ME26

Buddhist Psychotherapy

ME26  08-04-2011 (4:00 to 5:00)

(Class Notes Only)

-----------------

Literature on the 'Four Nutrients (Nutriments) ', 'food', is used in the concrete sense as material food and as such it belongs to derived corporeality.In the figurative sense, as 'foundation' or condition, it is one of the twenty four conditions (paccaya) and is used to denote four kinds of nutrient, which are material and mental:
     1. Kabalinkārāhāra (material food),
     2. Phassāhāra (‘sensorial and mental’ impression),
     3. Mano-sañcetanāhāra (mental volition),
     4. Viññānāhāra (consciousness).
Material food feeds the eightfold corporeality having nutrient essence as its eight factor (i.e. the solid, liquid, heat, motion, colour, odour, the taste and nutrient essence; rūpakalāpa). Sensorial and mental impression is a condition for the three kinds of feeling (agreeable, disagreeable and indifferent).Mental volition (karma) feeds rebirth; paticcasamuppāda.

Consciousness feeds mind and corporeality (nāma - rūpa) at the moment of conception". Rupa matter- form, material body (physical phenomenon), shape, corporeality. The basic meaning of this word is "appearance" or "form." It is used, however, in a number of different contexts, taking on different shades of meaning in each. In lists of the objects of the senses, it is given as the object of the sense of sight. As one of the khandhā, it refers to physical phenomena or sensations. This is also the meaning it carries when opposed to nāma, or mental phenomena.

Material; Apart from citta and cetasika which are realities, there is another reality. Rupa are always influenced by one or more of four causes namely kamma, citta, utu, and ahara. Rupa are always changing as citta and cetasika, they are relatively slower than nama dhamma. Rupa can never know anything. But rupa serve various functions in connection with nama dhamma citta and cetasika. In terms of their intrinsic character, there are twenty eight separate paramattha rupa.

We are guilty of all four of the Nutrients stated. These are explained as being necessary for existence but all are traps of cravings and desire. The Kabalinkārāhāra is translated as ordinary material food, if we will be wanting the one which we feel tastes. The Phassāhāra is contact with the outside world. This is inescapable and influential at the same time, “Every bit of our stream of consciousness is taken over by society and the reaction they have to we, which is easily recognized as selfish and greedy behaviour. 

Viññānāhāra is simple consciousness of what is around us. From my understanding, what is around us, is temptation, evil. Manosañcetanāhāra, the mental violation, the thoughts that creep into our mind about anything and everything. These are the thoughts, that are never our understanding of the Second Noble Truth has greatly increased, and I feel that this is an experience all go through. The entire concept of desire is inescapable in our day and time, and that is something that we as spiritual beings have to deal with.

According to the ‘Dhammapada’; while residing at the Jetavana monastery, the Buddha uttered Verse, with reference to King Pasenadi of Kosala. One day the King went to the monastery to pay homage to the Buddha soon after having a heavy meal. The King was in the habit of taking one-quarter basketful cooked rice and meat curry. While he was in the presence of the Buddha, the King felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, “Venerable sir! I have been in great discomfort since I have taken my meal.” To him the Buddha replied “Yes, O king! Gluttons do suffer in this manner.”

Then the Buddha spoke in verse as follows:
     "Middhī ỵadā hoti mahagghaso ca, niddāyitā samparivattasāyī.
      mahāvarāhova nivāpapuṭṭho, punappunaṁ gabbhamupeti mando."(325)
“The stupid one, who is lazy, gluttonous , and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.”
It is more tasty, more clear and drives the point home very strongly. The middha means very drowsy; middhī yadā hoti mahāggaso ca - one feels very sleepy, having eaten a great deal of food; niddāyitā samparivattasāyī - sleeping, tossing in bed, turning in the bed, back and forth; mahā varāho va nivāpa puṭṭho - like a very big pig in the mud, punappunaṃ gabbha mupeti mando - a fool will go back and forth in life and gabbhaṃ upeti mean comes to life, comes to birth, again and again. So, one who eats a lot until his belly is full, of course, after that feels very sleepy, and keeps sleeping, tossing, turning back and forth in the bed, twisting because his belly is so full, and falls asleep, and loves to sleep. And that is another mental bewilderment called wilderness in the mind.

"After hearing the discourse the King, having understood the message, gradually the amount of food he took. As a result, he become much more active and alert and therefore also happy.

In the paccavekkhanā Buddha said, “Patisankhā yonīso piñdapātaṁ patisevāmī- Considering it thoughtfully, I use alms food; Neva davāya na madāya na mandanāya na vibhῡsanāya- Not playfully, nor for intoxication, nor for putting on bulk, nor for beautification;

Yāva deva imassa kāyassa thītīyā yāpanāya vihiṁsuparatiyā brahmacariyānuggahāya - but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life; Itī purañca vedanam patihankhāmi navañca vedanam na uppadessāmi- thus I will destroy old feelings of hunger and not create new feelings from overeating- Yatrā ca me bhavissati anavajjatā ca phāsu-viharo cāti- I will maintain myself, be blameless and live in comfort.”

by Ashin Indaka (Kyone Pyaw)