Samatha means tranquility or concentration (Samadhi) that calms down the heat of defilements such as greed (lobha). When a wording contemplates rapidly on a meditation object, his mind gradually becomes concentrated on the object. At that time, defilements such as greed (lobha), anger (dosa), do not arise and his mind will be peaceful and tranquil. Such tranquility is called samatha.
In general, samatha means all meditations, which calm down the heat of defilements, turbulent minds and lower coarse Jhana factor.
In the universe, there are no persons, beings and things but only mind and matter. The knowledge, which can discern significantly the characteristics of impermanence (anicca), unsatisfactoriness (dukka) and insubstantiality (anatta), etc, is called Insight Meditation (vipassana). Those who lack Insight Knowledge regard the combination of mind and matter as human being, celestial being, Brahma, man, woman, etc, and the combination of corporeal entities as houses, schools, rest-houses, trees, forests, mountains, etc. The also miscomprehend these beings and things to be permanent (nicca), Satisfactory (sukha), substantial (atta) and pleasant (subha).
Today, we are discussion about Buddhist concept of psychiatry under that we had discussed already the four condition side of physical well being, mental well being, social well being and spiritual well being after that I did not discuss any other topics. This is only one including Sīla (morality), Samādhi (concentration) and Paññā (wisdom) but anyway and actually for the sinhali students I did Sila, SamādhiPaññā and also I will do for you before that the concept of mind in Buddhism because I did morality, concentration, and wisdom search for sinhali and students but before that actually we have to do concept of mind and than we have to do reverse order also I will do it but no problem.
Concept of mind, we are dealing with the mind therefore before we bring the mind and we eliminate problem of fundamental of the mind. Thus, we should understand what is mind. We how to understand it should be bringing and than Buddhism have separate analysis of mind which is difference from other traditions both India and western. I have to emphasize at the beginning the Buddhist concept of mind is only ethical system. There are more difference kinds of ethical point. Buddhist concept of mind and Buddhist analysis of mind is completely hundred percent because it is based on ethical basic. There is very difference of western and other tradition of mental analysis. It has definite aim because if you have analysis something, you have some kinds of aim that mean the final aim is Nibbāna.
Nibbāna can be into the both ways within doctrine and without the doctrine because both are correct. But I prepare for the formal one because this is most academic term and early Buddhist term. Actually in the Ratana sutra, Nibbanti yathayaṃpadipo here Nibbāna is noun because every verb form related to noun. Noun is directed from these but the first directed from that and other one is verb but both are directed from the same hood. Ni is prefixed but Vā is the root and also Na is in the suffix. We are adding in order to make the noun we have to add the suffix and in order to make the verb also we have to add the suffix because these are termination you know Ni + Vā + anti this is a verbal termination and other one is nominal termination because these are the same hood by that we make Nibbanti etc. Then Vā etymological meaning of rule is blow and here Ni mean negative that mean blowing out because life is compared to land like island. Anyway it had weak at this point and silent you know the end of life is compared to the four ways of blowing out of plans because the land may be going out, discussion of weak, wide and overcoming by boat to the land through the win.
In addition to that, because of the win it may be blow that means the life is compared to the land. Then you know however the win is blow now Lobha thought but the other one is gone away to this direction it is gone anyway there is no question and extinguished like that when the defilement are destroy and extinguished, there is no question whether Ārahant gone to the heaven or other. That’s why, this term Nibbāna without condition it is applicable to associated with from rebirth to rebirth blowing out nothing and no thought. After blowing out, Samukkhatā vāta aṭhāpi sabbe at the same time we destroy another thing in which you know Vāta meaning defilements are destroy and completely the life is also blowing out. At the same time, all ways of speaking are blowing out too no one can talk. Vātapatha ways of speaking, communication and all as meaning Sabbe all way of speaking are destroy too. That is very importance fact no one can talk anything about that after it because everything is block.
Then Argument means Vātapatha you know that if its focus speaking means argument Ubhodopa visārada vittacittvā vicārittvā pathā vācanti “speaking occur first initial application at the selection, sustain application, investigating, and than thought” before we speak that we think about an argument and we talk language itself therefore it is a way of argument (Vātapatha). All Vātapatha (argument) are destroy at the same time but no one can talk anything about that in this way everything is finished completely without therapy not only there are something about losing but there are remaining without remaining everything is gone. In some way, Nibbāna (Nirvāna) is realization of Ultimate reality in here Ni+Vāna that means an example of Saddā rule as meaning Nibbāna (Nirvāna). Vā and Bā are similarly between Pāli and Sanskrit. In Pāli assimilation of Saddā rule and regulation, Vā have been changed into assimilation of BBā after the redouble BBā therefore it become Nibbāna. Actually common in the Sanskrit, Nibbāna can be Nirvāna again it is in the same way of rule because it can direct from Sanskrit.
On the other hand, actually in Pāli term of Tahnā Vāyati, here Tahnā mean “crave” and Vāyati mean “to whom connected with together” and also Vāna is craving for Saṃsara because these craving people are combined with together into the way of Saṃsara. 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. In the present time, what you are doing diploma, B.A, M.A, and Ph.d, all are ignorance but in a way we can say that they are hardly noble because you know although we can get degree in addition to that it have out of idea what you are learning finally leading to Nibbāna. Therefore, it is called in a way of noble.
Actually in one of my book of Ādibhavadassana I had given this argument at the beginning it is very strong argument but no one can believe that in the Ariyapaṭiyesana of Mijjhimanikāya here Paṭiyesana means noble quench or noble search. Buddha explain at the beginning very clearly and strongly why is it called noble but not just appreciated this noble and it is very logical and scientific argument. You know that the argument is it why this path is called this noble. Attānaṃ jāti dhammo samāno jāti dhammaṃyeva paṭiyesanaṃ attānaṃ jarā dhammo samano attānaṃ marāṇa dhammo samāno marāṇaṃyeva paṭiyesanaṃ“Being enter in the nature of rebirth, old age, death and sorrow He search for something which is also in the nature of rebirth, death and sorrow about ignorance” there is very strong argument but it is not noble and also normal. Everything is doing that for example I am building the house. I am also having birth, decay and death and house is having too. I am searching for a car for the time being I am the same nature of that car is also the same nature of these objects. In this way, it is very strong argument being inters the nature of birth, decay, death and sorrow actually Buddha explain what are those Hasikavasalāva elephant, bull, horse, and other Dāsidāsakukūtasukata male and female slave, and chicken etc. They are also in the nature of birth, decay and death. Therefore, they are strong argument because they are ignoble But Attanaṃ jātidhammo samano jarā ajāraṃ abyātaṃ if someone is in the nature of rebirth, decay and sorrow if he search something is not in the nature of rebirth, decay, death and also sorrow it is noble that mean an argument because that argument is very strongly one. I had writing by my book at the beginning. That’s why, this part is called ignoble.
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.
For example, if you take western philosophy they had difference theories in these schools. In one of school says something we how to determine whatever good or bad according to final research if the final research is good it is good if the final research is bad it is bad but not universal theory because sometime Buddha also pointed out the way of teaching. There may be some statement you know that it may be people upset but we are telling the truth at the time the final research is bad but I had speaking truth as well. Actually, when we tell the truth, people will be upset and they are unhappy but final result is bad and than the first part is truth how can we accept the universal theory in which we cannot determine anything else good or bad because merely at the final. Here, Buddha refers to some statement and we make some statement but they are pleasant and also unpleasant somehow some are pleasant but some are truth in order western culture which is Koheran theory.
Koheran mean one statement is related to another statement but there should be Koheran interconnection among the statement than if one statement is not related to other statement, we cannot accept as truth. For example, someone say coming from Kandy for the time being he says that it is rain today in Kandy at the first statement just as it is one statement but no Koheran. We cannot accept as the truth or fault. Tomorrow, I read the Newspaper and also there is article that it is heavy rain in Kandy yesterday than there connection is connected with this one and it is truth because one truth accepted one statement as truth and it should be some connected with other. That’s way there is Koheran theory like that it is also you know that may be sometime as I explain to you. There may be some statement actually it is accepted even in Buddhism because sometime Buddha said that you know but no what I tell you Buddha had not accepted one theory as completely truth to determine one and only criteria.
When we go to Dhammapada, this is also accepted it sometime Idda socati Picca socati pāpakārī ubhayattha socati you know that the research if someone support to this world and also in the next it is Pāpa and it is Hīri that mean Pragamadika. Idda nandati pacca nandati if someone reduces in this world after doing something in the next world it is Pragamadika but it is one criterion that can be used in some connected but this is also that Buddha had use sometime you know Koheran theory. Sometime, when he works some arguing with some Brahman Pure vācā pacca vācā Buddha refer thatagain when he works arguing with some Brahman, your first statement does not connected with the later statement. Therefore, how can I accept it, there is also one criteria in the statement in which this is one school.
In Buddhism and regard to the determination of good and bad there are some statement occurring in the discourses but they are not taking as universal because when Buddhism go to universal aspect, it always psychological that the most importance effect. These are related to language and related to the experience but these are simple things and Buddha also accepted from time to time. 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 (non-hatred) 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 are psychological aspects in this way you know that Buddha had explained difference Karma Upapacca vedaniya, and Diṭṭhadhamma vedaniya experience thing is this world, the next world and also much Pancanandariyakarma but finally when it is explained as universal theory Cetanā haṃ karma vadāmi according to the volition Cetanā we have to determine whether it is good Karma or bad Karma in law also it is occurring and so on. Therefore, the mentality is more importance and than again Lobha, Dosa, Moha, Alobha, Adosa and Amoha these are basic ground for determining what is good and bad in ethical explanation of Buddhism. These are very importance but Buddhism does not deny and they are contemporary usages because you know without greed that we cannot develop by the economic and without hate we can safe guard our security than it is importance but Buddhism had not deny that in relationship to the final realization because they are and we have to destroy all these things completely. These three kinds of Lobha, Dosa and Moha destroy that to reach the realization of Nibbāna. Therefore, we have Sīla, Samādhi and Paññā in according with three states we have to attributed but this is temporary in this way it is called Saddamukha pahāna (temporary destruction and temporary avoiding) Sīla means that the keeping the system of mind than it is related to these things. I am explaining ethical basic.
And this is Samādhi (Vikkhaṃbhana pahāna) sign of rejection of time actually this is all the time being this is temporary and this is timely actually timely means certain period. Finally, this is Samucceda pahāna (Paññā) rejection of all complete. Now, you can understand that the final aim is destruction of bad that mean mental tendency but this is mind analysis in Buddhism. It is based on that we have to know about realized impermanent nature of world and they understand it also mind is always perplexity and always distorted mind because we are not enough, we are like and dislike and we are trying to get everything or something from morning to evening. Unfortunately, due to impermanent nature of the world we cannot get everything like and dislike so on. We are trying to get everything if we like and we are trying to reject everything if we don’t like and so forth. Here, these are as meaning reducing of Lobha, Dosa and Moha because of Sīla, Samādha and Paññā but socially effect that therefore any treatment given to any mental problem should be started these things which are Lobha, Dosa and Moha. Sīla, Samādhi and Paññā are treated all kinds greed, hatred and delusion to reach the realization of Nibbāna by practicing.
There are Pali texts related to the various subjects. And they are very important not only for study but for authentic historical documents. Especially, Vamsakathas and Chronicles are developed in Sri Lanka from ancient period till present. And there are many Vamsakathas such as Dipavamsa, Mahavamsa, Thupavamsa and so on. Of them, Mahavamsa and Dipavamsa are related to history. Than, Mahavamsa is written in Pali and it deals with the history of asena. First part of Mahavamsa was written by Island from historical beginning up to the reign of king Mahasena and Ven.Mahanama. And the other parts had been compiled by various scholars time to time. Dipavamsa is the oldest historical record of Sri Lanka. The chronicle is believed to be compiled from Atthakatha the century. Together with Mahavamsa it is the source of many accounts of ancient history and other sources around the 3-4 of Sri Lanka and India. Its importance resides not only as source of history but as an important early work in Buddhist and Pali literature. The author of Dipavamsa was unknown. It deals with the history of island from earliest times up to the reign of Mahasena. Otherwise, there are two works in the Pali tradition concerning with the poetry and prosody. They are Vuttodaya and Subodhalankara. The poem is explained in the Subodhalankara how to decorate. The Vuttodaya explains various kinds of Chanda (Metra). In Vuttodaya, there are two kinds of metra: Vanna and Matta. In Vanna method, the letters are counted. And more are counted in Matta method. A poem and verse has particular numbers of letter in one line. Generally, the verse has four lines. In Vanna method, the letters are counted. In the Matta method, more are counted instead of letter. However, there applies long letter and short letter in this method. Normally, if there are short vowels sound or consonant, there will be short letters and long letters if there are long vowels sound and consonant. Though long letter has two Mattas and short has only one Matta. Indeed, these letters are used as Gana (group) in Vanna method and particular Gana has three letters. There are eight Ganas: Ma, Ya, Ra, Sa, Ta, Ja, Bha and Na Gana. They are called groups in accordance with their respective signs. By using the methods mentioned in Vuttodaya, it can fill up the gap or missing parts of a verse precisely. Likewise, Subodhalankara explains Guna (qualities), Dosa (fault) and alankara (ornament) of a poem. A poem should possess qualities and it should be devoid of faults. Actually, a verse or poem has ten Guna such as Pasada, Oja, Madhurasa etc. Again, there are three kinds of faults called Dosa related to words, sentence and meaning. Further more, there are 35-ornaments such as Upama and Rupaka etc. Indeed, all ornaments are divided into two factors: direct and indirect. Under these things, a poem or verse can be expressed by means of direct and indirect. In conclusion, there are Jinacarita, Mahakassapatheracarita, Kaccayana, Rupasiddhi, Palinighandhu, Dhatumanjuri, Bhesajjamanusa and Manavulusandesa which are very important to Pali texts related to various subjects too.
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) Tada?ga, Vikkhambhana, Samuccheda pahana, (6) Four kinds of Food, (7) Kamma and (8) Sabbasavasutta. 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, Sadda, 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 psychophysical 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 Pahana, Tadangapahana, Vikhambanapahana and Samuccedapahana. They apply to respective with Sila, Samadhi 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 Nikaya, you see the Sabbasava Sutra. Sabbasava mean all kinds of cankers. The way to eradicate all cankers, desire and this is the way to realization of Nibbaba. Otherwise, Sila mean good conduct also Samadhi and Pañña. If you can’t give cognitive development, you can’t have insight meditation but to come to Samatha and Vipassana advised Sila. And Samatha Vipassana means cognitive modification also Bhavana 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 Sacca. 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.
Supinapanha is one of the questions raised by the King Milinda to Ven.Nagasena. It delivered from Supina and Panha. In this case, the King asked to Ven.Nagasena about the variety of dreams. He classifies ten sorts of dream. Of them, Kalyna and Papaka are related to ethic. Ditthapubba, Aditthapubba, Katapubba and Akatapubba concern with the personal experience. Khema and Sabhaya associate with psychology. Dura and Santika correspond to the physical.
According to Ven.Nagasena, a sign comes as an object of mind called a dream. Again, there are six kinds of people who see the dreams. They are the man who is a windy humour, a bilious one, a phlegmatic one, the man who dream by the influence of a god, the man who does by influence of his own habits and the man who does in the way of prognostication. Of them, the last kind of the dream is true and the rests are false.
Among the six people who see the dreams, the diabetic is concerned with the first three things as follow: Vata, Pitta and Sehma. According to Ayuveda, the diabetic associated with Vata that cannot be cure. Yet Pitta and Sehma can be cure. However, the former is incurable according to western tradition. Otherwise, Sehma is influenced by Lobha. Pitta is influenced by Dosa and Vata is influenced by Moha. Definitely, the people see the dream due to their physical problems.
Meanwhile, there are Thina and Midda. They are normally hindrances external journey to the realization of Nibbana. According to the Sutras, Thina is mental idleness and Midda is physical idleness. When Midda comes, one becomes sleep. Thus, Midda is the element of sleep. According to Abhidhamma, when one’s mind is not directed to other object, it calls the state as Bavanga.
Actually, still Bhavanga has not come but Midda has ready to come. Then one can sleep but full of sleep come when Bhavanga come. When other objects are weak from the mind, the actual sleep comes. But still the dream does not happen. In between them, all necessary conditions are available for sleep. Seeing the dream is not sleeping like the very darkness.
As if in the very darkness, it cannot see the reflection in the darkness even the mirror is very clean. Similarly, Midda is compared to darkness and Citta is compared to a mirror. In brief, one sees the dream neither sleeping nor awaken but between them. For instance, “one dream when one sleeps” and “Monkey’s sleep” which is midway between sleep and consciousness”. In sleeping, there happens Bhavanga citta that cannot be seen the dream.
