Lesson - 24.2.11 By. Ashin Indaka (Kyone Pyaw)
The Buddhist conception of the individual, the person, is a quite definite theory, expressed in different ways but all of them essentially the same. The individual consists of nāma and rūpa, ‘name’ and ‘form,’ mind and matter, or mind and body. More usually, he is said to consist of five Skhandhas (masses, aggregates). There are more famous stanzas about impermanent, the nature of these five aggregates are well described in a stanzas of Khandha Samyutta of Samyutta Nikāya, sutta pitaka with beautiful similes, i.e.
“Phenapidupamam rūpam- Vedanā bubbulūpam Marlci kūpamā saññā –
Saṅkārā kadalūpamā Māyupamañca viññānam- Desitā dicca-bandhunā”
Like a lump of from is matter; like a bubble is sensation; like a mirage is perception; like a plantain tree are the mental factors (preparations to a banana trunk). Like an illusion is consciousness-thus the scion of the sun (Adiccas), has taught.
The five aggregates or the Skandhas, by which the Buddha has summed up all the physical
and mental phenomena of existence, appears to the ordinary worldly being, i.e. Puthujjana, to be his Ego or personality. Those five aggregates are:
1. Rūpa (physical phenomenon or form) ‘Ruppatīti rūpan’
2. Vedanā (feeling,sensations) ‘Vediyatīti vedanā’
3. Saññā (perception) ‘Sañjānātīti saññā’
4. Saṅkhāra (mental states) ‘Sañkhāroutīti sañkhārā’
5. Viññāna (consciousness) ‘Vijānatīti veññanā’
These five aggregates is a being. There wouldn’t be a being without these five “when all constituent parts are there”. The designation ‘cart’ is used. Just so, where the five aggregates exist of “living being” we do speak. The five aggregates are divided into two, as mind and corporeality (nāma-rūpa). Of these the first one, the corporeality belongs to physical phenomena while the other four belong to mental phenomena. As these aggregates cling to samsāra firmly, the word ‘upadāna’ is added, and used thus:
1. Rūpupādānakkhandhā
2. Vedanupādānakkhandhā
3. Sannu pādānakkhandhā
4. Samkhārupādānakkhandhā
5. Vinnānupādānakkhandhā
Skhandha means mass and by which term is understood the mass of five aggregates which arose in the past and those which will arise in the future. Thus they are called Rūpakkhandhā, mass of corporeality, Vedanakkhandhā mass of sensations and so on. May all beings be well and happy. 2
The Brahminical idea of ‘self’ or ‘soul’ was rejected by the Buddha. This aspect of his teachings is too pronounced to be lasted. But even at a very early stage of Buddhism, there arose within the tradition much controversy over the idea of a ‘person’(pudgala).The Kathāvatthu supplies ample evidence of this fact. The ‘Bhāra’ dialogue of the Samyutta Nikāya, this sūtra is alternatively referred to as Bhārahāra sutta or Bhāra sutta.
“Bhārā have pañcacakkandhā bhārahāro ca puggalo bhārādānam dukkaṃ loke bharanikkepanaṃ sukhaṃ.{p.26}” Where the burden (bhāra) is represented as the Buddha’s concession for some persisting entity through the cycles of transmigration.
Of the early Buddhist school, the Vātsīputrīyas and the Sāmmitīyas maintained the notion of a persisting entity called ‘pudgala’. This pudgala comes very close to the doctrine of ‘soul’, which would naturally be regarded as a heresy in Buddhism. The Buddha accepted a highly complex notion of transmigration without a transmigrating soul, the Buddhist notion of transmigration.
The pudgala (person) of the Sāmmītiyas was no doubt posited as such a link. The
Yogācāra’s concept of ālayavijñāna was another, and perhaps a more sophisticated, approach to explain away this link problem. There was also an important trend in Buddhism which recognized an absolute spiritual principle. This trend must have created an internal conflict in Buddhism because the no-soul doctrine, the pre-dominant trend in Buddhism, could not easily be reconciled to it.
