Buddha Generation: มิถุนายน 2013

Aim of Buddhist Psychotherapy is to bring about the cognitive behavior transformation of the client

Introduction

Buddha’s dependent origination teaching states that everything in the world is occurred by only its causes. When a client suffers cognitive behavioral illnesses, we should firstly search and examine the causes of the illnesses. Then we will be able to heal, recover and transform the cognitive behaviors of the client. By applying the method of dependent origination many problems can be solved because it is one of core teachings of the Buddha as mentioned in Mahānidāna sutta, Dĩgha nikāya, Sutta pitaka. Here I will find out the roots of mental illnesses, that is, the three roots of unwholesome. They cause psychological problems such as terrorists, religious extremists, racialists and so forth.

In the western concept, psychotherapy is a branch of psychiatry which can be divided into two phrases: somatotherapy and psychotherapy. A mental illness based on the physiological background healed by treatment of somatotherapy such as accident, surgery, or drugs. But psychotherapy creates the mental illness caused by the psychological background. In Buddhism, human being as combination of both psychological and physiological aggregates. The Buddhist sources that the Buddha prescribes deeply the mental problems caused by physiological background. Somatotherapy is in the field of western medical sciences. The psychotherapy of Buddhism is not concerned with psychiatry of the somatotherapy.

Cognitive transformation is based on the theory that what we think. Disorders, such as depression, are believed to be the result of faulty thoughts and beliefs. By correcting these inaccurate beliefs, the person’s perception of events and emotional state improves. Furthermore behavior transformation is focused on helping an individual understand how changing their behavior can lead to changes in how they are feeling. Behavioral therapy is a structured approach that carefully measures what the person is doing and then seeks to increase chances for positive experience. In this essay, I will discuss how to improve physical well-being, mental well-being, social well-being and spiritual well-being. First of all, physical well-being will be described.

Physical well-being (Ārogyaparamā labhā)

In order to enjoy physical well, the psychotherapist should train his patient the 4 foundations of mindfulness such as 1)mindfulness of the body, 2) mindfulness of feeling, 3) mindfulness of conscious, and 4) mindfulness of mental objects because the Buddha began the Mahā satipaṭṭhā sutta with seven benefits of mindfulness meditation. So the clients are sure to acquire these seven benefits if they put strenuous effort into your practice. The seven benefits are as follow:
1. Purification of from all kind of defilements.
2. Overcoming sorrow and worry.
3. Overcoming lamentation.
4. Cessation of all kinds of physical pain.
5. Cessation of all kinds of mental suffering.
6. Attainment of enlightenment.
7. Attainment of nibbāna, eternal bliss.
Moreover the clients need the help of medical doctors, nurses etc. in addition, according to Bojjhaṇga sutta, when seven constituents of enlightenment are developed, many physical diseases will be covered. For example at one time of the Buddha was living at Rājagaha, at Veluvana, in the squirrel's feeding-ground. At that time the Venerable Mahā Kassapa, who was living in Pipphali cave, was sick, stricken with a severe illness. Then the Buddha, rising from his solitude at eventide, visited the Venerable Maha Kassapa, took his seat, and spoke to the Venerable Maha Kassapa in this wise:

“Well, Kassapa, how is it with you? Are you bearing up; are you enduring? Do your pains lessen or increase? Are there signs of your pains lessening and not increasing?”
“No, Lord, I am not bearing up, I am not enduring. The pain is very great. There is a sign not of the pains lessening but of their increasing.”
"Kassapa, these seven factors of enlightenment are well expounded by me, cultivated and much developed by me, and when cultivated and much developed, they conduce to full realization, perfect wisdom, to Nibbana. What are the seven?
"Investigation of the Dhamma, mindfulness, energy, rapture, calm, concentration, and equanimity.”
"These seven factors of enlightenment, verily, Kassapa, are well expounded by Blessed One, cultivated and much developed by me, and when cultivated and much developed they conduce to full realization, perfect wisdom, to Nibbana."
"Verily, Blessed One, they are factors of enlightenment! Verily, O Welcome One, they are factors of enlightenment!" uttered Maha Kassapa. Thus spoke the Buddha, and the Venerable Maha Kassapa, rejoicing, welcomed the utterances of the Worthy One. And the Venerable Maha Kassapa rose from that illness. There and then that ailment of the Venerable Maha Kassapa vanished. By developing the seven constituents of Enlightenment, you can achieve, physical, mental, social, and spiritual well-being. They should be practiced diligently to recover illnesses. Next mental well-being will be discussed.

