ME26

Buddhist Psychotherapy

ME26  11-03-2011       (4:00 to 5:00)

(Class Notes Only)

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

Specific Characteristics of Buddhist Psychotherapy- (i) Wide concept of humanity- seven abodes of consciousness, (ii) Clear and direct ethical path leading to a specific aim (nibbāna), (iii) Mundane benefits such as health, happiness and Social harmony are also taken into consideration along the path leading to nibbāna, (iv) Predominance of consciousness in human personality, (v) Instead of controlling external factors for mental health developing the mentality of people to face with challenges, and (vi) Ultimate mental health cannot be achieved without eradicating greed, hatred and delusion. So the real mental health means the attainment of nibbāna. Then, Fundamentals of Buddhist Psychotherapy- (i) Greed, hatred, delusion, (ii) Five groups of grasping, (iii) Morality, concentration, wisdom, (iv) Four Noble Truths, (v) Tadańga, Vikkhambhana, Samuucheda pahāna, (vi) Four kinds of food, (vii) Kamma, and (viii) Sabbāsavasutta. (hand-out)

In the Mahānidāna sutta, it gives an extended treatment of the teachings of dependent coarising (Paṭiccasamuppāda) and not-self (anaṭṭa) in an outlined context of how these teachings function in practice. The first part of the discourse takes the factors of dependent co-arising in sequence from effect to cause, tracing them down to the mutual dependency of name-and-form on the one hand, and consciousness on the other. In connection with this point, it is worth noting that the word "great" in the title of the discourse may have a double meaning: modifying the word "discourse".

The second part of the discourse, taking up the teaching of not-self, shows how dependent co-arising gives focus to this Buddha's teaching in practice. The following section is Seven Stations of Consciousness “Satta viññāṇaṭṭhiti”, there are these seven stations of consciousness and two spheres “Satta viññāṇaṭṭhitiyo, dve āyatanāni”. "There are beings with diversity of body and diversity of perception, such as human beings, some Devas, and some beings in the lower realms. This is the first station of consciousness.

"There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first (jhāna) and some beings in the four realms of deprivation. This is the second station of consciousness. "There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness. "There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness. "There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving), 'Infinite space,' arrive at the dimension of the infinitude of space. This is the fifth station of consciousness.

"There are beings that, with the complete transcending of the dimension of the infinitude of space, (perceiving), 'Infinite consciousness,' arrive at the dimension of the infinitude of consciousness. This is the sixth station of consciousness. "There are beings that, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving), 'There is nothing,' arrive at the dimension of nothingness. This is the seventh station of consciousness.

"The dimension of non-percipient beings and, second the dimension of neither perception nor non-perception” “Asaññasattāyatanaṃ nevasaññānāsaññāyatanameva dutiyaṃ.” These are the two spheres. The best way to overcome the problems is to develop morality, concentration and wisdom. With the aid of Sīla, Samādhi and Pañña, mental problems can be eliminated. In fact, such rejects are called temporary rejection ‘Tadańga’, timely rejection ‘Vikkhambhana’ and completely rejection ‘Samuccheda pahāna’. By explaining the nature of the world through Four Noble Truths, one can remove mental disease to some extent. What’s more, to attain a happy and healthy way of living, Ahara is considered as an important factor. There are four kinds of Food according to Buddhism. Mental food is more important than material foods. This is a kind of mental support. It is evident that just as material food is important, so also, mental food is essential on the way to happiness. 

This is why they are considered as vital factors of the fundamentals. Then, cause and effect theory of Kamma is also considered as a basic aspect in Buddhist psychotherapy. If one were suffered from the bad kammic action, one would not be cured. To cure that problem is to develop one’s good kamma by doing what is good. And kamma can be used as a tool to console one when in bad condition. Because of Kamma, people are different from one another not only in social status but also in education standards and so on. In the commentary on Sabbāsavasutta, it is said that Dassana and Bhāvanā are very important factors.

Through understanding and meditation, we can overcome all kinds of problems. On taking care of a patient, it is also necessary to apply behavioral therapy. It can be seen in the story of Padācārī. Then, Sila, Smadhi and Panna together with other things mentioned above, can be used as a tool of Buddhist psychotherapy. They must be used according to suitable situation. In fact, these three cannot be separated from one another. They are interrelated. In conclusion, by practicing and developing all of them methodically, one can escape from mental problems, and finally these fundamentals will lead one to the attainment of real happiness, Nibbāna.

by Ashin Indaka (Kyone Pyaw)