In Mahāyāna, this principle is usually called the Tathagata-garbha. In Yogācāra system, this principle was attributed to ālayavijñāna. (Vijñāna in the five personality aggregates ‘pañca skandhāḥ’). The five personality aggregates ‘pañca skandhāḥ’ is usually substituted for ‘self’ or ‘person’ in Buddhist literature.
The ‘aggregate of matter’ refers to the visible forms of the material world, The‘aggregate of feeling’ stand for the experiences of pleasure, pain and neutral feelings. The ‘aggregate of knowing’ is to be explained as the awareness of the ‘specific’ characters of objects. The ‘aggregate of saṁkara’ includes all other mental acts (citta-dharma) as well as other acts and ‘force’ which are not attendant upon an act of consciousness (citta viprayuktadhama). These explanation is related to the Ᾱbhidharma.
Lesson - 4.3.11 By. Ashin Indaka (Kyone Pyaw)
Buddha has spoken of the pure and true mind as being fundamental; it is the Buddha nature, that is, the seed of Buddha-hood. In like manner, if the light of Buddha’s Wisdom is concentrated upon the human mind, its true nature, which is Buddha-hood. He holds the lens of Wisdom before all human minds and their faith may be quickened. Often people disregard the affinity of their true minds for Buddha’s enlightened wisdom.
“Once upon a time a man (puthujjanā) looked into the reverse side of a mirror and, seeing his face and head, he became ‘Insane’ (ummattakā). How unnecessary it is for a man to become insane merely because he carelessly looks into the reverse side of a mirror!” It is just as foolish and the unnecessary a person to go on suffering, because he does not attain Enlightenment where he expects to find it. Thus, Buddha said: “Sabbī puthujjanā ummattakā”- ‘All Man is Insane’.
But, strange enough, when people attain Enlightenment, they will realize that without false beliefs, there could be no Enlightenment. Buddhism examines its basic philosophical teachings and historical development, setting forth complex and significant ideas or intelligent in a straightforward and simple style that is easily accessible.
The Upaniṣadic theory of an eternal and immortal ‘self’ (atta) seems, therefore, to have been intended to satisfy this deep-seated craving of man for permanent happiness. But for the Buddha, who realized that everything in this world is impermanent, such a solution was not in the least satisfactory. While realizing that there is no permanent or immutable entity called the ‘self’, he also found that belief in such an entity led to further suffering. Inculcation of the virtue (sūsarīta) of selflessness on the basis of a belief in ‘self’ (ātman) was, according to the Buddha, neither satisfactory nor correct. This lead to the statement of the third characteristic, namely ‘non-substantiality’ or ‘no-self’ (anatta).
According to the Buddha “and centuries later, according to Freud (Psychoanalyst) also”, man’s behavior as well as his out-look on life are determined by several instincts such as ‘desire to live’ “Jīvitukāma”, “desire to avoid death’ “Amaritukāma”, ‘hankering for happiness’ “Sukhakāma”, and ‘aversion to pain’ “Dukkhapatikkūla”.
The Buddha theory that simply accords with one’s own inclinations (diṭṭhinijjhānakkhanti) or one that is merely consistent or plausible (bhabbarūpa) is not true in itself. These are not the criteria of truth. Truth for him was what accords with facts (yathābhuta), not that which caters to one’s likes.
The Buddha was not prepared to posit an agent or a mental substance behind the psychological process represented by such things as feeling (vedanā), perception (sañña), dispositions (saṅkhārā), and consciousness (viññāṇa). ‘I think, therefore I am’ is a conclusion to be repudiated. The heretical view put forward by a monk called “Sāti” and the Buddha’s analysis and repudiation of this heresy throw much light on the question. It is said in the Mahātaṇhāsaṅkhaya sutta that a monk named Sāti held the view that according to the Buddha’s doctrine ‘it is this consciousness which transmigrates and not an-other’.
