BPS 1103- Relationship between Thinking & Feeling in Buddhist Psychology

Ira de Reuver
Who Was Inspiring Me While Writing!


Abbreviations

AN- Anguttara Nikāya
DN-Dīgha Nikāya
SN- Samyutta Nikāya

Content

Chapter I-
Concepts of Emotions, 4

Chapter II-
Working with Emotions, 11

Chapter III-
Working with Chronic Pain, 17

Chapter IV-
Can East Really Meet West? 21

References- 27

Section 1

Concepts of Emotions


Introduction

The title of this section has titled as Concepts of Emotions and if we see very carefully even here there is a deep psychology is functioning. The word concept is what where has to emphasize. Because it has been discussed in the 4th article of unit reader BPS 1103 with the Concept of Language and Culture are differences in East and West . Now we will see what the philosophy of the word “Concept” is.

Concept (Paññatti)

The word Concept of English language is mean that a notion, a thing conceived, or the faculty of forming an idea. More details are the doctrine or tradition that general properties can be conceived in the mind apart from any concrete embodiment.

In Buddhist Pāli canonical texts as well as the Buddhist philosophy defines this “Concept” in universal way, and (unfortunately) there are many opportunities to get misunderstanding, such as the concept of “I”, or Ego ness, and so on. We will further discuss it in this writing.

In Pāli texts the word Concept used as Paññatti (Dhamma), sometime as Sammuti (sacca). The meaning of both is same as conventional, or conceptional. It is also called as just only the name of thing and or a person, or emotion too. Ultimately it is six fold

1. A real concept
2. An unreal concept
3. An unreal concept of by means of a real concept.
4. A real concept by means of an unreal concept
5. A real concept by means of a real concept
6. An unreal concept by means of an unreal concept

According to this theory it is very difficult to understand whether the concept is good or bad, as it is showing often between East and West. Little more discussion on the word “Concept” to be clearer according to the language and culture as well.

There are two kinds of Concepts or Paññatti, or Sammuti either -

1. Made known, which is the object conveyed by the concept (Atthapaññatti).
2. Thing makes known that is the name given to the object (Nāmapaññatti).

Many other Concepts, land, ocean etc are called former concept since they correspond to the former things (Santhānapaññatti). Car, town, village, etc are called collective concept since they correspond to a collection or group of things (Samūlapaññatti). East, West, etc are called local concept since they correspond to locality. Morning, noon, etc are called time concepts since they correspond to time (Kālapaññatti). Wall, cave, house, etc are called space concept since they correspond to open space (Ākāsapaññatti). Visualized image, conceptual image, etc are called sign concept since they correspond to mental sign gained by mental development.

This is the way our concepts go in different ways that has been talked about in the article “The Roots of Self-Esteem, Differences East and West . We would discuss the theme of this article details more.

Emotion

Before going to talk about the emotion or concept of emotion we would see what does emotion mean. It is one of the complex task to measure or examine what and how much emotions, how much emotional a man, either good or bad in concept. Section 1, exercise-1 has defined emotion concepts as following -

1. Emotion (Saṃvega)
2. Feeling (Vedanā)
3. Perception (Saññā)
4. Thinking (Cintā)

My personal definitions are nothing new that I have experienced since I have been expend most of the time with Buddhist Scriptures, with practical and theory. Generally to say it is like current of a river goes ahead with force (may be strong or weak), like an ice-cream with sweet flavor, aroma, color, may be in a cup or without, with small spoon. Or I am thinking my family far away from me, some time I see their faces in imagination, I feel they love me too much, sacrifice many for me (My father, Mother, Brothers, some relatives) I also feel that some of them do not help or response me for my study (Especially one of my uncles (with laugh), formers make me happy with happy emotion, later does opposite with little anger and disappointment. I don’t see it is either good or bad, may be it is, but I have the study of human natures, the universal law. Now I would tell about how the mind, a person like me , becomes emotional in emotions. If we revise the term from downward to up see there is a thinking of a thing with perception, may be it is pleasurable or un-pleasurable, he (Mind) feels, becomes emotional with emotions. We can see that feeling is most significant since one is emotional with emotions. The feeling (Vedanā) is given main concern in this discussion of emotion with the different concepts, different minds, East and West.

Vedanā

This is feeling, as some say sensation, impression, passion, ultimately emotion, is a mental state common to all types of mind, either to East or West. Mainly they are three-
1. Pleasurable (Somanassa)
2. Dis-pleasurable (Domanassa)
3. Neutral or indifferent (Upekkhā)

Sometimes feeling classified into 5, with
4. Happiness (Sukha)
5. Pain (Dukkha)

Here, the word Somanassa (Su+Mana’ssa) literally means good-mindedness i.e. pleasurable feeling. And Sukha means bodily happiness. According to Buddhist psychological terms (Abhidhamma) there are only one type of consciousness accompanied with pain, and one accompanied with happiness, two are connected with displeasurable feeling. Of the 89 types of consciousness, in the remaining 85 are found either a pleasurable feeing or a neutral. Former three are purely mental, and latter two are purely physical. This is the reason why we are not neutral (Impartial of East and West (with laugh). (Upekkhā) in the case of touch which, according to Abhidhamma, there must be either happy or painful.
(Appendix)

Feeler of the Feeling

As we know that human body considered as matter and mind (Nāma-rūpa), the five aggregates namely mater (Rūpa), feeling (Vedanā), perception (Saññā), and formation (Saṅkhāra), consciousness (Viññāṇa). They are combined but the rest four works in particular way. Simply we can say that five aggregates work with the twelve bases (Āyatana). We would see now how do they work, who is the feeler of the feeling, who is the emotional in emotions.

Six Somatic Bases (Ajjhatika) Six External Bases (Bāhira)

Eye (Cakkhu) Visible object (Rupa)
Ear (Sota) Sound (Sadda)
Nose (Ghana) Odor (Gandha)
Tongue (Jibha) Taste (Rasa)
Body (kaya) Contact (phassa, potthabba)
Mind (Mano) Mental object (Dhamma)

There is beautiful simile said to be said by the Buddha “Monks, the six somatic bases-the eye, ear, nose, tongue, body and the mind-base or consciousness (Mind or mind object) are figuratively termed as ‘a ruined village’ . The six external bases- visible objects, sound, odor, taste, bodily impressions and mental objects are figuratively termed as ‘gangs of robbers who plunder the village’.

All together they are counted in eighteen Psycho-physical elements - likewise- eye+visible object+eye-consciousness= (emotion from that). These 6 bases are multiplied with 3 mental element (Manodhātu), mental-object-elements (Dhammadhātu), and mind-consciousness-elements (Manoviññāṇadhātu).

To make this more comprehensible we will compare them with the present world, social situations and our personal experiences. It is this way-

1. Cakkhuñca paṭicca rūpeca uppajjati cakkhuviññāṇaṃ. On account of the eye and visible object, eye consciousness arises.

Suppose, there is a handsome man or a beautiful woman we see. A desire arises, propose for love or marry, if it is succeed makes happy with positive emotion, if not, make regret and sorrow. This is emotion.

2. Sotañca paṭicca saddeca uppajjati sotaviññāṇaṃ- on account of the ear and sound ear consciousness arises.

Suppose, in Iraq, the sound of bomb blasted, the sounds of American made M16, horrible and scared, and the sounds of speech of President G. Bush that ‘We are in Iraq struggling for human right and freedom, both are make emotional, but latter is doubtful.

3. Ghānañca paṭicca gandheca uppajjati ghanaviññāṇaṃ- on account of nose and odor, nose consciousness arises.

Suppose, there are some people plant flowers in the garden, take pleasure from there aroma, make their minds like flowers, and the gardens, humble, kind, sincere. There are some people smoke, smell the red wines, drugs, opium, smell the smoke from bomb blasted.

4. Jivhañca paṭicca raseca uppajjati jivhaviññāṇaṃ- on account of the tongue and taste tongue- consciousness arises.

Suppose, there are some people always crazy of food, various meats, enough for their body but still eat, again and again, only eat in McDonald, or Pizza hut. But still there are millions of people suffer from hunger; some find their food in street aside, from a dustbin.

5. Kāyañca paṭicca phoṭṭhabbeca uppajjati kāyaviññāṇaṃ- on account of the body and bodily impression, body consciousness arises.

Suppose, there are some people who try there best to get bodily pleasure. Only for one body they make two, three, four, or more houses, beds, go for herbal massage. Only one body but one car not enough. But there are many people even don’t have a small place for over a night.

6. Manañca paṭicca dhammeca uppajjati manoviññāṇaṃ- on account of mental element and mental object element, mind consciousness arises.

It is very obvious that what Miss Ira de Reuver (Dutch) and I myself have. Very often she uses the word that I am a western, western minded, what you saying is bad is not same to me! And I also say just reverse of the same. Everywhere we discriminate people in many ways, poor, rich, wise, stupid, bad, good, Asian, Western, and many others. Here also a big essay I have to write about ‘Can East Meet West’ .

Language and Culture

Language and Culture shape how we interpret and define emotion. There is example given that the feeling of YUGAN roughly, an aesthetic moment of oneness – in Japan, or RASA, a wordless appreciation in India, have no exact counterparts in English . Likewise, Tibetan has no word for the English term emotion. Although it is central to the Tibetan concept of well-being, the concept of equanimity is not included as a major emotional state in English. Emotions are experienced through the lens of culture. Padmasiri de Silva says, that a research study in Sri Lanka showed that there was no Sinhala word for guilt, where as shame was a prominent emotion…….

The framing question of this discussion on emotion is whether historical and cultural conditions might give rise to new emotions or their expression. The case in this point is self-esteem, the Dalai Lama is astounded to hear that many westerners suffer from feelings of low self-esteem, for the reason that of ‘a lack of compassion for oneself, according to Dalai Lama. And he recommends that ‘along with the cultivation of loving kindness toward oneself’, should be developed , (Not in sense of selfishness, I suppose).

Dalai Lama questions Francisco Varela with an opinion, “There is always a relationship in a universal sense. I related to that person as a human being. I understand that at some point in the past, 1 or 2 million years ago, the human brain was smaller that it is now. In the evolution of the human brain, was there also a change in size of the front and back parts of the brain relative to each other?” Yes, answers Francisco Varela.

Emotional Development during Childhood

Ira de Reuver (42), was living with her boy friend (So called husband) for 16 years, no longer it did go fine, separated, and started to traveling life until now about 7 years. In her long journey met or meeting many people, as she wants. Since I asked her that this is the time for your settled down, she was complaining that this is not completely my responsibility, my psychologist said most of bed influences from my father as well as (her parents) to my life. There are a lots of stories I think no need to mention all likewise this.

