user16856: I am looking for Buddhist videos (by Buddhist monks preferably or lay teachers) that describe briefly (under 10 minutes) how Buddhists view consciousness.
Most I find are either lectures an hour-long, very difficult to understand, or poetic/allegorical.
I'm looking for videos like these. They are by Hindus explaining their view on consciousness briefly. Have you see something like these but Buddhist?
https://youtu.be/aGhm8CVnwck
https://youtu.be/9n6NvDpcwLM

user471: There are certainly multiple videos explaining consciousness, but none of them are short and concise. Try searching for "ajahn consciousness" on YouTube.
I would quote a few texts instead.

“And what, bhikkhus, is consciousness? There are these six classes of
consciousness: eye-consciousness, ear-consciousness,
nose-consciousness, tongue-consciousness, body-consciousness,
mind-consciousness. This is called consciousness.
SN 12.2


“Bhikkhus, consciousness is reckoned by the particular condition
dependent upon which it arises. When consciousness arises dependent on
the eye and forms, it is reckoned as eye-consciousness; when
consciousness arises dependent on the ear and sounds, it is reckoned
as ear-consciousness; when consciousness arises dependent on the nose
and odours, it is reckoned as nose-consciousness; when consciousness
arises dependent on the tongue and flavours, it is reckoned as
tongue-consciousness; when consciousness arises dependent on the body
and tangibles, it is reckoned as body-consciousness; when
consciousness arises dependent on the mind and mind-objects, it is
reckoned as mind-consciousness. Just as fire is reckoned by the
particular condition dependent on which it burns—when fire burns
dependent on logs, it is reckoned as a log fire; when fire burns
dependent on faggots, it is reckoned as a faggot fire; when fire burns
dependent on grass, it is reckoned as a grass fire; when fire burns
dependent on cowdung, it is reckoned as a cowdung fire; when fire
burns dependent on chaff, it is reckoned as a chaff fire; when fire
burns dependent on rubbish, it is reckoned as a rubbish fire—so too,
consciousness is reckoned by the particular condition dependent on
which it arises. When consciousness arises dependent on the eye and
forms, it is reckoned as eye-consciousness…when consciousness arises
dependent on the mind and mind-objects, it is reckoned as
mind-consciousness.
MN 38

The way I see it, consciousness is the mind-body connection (where mind is "name" and body is "form" according to the definition in SN 12.2 and SN 22.79), and it's supported by:

Name, reverends, is one end. Form is the second end. Consciousness is
the middle. And craving is the seamstress, for craving weaves one to
being reborn in one state of existence or another.
AN 6.61

And finally from The Abhidhamma in Practice by N.K.G. Mendis:

Awareness is the process of cittas experiencing objects. For a citta
to arise it must have an object (aaramma.na). The object may be a
color, sound, smell, taste, something tangible, or a mental object.
These are the six external objects. Strictly speaking a mental object
can be an internal phenomenon, such as a feeling, a thought, or an
idea, but as forming the objective sphere of experience they are all
classed as external. Corresponding to these external objects there are
six internal sense faculties, called "doors" since they are the
portals through which the objects enter the field of cognition. These
are the eye, ear, nose, tongue, body and mind. Each of the five
physical sense faculties can receive only its appropriate object; the
mind door, however, can receive both its own proper mental objects as
well as the objects of the five physical senses. When a door receives
its object, there arises a corresponding state of consciousness, such
as eye-consciousness, ear-consciousness, etc. The union of the object,
the door or sense faculty, and the consciousness is called "contact"
(phassa). There can be no awareness without contact. For contact to
occur all three components must be present — object, door, and
consciousness. If one is missing there will be no contact. The process
of the arising of consciousness and the subsequent train of events is
analyzed in detail in the Abhidhamma. A study of this analysis will
show that only "bare phenomena" are taking place and that there is no
"self" involved in this process. This is the no-self characteristic of
existence.