Apart from such physical causes of Karma, there are certain motives that determine the behavior of man. Conscious motives are those such as greed or attachment (rāga or lobha), hate or aversion (dosa), and confusion (moha).
A synonym of lobha (mūla) and tanhā is Abhijjhā 'covetousness', it is the eight link of the unwholesome courses of action (kamma-patha). A synonym of dosa (mūla) is Vyāpāda ‘ill-will,’ it is one of the five hindrances (nīvarana) and one of the ten fetters (samyojana). Generally it is evil behavior that is produced by these motives, while morally good behavior is motivated by the absence of greed (alobha), the absence of hate (adosa) and the absence of confusion (amoha). In these cases, of course the responsibility of the individual is undeniable. This is the reason why the Buddha emphasized the psychological aspect of behavior and equated Karma with volition (cetanā).
Unconscious motives are also influence behavior. Among the unconscious motives are the desire to perpetuate life “jīvitukāma” and the desire to avoid death “amaritukāma”, both of which relate to what “Freud” called the “life instinct”; and the desire for pleasure “sukhakāma” and aversion to pain “dukkhapaṭikkūla”, both of which compare with the Freudian “pleasure principle”. These motives, though unconscious, result from mistaken understanding of the nature of human existence. Hence an individual may be held responsible for behavior determined by them. The living organism is called nāmarūpa or the psychophysical personality. It becomes only when influenced by a surviving consciousness (vinnññāṇa). The psycho-physical personality (nāmarūpa) would not be constituted therein.
This being the case, from birth still death, and still we did not know it, we would study to correctly know it is only the citta, cetasika and rupa which are not us, and study in further detail, since the pañña of this level cannot eradicate kilesa or rāga.
The Dhamma that the Buddha had manifested from his enlightenment shows his supreme pañña (wisdom), karūna (compassion) and pārisudhi (pure). Pañña would only know the names, that there are two realities. But the actual realities that are performing their functions namely the reality that is nāma-dhamma that is seeing, hearing, thinking, feeling happy or unhappy, like or unlike etc.
'There, after the Bhikkhu would attain peacefulness within…' this is the Satī-patthāna arising. This is a person progressing by respective levels, from the sotapanna to being the sakadāgāmī to attain level of anāgāmī, '…and the realization of the dhamma with supreme pañña. Then he should be steadfast in those very wholesome sermon (kūsala dhamma), and persevere ever more towards the eradication of the āsava.' which is to attain arahantship.
Lesson - 11.3.11 By. Ashin Indaka (Kyone Pyaw)
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) Tadaṅga, Vikkhambhana, Samuucheda pahāna, (vi) Four kinds of food, (vii) Kamma, and (viii) Sabbāsavasutta. (from 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, Ahāra 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, Sīla, Smādhi and Paññā 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.
Then, Fundamentals of Buddhist Psychotherapy- (i) Greed, hatred, delusion, (ii) Five groups of grasping, (iii) Morality, concentration, wisdom, (iv) Four Noble Truths, (v) Tadaṅga, Vikkhambhana, Samuucheda pahāna, (vi) Four kinds of food, (vii) Kamma, and (viii) Sabbāsavasutta. (from 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, Ahāra 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, Sīla, Smādhi and Paññā 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.
Lesson - 19.3.11 By. Ashin Indaka (Kyone Pyaw)
The Vipassanā(Pañña) meditation research into the application of Vipassana in daily life.The Enlightened One wandered from place to place, teaching the Dhamma in villages and towns out of infinite love and compassion. The Buddha taught a practical method to help mankind escape from the bonds of suffering: the Eightfold Noble Path (Ekāyano ayaṃ maggo).
He's theme was the same: sīla (morality), samādhi control of the mind (samatha), and pañña (purification of the mind by wisdom). He declared: Dhamma is universal. Dhamma is the law of nature. He taught that every person must discover for himself what is conducive to his own good and welfare, and the good and welfare of others.