Mental well-being (Santuṭṭhi paramaṃ dhanaṃ)

You must focus and concentrate mental factors such as the three unwholesome roots: sensual desire(lobha), aversion(dosa), delusion(moha). If sensual desire is present in you, you know “there is sensual desire in you”; if sensual desire is not present in you, you know “there is not sensual desire in you”; and you know how unarisen sensual desire can arise, how arisen sensual desire can be removed, and how a future arising of the removed sensual desire can be prevented. In the same way, you concentrate and contemplate phenomena: 89 or 101 consciousness, 52 mental factors, 28 matters as described in Abhidhammattha saṅgaha. When the three unwholesome is concentrated and contemplated as insight development, all mental disorders can be transformed into mental well-being as mentioned in satipaṭṭhāna sutta. Moreover causes and conditions of illnesses are explained.

What are causes and conditions of illnesses?

When he or she does not understand the reality of mind and matter, he or she misunderstand them as wrong view: existing body, attachment: what are belong to “me”(Tanhā) and comprising with anothers named Māna also arise . When one has the concept of I. one want materiality: my wife, my car, my house, my nation, my country, my religion etc then one will start to compare with what other peoples’ belongings. One will thinks the things that I have better or worse than others possess. It is conceit. When one sees what are not possessed by one, hatred will arise or when one loses what one admires, hatred will arise strongly. They depend on each other. In other words, according to the psychological analysis of Visuddhimagga, desire is conducive to provide happy and unhappy destinies. “Desire” (lobha) has various functions leading human beings to acquire their primary and secondary needs. But in the actual world, individual is unable to acquire their wants and needs. The reason is the inevitable fact known as anicca or impermanence. In front of their failures due to impermanence (anicca), the next psychological reaction that originates in the mind is known as “dosa” or hatred. The individual who fails to acquire his/her wants and needs and provocated by dosa or hatred differs from a clam person. According to early Buddhist explanations, an individual influenced by hared does not restate to get revenge from himself (attaṃtapa) such as committing suicide and from the society (paraṃtapa). As a result of this revengeful situation, the individual led by hatred cannot understand the natural circumstances of human life. This infatuated situation of individual has been graphically discussed in the Theravāda Buddhism as the condition. Further mover let’s talk how to free from mental illnesses.

How do you free from mental illnesses?

You can free mental illnesses if you strongly practice three kinds of Buddhist training Buddhism as follow:
1) Anusaya kilesa means inherent defilements eliminated by insight meditation,
2) Pariyuddhana kilesa defines obsessional defilements removed by concentration and
3) Vĩtakkama kilesā signifies transgressing defilement prohibited by morality. On other hands,
1) Moral Purity as Vikkhambhana-pahāna (abandoning by suppressing.)
2) Mental Purity as Tadāṅga-pahāna (abandoning by substitution of opposites and.)
3) Purity of Knowledge and Insight as Samuccheda-pahāna (abandoning by cutting off.)

Relevance to mental health prophylaxis

The above mentioned therapeutic theories have been well discussed with several practical strategies. They are as follows.

1. Practice of morality (sīla) for behavioral modification.
2. Practice of Ascetic Practices (dhutaṅgas) for minimizing unlimited desires.
3. Understanding impediments (palibodhas) and leaving them in order to achieve clam
environment.
4. Meeting a suitable spiritual preceptor as a psychotherapist or psychologist counselor.
5. Keeping a good therapeutic relationship between the spiritual preceptor and the candidate.
There are 40 Meditation objects. The following Meditation objects have been suggested for the temperaments concerned to heal illnesses of the patient.

Temperaments and meditation objects

One who has desire (rāga ) temperament or character is fit to practice Ten unpleasant objects (asubhās) and mindfulness with regard to the Body. Hatred (dosa) character is appropriate to practice four sublime abodes (brahmavihāras) and four vaṇṇakasinās. Deluded (moha) character is suitable to practice mindfulness on in and out breathing (ānāpānasati). Faithful (saddhā) character is apt to practice six kinds of Recollection (anussati) (recollection of the Buddha, his doctrine, his noble disciples, of morality, liberality, Heavenly beings. Intelligent (buddhi) character is adapted to practice recollection of death (maraