This is the charateristics of Buddhist psychotherapy

In Pāli term, Tahnā Vāyati, here Tahnā mean “crave” and Vāyati mean “to whom connected with together” and also Vāna is craving for Samsara. These craving people are combined with together into the way of Samsara. It is away from Vāna in this way it is called Nibbāna. Where the craving is destroy all, there is called Nibbāna. Now, this is final aim because Buddhism confidence that there is no any other way of making and end of the mental suffering and also whatever these paths is leading to final aim therefore it is called Nibbāna, Noble one and Enlighten One or other except for this purposed are ignorance. Therefore, it is called in a way of noble.

Otherwise, not to appreciate the Buddha because of search strong argument you know scientific argument and logical argument Buddha says that this is noble what noble is Nibbāna its final aim of realization of Buddhism which is not the nature birth, decay and death but all are quenches under the ignoble. Anyway, all the Buddhist parts are fully ethical systems why the entire Buddhist teaching is leading to this final aim and than any analysis given Buddhism about mind is also physical aspect but they are very difference because according to Buddhism you know Buddhist concept of ethic Byāpaditi foundation in order to criteria. There are six criteria to determine whether something is good or evil. Here

ethic means wholesome or unwholesome and also ethical concept we study how people are determined what is good or bad. Then there are difference theories in the world and in difference systems. They cannot be accepted by all. But when the Buddha had analyzed the universal real criteria of good and bad, it goes to psychological aspect. Everywhere, we can see that other aspects are social aspects in Buddhism and these aspects are considered but when he goes to universal aspect, it is especially psychology in this way we get its Buddhist aspect of mind and six criteria. Lobha ( greed and lust), Dosa (angry), Moha (delusion), Alobha ( non-greed), Adosa (nonhatred) and Amoha (non-delusion) everywhere exist that in the six century B.C exist these six, today and future are also having those six aspects. Lobha, Dosa, and Moha, these three are considered as bad and Alobha, Adosa and Amoha are considered as good too. These three kinds of Lobha, Dosa and Moha eradicate by reaching the realization of Nibbāna. Therefore, we have Sīla, Samādhi and Paññā. Sīla means keeping the system of mind of temporary destruction.

And Samādhi means Vikkhambhana pahāna actually it is destruction of timely and Samucceda pahāna is rejection of all complete. Now, you can understand that the final aim is destruction of bad. It is mental tendency but it is mind analysis in Buddhism. And we have to know about realized impermanent nature of world and also mind is always perplexity but we like and dislike. Than we try to get everything or something from morning to evening. Unfortunately, due to impermanent nature of the world we cannot get everything. We try to get everything when we like. We try to reject everything when we don’t like etc.

Here, these are as meaning reducing of Lobha, Dosa and Moha because of Sīla, Samādha and Paññā but socially effect. Hence, treatment given to any mental problem should be started Lobha, Dosa and Moha. Sīla, Samādhi and Paññā are treated all kinds greed, hatred and delusion to reach the realization of Nibbāna by practicing.

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The Origin Of Cave Monastery in Sri Lanka

The Buddha first preached the nissayas(needs) to the monks. According to these four nissāyas, monks had to live under trees. (Pindāpata nissāya, Pansakūla nissāya, Rukkhamūla sensāna nissāya and Putimutta besajjha nissāya) But later the Buddha allowed the monks to accept five kinds of dwellings. Namely: (1) Vihāra – Ordinary Residences, (2) Uddhayoga - Round Residences, (3) Pāsāda – Long Residences, (4) Hammīya – Upstairs’ Residences and (5) Guhā – Caves. There are many cave monasteries in Buddhist literature. (1) The Buddha met Sakka when he was living in the Sāla Guhā. (2) Mahākassapa Thera had lived for a long time in the Pippali Guhā. (3) Pacceka Buddhas had lived in the Nandasāla Guhā. (4) The Thera Gātha mentions about many caves as abodes of monks (monk dwelling caves). After the Buddha passed away, the First Buddhist Council was held at Saptapanni Guhā. The caves were prevalent both in India and SriLanka as religious settlements. The caves in India are different from those in Srilanka. In India rock is cut, and cells and chambers were made out of mountain rock for religious settlements. For example, the caves of Bihar and Ajanta as they really are.

In Sri Lanka, the cave monasteries at the very beginning were natural. There were no architectural embellishments whatsoever except for the drip-ledge cut on the top. The caves in Srilanka had been named according to their natural situation. The following names were given to the caves. (1) Sihamukha - lion 's Mouth, (2) Piyadasana - Fascinating view Sight, (3) Manorama - Delighting to the mind and (4) Supadite - Well-Sighted.