Samatha means tranquility or concentration (Samadhi) that calms down the heat of defilements such as greed (lobha). When a wording contemplates rapidly on a meditation object, his mind gradually becomes concentrated on the object. At that time, defilements such as greed (lobha), anger (dosa), do not arise and his mind will be peaceful and tranquil. Such tranquility is called samatha.
In general, samatha means all meditations, which calm down the heat of defilements, turbulent minds and lower coarse Jhana factor.
In the universe, there are no persons, beings and things but only mind and matter. The knowledge, which can discern significantly the characteristics of impermanence (anicca), unsatisfactoriness (dukka) and insubstantiality (anatta), etc, is called Insight Meditation (vipassana). Those who lack Insight Knowledge regard the combination of mind and matter as human being, celestial being, Brahma, man, woman, etc, and the combination of corporeal entities as houses, schools, rest-houses, trees, forests, mountains, etc. The also miscomprehend these beings and things to be permanent (nicca), Satisfactory (sukha), substantial (atta) and pleasant (subha).
Today, we are discussion about Buddhist concept of psychiatry under that we had discussed already the four condition side of physical well being, mental well being, social well being and spiritual well being after that I did not discuss any other topics. This is only one including Sīla (morality), Samādhi (concentration) and Paññā (wisdom) but anyway and actually for the sinhali students I did Sila, SamādhiPaññā and also I will do for you before that the concept of mind in Buddhism because I did morality, concentration, and wisdom search for sinhali and students but before that actually we have to do concept of mind and than we have to do reverse order also I will do it but no problem.
Concept of mind, we are dealing with the mind therefore before we bring the mind and we eliminate problem of fundamental of the mind. Thus, we should understand what is mind. We how to understand it should be bringing and than Buddhism have separate analysis of mind which is difference from other traditions both India and western. I have to emphasize at the beginning the Buddhist concept of mind is only ethical system. There are more difference kinds of ethical point. Buddhist concept of mind and Buddhist analysis of mind is completely hundred percent because it is based on ethical basic. There is very difference of western and other tradition of mental analysis. It has definite aim because if you have analysis something, you have some kinds of aim that mean the final aim is Nibbāna.
Nibbāna can be into the both ways within doctrine and without the doctrine because both are correct. But I prepare for the formal one because this is most academic term and early Buddhist term. Actually in the Ratana sutra, Nibbanti yathayaṃpadipo here Nibbāna is noun because every verb form related to noun. Noun is directed from these but the first directed from that and other one is verb but both are directed from the same hood. Ni is prefixed but Vā is the root and also Na is in the suffix. We are adding in order to make the noun we have to add the suffix and in order to make the verb also we have to add the suffix because these are termination you know Ni + Vā + anti this is a verbal termination and other one is nominal termination because these are the same hood by that we make Nibbanti etc. Then Vā etymological meaning of rule is blow and here Ni mean negative that mean blowing out because life is compared to land like island. Anyway it had weak at this point and silent you know the end of life is compared to the four ways of blowing out of plans because the land may be going out, discussion of weak, wide and overcoming by boat to the land through the win.
In addition to that, because of the win it may be blow that means the life is compared to the land. Then you know however the win is blow now Lobha thought but the other one is gone away to this direction it is gone anyway there is no question and extinguished like that when the defilement are destroy and extinguished, there is no question whether Ārahant gone to the heaven or other. That’s why, this term Nibbāna without condition it is applicable to associated with from rebirth to rebirth blowing out nothing and no thought. After blowing out, Samukkhatā vāta aṭhāpi sabbe at the same time we destroy another thing in which you know Vāta meaning defilements are destroy and completely the life is also blowing out. At the same time, all ways of speaking are blowing out too no one can talk. Vātapatha ways of speaking, communication and all as meaning Sabbe all way of speaking are destroy too. That is very importance fact no one can talk anything about that after it because everything is block.
Then Argument means Vātapatha you know that if its focus speaking means argument Ubhodopa visārada vittacittvā vicārittvā pathā vācanti “speaking occur first initial application at the selection, sustain application, investigating, and than thought” before we speak that we think about an argument and we talk language itself therefore it is a way of argument (Vātapatha). All Vātapatha (argument) are destroy at the same time but no one can talk anything about that in this way everything is finished completely without therapy not only there are something about losing but there are remaining without remaining everything is gone. In some way, Nibbāna (Nirvāna) is realization of Ultimate reality in here Ni+Vāna that means an example of Saddā rule as meaning Nibbāna (Nirvāna). Vā and Bā are similarly between Pāli and Sanskrit. In Pāli assimilation of Saddā rule and regulation, Vā have been changed into assimilation of BBā after the redouble BBā therefore it become Nibbāna. Actually common in the Sanskrit, Nibbāna can be Nirvāna again it is in the same way of rule because it can direct from Sanskrit.