He gave to humanity its first charter of freedom, gave the possibility of a way out. The door to freedom opened. To practice insight meditation in accordance with the four foundations of mindfulness is the only way to purify the mind of practitioners. It leads them to the cessation of suffering and the attainment of Nibbāna. Practitioners must first purify their Silas. The Silas build concentration (Samadhi) easily, then insight knowledge arises seeing Rūpa (corporeality or nature of bodies) and Nāma (mind or mentality) as they really are. It should be known that the meditator can discern Rūpa and has entered Rupapariccheda- ñana.
In the early teaching of the Buddha, the empirical word is analyzed, as clearly stated in the Khandhavagga Samyutta, is based on the truths of :
Rūpa (physical phenomenon),
He gave to humanity its first charter of freedom, gave the possibility of a way out. The door to freedom opened. To practice insight meditation in accordance with the four foundations of mindfulness is the only way to purify the mind of practitioners. It leads them to the cessation of suffering and the attainment of Nibbāna. Practitioners must first purify their Silas. The Silas build concentration (Samadhi) easily, then insight knowledge arises seeing Rūpa (corporeality or nature of bodies) and Nāma (mind or mentality) as they really are. It should be known that the meditator can discern Rūpa and has entered Rupapariccheda- ñana.
In the early teaching of the Buddha, the empirical word is analyzed, as clearly stated in the Khandhavagga Samyutta, is based on the truths of :
Rūpa (physical phenomenon),
Vedanā (feeling),
Saññā (perception),
Saṅkhāra (mental fashionings)
Viññāna (consciousness).
These five groups of existence, life’s basic factors. While rūpa refers to the physical reality and the other four groups refer to the mental reality. While the meditator is being mindful of his hand, his foot stretching or bending, his body dropping to sit down or supporting his body to stand up, these features of movement arise from many small combined movements. Buddhist morality distinguishes healthy, right and moral actions from those that are unhealthy, wrong and immoral action. In the Pali canon, we find many moral concepts which play an important role in the moral life of a Buddhist even today.
The terms Kusala (wholesome) and puñña (merit) are the most important of these. These Kusala actions lead to nirvāṇa, Akusala (unwholesome) actions make one deviate from the path of liberation. The Buddha once said that one becomes endowed with right vision (sammā diṭṭhi) through the knowledge of both wholesome and unwholesome actions and their roots. He recommends the wiping out of akusala through kusala ones, since such eradication brings happiness.
The terms Kusala (wholesome) and puñña (merit) are the most important of these. These Kusala actions lead to nirvāṇa, Akusala (unwholesome) actions make one deviate from the path of liberation. The Buddha once said that one becomes endowed with right vision (sammā diṭṭhi) through the knowledge of both wholesome and unwholesome actions and their roots. He recommends the wiping out of akusala through kusala ones, since such eradication brings happiness.
Buddhism recommendes the five precepts (pañca sila) for lay Buddhists and other morally higher precepts for monks, all these moral virtues, in one way or another. The five precepts, for example are common to many religious traditions.Since Buddhism recognizes the worth of all living beings, Buddhist precepts include all livings beings withing their scope.
When one practices the meditation on living kindness (mettā), one has to develop loving kindness to all beings (sabbē sattā bhavantu sukhitattā). In the Metta Sutta of the Suttanipāta this universal loving kindness is highlighted as follows: may all beings be happy and secure; may their minds be contented etc,. Let one’s thoughts of boundless love pervade trained in sīla, one is in a good position to train one’s mind (citta).
When one practices the meditation on living kindness (mettā), one has to develop loving kindness to all beings (sabbē sattā bhavantu sukhitattā). In the Metta Sutta of the Suttanipāta this universal loving kindness is highlighted as follows: may all beings be happy and secure; may their minds be contented etc,. Let one’s thoughts of boundless love pervade trained in sīla, one is in a good position to train one’s mind (citta).