From the dialogues of Dalai Lama, Daniel Brown, and Francisco Varela, indicates that there are some emotions going different ways in East and West. Dr. K Sri Dhammananda also concerns about in his book “Human Life and Problems”. There is a gorgeous figure of childhood that should be carried out, it also can be said Buddhist Social Science is found in Singalavāda Sutta .

Five Kinds of Duty for Parents

1. Parents must prevent their sons and daughters from any kind of misconduct.
2. They must show their children they way of good conduct.
3. They must make their sons and daughters learn arts and science, or every suitable career.
4. They must give then in marriage to suitable persons, in suitable time.
5. They must give them their inheritance at the proper time.

Five Kinds of Duty of Children

1. Sons and daughters must attend closely to their parents in order to provide them with all the requisites in life.
2. They must carry out the social affairs of the business matters of their parents.
3. They must maintain their parents’ properties, their parents nationalities, religious duties, and try to straighten their parents’ religious views if they have a wrong view. They must also maintain the good name of their parents and their lineage.
4. They must obey their parents and make themselves worthy of the parents’ heritage.
5. On their parents’ death they should do good deeds in dedication to them and share the merits with them.

Children learn from their parents, their growing, emotions, also grow from the experience at. We can say the parents are much more responsible for this. Padmasiri de Silva says this is the way, cultivating the Heart.

Method for Managing Low Self-Esteem

Jon Kabat Zinn recommends that one should be able to make things happen. Jon has talked about using meditation to handle this work. Here it is very essential to proper understanding of self-love, self-identity, self responsibility, but not in negative sense of selfishness. Jon says that- ‘When people start to pay attention in the moment to their bodies, they very often discover that underneath the surface dislike, they accept their bodies. But the surface thoughts going on all the time are very strongly negative, so it prevents them from getting in touch with the deeper feeling of wholeness. If everybody, on the planet, has this connected ness, this love and clarity under the surface, then the key question is, particularly for those who have very strong problems with this, how to get in touch with that peace and love inside oneself most effectively and reliably, and in a way that leads to long-lasting profound understanding’ . Alan Wallace says that the purity of one of body (Kāya), speech (Vaca), and mind (Mano), should be apprehensive.

Conclusion

They all agree that the loving kindness meditation (Mettā Bhāvanā) is effective. Language does create some difficulties, but Holiness Dalai Lama says this is such a universal language.

Section 2

Working with Emotions

Introduction

Working with emotions means to be with emotions, accepting the emotions, letting them be, being patient with them, tolerating them, being aware with them, finally Buddhist teaching says to meditate with them. One is emotional because of different feelings or sensations (Vedanā). This entire thing happens when it is out of craving (Taṇhā). Buddhism obviously distinguishes between feeling or sensation and (Vedanā), and craving (Taṇhā). Pleasant (Sukha) or agreeable sensations do occur in all human beings whose sense faculties are functioning properly, whether it be an ordinary unenlightened person or an enlightened one. They are absent only in a person who has attained the state of cessation, when all sensory activities are cut off, hence described as the ‘state of cessation of perception and the felt’ (Saññā-vedayita-nirodha). In that state a person is not cognitive at all, and the different between such a person and a dead one was the subject to discussion in early Buddhism . Though, emerging from that state, a person is said to experience bodily calm and relaxation.

Working with Emotion

To work with the emotions we need to know them, there associations, arising, functions, and disappearing. To make this understandable easily we would see now how and what are they, as the evidences are clearly given in Mahāsatipaṭṭhāna Sutta. In section 1 we have an account of the feelings and emotions. Here we would see how to meditate with them, so called working with emotions.

According to Mahāsatipaṭṭhāna Sutta, there are16 kinds of emotional minds are found, and to work with the, to be observed, to be dwelt in contemplating with them. It is need to be noticed that the Buddha recommends the meditation or who works with the emotions thus, the meditator should do contemplate with the emotion or his meditation objects ardently, clearly comprehending and mindfully, and he could remove the covetousness and grief in the world (Viharati ātāpi sampajano satima, vineyya loke abhijjhādomanassaṃ) .

Working With the 16 Emotional Consciousness

1. Mind with lust (Sarāga)
2. Mind freed from lust (Vitarāga)
3. Mind with hate (Sadosa)
4. Mind without hate (Vitadosa)
5. Mind with delusion (Samoha)
6. Mind without delusion (Vitamoha)
7. Mind as it is contracted (Sankhitta)
8. Mind as it is scattered (Vikkhita)
9. Mind became great (Mahāggata)
10. Mind has not become great (Amahāggata)
11. Mind as surpass-able (Sauttara)
12. Mind as unsurpassable (Anuttara)
13. Mind as concentrated (Samāhita)
14. Mind as un-concentrated (Asamāhita)
15. Mind as freed (Vimutta)
16. Mind as un-freed (Avimutta)

To work with them or to meditate on them one should take a suitable place such as forest, to the foot of a tree, a secluded or quiet place (araññagato vā rukkhamūlagato vā suññāgaragato). Vipassanā meditation tradition recommends that for Cittānupassanā meditation one can meditate every where as long as his mind works, but quiet place is most suitable for every meditation. Then he starts meditating with his mind, thus-

“When his mind is desiring (with lust), he is aware, ‘My mind is desiring’, when his mind is not desiring, he is aware, my mind is not desiring. When his mind is hating some thing, he is aware, my mind is hating, when his mind is not hating, he is aware that my mind is not hating………………….,,,,,, …..When his mind is free, he is aware, my mind is freed, when his mind is not freed, he is aware, my mind is not freed.”

Working With the 9 Feeling Consciousness

Here now we would see again the nature of feeling, if one is emotional with emotions from that by the mind, it is clearly prescribed in Mahāsatipaṭṭhāna Sutta. In section 1 we find there are 3/5 kinds of feeling. But in Vipassanā Tradition we find there are 9 kinds of feeling, more scientific, more cognitional, and so called the insight. It is that the meditator is aware in every emotional moments and he loves them, lives with them, be happy with then.

1. Experience a pleasant feeling (Sukha vedanā)
2. Experience a painful feeling (Dukkha vedanā)
3. Experience a neutral feeling (Adukkhamāsukha vedanā)
4. Experience a pleasant worldly feeling (Sāmisa sukha vedanā)
5. Experience a pleasant non-worldly feeling (Niramisa sukha vedanā)
6. Experience a painful worldly feeling (Sāmisa Dukkha vedanā)
7. Experience a painful non-worldly feeling (Nirāmisa dukkha vedanā)
8. Experience a neutral worldly feeling (Sāmisa adukkhamāsukha vedanā)
9. Experience a neutral non-worldly feeling (Nirāmisa adukkhamāsukha vedanā)

About this very shortly to say that this is the method or examine the person who is very quick in emotion. He is able to deal the bad or negative emotions. If he is more advanced on it with the neutral feeling (Upekkā), he is able to deal all kinds of emotional situations.
Seeing the Roots of Felling

‘When one experiences a pleasant feeling based in the body, he is aware, I am experience a pleasant feeling based on my body based in the body, when he experiences a pleasant feeling based in the mind, he is aware, I am experiencing the pleasant feeling based in the mind, …………………………………… .’

The author further says in this article, thus- “Our feelings-pleasant, unpleasant, and neutral- can have a physical, psychological, physiological root. When we mindfully observe our feelings has a physiological root. Nevertheless, to be able to identify the roots of your feeling manifest and to understand their true substance. To know a feeling is not just to see its roots but also to see its flowering and its fruits.”

Discursive Meditations

Douglas M. Burns says it is discursive meditation, which the Theravada Buddhists often recite, and they meditate on this loving kindness meditation (Mettā Bhāvanā) .

“My mind is temporarily pure, free from all impurities free from lust hatred and ignorance. Free from all evil thoughts.
My mind is pure and clean. Like a polished mirror is my stainless mind.
As a clean empty vessel is filled with pure water I now fill my clean heart and pure mind with peaceful and sublime thoughts of boundless love, overflowing compassion, sympathetic joy, and perfect equanimity.
I have now washed my mind and heart of anger, ill will, cruelty, violence, jealousy, envy, passion, and aversion.
May I be well and happy!
May I be free from suffering, diseases, grief, worry, and anger!
May I be strong, self-confident, healthy, and peaceful!
Now I charge every particle of my system. From head to foot, with thoughts of boundless love and compassion. I am the embodiment of love and compassion. My whole body is saturated with love and compassion. I am a stronghold, a fortress of love and compassion.
I have gained I now give unto others.

The Management of Negative Emotions
Cultivating the Heart

The experiences from Vedanānupassanā and Cuttānupassanā, or any other meditation methods which have been prescribe in Mahāsatipaṭṭhāna Sutta, if one do practice, ardently, clearly comprehending and mindfully must have psychological changes. Such changes are very essential. In experimental studies done on meditation, it has been observed that the harmony of the mind leads to the harmony of the body. The rhythms of breathing become very even respiration is calm, and there are positive changes in the body chemistry. Particularly, the practice of the meditation on cultivating good-will or loving kindness (Mettā) generates a healthy contact on both body and mind. These are so called Brahmavihāra, the four divine abodes of loving kindness (Mettā), compassion (Karuṇā), sympathetic joy and equanimity are emotions, and we can see a strong relation between contemplative intelligence and emotional intelligence. This meditation is considered as one that helps the cultivation of the heart and teaches patience and tolerance. The negative emotion, such as anger, resentment, envy, ego, conceit also can be managed. Such meditation helps the practitioners to develop a friendly and caring attitude to one self and others.

Emotional Intelligence & Cognitive Sciences
Thinking and Feeling

A very deep and scientific description of emotional & cognitive intelligence has shown by Padmasiri de Silva in his article. In conclusion of following topic says that, ‘it may be said that by using the Buddhist contemplative approach, understanding emotions is certainly a path way for discovering important insights. In fact the most powerful method for controlling, regulating or transforming emotions is to understand their nature. Thus when understanding emotions reveal features of it may be said emotional intelligence in the Buddhist context has epistemic (Knowledge-related) qualities . To make it in easy comprehensible next I would like to talk about how to deal the emotions with the nature, so called universal natures, as it is found in Buddhist canonical texts.

The Three Universal Natures

In Buddhist term it is called ‘Tilakkhaṇa’ means the three natures (of the universal). This is an important part of the teaching of the Buddha. This are-
1. Impermanence (Anicca)
2. Suffering (Dukkha)
3. Non-self (Anatta)

Before going to discussion on them concerning our body as well as the five aggregates, here now we will have a general knowledge concerning in our daily life understandings. The three characteristics of existence that we have in mind are impermanence, suffering, and non-self. These three characteristics are always present in or connected with existence. They remind us about the nature of existence. They help us to know what to do with existence. As a result of understanding them, we learn to develop renunciation, or detachment, and fearlessness of death.

We see that our bodies are impermanence and subject to constant change. We grow thin, old, and gray. Our teeth and hair fall out. At one moment we are happy, another moment we are sad. Our relations with other people are subject to change, impermanence. Friends become enemies, enemies become friends our possessions are also impermanence. All the things that we love, our homes, cars, friends, are all impermanence.

Understanding impermanence is the great benefit, here and now. Its directly effects to the attachment, craving, ill-will, or other desirable things as well.
Impermanent also is an occasion of suffering. And whatever is impermanence and suffering is also non-self. Similarly, we fail to recognize the impermanent nature of possessions, power, and dignities, so we are crave and cling to them. When they end impermanence is appeared as an occasion of suffering. We suffer time to time from bodily pain, hunger, thirsty, illnesses, unsuccessful, broken heart, and so on. They are the sufferings, and this is the nature of universe.

The third characteristic of universe is of non-self. This is one of the distinct features of the Buddhist philosophy. Still in this present world today there are many arguments from different philosophers that this teaching of non-self is really or not. Because this teaching of non-self is a cause of confusion because people wonder how one can deny the self! Since we do say ‘I’m talking, or I’m busy, I’m father, I’m mother, he is my father, he is a scholar, so and so. But the Buddha assuredly claimed the ultimately there is no self, or no personality. There are many similes and parables in the texts concerning this teaching showing how there is no self.

One of the beautiful similes of a chariot, here and now. The Buddha explained that the term ‘chariot’ is simply convenient name for a collection of parts that are assembled in a particular way. The wheel is not the chariot, nor is the axle, nor is the carriage, and so on. Like as, the term ‘chariot’ is just a convenient name for a collection of parts. So also the concept of ‘I’ is also the collection of five aggregates.

Conclusion

Concerning Buddhist psychotherapy, as the Buddha was a great psychotherapist, we will see now how the Buddha was healing his followers with regards to these three universal characteristics, as the five aggregate point of view

Section 3

Working with Chronic Pain

Thinking Patterns
(Psychological Exercises by Dr. Dale Martin)

In this section having read the topics from section 3 exercise 1 that have specified I express my estimation.

1. Filtering

The chronic pain (Mental) that I had a struggle in of my family is certainly negative that is an uncertain future. Times were passing their own ways, until now, they are going. But I did not forget that time would change. Yes, it is, but still there is something unstable, may be it is like this.

2. Polarized Thinking

Things are black or white, good or bad. Thinking polarized or un-polarized, every body claims that I’m perfect. I also, but may be some time failed.

3. Overgeneralization

Very few of perfect men in this world that I can say positively . One can come to a conclusion based on a single incident or piece of evident when he or she is well trained in particular profession, he receives, observes, and then decides. I do the same, most of the time.

4. Mind Reading

There are some people who could read others minds when he is supernatural one; some people are trying to be. What should we might consider since there are some blind and deaf become extraordinary!!! People should be pleasant with his speech, it can help.

5. Catastrophising

It is like the Tsunami, not come very often, only one better resolution is warning system, getting secure place. If a mother saw her lone one child swallowing by tsunami before mother she would run then. If the wave runs faster than her, no way to escape, she could say ‘Okay, also take me where you took my lovely child’. I also do the same when I’m unable to work.

6. Personalization

We wash our bodies because the dust, sweats, bad smell, with very expensive cosmetics. Then become fresh and enjoying everything. It also can be said one kind of personalization. But it is may be very low example. Thing is we don’t reflect our body that is subject to be disgusted, and it is until life last. So, washing the body does mean it is negative? Answer is, nothing to do, it is universal.

7. Control Fallacies

To control fallacies, if I’m beginner would ask my parents or my grandparents. If I’m not, suppose, some one asking me, die for God, I would not.

8. Fallacy of Fairness

Fair or unfair, when a bad man who always doing bad never think it is unfair. The concept. Wine glasses in front of you, your son and daughter playing near by. Or your friend called you go night club have an overnight there since your wife is waiting for you.

9. Blaming

“It’s my entire fault that this happened to me” is a common consolation. If some one does wrong out of curiosity, mindful-less, anger…he also takes take the responsibility of this. There is a stanza is Dhammapada ‘one who is not conceit in praising, not disappoint in blaming, is perfect wise man.’

10. Should/Must

Even a President has limited power, rules and regulations. We should/Must respect such thing. As for me, in Vinaya (Rules and regulation of monk) even I smile or laugh loudly, I should/Must be blamed. I feel a shame if a senior monk says you should not do this.

11. Reasoning

True that I get passionate whenever I see some good, nice and beautiful thing. I can not close my eyes since they are good. Really I let my feelings rule reasoning abilities. Some times before feeling stupid or boring I ask myself don’t be stupid. I believe myself this is only external beauty-ness not real.

12. Global Labeling

Global labeling is, I suppose, this is the discrimination of human being, such as black-white, east-west. At once to say human beings should know that they are human beings, and should respect their humanities.

13. Being Right

What has specified for this theme is, I suppose that is to be confident, one can be confident or positive when he or she is mastered on specific matter. I also try my best to be confident in my word and work.

14. Heaven’s Reward Fallacy

May be an expectation, no matter how much I sacrifice, there is a limitation, I should be prepared to here “No” since I expecting “Yes”! Low confident! Doesn’t matter, some time its also not work.

Exercise 2 by Dr Dale Martin

Loss and Grief

This exercise also was developed by Dr Dale Marin, a professional psychological with patient of Chronic pain. To summarize this I would like to say that this is can be called self reflection therapy .

Before enter to particular explanation on this it is to be notice that we are all in chronic pain, which is called Samsāra, the place of continuation of rebirth (Jāti), aging (Jarā), dying (Maraṇa).

In this exercise he points out some points that reflect ones own life continuation. Likewise-

1. What is Grief?
2. How do you know if you are grieving?
3. What are your losses because of your chronic pain?
4. How do you deny the reality of chronic pain?
5. Has your chronic pain made you angry? About what?
6. How have you bargained?
7. How have you begun to let it go?
8. How have you accepted your chronic pain?

He gives an account of them which really makes one self-aware, and to reflect oneself.

In the teaching of Paṭiccasamuppāda (Cause and Effect) is mentioned as the cause of grief is rebirth (Jāti) as I have told beginning. Through rebirth is conditioned aging, death (sorrow, lamentation, pain, grief and despair) arise. (jāti paccayā jarāmaraṇa-dukkha-domanassa-upāyasa).

What is grief (Domanassa)?

The mental pain and mental unpleasantness, the painful and unpleasant feeling produced by mental contact. This is called grief. This is in short what has found in canonical texts. Which also refers to that explanation what Dr Dale Martin gives such as relationship changes life change, health change, job/School related change, any other changes .

It is, so called the chronic pain, it would continue until one attained the perfect liberation (Nibbāna) what the Buddhism says. In this very life, to work with them is necessary to develop our wisdom or knowledge or insight (Paññā), to develop morality (Sīla), and mental concentration (Samādhi). A life with the ultimate reality.

Section 4

Can East Really Meet West?

Introduction

For this section the words were imitated 2000. I would like to answer in one word “Yes”. May be for this answer would be less for marking. I remember one of the interesting moments from Myanmar, one of our teachers was teaching Vipassanā subject. Before exam we were asking him about the question type. The he explained that there are 5 questions would be, 20 marks for each. One question was only “Is Vipassanā meditation difficult to practice? And further said if the answer is Yes, mark is 5, if answer is No, mark is 5, if both there also marking is 5. If it is explained why it is yes or not, or either, neither, with satisfaction, would be considered for more marks. Here, in this section, I have to.
In which sense the discuss is, I am not clear, suppose, it is about technical and scientific approaching between these two. I just want to say that the age of modern psychology few centuries ago, a big revolution was by Sigmund Freud with his Psycho-Analysis, in 1856 . The East that which indicates to Buddhist Teachings that the Buddha was teaching about 2550. Here I want to ask in liberal way that the topic should be like, “Can West Really Meet East”. Absolute truth is that in Buddhist Teachings there are some lack scientific approaches. Buddhist teaching is not for industry, for the realization of perfect mental happiness (Nibbāna). Such a way there are some criticisms between came out as I have found in website, and I carefully welcome them.

The Nature of Instincts; Buddhism, Schopenhauer, and Freud
In my first assignment of Unit 1 have discussed about the nature on instinct that according to Buddhism it is Taṇhā (Craving), according to Schopenhauer is will to live, according to Freud is ID .
Jungian Therapy and Buddhism
Carl Jung who showed humans in a positive sense and believe they are inherently predisposed to make their individual mark in the world. There are the similarities between the Buddhist Law of causalities and Jungian concept of synchronicity, the Buddhist law of Kamma and Jungian archetype, the Buddhist ninth level of consciousness and Jungian collective unconscious, and finally between Buddhist and Jungian concepts of spirit, matter, and time. Jung believed that the psyche is composed of interdependent systems comprised of the conscious (Nāma and Rūpa) which provide consistency and direction and handles perceptions, memories, thought, and feelings. The personal unconscious which contains forgotten or repressed material that has been lost to conscious thought but is still retrievable. The collective unconscious which is the transpersonal or non-personal conscious that is not concerned with any personal experience .
East or West: Only One Breath
Patricia Sherwood-Manne says, only one breath. In the article by Joy Mannè mostly there are comparing about the Buddhist Breathing meditation (Ānāpanassati) with Western psychological analysis, and also many others Eastern Buddhist traditions . This section also has referred for the East West meeting. Here I would like to re-mention about the relative (cognitive) therapies of contemporary and Buddhist Ānāpanassati meditation.