On the other hand, actually in Pāli term of Tahnā Vāyati, here Tahnā mean “crave” and Vāyati mean “to whom connected with together” and also Vāna is craving for Saṃsara because these craving people are combined with together into the way of Saṃsara. 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. In the present time, what you are doing diploma, B.A, M.A, and Ph.d, all are ignorance but in a way we can say that they are hardly noble because you know although we can get degree in addition to that it have out of idea what you are learning finally leading to Nibbāna. Therefore, it is called in a way of noble.
Actually in one of my book of Ādibhavadassana I had given this argument at the beginning it is very strong argument but no one can believe that in the Ariyapaṭiyesana of Mijjhimanikāya here Paṭiyesana means noble quench or noble search. Buddha explain at the beginning very clearly and strongly why is it called noble but not just appreciated this noble and it is very logical and scientific argument. You know that the argument is it why this path is called this noble. Attānaṃ jāti dhammo samāno jāti dhammaṃyeva paṭiyesanaṃ attānaṃ jarā dhammo samano attānaṃ marāṇa dhammo samāno marāṇaṃyeva paṭiyesanaṃ“Being enter in the nature of rebirth, old age, death and sorrow He search for something which is also in the nature of rebirth, death and sorrow about ignorance” there is very strong argument but it is not noble and also normal. Everything is doing that for example I am building the house. I am also having birth, decay and death and house is having too. I am searching for a car for the time being I am the same nature of that car is also the same nature of these objects. In this way, it is very strong argument being inters the nature of birth, decay, death and sorrow actually Buddha explain what are those Hasikavasalāva elephant, bull, horse, and other Dāsidāsakukūtasukata male and female slave, and chicken etc. They are also in the nature of birth, decay and death. Therefore, they are strong argument because they are ignoble But Attanaṃ jātidhammo samano jarā ajāraṃ abyātaṃ if someone is in the nature of rebirth, decay and sorrow if he search something is not in the nature of rebirth, decay, death and also sorrow it is noble that mean an argument because that argument is very strongly one. I had writing by my book at the beginning. That’s why, this part is called ignoble.
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.
For example, if you take western philosophy they had difference theories in these schools. In one of school says something we how to determine whatever good or bad according to final research if the final research is good it is good if the final research is bad it is bad but not universal theory because sometime Buddha also pointed out the way of teaching. There may be some statement you know that it may be people upset but we are telling the truth at the time the final research is bad but I had speaking truth as well. Actually, when we tell the truth, people will be upset and they are unhappy but final result is bad and than the first part is truth how can we accept the universal theory in which we cannot determine anything else good or bad because merely at the final. Here, Buddha refers to some statement and we make some statement but they are pleasant and also unpleasant somehow some are pleasant but some are truth in order western culture which is Koheran theory.
Koheran mean one statement is related to another statement but there should be Koheran interconnection among the statement than if one statement is not related to other statement, we cannot accept as truth. For example, someone say coming from Kandy for the time being he says that it is rain today in Kandy at the first statement just as it is one statement but no Koheran. We cannot accept as the truth or fault. Tomorrow, I read the Newspaper and also there is article that it is heavy rain in Kandy yesterday than there connection is connected with this one and it is truth because one truth accepted one statement as truth and it should be some connected with other. That’s way there is Koheran theory like that it is also you know that may be sometime as I explain to you. There may be some statement actually it is accepted even in Buddhism because sometime Buddha said that you know but no what I tell you Buddha had not accepted one theory as completely truth to determine one and only criteria.
When we go to Dhammapada, this is also accepted it sometime Idda socati Picca socati pāpakārī ubhayattha socati you know that the research if someone support to this world and also in the next it is Pāpa and it is Hīri that mean Pragamadika. Idda nandati pacca nandati if someone reduces in this world after doing something in the next world it is Pragamadika but it is one criterion that can be used in some connected but this is also that Buddha had use sometime you know Koheran theory. Sometime, when he works some arguing with some Brahman Pure vācā pacca vācā Buddha refer thatagain when he works arguing with some Brahman, your first statement does not connected with the later statement. Therefore, how can I accept it, there is also one criteria in the statement in which this is one school.