The second stage is samādhi (concentration) which includes three components: right effort (sammā vāyāma). Right mindfulness (sammāsati) and right concentration (sammā samādhi).These three elements train one’s mind to a state of samādhi.
The third stage of the gradual path is wisdom (pañña) which includes right view (sammā diṭtṭhi) and right thoughts (sammā saṃkappa). Wisdom enables one to see reality as it is (yathābhūta). Wisdom arises only in a concentrated mind (samādhi citta). Thus, through a gradual process of training (anupubbasikkhā), working out (anupubbakiriyā), and practice (anupubbapaṭipadā), the spiritual seeker reaches moral perfection. On one occasion, the Buddha explains how morality leads one to nirvāṇa.
The third stage of the gradual path is wisdom (pañña) which includes right view (sammā diṭtṭhi) and right thoughts (sammā saṃkappa). Wisdom enables one to see reality as it is (yathābhūta). Wisdom arises only in a concentrated mind (samādhi citta). Thus, through a gradual process of training (anupubbasikkhā), working out (anupubbakiriyā), and practice (anupubbapaṭipadā), the spiritual seeker reaches moral perfection. On one occasion, the Buddha explains how morality leads one to nirvāṇa.
In this case the the spiritual path in this world and the ultimate goal are interconnected and interrelated within the process of leading the spiritual seeker to moral perfection. It is important to examine the way Buddhism explains the relatioship between moral actions and the nature of the internal mental process. Early Buddhism offers a causal and psychological analysis both of the external behavior of the individual and of his or her internal dispositions.
Buddhism views immoral actions such as stealing (adinnādāna), killing (pāṇātipāta), lying (musāvāda),etc., the unwholesome (akusala) actions are mentioned in the sutta as follows: Physical (body) is Killing living beings , stealing others things and unlawful engagement in sensual pleasures, Verbal is Lying, slandering, using rough words and gossiping, and Mental is Greediness, malevolence and holding wrong views. These are related to the physical, verbal and mental behavior of people.
Anusayas which can be eliminated through wisdom, exist until one attains enlightement, Through wisdom. At the time of enlightenment one achieves internal purification and intergration of one’s internal dispositions with physical actions. The relationship between morality and wisdom is another important aspect of Budhism. The Buddha points out that morality and wisdom are interrelated and mutually activate each other.
Lesson - 24.3.11 By. Ashin Indaka (Kyone Pyaw)
What is Psychotherapy?
Psychotherapy is an interactive process between a person and a qualified mental health professional (psychiatrist, psychologist, etc,). Seeking help for mental, emotional, spiritual or relationship issues can be difficult, you want to be sure you have the right "mental health professional" to oversee you care, so you can take control of any dilemmas in your life.
Buddhist psychotherapy has to be a science of mind which also studies the specific Buddhist approaches to mind. Therefore it has to hold good against all the criteria of science, such as methodological reliability of procedures, consistency of theoretical statements, etc. The Buddhist psychology became very fashionable towards the end of the twentieth century.
Buddhist psychology in an inclusive way us to view the various specifically Buddhist practices of preaching, teaching and counseling from a psychotherapeutic standpoint. Buddhist psychological knowledge under the following headings:
Buddhist psychology in an inclusive way us to view the various specifically Buddhist practices of preaching, teaching and counseling from a psychotherapeutic standpoint. Buddhist psychological knowledge under the following headings:
1. Adhisīlasikkhā - control of performance serves as a starting point for all procedures;
2. Adhicittasikkhā - purification of mind by means of meditation removes the defilements
of greed and hate, which otherwise distort consciousness and invalidate knowledge.
3. Adhipaññasikkhā - transcendence through wisdom aims at an individually experienced
realization of happiness and peace.
