes
16:21something more than the attainment of
16:24personal quality.
16:26It is a different way of inhabiting the
16:28world, starting from the relationship
16:30with ourselves.
16:53The practice of freedom: breathing,
16:56awareness, and transformation.
17:00Understanding anger is not enough; one
17:02must learn to behave differently when it
17:05manifests.
17:06Buddhism does not propose only a
17:09theoretical knowledge of the mind, but a
17:11daily exercise of transformation.
17:15Thich Nhat Hanh insists on a fundamental
17:17principle.
17:19When we are angry, we must avoid
17:21speaking or acting impulsively.
17:25The first thing to do is return to
17:27ourselves, regaining mindfulness through
17:30our breath.
17:32He writes that it is not wise to say or
17:35do anything when you are angry; it is
17:37more urgent to return to yourself to
17:40take care of your anger.
17:44Mindful breathing is one of the
17:46fundamental tools of this practice.
17:50Inhaling and exhaling with awareness
17:52means returning to the body, momentarily
17:55stopping the flow of thoughts, and
17:58recognizing what is happening inside us
18:01.
18:03Walking meditation also allows us to
18:05recover this presence.
18:08Each step becomes an opportunity to
18:10regain contact with the present moment.
18:14It is not about distracting ourselves
18:16from the problem, but about creating the
18:19inner conditions to face it without
18:21being overwhelmed.
18:23Another particularly interesting
18:25teaching is that of so-called selective
18:28watering.
18:31Thich Nhat Hanh compares mental
18:33dispositions to seeds that can be
18:35nourished or left to wither.
18:40Within us exist seeds of anger,
18:42intolerance, and despair, but also seeds
18:45of love, understanding, and compassion.
18:50Our words, our behaviors, and our daily
18:53relationships contribute to growing one
18:56or the other.
18:59The practice consists of not
19:01continuously fueling negative
19:03dispositions and consciously cultivating
19:06the positive ones.
19:09But how should we behave when anger
19:12involves someone we are close to?
19:16Thich Nhat Hanh proposes a very concrete
19:18communication exercise, articulated in
19:20three sentences.
19:23Darling, I am suffering, I am angry, and
19:25I want you to know.
19:28I am doing my best to take care of my
19:31anger.
19:33Please, help me.
19:36These are not words of accusation, but a
19:38way to communicate one's own suffering
19:39without transforming it into aggression
19:41.
19:44The master also suggests not letting too
19:46much time pass without addressing the
19:48conflict, dedicating a moment of shared
19:51reflection to feelings and their causes
19:53.
19:55Buddhist practice therefore teaches us
19:57three movements.
20:00Recognize the anger, take care of it,
20:02and transform it through awareness.
20:07We will not always be able to do this
20:08immediately.
20:11It takes practice, patience, and
20:13consistency, but every time we manage to
20:16interrupt an impulsive reaction, we gain
20:19a space of freedom.
20:22Wisdom does not consist of never getting
20:25angry,
20:27but in learning not to become a slave to
20:29one's own anger.
20:53Compassion and the art of communicating
20:55with no enemies.
20:59Transforming anger does not only concern
21:01our relationship with ourselves; it must
21:03necessarily involve our relationships
21:05with others.
21:07Suffering, in fact, is often fueled by
21:10mutual misunderstanding.
21:14We fail to communicate what we feel, we
21:17interpret others' words as aggression,
21:19we defend ourselves by attacking.
21:23The result is a spiral in which everyone
21:26feels like the other's victim and no one
21:28can truly listen anymore.
21:32Thich Nhat Hanh identifies communication
21:35itself as one of the fundamental
21:37conditions for interrupting this dynamic
21:40.
21:41In the chapter "No Enemies," he writes
21:43that without communication, there cannot
21:46be true understanding.
21:49But communication must begin with
21:51ourselves.
21:54If we are unable to recognize our own
21:56wounds, fears, and habits, we will
21:59hardly be able to understand those of
22:01others.
22:04In this regard, the principle of "
22:05interbeing" we have already encountered
22:07becomes important once again.
22:10We are also made up of what is
22:12apparently external to us.
22:16Our parents, ancestors, the environment
22:18, and our lived experiences all become
22:21part of our identity.
22:24Rejecting the other completely often
22:26means ignoring a part of the conditions
22:29that helped form us.
22:32From this awareness, deep listening is
22:35born.
22:37In the chapter "Communicating with
22:40Understanding," Thich Nhat Hanh invokes
22:42the figure of the Bodhisattva
22:44Avalokiteśvara, a symbol of great
22:47compassion and the ability to hear the
22:49suffering of living beings.