Contemporary Theory Buddhist Breathing Meditation
Breathing Therapy:
Minnicott (Freudian), Reich (Reichian), Bioenergeties (Lowen), Rebirthing (Orr, Ray, Leonard, Laut, Morningstar), Conscious Breathing Techniques ( Hendricks, Manne, etc) 1. As he breathes in a long breath he recognizes that he is breathing in along breath; as he breathes out….
2. ….as a short breath
Body Therapies
e.g. Reich, Lowen, Rebirthing, autogenic Training, Gentling, focusing, the new field of Somatic 3. he trains himself to breathe in and out experiencing his whole body
4. …calming bodily activities…
Positive emotions
All contemporary therapies and positive thinking techniques, etc. 5. ..Experiencing joy…
6. experiencing well-being..
Mind
All forms of analysis and psychotherapy; all the new methods of personal growth and spiritual development, all the body therapies. 7. …experiencing mental processes
8. calming mental processes
9. experiencing (his) mind
Peak experiences
Humanistic and transpersonal psychology, Reichian, Bioenergetics, rebirthing, conscious breathing technique. 10. in pleasing the mind
11. concentrating the mind
12. releasing the mind
Enlightenment
(not only according to the Buddhist definition)
Transpersonal psychology, Peak experiences, Satori 13. observing impermanence
14. ..observing freedom from passion
15. observing cessation
16. observing renunciation

If we see carefully, my opinion is East and West can meet! However, in this section mostly emphasized the cognitive therapy. We will see now how contemporary psychologists meet with Buddhist meditation (East).
Buddhist-style (Eastern) meditation could be combined with cognitive therapy to help prevent depression in people with a history of depression it is the summary of the dialogue between Norman Swan and Mark Williams. For the cognitive therapy beside of the breathing meditation Prof. Mark Williams was talking about another kind of meditation is Eating meditation, recommends that even one raisin eating also could be used as for cognitive therapy. But do it mindfully, do it slowly, just focus on that one thing. They both agree that is a mind focusing technique.

Mindfulness with Clear Comprehension

Not only the raisin about, the Buddha was giving therapy to his follower in very deep but easy way called mindfulness with clear comprehension (Saṃpajāna), so called the cognitive therapy.
“Monks! a monk in going forward and in going back, applies clear comprehension. in looking straight on and in looking away from the front (he) applies clear comprehension. in bending his limbs and in stretching his limbs he also applies clear comprehension. in wearing the double robe and other robes, and in carrying the bowl, applies clear comprehension. In eating, drinking, chewing, and savoring, he applies clear comprehension. in obeying the calls of nature, he applies clear comprehension. in walking, standing, sitting, falling asleep, waking, speaking, keeping silent, he applies clear comprehension. thus he dwells contemplating on the body in the body, externally, internally.”

Problems of East and West

Psychologists do not know Buddhism, Buddhists do not understand psychology: the "between-group" problem

Mainstream psychologists have only minimal understanding of Buddhism, which they typically perceive, often disparagingly and with a degree of mistrust, as an exotic, esoteric and alien religion or a New Age cult. In general, in most academic and training programs or at professional conferences, psychology of religion, occupies only a peripheral place relatively to its more hard-core experimental/cognitive or clinical counterparts. Buddhists terms (i.e. "meditation",”enlightenment", "nirvana", "satori" etc.) are often used with no or little understanding of their actual meaning. Many psychologists and psychiatrists, even if involved with Buddhism in some form, have only limited understanding of differences between various schools (e.g. Mahāyāna vs. Theravada vs. Pure Land Buddhism, Zen and Tibetan Buddhism, etc.) or stages and/or types of training. There are only a few legitimately licensed psychologists (or psychiatrists) who have become authenticated Buddhist teachers. Even those, however, struggle with some of the difficulties listed below which often limits their ability to practice and teach both Buddhism and psychology.

Correspondingly, even though Buddhism has developed its own "psychology" (Abbhidharma), most Buddhist teachers have only rudimentary understanding of modern Western psychology and its epistemology and often, unknowingly, become entrapped in the psycho-bubble of "pop psychology" culture. Psychological terms (i.e. "Unconscious", "self", "therapy", "psychoanalysis", "ego", etc) are used indiscriminately, with little understanding of their intended meaning. Many authentic Buddhist teachers, in their sincere effort to communicate their insights to others, tend to "psychologize" their teachings, unaware that without proper training, they not only bastardize the original terms but also alienate more psychologically-minded audience. In addition, most of the Buddhist teachers have very limited knowledge or appreciation of the momentous influence science, technology and post-modern developments in contemporary culture, art and philosophy have had on our society, which alienates them from the zeitgeist of the new Millennium lived by so many of their students.

Many psychologists do not understand psychology; many Buddhists do not know Buddhism: the "within-group" problem.

There are psychologists and psychologists, and there are Buddhists and Buddhists. As in any area of any expertise, there is a great variation of competence, within their respective groups, among psychologists and Buddhist teachers. As not every artist is Picasso nor every musician Bach, there are great, mediocre and unremarkable psychologists as well as Buddhist teachers.
Many licensed psychologists have developed only very basic, practical skills necessary to get licensed and to practice the profession. They have no interest or the capacity to venture into more challenging territories. Others became experts in a narrow area, as the demands for specialization within psychology and psychiatry preclude devoting more time to other interests. Only a selected few have actually explored the nuances of cognitive science of consciousness, psychoanalysis, (de)constructivism and philosophy of the mind which, in their totality, construct a level of understanding not only completely different from the mainstream psychology, but also surprisingly similar to the direct yet subtle and profound teaching of more complex Madyamika or Yogācāra systems of late Mahāyana Buddhism (i.e. Zen, Vajrayāna, Tibetan Buddhism).

Similarly, most of the Buddhist teachers have received mainly a narrow, sectarian training in only one tradition of Buddhism. Often, being the first generation of Western Buddhists, they, as their teachers did, lack the vocabulary or the language necessary to articulate the teaching in a way acceptable to the Western mind. In a commendable yet somewhat pressured effort to proselytize, quality is often compromised, and "teaching authorizations" are imparted based on the candidate's loyalty and devotion to the teacher (or an institution) rather than predicated on actual realization / actualization. The limitations in handling the complexities and nuances of Buddhism as a whole, the Dharma, are particularly apparent among the pre-Mahāyāna schools of early Buddhism. In spite of great moral virtue, because of the above limitations, the pre-Mahāyana traditions have difficulties in connecting with more sophisticated, post-modern ideas in psychology and contemporary culture. Some of the Mahāyāna teachers, on the other hand, often lack the intellectual discipline or training necessary for a more rigorous and thorough investigation of the human mind and psyche demanded by modern (cognitive) science and psychology.
As a result, because of the "within-group" and the "between-group" problems, the quality of the dialogue between Buddhism and psychology is often compromised by the lack of insight, knowledge or language necessary for successful communication.

The table below illustrates different ways of how Buddhists and psychologists tend to cope with their differences:


Coping styles/mechanisms What psychologists do What Buddhists do
Style: Negate/dismiss

Mechanism: ignorance & arrogance Dismiss Buddhism as irrelevant or dangerous New Age or foreign cult Dismiss psychology as a theory irrelevant or detrimental to Buddhist teaching and practice
Style: Tolerate

Mechanism: incomplete exposure Accept Buddhism as an exotic albeit alien curiosity, Buddhism seen as New Age "healing" Embrace pop-psychology in teaching Buddhism, psychology seen as Buddhist Abbhidarma
Style: Explore

Mechanism: partial understanding "Spiritual" turn - use of basic/popular Buddhist concepts in personal life and in practice with patients /students "Psychologize" - use of quasi - psychological terms in teaching Buddhism
Style: Study

Mechanism: intellectual acceptance Become a Buddhist scholar, develop a good understanding of selected Buddhist concepts Develop a good grasp of selected psychological terms and interventions
Style: Practice

Mechanism: assimilation Become a formal student of an authentic Buddhist teacher, psychology becomes a part of Buddhist " practice" Enroll in a formal training at an approved psychological /medical training institution, Buddhism is used in the practice of psychology
Style: Mastery

Mechanism: integration Become an authenticated Buddhist instructor / teacher Become a licensed, Ph.D.-level psychologist or M.D. psychiatrist
Style: Transcendence


Mechanism: Embodiment Competent, compassionate & inter-disciplinary, non-sectarian use of language and action to help, educate & heal others, as needed, according to the circumstances, "Buddhism" and "psychology" transcended

This is the proper time to solve these problems, because the monks are not often living in the forest, the people in west getting impatience of unbound livelihood. East says every thing possible, west says I am moderate.

Conclusion

The problems are obvious. Need to be solved. Language and culture also big problem. The main problem is the concept of the concept of Buddhism. Which one should be taken first? Buddhism is psychology or is the teaching of the realization of Nibbāna (The Perfect Happiness).


References


A Dictionary of Psychological Terms, The Psychologist Magazine, London 1955
A Manual of Abhidhamma, By Nārada
Aṅguttara Nikāya. Vols. I-V. (1922-1938). (Edited by R. Morris & E. Hardy). London: Pall Text Society
Dīgha Nikāya, Vols. I-III. (Edited by T.W. Rhys Davids & J.E. Carpenter, 1889-1910). London: Pāli Text Society, Mahāsatipaṭṭhāna Sutta
Buddhist Psychology of Perception, E.R. Sarachandra, M.A. PhD, Buddhist Cultural Centre, Sri Lanka
Buddhist and Freudian Psychology, Padmasiri de Silva, Lake House Publication, Colombo
Buddhist Meditation and Depth Psychology, Douglas M. burns, The Wheel Publication, Buddhist Publication Society, Sri Lanka
Buddhism and Psychology.htm , www.mindis.com
Study Guide, BPS 1103, Sophia College Bunbury, West Australia
Full Catastrophe Living, Dr Dale Martin
Samyutta Nikāya, PTS, London
Thoughts without a Thinker, Mark Epstein, M.D. A Basic Book Publication.
The Principal of Buddhist Psychology, D J Kalupahana. Albany, NY: State University of New York Press.
The Future Cosmic Religion, Dr Ruwan M. Jayatuge MD, Daily News Wednesday, July 12 2006, Sri Lankan Daily
The Heart of Buddhist Meditation, Nyanaponika Thera, Buddhist Publication Society, Sri Lanka
The Manuals of Buddhism, by Mahāthera Lady Sayadaw, Mother Ayeyarwaddy Publishing House, Yangon, Myanmar
Unit Reader, BPS 1101, Sophia College Bunbury, West Australia
Unit Reader, BPS 1103, Sophia College Bunbury, West Australia

BPS 1104- Mind & Phenomena Causality: Kamma & Ethics

Core Concepts of Kamma in Buddhism- 4

Section 2
Using Kamma in Psychotherapeutic Practice- 9

Section 3
Kamma and Buddhist Approach to Illness, Death, and Dying-16

Section 4
Kamma and Professional Ethics- 21

Appendix- 26

Reference- 30

Abbreviations

AN- Aṇguttara Nikāya
Dha- Dhammapada
DN- Dīgha Nikāya
MN- Majjhima Nikāya
PTS- Pāli Text Society
SN- Saṃyutta Nikāya
Ud- Udāna
Vm- Vinaya Mahāvagga
Vis- Visudhimagga

Section 1

Core Concepts of Kamma in Buddhism

Journal

Kamma Concept

Kamma is the main concern of the Buddhist teaching which possesses Buddhist philosophical and psychological aspects. The Sks term is called Karma, and in Pāli it’s called Kamma. Kamma is defined in the Buddhist texts as action that denotes the wholesome and unwholesome volition and their concomitant mental factors, causing rebirth and shaping the destiny of men (beings) . To make it more clear Kamma is what we do daily performances through our bodily and mental actions, is the law of moral causation. Kamma and rebirth are inter-related, and it is the fundamental doctrines of Buddhist teaching. In ultimate sense Kamma means all moral and immoral volition. Involuntarily, unintentional or unconscious actions, though technically deeds, do not constitute that (That) Kamma (what the Buddha said himself), because volition, the most important factors in determining Kamma, is absent. And the omniscient Buddha said himself that “cetanāhaṃ bhikkhave kammaṃ vadāmi”- I say, O Bhikkhus, which the volition is Kamma .