Buddha's Dhamma includes ethics; it cannot be regarded as some philosophical system. We continuous practice of the Dhamma. The practice of the Buddha's Dhamma is most comprehensively defined through the paradigm of the Four Noble Truths, (this Noble Eightfold Path.) The Buddha’s first sermon on setting the Wheel of the Dhamma (the Dhammacakkapavattana Sutta), is on the ground of avoidance of two extremes of Sassatavāda and Ucchedavāda. The Buddha explained the Dhamma in the following words;
1. Dukkha-ariyasaccā -This is suffering,
2. Samudaya-ariyasaccā -This is the origin of suffering, is attachment,
3. Nirodha-ariyasaccā -This is the cessation of suffering, is attainable,
4. Magga-ariyasaccā -This is the way leading to the cessation of suffering.
The Buddha showed the newly discovered path to emancipation, "Ariya atthangikamagga" the Noble Eightfold Path or "Majjhima patipadā" the Middle Path. This avoids the two extremes of sensual indulgence and self-mortification. Middle Path is defined in the same sermon as "without entering into either extreme" (Ubho ante anupagamma). These Eightfold Path as follows;
1. Right Understanding (Sammā dithi)
2. Right Thought (Sammā sankappa)
3. Right Speech (Sammā vācā)
4. Right Action (Sammā kammanta)
5. Right Livelihood (Sammā ājīva)
6. Right Effort (Sammā vāyama)
7. Right Mindfulness (Sammā sati)
8. Right Corcentration (Sammā samādhi)
The early Buddhist discourses referred to the mutual opposition between the two Sassatavāda (eternalism) and Ucchedavāda (annihilationism) views. Sassatvāda emphasizes the duality between the soul and the body. Deliverance of the soul, its perpetuation in a state of eternal bliss, thus requires the mortification of the flesh, represented in the Buddhist texts as Attakilamathānuyoga (self-mortification) which led to variety of ascetic practices during the time of the Buddha.
Ucchedavāda (Materialism) believes that 'man is a pure product of the earth awaiting annihilation at death. His aim in this temporary life thus cannot be the rejection of sense - pleasures in the pursuit of a higher spiritual ideal which is described in the Buddhist tents as Kāmasukhalikānuyoga (sensual gratification). Thus, these two represent the practical aspects of the two theories of Sassatavāda and Ucchedavāda.
According to the Dhammacakkapavattana Sutta, Right understanding (sammā dithi) of the First Noble Truth (effect) leads to the eradication (pahātabba) of craving. The Second Noble Truth (cause) thus deals with the mental attitude of the ordinary man towards the external objects of sense. The Third Noble Truth (effect) is that there may be a complete cessation of suffering possible, which is Nibbāna, the ultimate good of Buddhists.
This Nibbāna is to be comprehended (Sacchikātabba) by the mental eye by renouncing all attachment to the external world. This First Truth of suffering which depends on this so called being and various aspects of life, is to be carefully perceived, analyzed and examined (pariññeyya). This Third Noble Truth has to be realized by developing (bhāvetabba) the Noble Eight fold Path (ariya atthangika magga). This unique path is the only straight way to Nibbāna.
Lesson - 1.4.11 By. Ashin Indaka (Kyone Pyaw)
The Buddhism accepts the necessity of the wealth and the man cannot live without any wealth. The primary thing of living being is food. All living beings depend on food (Sabbhe sattā ahara thitikā). The poverty is considered as a suffering that we avoided (Daliddiyaṁ bhikkhave dukkhaṁ).
The Buddha taught a practical method to help mankind escape from the bonds of suffering (The Eightfold Noble Path). He's theme was the same: sīla (morality), samādhi control of the mind (samatha), and pañña (purification of the mind by wisdom). The Silas build concentration (Samadhi) easily, then insight knowledge arises seeing Rūpa (corporeality or nature of bodies) and Nāma (mind or mentality) as they really are. It should be known that the meditator can discern Rūpa.“In the Theravada Abhidhamma, rūpa is analyzed into 28 states as far as the Abhidhammatthasaṅgaha is concerned.”