22:53Listening means offering the other a
22:56space where they can express their pain
22:59without feeling immediately judged.
23:04We must not interrupt them to defend
23:06ourselves or mentally prepare a response
23:08while they speak; we must try to
23:10understand.
23:13The author insists: listen with one sole
23:16purpose, to allow the other to express
23:18themselves and to find relief from their
23:21suffering.
23:23Compassion, however, does not mean
23:26weakness.
23:27Thich Nhat Hanh states this with
23:29particular resolve in the chapter "No
23:31Enemies."
23:34Compassion is intelligent.
23:37Understanding those who attack us does
23:39not mean letting them continue to do so
23:41with impunity.
23:43We can oppose injustice, protect
23:45ourselves, and intervene with firmness.
23:49The difference lies in not turning the
23:52person in front of us into the target of
23:55our hatred.
23:57The author expresses this principle with
24:00a particularly incisive phrase.
24:02Human beings are not the enemy.
24:06For the Buddhist, the enemy is hidden
24:08instead in the seeds of ignorance, fear
24:11, and anger present in each of us.
24:15A concrete application of this vision is
24:17the Peace Treaty found in the book's
24:20appendix.
24:22It is a set of mutual commitments for
24:24dealing with conflicts.
24:27Do not speak when anger is too intense,
24:30do not repress it, return to mindful
24:32breathing, communicate your suffering,
24:34and look for an opportune moment to
24:37listen to each other.
24:40Not an abstract declaration of good
24:42intentions, but an exercise in
24:44responsibility in daily relationships.
24:48Reconciliation becomes possible when
24:50each person stops considering the other
24:53solely as the cause of their own
24:55unhappiness.
24:58It will not always be possible to
25:00recover a relationship, nor can every
25:02conflict be resolved, but we can prevent
25:05pain from turning into permanent hatred
25:07.
25:10Having no enemies does not mean having
25:12no opponents to struggle against; it
25:14means never forgetting the humanity of
25:16those with whom, for one reason or
25:18another,
25:19we are in conflict.
25:42The freedom not to hate: a lesson for
25:45our time.
25:48There is a reason why the Buddhist
25:50teaching on anger retains a particular
25:52power, even outside the spiritual
25:54context in which it was born.
25:57It doesn't just concern the way we face
26:00a personal offense, a family argument,
26:02or a daily conflict.
26:05It also concerns how we inhabit the
26:08world, react to events, judge others,
26:10and participate in collective life.
26:15And one only needs to observe what is
26:17happening around us to realize how much
26:19anger has become a constant presence.
26:24It permeates public debate, fuels
26:26political polarization, and accompanies
26:28the reporting of international conflicts
26:30.
26:33In the words used to describe wars,
26:35human beings sometimes disappear behind
26:38abstract categories, enemy peoples,
26:40identities to be erased, groups to be
26:42despised.
26:44Even on social media, discussion easily
26:47degenerates into a binary frontal clash
26:50.
26:51The speed of reaction prevails over the
26:54patience of listening; judgment precedes
26:56understanding.
26:59A single sentence, an image, or a
27:00different opinion is enough to trigger a
27:02sequence of accusations and
27:03condemnations.
27:06Thus, almost on cue, the same patterns,
27:09the same phrases, and the same reactive
27:11quips are repeated.
27:14Few arguments, little willingness for a
27:16real confrontation.
27:19We think we are acting, expressing our
27:22thoughts freely, when in reality we are
27:25very often just reacting.
27:29It almost seems that not reacting
27:31immediately means being weak, that not
27:33hating equates to having no convictions
27:36, that understanding someone's reasons
27:39necessarily means justifying their
27:41actions.
27:43But these are false equivalencies, and
27:46it is precisely on this point that the
27:48reflection of Thich Nhat Hanh becomes
27:50particularly interesting.
27:53In the chapter "No Enemy," the
27:55Vietnamese monk proposes an essential
27:57distinction.
27:59The enemy is violence, ignorance, and
28:02injustice within us and in others.
28:05Therefore, it is not human beings as
28:07such who should become the object of our
28:10hatred.
28:11It is the conditions that produce
28:14violence and suffering that must be
28:16recognized and countered.
28:19The distinction is not just moral; it
28:22changes the way we approach conflict.
28:26We can oppose an unjust behavior without
28:29depriving those who commit it of their
28:32human dignity.
28:34We can openly denounce the
28:36responsibilities of those who commit
28:38crimes, demand justice, protect those
28:41exposed to violence, and prevent abuse
28:43from continuing.