In Buddhism and regard to the determination of good and bad there are some statement occurring in the discourses but they are not taking as universal because when Buddhism go to universal aspect, it always psychological that the most importance effect. These are related to language and related to the experience but these are simple things and Buddha also accepted from time to time. 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 (non-hatred) 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 are psychological aspects in this way you know that Buddha had explained difference Karma Upapacca vedaniya, and Diṭṭhadhamma vedaniya experience thing is this world, the next world and also much Pancanandariyakarma but finally when it is explained as universal theory Cetanā haṃ karma vadāmi according to the volition Cetanā we have to determine whether it is good Karma or bad Karma in law also it is occurring and so on. Therefore, the mentality is more importance and than again Lobha, Dosa, Moha, Alobha, Adosa and Amoha these are basic ground for determining what is good and bad in ethical explanation of Buddhism. These are very importance but Buddhism does not deny and they are contemporary usages because you know without greed that we cannot develop by the economic and without hate we can safe guard our security than it is importance but Buddhism had not deny that in relationship to the final realization because they are and we have to destroy all these things completely. These three kinds of Lobha, Dosa and Moha destroy that to reach the realization of Nibbāna. Therefore, we have Sīla, Samādhi and Paññā in according with three states we have to attributed but this is temporary in this way it is called Saddamukha pahāna (temporary destruction and temporary avoiding) Sīla means that the keeping the system of mind than it is related to these things. I am explaining ethical basic.
And this is Samādhi (Vikkhaṃbhana pahāna) sign of rejection of time actually this is all the time being this is temporary and this is timely actually timely means certain period. Finally, this is Samucceda pahāna (Paññā) rejection of all complete. Now, you can understand that the final aim is destruction of bad that mean mental tendency but this is mind analysis in Buddhism. It is based on that we have to know about realized impermanent nature of world and they understand it also mind is always perplexity and always distorted mind because we are not enough, we are like and dislike and we are trying to get everything or something from morning to evening. Unfortunately, due to impermanent nature of the world we cannot get everything like and dislike so on. We are trying to get everything if we like and we are trying to reject everything if we don’t like and so forth. Here, these are as meaning reducing of Lobha, Dosa and Moha because of Sīla, Samādha and Paññā but socially effect that therefore any treatment given to any mental problem should be started these things which are Lobha, Dosa and Moha. Sīla, Samādhi and Paññā are treated all kinds greed, hatred and delusion to reach the realization of Nibbāna by practicing.
There are Pali texts related to the various subjects. And they are very important not only for study but for authentic historical documents. Especially, Vamsakathas and Chronicles are developed in Sri Lanka from ancient period till present. And there are many Vamsakathas such as Dipavamsa, Mahavamsa, Thupavamsa and so on. Of them, Mahavamsa and Dipavamsa are related to history. Than, Mahavamsa is written in Pali and it deals with the history of asena. First part of Mahavamsa was written by Island from historical beginning up to the reign of king Mahasena and Ven.Mahanama. And the other parts had been compiled by various scholars time to time. Dipavamsa is the oldest historical record of Sri Lanka. The chronicle is believed to be compiled from Atthakatha the century. Together with Mahavamsa it is the source of many accounts of ancient history and other sources around the 3-4 of Sri Lanka and India. Its importance resides not only as source of history but as an important early work in Buddhist and Pali literature. The author of Dipavamsa was unknown. It deals with the history of island from earliest times up to the reign of Mahasena. Otherwise, there are two works in the Pali tradition concerning with the poetry and prosody. They are Vuttodaya and Subodhalankara. The poem is explained in the Subodhalankara how to decorate. The Vuttodaya explains various kinds of Chanda (Metra). In Vuttodaya, there are two kinds of metra: Vanna and Matta. In Vanna method, the letters are counted. And more are counted in Matta method. A poem and verse has particular numbers of letter in one line. Generally, the verse has four lines. In Vanna method, the letters are counted. In the Matta method, more are counted instead of letter. However, there applies long letter and short letter in this method. Normally, if there are short vowels sound or consonant, there will be short letters and long letters if there are long vowels sound and consonant. Though long letter has two Mattas and short has only one Matta. Indeed, these letters are used as Gana (group) in Vanna method and particular Gana has three letters. There are eight Ganas: Ma, Ya, Ra, Sa, Ta, Ja, Bha and Na Gana. They are called groups in accordance with their respective signs. By using the methods mentioned in Vuttodaya, it can fill up the gap or missing parts of a verse precisely. Likewise, Subodhalankara explains Guna (qualities), Dosa (fault) and alankara (ornament) of a poem. A poem should possess qualities and it should be devoid of faults. Actually, a verse or poem has ten Guna such as Pasada, Oja, Madhurasa etc. Again, there are three kinds of faults called Dosa related to words, sentence and meaning. Further more, there are 35-ornaments such as Upama and Rupaka etc. Indeed, all ornaments are divided into two factors: direct and indirect. Under these things, a poem or verse can be expressed by means of direct and indirect. In conclusion, there are Jinacarita, Mahakassapatheracarita, Kaccayana, Rupasiddhi, Palinighandhu, Dhatumanjuri, Bhesajjamanusa and Manavulusandesa which are very important to Pali texts related to various subjects too.