Categorical Kamma


Three Categories of Kamma Wholesome (should be cultivated Unwholesome (should be avoided)
Bodily (Kāyika) 1. Injuring or harming or killing living being (Pāṇātipāta)
2. taking or destroying animate or inanimate properties which are not given (adinnadāna)
3. committing sexual misconduct (Kāmesumicchācāra) 1. abstain from injuring or harming or killing living being (Pāṇātipāta virati)
2. abstain from taking or destroying animate or inanimate properties which are not given.
3. refrain from committing sexual misconduct (Kāmesumicchācāra virati)
Verbal (vaci) 4. telling lies (Musāvāda)
5. backbite and calumny (Pisunavācā)
6. using abusive language (Pharusavācā)
7. gossiping or taking a part in frivolous conversation (samphappalāpa) 4. Abstain from telling lies (Musāvāda virati)
5. abstain from backbite and calumny (pisunavācā virati)
6. abstain from using abusive language (pharusavācā virati)
7. abstain gossiping or taking a part in frivolous conversation (samphappalāpa)

Mental (Mānasika) 8. covetousness or engaging the mind in object of craving (abhijjhā)
9. ill will or malevolence (Byāpāda)
10. wrong views (Miccādiṭṭhi) 8. abstain from covetousness (Anabhijjhā)
9. abstain from ill will (Abyāpāda)
10. abstain from wrong views, or holding the right views (sammā diṭṭhi).


Kamma and Delusion

According to Geshe Ngawang Dhargyey’s saying there are said to be two causes of suffering in Buddhism. They are Kamma and Abhijjhā (Delusion). According to the Paṭiccasamuppāda doctrine the 1st aspect of twelve causes and effects is dependent on ignorance arise conditioning activities (Abhijjhā paccayā saṅkhāra). If we observe here carefully can see the conditioning activities either wholesome or unwholesome which mostly caused by ignorance. Because lack of true perception we perceive good as bad and bad as good. Basically, there are Buddhist moral codes which are called Sīla (Precept), should be abide by any ordinary men (beings). They basic moral precept is called Pañcasīla, as following-

1. I undertake to train myself to support life (Pāṇātipāta veramaṇi sikkhāpadaṃ)
2. I undertake to train myself to only take that which is freely given (Adinnāda veramani sikkhāpadaṃ)
3. I undertake to train myself not to over indulgencing in sensuality (Kāmesumicchācāra veramaṇi sikkhāpadaṃ)

4. I undertake to train myself to use speech wisely (Musāvāda veramaṇi sikkhāpadaṃ)
5. I undertake to train myself not to use substances that could the mind (suramereyyamajjhāpamādaṭṭhāna veramaṇi sikkhāpadaṃ)

Root of Kamma and Delusion

According to Abhidhamma Piṭaka in every volitional activity has its own root (Mūla). The roots are six, three are wholesome (Kusala) and three are unwholesome (Akusala). There unwholesome roots cause to unwholesome action and later three wholesome roots cause to wholesome action.

Wholesome root of Kamma Unwholesome roots of Kamma
1. alobha- non-greed
2. adosa- non-hatred
3. amoha- non delusion 1. lobha- greed
2. dosa- hatred
3. moha- delusion

In Abhidhammika explanation of root said that Lobha or greed never work alone, it works with the association of Moha, and Dosa also does the same. That is why delusion is the main concern of this doctrine .

Where is Kamma?

A certain Psycho-analyst writes- “Stored within the Psyche”. Some clear example here and now, kamma is in court judgment by the judge, or in Norwegian Noble Committee, or in the prison, or in the place people are in happy or in suffering. According to Buddhist psychology the beings (Men) where they are present now it is because of their Kamma and the future can be foretold by their kamma. It is called the law of dependant origination or cause and effete. Geshe Ngawang Dhargyey says “the main teaching of the Buddha concerns the law of cause and effect (las bras) and regardless of how much one may know about the Dhamma, if one does not act in accordance with this, there can be no benefit .

Once one of the prominent disciples of the Buddha, named Ānanda, remarked that, despite it’s apparently difficulty the teaching of the cause and effect (Paṭiccasamuppāda) is actually quite simple. The Buddha rebuked him saying not to say so, that infect this teaching is very deep and propound .



Kamma with Me Always!

It is required for this section to keep a journal for one week personal reflections on Kamma. I have found Kamma is with me! Always. Last week days I did not want or expect any thing but there is big thing happened that is a good relationship has broken down between me and my friend. It was unexpected. At that moment felt so sad and hopeless. But I was meditating on the universal characteristics is all conditioned things are impermanent (Sabbe saṅkhāra anicca). As an ordinary person the universal love (Mettā) should be shown to all and that I do. Some time I try to forget it but, sometime I think let it be, I can learn many from this.
What I was saying that Kamma always with me, I saw it and I knew. Action I do is all through body, verbal, and the mind. I don’t go to dining hall until I (Mind) feel hungry or if some thing needed, and until my volition of the mind violates the body to move. Every where, in bathing, reading, writing, sleeping, it’s happen. I have trained myself to know what is Kusala kamma or Akusala kamma. The word Kusala is not just good or wholesome but it has important meaning, such as kusala kamma is such kind of action which is much skillful, profitable, salutary, and so on. What I have done unwholesome actions within last week days not many or not big, I can say honestly. It is true that one who does unwholesome actions mostly say that I did not do something unwholesome. What I did is I tried to best create and develop my friend’s negative things which I supposed it could make me cool, calm and patience. Some how it worked but I felt so bad in my heart. And the wholesome things are that I did not harm any body or any other beings, to environment, to the government, to the law and act.

Yes, I can predict myself what the possible effects may be when the Kamma ripens, suppose, if I walk in the street carelessly, I could commit an accident may be losing limbs, or the painful death. If I do some thing against the law and act I might be abused. If I do compile this assignment correctly I might get good marks for that, and so on. Best prediction is that every Kamma has its results, either good or bad.

The General Aspects of the Law of Cause and Effect

Geshe Ngawang Dhargyey finds there are four main characteristics of the law of cause and effect (in Tibetan traditions of mental development) , as following-
1. Kammic (Karmic) seeds inevitably ripen in accordance with their cause, that is, virtue leads to joy, and non-virtue to sorrow.
2. Because a Kammic act has many effects, just as one grain of rice produces many grains, the store of kammic seeds is ever increasing.
3. If a certain cause is not produced, its result will not be experienced.
4. kammic seeds never loss their potency.

In the same article the author says that “if an un-virtuous act is performed, one must apply the four opponent powers, for there is nothing to do when one’s non-virtuous kamma has ripened into suffering. What and how the Buddha can do else! The Buddha can do only to show the ways or can teach restrain from. Kamma is such a thing that nothing to with is when it is done and bringing results. And the Buddha himself had demonstrated to his disciples as-‘When this exists that comes into being; with the coming into being of this that exists. When this does not exists that too does not come into being; with the cessation of this, that too ceases to exist.’

Here the word exist means that what is done by volition or the volition act through bodily, verbal, mental. There is a beautiful example has given that Buddha’s time who had a most beautiful voice but an extremely ugly body. The Buddha explained to king that during the third Buddha that monk was one of the workers building a great stupa in reverence to the Buddha. During construction he was continually complained that this stupa is so large, for this consequence he became so ugly, but he has wonderful. Though, when the stupa had been completed he repented of his previous complaints and adorned the top of the stupa with melodious bells, hence his later endowment of a beautiful voice.

Even the Buddha himself was, could not escape from his previous results of actions. Since he was the Buddha, Devadatta who was one of the students of the Buddha but was against of the Buddha always attempted to kill the Buddha. Once he threw a big stone to Buddha in way walking but the stone was not to the Buddha but a small piece of the stone caused to bloodshed from finger. But because of the heavy bad action’s Devadatta had to suffer in misery realm.


Section 2

Using Kamma in Psychotherapeutic Practice

Case Study

Here is a professional psychotherapeutic lecture by Dr Jacqui Dodds which is titled as “Working with Kamma in my psychotherapeutic practice”. Before studying on this lecture I would like to mention some experience of my life.

Since I was about 19, by the year of 1999 I had been ordained as Buddhist novice in my village temple. It was an un-occasional because suddenly I wanted to be a monk. Family agreed but time is only for one week. Some of my friends could not believe that I could be a monk, and would lead the monk life for such a week! But now this is my about 7 years in monk life. Since I was a new born novice was so much devoted to every religious activities, such as learning the disciplinary rules, memorizing the chanting, regular worshiping and chanting, performing the alms giving ceremonies and so on. Very swiftly I forgot myself what was the friends said that I can’t be a monk longer than 7 days. I was replaced to another place where there are lots of novices and orphanages every day go for alms round. When I joined then felt it’s a new life. Within a short period I had acquired the basic teaching. Then the monk who was the senior and the head of this place appointed me as others tutor or the caretaker. Such devotion helped me later on in my way of life.

Having studied on the Dr. Jacqui Dodds ‘working with Kamma in my psychotherapeutic practice’ , perceived that there are many moderated and successful kamma works have been privileged.

Awareness Raising

This is one of the most important identifications what is said Awareness Raising. Let us say it is the development of meditative absorption, or self awareness of moral conduct through daily activities of individuals. It is said the lecturer’s intension to use question…………, to encourage the client to be curious and open-minded about their life and identification of dominant patterns of behavior, thinking and emotions.

Here, I would like to pick up some words from these lines, behavior, thinking and emotions, and would like to examine according Buddhist fundamental.

Behavior, Thinking , Emotion

The Pāli word Caraṇa which the English translate as behavior, or some time as conduct. According to Buddhist moral code there are some kinds conduct are specified for the individuals, as a Buddhist. They are called sīla.
For the lay individuals there some sorts of sīla or behavior, they are basic and constitute the minimum which every man or woman must observe. They are called-

1. The five precepts pañcasīla. There are; abstention from killing, stealing, improper sexual intercourse, telling lie, and intoxicants.

