(2) The Second Lecture of Common Introduction
Of Buddhist Psychotherapy
Writing by Ven.Puññavaṃsa
I would like to discuss with all of you about the second lecture of common introduction of Buddhist Psychotherapy. I am found out the effect that mind is not permanent of the external of the craving of water. It is a process but there is no something called mind as the unique just I think about it but considered in Buddhism as a faculty because human being have six faculties. There are eye, ear, nose, tongue, body and mind in which mind and skin as the separated faculty but it is function with body.
Hence, we cannot identify our mind as the separated one element because it is always mind and matter interrelated but we have to take consideration the effect when we are sleeping the mental problem according to Buddhism it is said that Buddhist method of sleeping illnesses are mainly dependent on that it is actually that mental illnesses are related to the defilements and the concept of defilements what we are called Kileśa or Asava.
Everywhere in the discourses and Abhidhamma as well as early discourses we find out three main Aśava or Kileśa. In here, Keliśa mean defilement and also Āśava mean intoxicated we can translate what the meaning that people are intoxicated by the way of Āśava. They are called Lobha, Dosa, and Moha if we are thinking about that there is something about kileśa or Āśava.
Kileśa or Āśava, there would be dependent on these kinds of Lobha, Macchariya, Raga, Pema and Abhijjhā etc. it would be Dośa based on Vyāpāda and Moha linking Avijjā. Actually, the understanding of mental diseases and also treating mental diseases, this background and this foundation is very importance because all the mental problem are discussed and relationship in the three aspects of mentality and than we are inherited by all things but we have to understand these how these mental aspects are development in the personality, what are these origin and what are the best of cause and effect etc. I think we have to know about that there are two aspects of human mind as meaning Anunāya and Paṭigha. These are fundamental aspect of human mind therefore Anunāya here mean like and also Paṭigha mean dislike.
Let’s say that these are common to all as meaning like or attachment and again dislike or contacting. We are inherited in our mentality for survival without these two but we cannot live safety in order to precept our life we should be these two. There should be something that we like and also there should be something that we don’t like if something is healthful for our survival, we like it so no and so forth. If something is against for our survival, we don’t like it and so on. Like and dislike, these are compulsory without these two we cannot live even the Buddha and Ārahants they had also these two. That’s why, when we offer something, Buddha rejected that I cannot accepted because He went to Kapibaradvaja Brahman. He took him away but don’t come to bake food yet. But you also should do agriculture and cultivation and than He explains that I also should do some kinds of agriculture and cultivation. Hence, He would preach it to offer something at once but I cannot accept it. Similarly, the Buddha rejected something and also someone who offer the particular kinds of food. The Buddha said that it should be offered any other.
Naturally, there is something even after someone offered something but the Buddha did not accept it. Therefore, likes and dislikes are common to all people and other. That mean it is of vital important for our survival but it is not harmful. I think that we devote like and dislike at the time of passing away and such as the Ārahants and the Buddha at that time. But they could not reach to bearer their body called Upādiseśa Nibbāna and Anupādiseśa Nibbāna because body can not be enlightened but body is physical one who should be maintained. Some people think that even the body is enlightened but the body is decay because it is subject to impermanent and also the respect of relic of the Buddha and Ārahant of the body is decay or subject to impermanent. They therefore have to maintain their body who are taking the food.
For the purpose, they have to take good food and reject bad food. Therefore they are purposed of compulsory. If you say that we have to eliminate greed completely it but we cannot be it what should we have some like and dislike. Somehow, the problem is that there is one problem because all other thing in our life had limited but we do not have limited. That’s why, there is problem.
For example, if we eat and take something, we have to eat and take something as much as possible for our capacity of the body but we could not take too much for our capacity of the body. Otherwise, if we drink water, we have to limit our capacity of the body and also if we fall asleep, we have limited for our capacity but we cannot sleep fifteen hours or the whole hours not only nine hours or ten hours sleeping but not too much sleeping. That’s why, it is likely to that life here if we have something and how many things do you like, we cannot space them even though how many things you do not like because there are no limited them.
Even the death person when he has hundred period of living if he has doing ‘Like’ something yet. I think he had heard that there is one history. One person of dying, he was a merchant because he had the big shop with all other of the family members. And he was sleeping the big shop also finally he was as the counter with staying some disease. On the other hand, he fell asleep at counter and he was dying at the same area. He asks where my wife is it because he wants to know his wife such as body and another. His wife says that I am your wife and also I am here at once. And where is my son? His son said that I am such as body and I am here at the same time his son told him at near by it and family.
Almost and all the people are such as body in everyone and in this human world and others. We are around your back for the time being he is acute them when all of you are around my back who is keeping the shop. In that sense, there is one figurative example because you are death of person who is dying even at the moment. There are some problem during the time of that we are attack but we cannot attack the way of death because everybody who are die. Naturally, they are dying but they have not accepted the nature of death even though they have to actual die. Therefore, they are telling around the house when he is die they do not accept that he is die not only he said that he never die but his body is also die so on and so forth. In this way, it is of vital importance to perform
the religious activities even after death of seven days and after three days etc. Although, it is not the beneficial for the death people but it is beneficial because one they see religious ceremony not only they understand that they have die but they will be born somewhere permanently they will think something or wrong view here and there. They did not understand but they can accept it. Only by seeing the monks are coming into house and given treating, given offering alms-food and some decoration when they see that he is die at the present moment. They understand that they are not permanently reborn and
going around here and there but they will be actually died together at the nature of being. Hence, we say that therefore they are called like and dislike because they are no limited even at the time of death we are not satisfaction “Unāva hutvāna jahanti deham Na kahāpanavassena titti kāmesu” as meaning “Everyone die with something lower and something is looking scared even the rain of god people are not satisfy and also they devoted their body with some of rain coat insight but there is no limited therefore there is no control in life and in our behavior as a whole”.
In the same way, these two aspects of mentality are increase as to different level. One thing is difference and these are also internally developed that means Anunāya become Lobha in the internal one and mentality because you have to see anywhere in the picture. Lobha, Dosa, Moha, Patigha or Anunāya is explained as Karma but it is not Karma. It is mental aspect and Anunāya, Paṭigha are also mental aspects although Lobha
and Dosa are mental aspects. Therefore, they are mental aspects because they are middle
level. In the first level, we are inherited by that this is the developed form and the second level we have to developed Lobha and Dosa as meaning agree and hatred. In the second level, when we are treating mental illnesses, we should identify which level are these things. This is more than developed because there is no limited. In the third level, it becomes Abhijjhā meaning Abhijjhā paccekaṁ vyāpādaṁ. Now, you see that if you remembered “Pānadātha paratabbaṁ paradāraṅca khāyado” as the bodly Karma “Musābedaṁ pharusa samaphalapa vācako” as verbal Karma “Abhijjāceva vyāpado micchāḍiṭṭhica hoti” these are as mental Karma. Now, he is acting in the society and also these are very dangerous (Abhijjhā and Vyāpāda). These levels are insight and these are our survival but these are also harmful because these are very dangerous when it can make killing other and taking other thing because it can be stealing etc. Therefore, these are developed two things which are called Abhijjhā and Vyāpāda as meaning “Never give anything and anyone but as a person who give a lot of thing to anyone and sometime who never give them that means Abhijjhā” and “Vyāpāda means lamentation other”. These two are taking as Karma meaning action at the present acting in the society and motivated by these two but when we have these
two things so on and so forth.