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) Tada?ga, Vikkhambhana, Samuccheda pahana, (6) Four kinds of Food, (7) Kamma and (8) Sabbasavasutta. 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, Sadda, 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 psychophysical 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 Pahana, Tadangapahana, Vikhambanapahana and Samuccedapahana. They apply to respective with Sila, Samadhi 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 Nikaya, you see the Sabbasava Sutra. Sabbasava mean all kinds of cankers. The way to eradicate all cankers, desire and this is the way to realization of Nibbaba. Otherwise, Sila mean good conduct also Samadhi and Pañña. If you can’t give cognitive development, you can’t have insight meditation but to come to Samatha and Vipassana advised Sila. And Samatha Vipassana means cognitive modification also Bhavana 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 Sacca. 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.
Supinapanha is one of the questions raised by the King Milinda to Ven.Nagasena. It delivered from Supina and Panha. In this case, the King asked to Ven.Nagasena about the variety of dreams. He classifies ten sorts of dream. Of them, Kalyna and Papaka are related to ethic. Ditthapubba, Aditthapubba, Katapubba and Akatapubba concern with the personal experience. Khema and Sabhaya associate with psychology. Dura and Santika correspond to the physical.
According to Ven.Nagasena, a sign comes as an object of mind called a dream. Again, there are six kinds of people who see the dreams. They are the man who is a windy humour, a bilious one, a phlegmatic one, the man who dream by the influence of a god, the man who does by influence of his own habits and the man who does in the way of prognostication. Of them, the last kind of the dream is true and the rests are false.
Among the six people who see the dreams, the diabetic is concerned with the first three things as follow: Vata, Pitta and Sehma. According to Ayuveda, the diabetic associated with Vata that cannot be cure. Yet Pitta and Sehma can be cure. However, the former is incurable according to western tradition. Otherwise, Sehma is influenced by Lobha. Pitta is influenced by Dosa and Vata is influenced by Moha. Definitely, the people see the dream due to their physical problems.
Meanwhile, there are Thina and Midda. They are normally hindrances external journey to the realization of Nibbana. According to the Sutras, Thina is mental idleness and Midda is physical idleness. When Midda comes, one becomes sleep. Thus, Midda is the element of sleep. According to Abhidhamma, when one’s mind is not directed to other object, it calls the state as Bavanga.
Actually, still Bhavanga has not come but Midda has ready to come. Then one can sleep but full of sleep come when Bhavanga come. When other objects are weak from the mind, the actual sleep comes. But still the dream does not happen. In between them, all necessary conditions are available for sleep. Seeing the dream is not sleeping like the very darkness.
As if in the very darkness, it cannot see the reflection in the darkness even the mirror is very clean. Similarly, Midda is compared to darkness and Citta is compared to a mirror. In brief, one sees the dream neither sleeping nor awaken but between them. For instance, “one dream when one sleeps” and “Monkey’s sleep” which is midway between sleep and consciousness”. In sleeping, there happens Bhavanga citta that cannot be seen the dream.
We are discussion about Dhamma when we meet with us.
We are going to discuss about the nature Dhamma as a being and the element of nature for the purification of the truth and Nibbana. We find out final goal and pinnacle way of reaching Nibbana.