2. The eight precepts (Atttaṅga uposatha sīla) . There are; abstention from killing, stealing, enchastity, lying, intoxication, eating after midday, dancing-singing-music and shows, garland, sent, cosmetics and adornment etc, luxurious and high beds.

3. The ten precepts (Dasaṅga sīla) - this is the shined form of eight precepts. No-7 of the eight precepts is spilt into two, and the tenth one is abstaining from accepting gold and silver. This also so Pabbajjā sīla of one who is under the noviciation.

4. The precepts of monk hood (Bhikkhu sīla) - there are four kinds of sīla for them, they are 1. Restraint with regard to the 227 Vinaya rules (Pātimokkhasaṃvara sīla) , 2. Restraint of the senses (Indriyasaṃvara sīla), 3. Restraint with regard to one’s livelihood (Ājīvaparisuddhi sīla), 4. Morality with regard to the four requisites.

All kinds of behavior, either of lay men or the monk, also are have specified for which lead to the social and individual stability, spiritual way of mundane or supra mundane . Buddhist ethics of Pañca sīla which have their universal acclaim-ability and acceptability. Because it is proved that in psychotherapeutic practice they are applicable.

Thinking and emotion both go together. It is also one of the main concerns. As it has further mentioned on the lecture that “I understand that ‘Kammic seeds” from past actions and intent are the impulses that combine with supportive conditions to generate the kamma creating our external worlds.”

In the cycle of Paṭiccapsmuppāda it has mentioned about the consequence of past kammas in present life and the present kamma results to future life of the individuals. In the cycle of rebirth there are three kinds of round (Vaṭṭa) are working continuously, they are-
1. round of defilements (Kilesa vaṭṭa)
2. round of Kamma (Kamma vaṭṭa)
3. round of resultants (Vipāka vaṭṭa)

Regarding Kamma, the ten kinds of unwholesome (Akusala) kamma lead to the unhappiness and misery of further life, and ten kinds of wholesome kamma, or the ten meritorious kamma leads to happiness and prosperity. And we are rounding in this round (Vaṭṭa) and suffering. What the Buddha said to Ānanda that it is not easy to rid of this round unless the person developed his or her insight . It is the profound teaching of the Buddha.

For this, firstly we should come out with the moral conduct as it is called the foundation. Some of us feel so guilty and depressed when some wrong deeds are done, knowingly or unknowingly, consciously or unconsciously. This is also one kind of mental ailment. In such a circumstance a psychotherapist should provide the insight and true concept of wrong doing if he is accused by or suspected oneself.

Five conditions of Killing (Pāṇātipāta)
1. the being must be alive
2. there must be the knowledge that it is a being
3. there must be an intension to cause death
4. an act must be done to cause of death
5. There must be death as the result of the said act.
If all the said five conditions are fulfilled, the individual should be accused by killing.

Five conditions of stealing (Adinnadāna)
1. the property must be in the possession of another person
2. there must be the knowledge that the property is in the possession of another person
3. there must be an intension to steal
4. there must be an act done to steal
5. by that act the property must have been taken
If all the said five conditions are fulfilled, the person should be accused by stealing.

Four conditions to sexual misconducts (Kāmesumicchācāra)
1. it must be a man or woman with whom it is improper to have sexual intercourse
2. there must be an intension to have such sexual misconduct with such a man or woman
3. there must be an act done to have such intercourse
4. there must be enjoyment of the contact of the organs
If all the said four conditions are fulfilled, the person should be accused of sexual misconduct.

Four condition of telling lie (Musāvāda)
1. the thing said must be untrue
2. there must be an intension of deceive
3. there must be an effort made as a result of the said intension
4. the other must know the meaning of what is said
If all these conditions are fulfilled, the person should be accused of telling lies

Four conditions of backbite and calumny (Pisinavācā)
1. there must be a persons to be disunited
2. there must be an intension to disunited two persons
3. there must be an effort made as a result of the said intension
4. the other must know the meaning of the thing said

Three conditions of using abusive language (Pharusavācā)
1. there must be some one to be abused
2. there must be anger
3. abusive words there must be actually used

Two conditions of idle talk (Samphappalāpa)
1. there must be an intension to say things which bring forth no good benefits
2. such thing must be said

The entire thing I have mentioned here to refer what the Buddha said “I say, o monks, that the volition is Kamma” . In every condition we can see that said there must be an intention or volition to do what a person intended to do. We should have the knowledge of discriminating the thing in good or bad, need to develop wisdom or insight (Paññā), to remove the delusion (Abhijjhā), which is called the “Kamma seeds”.

Through the right understanding and the development of meditation one could attain the true knowledge of Kamma (Kammassakata Ñāna), which is –
1. Understanding the Kamma
2. understanding the results of kamma


Understanding Kamma and Its Resultant

1. Understand the fact that all beings have kamma only as their own property; that all beings are the heirs of their own kamma; that kamma alone is their origin; kamma alone is their relative; and the kamma is their real refuge .
2. understanding which of the actions done by them bodily, verbally, and mentally, are unwholesome; that they would give bad results in their future birth and that these unwholesome deeds would drag them to the four lower miserable states.
3. Understanding such and such actions are wholesome; that these would give good resultants in their successive births, and these deeds would cause beings to arise in the happy existence, such as in the human world and world after death.


Relationship between Kamma and Western Psychology

Using metaphor, myth, story and symbol

Unfortunately, present day Buddhism mostly recognized by other as a mythical religion or practice. But the Buddha himself said that rites and rituals are the defilements (kilesa) or the obstacle to our perfect attainment which is called Silabbataparāmāsa. Also true that the Buddha mostly used to tell story concerning the topic according to the listener’s temperament, which are well know as Jātaka stories (The birth stories of Buddha as a Budhisatta). Jesus also used stories to teach. One of the modern western psychologists named C G Jung (1875) well known as a mystical. This is owing to his belief in a racial unconscious which preserves a way of thinking derived from the earliest stages of human history and is embodied in myths. It is said in the lecture- “given that our understanding, as Buddhist psychotherapists, is that all phenomena is impermanent and empty of substance- including ourselves- stories and language that unfurl and are amenable to multiple interpretation and creative change, seem more appropriate that any search for ‘the one right way’ to practice, and the substance use of manualised, perspective modes of psychotherapeutic practice.

Raising awareness through dream work

Buddhist Analysis of Dream

There is no systematic theory of dreams in the early Buddhist scriptures. However, the problem of the moral responsibility of the dreamer is discussed in Vinaya Piṭaka where the question of whether a person who sins in his dreams is to be condemned, is taken up.

There is some interesting in the Milinda Pañha as well as in same works on the Abhidhamma. In the latter work of this question is raised whether a man dreams when he sleeps or when he is awake! The answer given is that dreams do not belong to sleep or sleep waking experience, but to an intermediate stage comparable to a monkey’s sleep. Dreams do not occur in deep sleep, for the mind has to be active in some active during sleep.

Dreams analysis in Milinda Pañha

There are 6 causes of dreams

1. Agitation of wind
2. Agitation of bile
3. Agitation phlegm
4. Influence of gods or supernatural agencies
5. Habits of previous behavior and performances
6. (Prophetic dreams)

Freud says that dreaming is a way of satisfying unfulfilled wishes. It is what stated in Vinaya Piṭaka that a monk who commits an offence in a dream is not morally responsible for his acts. This suggests that there is no volitional control over dream thoughts. (Freudian Hypothesis)

Dream is recognized as one kind of defilement, out of greed, hatred and delusion one dreams. This why to be said that since an Arahant never dreams, and an Arahant is said free from all defilements.

Dream in Aṅguttara Nikāya

Since the Buddha struggling for his enlightenment as ascetic Gotama had five dreams what we found in Aṅguttara Nikāya .

16 Dreams of King Kosalla

Once king Kosall had 16 dreams. He was not happy with them went to Brahmins to know what did they mean but he was not satisfied with them. Then he went to Buddha and explained one by one that what he saw. After analyzing them the Buddha said that he will have religious, economic, political problems. Then the Buddha suggested him that he should perform charity for the poor people of the country and to the Sangha as well.

In the interpretation of king Kosala’s sixteen dreams, the Buddha suggested him to perform some wholesome deeds. And it was successful psychotherapy. Now we can say that kamma is essential elements for the psychotherapeutic practice.

Section 3

Kamma and Buddhist Approach to Illness, Death, and Dying

Essay

Introduction

Death is certain thing in this world, and universal truth. Every day we are busy and aware of our all activities and appointments. But how many times a day we remember that death is certain, one day or may be any time we could die. Craving and ignorance are too strong with us, lack or moral practice and meditation it is very difficult to get rid of such craving and ignorance, illness-aging-dying as well.

Life is suffering

Close your eyes think for a while how you are, how much are you happy, and ask yourself. May be you are happy, how and how long. We are possessors of several sense faculties. Depend on them cravings and desires arise all the time . And we are not satisfied. When we are not satisfied unhappiness situation arises. And the cravings arise all time to time. We feel pain if we have feeling. If we get much we should be ready to lose some thing. If we are able for love, also I will have ability of grief. This is the way of life.

What is suffering?

In Buddha’s way, easy to know what suffering is? It is ‘birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief, and excessive despair are suffering, association with the dislike one is suffering, separation from the liked is suffering, not to get what one wishes, that also is suffering. In brief, the five aggregates of clinging are suffering’. We want to be young forever. Could we? All the time we try to keep our skin fair and sooth. How long? Forever? Do we want to die? Is it true? But we have to die. Final separation. Who want to get pains, grief? But we get them naturally. Who want to be separated from his beloved one? But we do. This is the way of life. And we say life is suffering.

What Contribution Can Buddhism Make to Modern Medical Ethical Debates?

On this discussion, firstly I would like to have overview of Dr Jacqui Dodds’s doctrinal research “Cancer as Bad Luck or Warning Symbol”, and would like to re-mention some important points which are also main concern of the Buddhist doctrinal teaching. Cancer, which is the serious bodily illness. But the cancer patients who believed they had been cancer-free for five years or more (and therefore were medically recognized as ‘survivor’ . The researcher says -
‘My own interest in the effects alternative healing discourses and therapies have on cancer patients first arose 1991 when I recruited a small group of cancer patients to explore collectively the influence of meditation on their lives. In my first research study, I recruited a collective inquiry group met nine times over three months, using group discussion to identify key principles, experienced difficulties and perceived benefits associated with their meditation practice. My interest them – as- now- was to explore the inter-relationship of mind and body. From this I would like to pick up the words for further discussion according to Buddhist doctrine what the Buddha said himself.