All these caves were prepared with great effort by devotees from all walks of life – kings, millionaires, potters and smiths, and they were offered to the Sangha – agata, anagata, catudisa without any difference or distinction. The wishes of donors were expressed on the respective dedications. This shows their earnest wish in performing this good deed. Always the names of the donors were inscribed.

Otherwise, in SriLnaka there were 1200 caves in all parts of the island. The following can be listed as the most prominent cave monasteries in Srilanka: (1) Mihintale, (2) Rajagirilena(near Mihintale), (3) Hatthikucchi, (4) Vessagiri, (5) Isurumuniya, (6) Ritigala, (7) Cittalapbbata, (8) Sigiriya, (9) Dambulla, (10) Hindagala and (11) Kurundakalena.

Apart from the caves dedicated as mentioned above, monks themselves selected caves as their living places. The preparation was done as follows. The cave was filled with firewood and was filled fire and then burnt. This helped to remove all loose splinters of rock. This helped to remove the unnecessary things and also to do away with unpleasant smell. After that the cave was swept and cleaned well. These types of caves cooled during the hot season. At the very beginning there were natural caves in Sri Lanka but as time went on, these caves gradually changed. Finally some of the residential caves ended up becoming Image Houses with the interest of layman to example, Dambulla.

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Fundamentals of Buddhist Psychotherapy

In Buddhism, there are fundamentals of Buddhist Psychotherapy as follow: (1) Greed, Hatred, and Delusion, (2) Five groups of grasping, (3) Morality, Concentration, Wisdom, (4) Four Noble Truths, (5) Tadaṅga, Vikkhambhana, Samuccheda pahāna, (6) Four kinds of Food, (7) Kamma and (8) Sabbāsavasutta. Of them, the first group mentions about greed, hatred and delusion. We must understand them deeply as fundamental matters. In Visuddhimagga, we get six factors regarding with the character analysis of Lobha, Dosa, Moha, Saddā, Budhi and Vitakka. When Akusala roots are analyzed with final goal, in Buddhism they are always negative but they have always positive for worldling level. When greed is positive development it is enlightened to keep on from Dosa to Buddhi and Moha to Vitakka. Otherwise, there are four matters: Kamma, Citta, Utu, and Ahara in the Abhidhamma. These are the causes from one into another because of changed personality as Kamma. Citta mean consciousness influence the body it can changed due to the process also Utu the environment, everything change by one. Ahara, the body changes from one because of psycho-physical problem. There is one to treat physical and mental problem associated with one by one.

In Buddhism, there are five aggregates: matter, feeling, perception, mental and consciousness. In general, they associate with the mental and physical. Here mental are analysis into physical too. Thus, there are called fundamentals of Buddhist psychotherapy in field. Likewise, Lobha, Dosa, Moha, Alobha, Adoso, and Amoha are fundamental ground to examine whether wholesome or unwholesome. Anyhow, we could not develop anything without greed but Buddhism also does not deny it and in relation to the final goal but we must destroy Lobha so on. Otherwise, there are three Pahāna, Tadangapahāna, Vikhambanapahāna and Samuccedapahāna. They apply to respective with Sīla, Samādhi and Panna to get rid of mental problems. Likewise, we have two approaching in Buddhism. There is behavioral approaching and cognitive. If you want to go to Majjhima Nikāya, you see the Sabbāsava Sutra. Sabbāsava mean all kinds of cankers. The way to eradicate all cankers, desire and this is the way to realization of Nibbāba. Otherwise, Sīla mean good conduct also Samādhi and Paññā. If you can’t give cognitive development, you can’t have insight meditation but to come to Samatha and Vipassanā advised Sīla. And Samatha Vipassanā means cognitive modification also Bhāvanā is here very importance. But we see many ways to get rid of mental disorders and abnormal behaviors are psychiatry and such Sutra. Hence, Kamma mean cause and effect theory of Buddhist psychotherapy. They are much unsatisfactoriness in world to connect with economic and all but from morning to night people are facing problems. They are difference each other such and such of color, power and fortune because of Kamma.

In conclusion of Satipathana Sutra, the Buddha taught the four Noble truths as follow. Dukkha, Samudaya, Magga, and Nirodha Saccā. Often I find that people have trouble with this practice because they are watching their thoughts, or their breath, from the vantage point of their personal consciousness rather than, as Buddha suggests, from a vantage point where consciousness is carried beyond its functioning as a personal witness. Therefore having proceeded through the three previous Satipathanas and having arrived at the fourth, one need now, once more, to proceed watching one’s body, mind psychotherapy and personality from the vantage point attained in the fourth Satipathana to reach realization of Nibbana.

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