16856: <p>I am looking for Buddhist videos (by Buddhist monks preferably or lay teachers) that describe briefly (under 10 minutes) how Buddhists view consciousness.</p>
<p>Most I find are either lectures an hour-long, very difficult to understand, or poetic/allegorical.</p>
<p>I'm looking for videos like these. They are by Hindus explaining their view on consciousness briefly. Have you see something like these but Buddhist?</p>
<p><a href="https://youtu.be/aGhm8CVnwck" rel="nofollow noreferrer">https://youtu.be/aGhm8CVnwck</a></p>
<p><a href="https://youtu.be/9n6NvDpcwLM" rel="nofollow noreferrer">https://youtu.be/9n6NvDpcwLM</a></p>
 471: <p>There are certainly multiple videos explaining consciousness, but none of them are short and concise. Try searching for &quot;<a href="https://www.youtube.com/results?search_query=ajahn%20consciousness" rel="nofollow noreferrer">ajahn consciousness</a>&quot; on YouTube.</p>
<p>I would quote a few texts instead.</p>
<blockquote>
<p>“And what, bhikkhus, is consciousness? There are these six classes of
consciousness: eye-consciousness, ear-consciousness,
nose-consciousness, tongue-consciousness, body-consciousness,
mind-consciousness. This is called consciousness.<br />
<a href="https://suttacentral.net/sn12.2/en/bodhi" rel="nofollow noreferrer">SN 12.2</a></p>
</blockquote>
<blockquote>
<p>“Bhikkhus, consciousness is reckoned by the particular condition
dependent upon which it arises. When consciousness arises dependent on
the eye and forms, it is reckoned as eye-consciousness; when
consciousness arises dependent on the ear and sounds, it is reckoned
as ear-consciousness; when consciousness arises dependent on the nose
and odours, it is reckoned as nose-consciousness; when consciousness
arises dependent on the tongue and flavours, it is reckoned as
tongue-consciousness; when consciousness arises dependent on the body
and tangibles, it is reckoned as body-consciousness; when
consciousness arises dependent on the mind and mind-objects, it is
reckoned as mind-consciousness. Just as fire is reckoned by the
particular condition dependent on which it burns—when fire burns
dependent on logs, it is reckoned as a log fire; when fire burns
dependent on faggots, it is reckoned as a faggot fire; when fire burns
dependent on grass, it is reckoned as a grass fire; when fire burns
dependent on cowdung, it is reckoned as a cowdung fire; when fire
burns dependent on chaff, it is reckoned as a chaff fire; when fire
burns dependent on rubbish, it is reckoned as a rubbish fire—so too,
consciousness is reckoned by the particular condition dependent on
which it arises. When consciousness arises dependent on the eye and
forms, it is reckoned as eye-consciousness…when consciousness arises
dependent on the mind and mind-objects, it is reckoned as
mind-consciousness.<br />
<a href="https://suttacentral.net/mn38/en/bodhi" rel="nofollow noreferrer">MN 38</a></p>
</blockquote>
<p>The way I see it, consciousness is the mind-body connection (where mind is &quot;name&quot; and body is &quot;form&quot; according to the definition in <a href="https://suttacentral.net/sn12.2/en/bodhi" rel="nofollow noreferrer">SN 12.2</a> and <a href="https://suttacentral.net/sn22.79/en/sujato" rel="nofollow noreferrer">SN 22.79</a>), and it's supported by:</p>
<blockquote>
<p>Name, reverends, is one end. Form is the second end. Consciousness is
the middle. And craving is the seamstress, for craving weaves one to
being reborn in one state of existence or another.<br />
<a href="https://suttacentral.net/an6.61/en/sujato" rel="nofollow noreferrer">AN 6.61</a></p>
</blockquote>
<p>And finally from <a href="https://www.accesstoinsight.org/lib/authors/mendis/wheel322.html" rel="nofollow noreferrer">The Abhidhamma in Practice</a> by N.K.G. Mendis:</p>
<blockquote>
<p>Awareness is the process of <em>cittas</em> experiencing objects. For a <em>citta</em>
to arise it must have an object (<em>aaramma.na</em>). The object may be a
color, sound, smell, taste, something tangible, or a mental object.
These are the six external objects. Strictly speaking a mental object
can be an internal phenomenon, such as a feeling, a thought, or an
idea, but as forming the objective sphere of experience they are all
classed as external. Corresponding to these external objects there are
six internal sense faculties, called &quot;doors&quot; since they are the
portals through which the objects enter the field of cognition. These
are the eye, ear, nose, tongue, body and mind. Each of the five
physical sense faculties can receive only its appropriate object; the
mind door, however, can receive both its own proper mental objects as
well as the objects of the five physical senses. When a door receives
its object, there arises a corresponding state of consciousness, such
as eye-consciousness, ear-consciousness, etc. The union of the object,
the door or sense faculty, and the consciousness is called &quot;contact&quot;
(<em>phassa</em>). There can be no awareness without contact. For contact to
occur all three components must be present — object, door, and
consciousness. If one is missing there will be no contact. The process
of the arising of consciousness and the subsequent train of events is
analyzed in detail in the Abhidhamma. A study of this analysis will
show that only &quot;bare phenomena&quot; are taking place and that there is no
&quot;self&quot; involved in this process. This is the no-self characteristic of
existence.</p>
</blockquote>