Before going to discuss on Buddhist contribution to medical ethics again over viewing on this research work where there are some underlying research questions had been used, such as-
• Question on mind-body duality or unity
• Question on responsibility and control over illness

What we do summary if this is mind is concern more than the body. Recently in many American medical research works one thing often coming out that most of physical illness are caused by mental influences. It is what the Buddha was saying to his followers about 2550 years ago, concerning body and mind.

Our bodies, the aggregates which are the objects of clinging are subject to constant change and decay. All sentient beings are subject to age-ing, sickness and finally death. There are some discourses in Khanda Saṃyutta given specially to some aged and ailing disciples. For example, the discourses given to the old Brahmin Nakulapitu, Venerable Tissa, Venerable Vakkali, to Venerable Assaji, and to some others. To Nakulapitu, the Buddha pointed out the change and decay that constantly take place in the body thus,’ this body is festering sore; it is encased in a thin layer of skin. It is fragile like an egg-shell. If anyone, while bearing the burden of this body, were to claim that, even for a moment, he is sound health, he is nothing but a fool. The Buddha latter told him to train himself so that his mind should not be sick even though his body is sick. The full meaning of the Buddha’s advice was not very clear to the old Brahmin at first, so the Venerable Sariputta explained to him more fully later on. The exhortation here is not to have any illusion of self. For then only one would not be affected by the changeable-ness and impermanence of the aggregates. To be one with a sick body but not without a sick mind is to become a noble one. To be freed from mental suffering. One with a sick body and with a sick mind is an ignorant worldliness.

The Venerable Vakkali was another old disciple of the Buddha. Once, when he was seriously ill, the Buddha went to see him at his request. Venerable Vakkali was very anxious to see the Buddha all the time and always wanted pay homage to him. Having required after his health, the Buddha said to him, ‘what good will it be for you to see this foul body? Vakkali, he who sees the reality (Dhamma) sees me. Indeed, seeing the reality is seeing me’.

Venerable Assaji who was ailing and was finding it very difficult to concentrate. The Buddha gave advice on how to reflect on the true nature of the five aggregates thus, ‘when experiencing a sensation, whether it be pleasant or unpleasant or neutral, to do so without any attachment. By doing so, one eventually comes to perceive the sensation pertaining only to the body (which arises at the five sense doors) as sensation pertaining only to the body, and sensation pertaining only to life. He also knows that all sensations experienced in this body would become extinguished on the dissolution of the body and the ending of the mental aggregates just as a burning oil lamp would go out when there is no more cause to burn due to the exhaustion of oil and wick.

Our Bodies are Suffering

The aggregates which are the objects of clinging are unsatisfactory and are the cause of pain and suffering, grief, lamentation, distress and agony. In Bhara Sutta the Buddha refers to the five aggregates which are the objects of clinging as the burden. The bearer of the burden is any person bearing that burden. The cause or means by which one is led to bear that burden is craving- craving for pleasures, craving for the continued existence, and craving for no further existence. Laying down the burden is the complete cessation of craving through non-attachment, and abandonment which is in fact the realization of perfect liberation (Nibbana).

In Kukkula Sutta the Buddha likens the aggregates which are the objects clinging to burning ashes. In Aditta Sutta (para 61), to burning coal. Time to time, the aggregates are identified with suffering (dukkha), and craving (taṇhā) with the origin or causes of suffering. The fact is, the arising of the aggregates is the arising of the suffering, the appearance of ailments and the manifestation of aging and death. The cessation of the aggregates is the cessation of suffering, the extinction of ailments and the disappearance of the aging and death. It is achieved only by the development of threefold training i.e. morality (sīla), concentration (samādhi), and wisdom (paññā). Which is also called the intermediate way (majjhimapatipadā). This is the propound and ultimate teaching of the Buddha.

What is death?

It is clearly demonstrated in the texts as “The departing and vanishing of beings out of this or that order of beings, their destruction, disappearance, dying, death the completion of their life period, dissolution of the aggregates, the discarding of the body, the destruction of the controlling faculty of vital principle. This, Bhikkhus, is called death .”

To me (us), death still as a fear, to a doctor in hospital “this body must be discharged”, to Guru Nanak “brings blessing”

Buddhist Aspect of (Mental) Illness

There are two kinds of illnesses of beings as detected by the Buddha as physical illness (Kāyaroga), and mental illness (Cetasika roga). The Buddha was a supreme one for healing the mental disordered. For physical illness better consult a physician, take medicine, if it is serious painful and out of any treatment, better accept it, bear it, be mindful on it, it would help. As the Buddha did himself when the Buddha was suffering from deadly dysentery, which finally caused him to die .

It is said that while we have bodily diseases from time to time, mental illness is almost continual until Arahantship is attained. So, that only the Arahant (the noble or the saint) can be said to have a perfectly healthy mind.

The Buddha found the causes of mental illnesses , and shown that they are curable. As we have came cross of the definition of Psychotherapy that it is a natural treatment, without using any drugs. Yes, it is, about 2550 years ago the Buddha suggested monks the mental illnesses can be cured only by making mind calm, pure, concentrated, making the mind one-pointed ness, and so on. Some Ayurvedic medicine traditions say that the Buddha was concerned about the traditional medicine to cure the mental illnesses. But, the Buddha was not really so, because when we come to know the Vinaya Piṭaka the Buddha allowed monks to take some things as medicine to cure some difficult physical illnesses, such as salt, honey, ghee, ginger, palm juice, even the excrete of cubs , but mental illnesses can be cured only by culturing the mind. But it is not so easy to make mind calm and pure. According to the Buddhist Psychotherapy causes of mental illnesses are the hindrances (Nivaraṇa), defilement (Kilesa), fetters (Saṁyojana), and so on. Nowadays, many westerns and modern Psychotherapists proclaim that the Buddhist way of meditation is the best and better healing for mental illnesses. About 2550 years ago the Buddha treated the monks concerning the culturing of mind, said “this is the only one way for the purification of being (mind), for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path, for the realization of Nibbāna (perfect liberation), namely, the four foundation of mindfulness. Definitely they all are Psychological factors, either mundane or supra mundane.

Conclusion

Not only death is suffering but also birth is suffering (Jāti’pi dukkha) because of birth we suffer for sickness, aging, frustration, depression, lamentation, finally separation (Jāti paccayā jarāmarana-dukkha-domanassa-upāyāsa…….).now let us ourselves how do we celebrate the birth day of our son and daughter, father-mother, and beloved one, and how we celebrate the funeral and death anniversary of them. It is all because of our lack true understanding of the reality; root cause is delusion (Abhijjhā). Once we are in contact to reality our knowledge of accepting things is changed. Brazier says, ‘At this point, everything inside me changed’. The changed was continuously with him, a client to him ‘you become a different person’. We are frightened of dead bodies but in ultimate sense the livings are in fact far more dangerous than dead bodies. According to Buddhism death is not the end of life the beginning of another life in Saṃsara unless s/he destroyed all carving and cankers in this very life. If one do good, can have a better future life. However, death can be beautiful to us .

Section 4


Kamma and Professional Ethics


Code of Ethics
.


Here I would like to overview on the very important research by Sungtaek Cho. The professional ethics, I suppose what it has specified there is, social justice, and universal human rights or, so called universal declaration by the human rights organizations . Most of the issues have been indicated and demonstrated. As for me here, I would like to re-put some lines for study only. And further I would like compare with fundamental teaching of the Buddha.

-The religious goal of Buddhism is he attainment if inner peace through the experience of enlightenment; this……………as a state of being “extinguished” or blown out’,……………..three poisons of desire (Lobha), hatred (Dosa), ignorance (Moha).

- …..Rawls further posits what he calls “the veil of ignorance”.

From above lines I found the three poisons of desire and the “veil of ignorance”, are interrelated.

Other lines- “once social justice has been achieved; there is nothing more to talk about”.

With the title of “the selflessness of the Bodhisatta: Curing oneself by curing others”, the researcher says, in Buddhism, the process of spiritual growth is often compared to the healing of sickness.
To remind ourselves of Bodhisatta concept of nature of Bodhisatta would mention following verse-

“May I be the doctor and the medicine
And may be the nurse
For all sick beings in the world
Until every one is healed”.

Let us consider this verse with the concept of selflessness of the Bodhisatta, as a future Buddha who fulfill his perception (Pāramī).

Now we will see, as a Buddha, who has completed his last reborn, no more Bodhisatta, became the Buddha, says-

“Oneself is indeed one’s own guide and guardian
Who else could be one’s guide?
In the conquest of oneself,
One discovers a guide and guardian
Who is most difficult to find.

-Attā hi attano nātho, ko hi nātho paro siyā,
Attanā’ve sudantena nāthaṃ labhati dullabhaṃ

This is more even emphatically stated as a major axiom of Buddhist teachings (Dhammuddesa) in the one of the important Suttas called Raṭṭhapāla Sutta of MN, says-

“The world provides no external refuge
Or succor to mankind.
The world of humans has no external power
To guide its destiny

-Attāṇo loko anabhissaro .

This is one what is called the major argument between the early Buddha’s teaching and the latter (development) of Buddha’s teaching. In this thesis we are not in such debate. We will see now the Buddha so called the Universal Declaration, as the omniscient one. The researcher also mentioned in same page with the combination of early Buddhist thought and latter Buddhist thought. “Having taught his disciples and helped them to became enlightened, he (The Buddha) then urged them to preach others, ‘walk, monks, on tour for the blessing of many people, for the happiness of many people out of compassion for the world, for the welfare, the blessing, the happiness of devas and human beings, let not two of you go by the same way . The researcher writes further- early Buddhists understood this passage to mean that the Buddha asked his disciples to work for others, but it was also interpreted as meaning that in order to help others one must first become enlightened and therefore healed- a point made explicitly in a Buddhist dictum; one who is sick cannot cure others. It is like one can not be a good doctor unless he/she mastered on it.

At has been clearly demonstrated in Brahmajāla sutta how beings hold the wrong views (Diṭṭhi), even some of beings though they acquire some of higher states (High mental development) but still they are not the perfect one. Still they are unable to get rid of “Veil Ignorance”. Sakkāyadiṭṭhi, the (wrong) view on self. Even though they are, still there are some kinds of dangerous arguments might arise, that is the Buddha said to his disciples-let not two of you go by the same way. Who cures? S/he cures, one who knows not only know who to cures but has cured oneself.