Buddhism always points out the way to remove suffering. Man with poverty gives raise more difficulties to live long. According to Buddhism, if a man afflicted with poverty, he is led to do unrighteous things such as killing(pāṇatipāta), stealing(adinnādāna), struggling, and fighting and so on. The unwholesome (akusala) actions are mentioned in the sutta as follows: Physical (body) is Killing living beings , stealing others things and unlawful engagement in sensual pleasures, Verbal is Lying, slandering, using rough words and gossiping. These are related to the physical, verbal and mental behavior of people.
Cakkavattisisihanada Sutta says, “When the wealth is not produced, the poverty may be developed; when the poverty developed, the stealing may be developed; when stealing developed, the production of weapon may be developed; when the producing of weapon developed, the fighting and killing may be developed”. The Buddhism always advised not to engage in bad activities. Therefore the richness of the wealth is necessary to prevent those activities.
We might have an expanded self-representation, but we certainly do not through such experiences wholly abandon the process of identification with self-representation; nor do we lose a metaphysical self, which from the Buddhist perspective we do not have to begin with.
Furthermore, ego functions that constitute the empirical or psychologically functioning self are not lost. Let’s for the moment accept that pride (māna), the sense, “the eye(cakkhu), the ear(sota), the nose(ghāṇa), the tongue(jivhā) and the body(kāya),” that I am higher, lower, or simply, “am” is a mental function that is sometimes present and sometimes absent from our consciousness(viññnāṇa).
Furthermore, ego functions that constitute the empirical or psychologically functioning self are not lost. Let’s for the moment accept that pride (māna), the sense, “the eye(cakkhu), the ear(sota), the nose(ghāṇa), the tongue(jivhā) and the body(kāya),” that I am higher, lower, or simply, “am” is a mental function that is sometimes present and sometimes absent from our consciousness(viññnāṇa).
The states may be instances when the mental function of māna is not operative; it is temporarily dispelled (tadanga-pahāna). We continue to struggle in the west to move beyond earlier models that pathologized non-ordinary states. Our inquiry would be more productive if we focused on discriminating clearly how spiritual states may retain ordinary functions yet complement these functions with other qualities.
The next form has to do with the meditative absorptions, that is, states of concentration during which the sense of self (māna) is absent, technically indentified as abandoned through suppression (vikkhambana-pahāna){pahana is discussion ‘pa + hana’}, The last form is insight realization. There actually are a variety states here: states in the higher stages of insight, states related to path and fruition consciousness, and those following full realization.
In particular, during and succeeding full enlightenment, identification with a particular sense of self (māna) would be given up through eradication (samuccheda-pahāna) leaving the practitioner free of such identification. Once meditators have embarked on practice and become familiar with the orientation of Buddhist inquiry, they may from time to time have variety meditative experiences in and out of meditation that will reflect ever-deepening realization, cognitive and affective, and culminate in dis-identification with the core sense of self.
However, opens a valuable window when he points out that even in traditional psychotherapy, there are unintended and unnoticed moments of freedom from self representation. This dissolution makes it possible for distorted images of oneself to change when they emerge in consciousness. The practitioner can be effectively harnessed to a task that Buddhism shares with other spiritual traditions, that of reducing identification with and attachment to our self-representations.
Particularly if she or he is in dialogue, or engaged in verbal self-reflection in the company of someone who can mirror, hold, or indentify spiritual states such as spaciousness, clarity or presence.
Lesson - 8.4.11 By. Ashin Indaka (Kyone Pyaw)
Literature on the 'Four Nutrients (Nutriments)', 'food', is used in the concrete sense asmaterial 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".
Rūpa 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. Rūpa are always influenced by one or more of four causes namely kamma, citta, utu, and ahāra. Rūpa are always changing as citta and cetasika, they are relatively slower than nama dhamma. Rūpa can never know anything. But rūpa serve various functions in connection with nāma dhamma citta and cetasika. In terms of their intrinsic character, there are twenty eight separate paramattha Rūpa .