28:46Compassion does not ask us to renounce
28:49judgment or to suspend all moral
28:52evaluation; it asks us, rather, not to
28:54let judgment turn into hatred, because
28:57hatred risks reproducing the very
29:00dehumanization we wish to fight.
29:04It is a decisive point.
29:06Buddhism is not an escape from reality,
29:08spiritual indifference toward injustice
29:10, or an artificial pacification of
29:12conflicts.
29:16In the thought of Thich Nhat Hanh,
29:18non-violence can be an energetic action
29:20, capable of openly opposing violence.
29:24Moreover, this is not a conviction that
29:26has remained merely on a theoretical
29:28level.
29:30During the Vietnam War, the Vietnamese
29:32monk became personally involved in the
29:34peace movement, promoting relief
29:36initiatives for populations affected by
29:38the bombings and giving life to the form
29:41of social engagement that he would
29:43define as engaged Buddhism.
29:47However, its strength should not come
29:49from the desire to annihilate the
29:52adversary, but from an understanding of
29:54the causes that produce evil and the
29:56will to stop its propagation.
30:01As he writes, non-violence born of love
30:03can only be an intelligent action.
30:07We must pause on this expression:
30:10intelligent action.
30:13Good intentions alone are not enough.
30:17One must know how to evaluate the
30:18consequences of one's own words,
30:20gestures, and reactions.
30:24Protesting may be necessary, denouncing
30:27an injustice may be a duty, and even
30:30offering resistance may become
30:32indispensable, but when anger takes full
30:35control, we risk losing clarity and no
30:38longer distinguishing between actions
30:41truly capable of countering evil and
30:44those that end up only fueling more
30:46hostility.
30:49The issue also concerns our relationship
30:51with information.
30:53Every day we are exposed to images of
30:56war, aggressive and alarmist statements
30:58, dramatic news, and interpretations
31:01that demand an immediate stance from us
31:03.
31:06We cannot shirk the responsibility of
31:08staying informed and judging, but we can
31:10question the quality of what we
31:12introduce into our consciousness every
31:14day.
31:18The poisoned climate of social media and
31:20the pseudo-informative trash served to
31:23us non-stop by propaganda are not
31:26harmless elements; they can fuel fear,
31:29resentment, hostility, and prejudice.
31:33We should learn to pay attention to what
31:36we consume, just as we do with food.
31:39It is not enough to water the good seeds
31:41of our consciousness; we must also check
31:43what we nourish ourselves with.
31:45It is a matter of mental hygiene and, if
31:47you'll allow the expression, digestive
31:49hygiene as well.
31:52The Buddhist practice of mindfulness
31:54teaches us exactly this: to introduce a
31:57pause between what happens and our
31:59response, a space in which to recognize
32:01the emotions passing through us,
32:03understand their origin, and decide if
32:06we really want to let ourselves be
32:08guided by them.
32:11It does not mean withdrawing from the
32:14world, but learning to inhabit it
32:16without being dragged into the spiral of
32:18hostility and violence.
32:21Let us then return to the initial story
32:23.
32:23The man who insults the Buddha would
32:25like to get a response consistent with
32:28his own anger, but the Buddha does not
32:30accept the gift—not because he didn't
32:32hear the insult, nor because he is
32:34incapable of recognizing the conflict,
32:36but simply because he does not hand over
32:39to the other the power to determine his
32:41own conduct.
32:43Well, perhaps this is truly the deepest
32:45meaning of the teaching we have explored
32:48.
32:50We cannot prevent others from offering
32:52us their anger, but we can learn not to
32:55accept it and not to transmit it further
32:57.
33:00We can recognize evil and counter it
33:02with determination without letting our
33:04resentment end up resembling it.
33:08The challenge is precisely this: to
33:10oppose violence with a strength capable
33:12of stopping it without reproducing its
33:14logic.
33:17The freedom not to hate is not a
33:19comfortable freedom; it requires
33:20attention, discipline, and courage.
33:24But perhaps the true victory does not
33:27consist in defeating those before us,
33:30but in succeeding to resist what we
33:32consider unjust without losing, in doing
33:35so, our own humanity.
33:39Practicing, ultimately, means training
33:41ourselves to remain human.
33:56And with that, we have finished for
33:58today.
34:00I hope the contents of this lesson prove
34:02useful for your inner search.
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About this transcript

This page contains the full transcript of NON ACCETTARE LA RABBIA | Buddha e Thich Nhat Hanh: la libertà di non odiare by Scorribande Filosofiche - Canale didattico, generated from the public captions YouTube serves with the video. The transcript has 3,977 words across 744 segments, with the original timestamps preserved so you can click any line to jump to that moment in the embedded player.

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