Universal Declaration

Again I like to put the lines-

“The world provides no external refuge
Or succor to mankind.
The world of humans has no external power
To guide its destiny

Ultimately no doubts on it, see the present situations, UN could not stop American President from making war in Iraq. In the west they make human rights only for their own seeks.
But the world has changed after the Tsunami, changing the atmosphere by greenhouse effect, not like the time of the Buddha.
Let us have a look on this what Holiness Dalai Lama says-

Recently some Asian Government have contented that the standards of human rights laid down in the Universal Declaration of human rights are those advocated by the west and cannot be applied to Asian and other parts of the third worlds because of differences in culture and differences in social and economic development. I do not share this view and…….

(H.H. The XIV Dalai Lama of Tibet, Human Rights and Universal Responsibility, “UN World Conference on Human rights,” Vienna, Austria, 1993)

If it is cannot be applied how can we say this is the Universal Declaration, to all beings (Human) in this universe? Why Dalai Lama should read Aristotle? Because he is a compassionate Buddhist monk, doesn’t want to see human beings as what Aristotle classifies as a political animal.

-Lee contends the west has abandoned an ethical basis for society, believing that all problems are solvable by a good government, which is in the east was never believed possible. He condemns the western liberal and intellectual tradition that has developed since World War II that claims that human beings have arrived at a perfect state where everybody would be better off if they were allowed to do their own things and flourish .

In this conversation we have divided the universal into two, east and west, means with two views (diṭṭhi). Believing that all problems are solvable by a good government. A good government is a gathering of rulers. In Buddhist term it is used as Raja (King). Not necessary etymologically, but in terms of socio-ethical thinking as ‘a king is one who righteously delights and gladdens the subjects who are under his care (Dhammena pare rañjayatī’ ti kho, Vāseṭṭha Rājā).

Here one thing is very interesting to mention that while the Buddha had born as Prince Siddattha, according to ancient Indian custom many learned Brahmins were invited to the palace for the naming ceremony, examining all the marks of the Prince they foretold if he live in palace will the Universal King (Cakkavatti), if, abandon the palace and the worldly life will be the omniscient one (Buddha). The king tried all the best but could not stop him leaving palace, as the Buddha said that this was the last rebirth. May be, he realize that time also that the world provides no external refuge, as a result he didn’t want to be the Universal King. As the Buddhist ethics it has demonstrated in details what is called “Aparihaniya Dhamma. He became a Dhammrājā instead of being a Cakkavattirājā.

Before writing the conclusion I want to say some thing about what I have said the time is not as Buddha’s contemporary. It really makes sense. Even though the Buddha has laid down the laws and doctrines, but the Buddha gave an authority to the Saṅgha that in can be change in a circumstance arisen with communities agreements. The Buddha suggested to Saṅgha that they should listen the king and abide the law and act of the state, even some occasions (Uposathapabbaṃ) might be changed in request of king. Thus the way the Buddhist ethics have been acknowledged, as we say the universal declarations.

Strong Link between Control and Wellbeing

A quick view on the article “Promoting wellbeing Through Growth”-

…., the traditional moral blaming of disease as ‘an act of God’, has now been replaced by judgments on bad lifestyle choices and ‘risky behaviors’ .

The Buddha’s research works show that the sense faculties (Indriya) of human are most dangerous things in the world, and not easy to control. But possible, can be wellbeing in the society.

For the Universal relevance and wellbeing at least the Five Precepts must be applied. Oneself is one’s own rulers, and he commands his body and senses as-

1. no life should be destroyed (Pāṇo na hantabbo)
2. none should be robbed or disposed of their legitimate possessions (adinnaṃ na ādātabbaṃ)
3. no indulgence in improper sex relations (Kāmesu micchā na caratabbā)
4. dishonesty of speech is to be avoided (musā na bhaṇitabbaṃ)
5. no drugs or intoxicant that lead to infatuation or impairment of judgment are to be consumed (Majjaṃ na pātabbaṃ)


The human of the universe, no matter where is s/he, east or west, should walk through the middle way (Majjhimapaṭpadā).

Appendix 1

Mahāparinibbāna Sutta


20. Atha kho Bhagavato Cundassa kammāra-puttassa bhattaṃ bhuttāvissa kharo ābādho uppajji lohita-pakkhandikā pabāḷhā vedanā vattanti māraṇantikā.

- After having eaten the meal provide by the Cunda the son of smith, the Lord was attacked by a severe sickness with deadly dysentery, with sharp pains as if he were about to die.

Tāsudaṃ Bhagavā sato sampajāno adhivasesi avihanññamāno.
- But He endured all this mindfully and with clear awareness, without complaint.

Cundassa bhattaṃ bhuñjitvā kammārassāti me sutaṃ- Ābādhaṃ samphusī dhīro pabāḷhaṃ maraṇantikaṃ.
Bhuttassa ca sūkara-maddavena
vyādhippabāḷhā udapādi satthuno
viriccanāno Bhagavā avoca
gacchām’ ahaṃ Kusināraṃ nagaraṃ ti.

- having eaten Cunda’s meal (This I heard)
He suffered a grave illness, painful, deadly
From eating a meal of pig’s delight
Grave sickness assailed the Teacher
Having purged, the Lord then said
‘Now I will go to Kusinārā town.

(This is to show how the Buddha was suffering from physical sickness as it was his results of unwholesome kamma of past lives).

21. Atha kho Bhagavā maggā okkamma yen’ aññataraṃ rukkha-mūlaṃ ten’ puasaṃkami, upasaṃkamitvā āyasmantaṃ Ānadaṃ āmantesi; iṅgha me tvaṃ Ānanda catugguṇaṃ saṃghāṭiṃ paññāpehi, kilanto’ smi Ānanda nisīssāmīti.

-then turning aside from the road, the Lord went to the foot of a tree and said ‘come, Ānanda, fold a robe in four for me, I am tired, and I want to sit down.’

eveṃ bhante’ ti kho āyasmā anando Bhagavato paṭssutvā catugguṇaṃ saṃghāṭiṃ paññāpesi.
-very good, Lord, said Ānanda, and did so.

23.Nisīdi Bhagavā paññatte āsane, nisijja kho Bhagavā āyasmantaṃ Ānandaṃ āmantesi, ‘iṅga me tvaṃ Ānanda pānīyaṃ āhara, pipāsito’ smi, Ānanda, pivissamiti.’
-the Lord sat down in the prepared seat and said ‘ Ānanda, bring me some water, I am thirsty, and I want to drink’.


evaṃ vutte āyasmā Ānando Bhagavantaṃ etad avoca; ‘Idani bhante pañcamattāni sakaṭa-satāni atikkantāni, taṃ cakkacchinnam.ūdakaṃ parittaṃ luḷitaṃ avilaṃ sandati.

-Ānanda replied, Lord, five hundred carts have passed this way; the water is churned up by their wheels, is not good, it is dirty and disturbed.

ayaṃ bhante Kakutthā nadī avhidūre acchodikā sātodikā sītodikā setakā supatitthā ramaṇiyā. Ettha Bhagavā pānīyaṃ ca pivissati, gattāni ca sītaṃ karissatī’ti.

- But, Lord, the river Kakuttha is nearby, has clean water, pleasant, cool, pure, with beautiful banks, delightful. There the Lord shall drink the water and cool His limbs.

(This is very emotional that to know how the Buddha was suffering from thirsty, could not drink water when he wanted. But the Buddha asked Ānanda three times, he replied the same. But finally he went to collect the churned water and the Buddha enjoyed that water).

Appendix 2

Dream in Aṅguttara Nikāya

Since the Buddha struggling for his enlightenment as ascetic Gotama had 5 dreams what we found in Aṅguttara Nikāya, said to be said by the Buddha as following


Dreams Analysis
1. the ground of the world became bed for him, the Himalaya Mountain became pillow for him
It was what that he one day become a Buddha, the enlightened one.
2. red garden of (flower) He would detect the noble eightfold path which would be way for his enlightenment and for the world as well.

3. Knees were covered by black eyed worms Lots of devotees, followers will pay homage to him
4. The vultures of various colors from various directions come to him and they all become white in color. People from all castes will be ordained in his Saṅgha community
5. The Buddha was walking through the mountain of excrements without touching them He will have lots of offerings, four requisites as much as he wants, but will not have any attachment to them

Appendix 3

Acinteyya Sutta

(The Discourse on the Unthinkable)

Bhikkhus there are these four unthinkable, not to be thought of, thinking of which would lead one to madness and frustration. What are the four?
1. bhikkhus, the realm (gocara) of the Buddha is unthinkable, not to be thought of, thinking of which would lead one to madness and frustration.
2. Bhikkhus, the range of jhāna attained by one who has practiced jhāna is not thinkable, not to be thought of, thinking of which would lead one to madness and frustration.
3. bhikkhus, the result of kamma is not thinkable, not to be thought of, thinking of which would lead one to madness and frustration.
Bhikkhus, loka-cintā (evolution of the world) is unthinkable, not to be thought of, thinking of which would lead one to madness and frustration

Appendix 4

As indented there are two kinds of death
1. Kālamaraṇa- death in time, in old age.
2. Akālamaraṇa- untimely death

Death in time is the death trough exhaustion of reproductive kamma that gives rise to the present existence or the death through exhaustion of the normal life-span of men at the present time or the death through exhaustion of both. Untimely death is the death due to the intervention of a destructive kamma. It is sudden death such as the one encountered in accident or suicide.

One can develop his meditative absorption or (Jhāna). Or generally we can say one can remove the fear-ness of the death and die peacefully. The maraṇānussati Bhāvanā as following-

Taking a suitable place of being mindful anywhere recollects the nature of life and death as-
• Maraṇaṃ me dhuvaṃ, jīvitaṃ me addhuvaṃ (my death is certain, my being alive is uncertain).
• Maraṇaṃ me bhavissati (my death will certainly occur)
• Maraṇapariyosanaṃ me jīvitaṃ (My being alive has only death as its end)
• Maraṇaṃ maraṇaṃ (death, death)


One who meditates on death, and developed, enjoys following benefits-
1. sleeps in bliss and wakes in bliss
2. faculties are peaceful
3. mind is peaceful
4. has conscience and shame
5. confident, faithful and serene
6. has noble intension and his mind is inclined to perfect mental happiness, Nibbana
7. revered and respected by fellows in the life of purity
8. even if s/he penetrates no higher, is at least headed destiny.

Reference


Aṅguttara Nikāya. Vols. I-V. (1922-1938). (Edited by R. Morris & E. Hardy). London: Pall Text Society
A Dictionary of Psychological Terms, The Psychologist Magazine, London 1955
A Manual of Abhidhamma, By Nārada
Buddhist Dictionary, by Ven. Nyanatiloka, The Corporate Of Buddha Educational Foundation, 1998
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