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, 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:
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.”
Jātaka Stories
The Jātakas refer to a voluminous body of literature native to India concerning the previous births of the Buddha. The Jātakas included in the Khuddaḳa Nikāya of the Sutta Pitaḳa. The Buddha himself used jātaka stories to explain concepts like kamma and rebirth and to emphasise the importance of certain moral values. A Jātaka storyteller is mentioned to have been appointed even as early as the time of the Buddha. Now we can study
(i) Kusa,
(ii) Vessantarā,
(iii) Asanaga,
(iv) Porisāra, and
(v) Surāpāna.
The story of Kusa, it was told in reference to a backsliding monk who fell in love with a woman in Sāvatthi, neglected all his duties and refused food. He was taken to the Buddha, who related this story to show how even mighty men may lose their power and come to misery through love of a woman. King of Kusāvatī and of his queen Sīlavatī, she gives birth to two sons.
The elder is supernaturally wise and is called Kusa. Pabhāvatī, daughter of King Madda of Sāgala, is found to fulfil this condition, and is married to Kusa. The bride is not to look upon her husband’s face until she has conceived, and she accidentally discovers how ugly he is. She returns to her father’s court. Thither Kusa follows her, and under a variety of menial disguises. He sends letters to seven kings, offering Pabhāvatī to each of them. Madda decides to cut Pabhāvatī into seven pieces. At his appearance the kings flee. Kusa returns with his wife to Kusāvatī and they live there happily. Kusa’s victory, Sakka gives him a jewel called the Verocanamani. It was evidently handed down in the succession of kings.
The latter would frequently refer to “King Vessantara”. Vessantara gives away everything he owns, including his children, thereby displaying the virtue of perfect charity. It is also known as the Great Birth Sermon.
King Vessantara was the son of Sañjaya, in the capital of Jatuttara. Vessantara married princess Maddi. They had two children: Jāli and Kanhājina. One day he gave away the magical white elephant, which had brought rain to his kingdom. The citizens of his kingdom convinced King Sañjaya to resume control.
One of his loyal courtiers suggested that the family should live at Vamka Mountain. The family walked on foot through a forest. Old Brahmin of Jujakā had a very young wife Amittada. Amittada used to regularly bring water from the well for her old husband. Amittada harassed Jujaka telling him to find her some. Jujaka went to the forest to prince Vessantara.
Jāli and Kanhā went to hide in a lotus pond. Their father found them and asked if they would help their father achieve his highest goal. Both agreed and became Jujaka’s slaves. Both children begged their father to help them while the old man scolded and beat them with his stick. Vessantara could not stand this scene and reached for his weapon he kept in his hut. However, he overcame all anger and let his children be taken away.
Maddi’s return passage to their resident was blocked by tigers. When she didn’t see her children, she wandered around all night looking for them and finally collapsed before her husband. He revived Maddi with water. After Maddi learnt that her husband gave away their children, she praised him for his greatness. Vessantara gave as well Indra, for all his acts of benevolence. A god and a goddess made Jujaka take a wrong turn and led him to into Sivi.
King Sañjaya saw two familiar faces. In fact, both Jāli and Kanhā’s prices were so high that only the wealthy king Sañjaya could have bought them. The Kingdom of Kalinga also returned the white elephant: now that Kalinga had become prosperous again, abating the anger of the people of Sivi. Jāli led the army and men to his parents' residence and the family was reunited. After the most happy moment, all six of them collapsed.
Vessantara was crowned as king again and returned to his kingdom. Indra blessed Sivi Kingdom with a seven-gem rain. Vessantara allowed people to keep those gems for themselves and the leftover went into the Kingdom treasury, which he used for his charity. He was also given the blessing of never running out of treasure for his charity.
18.9.11
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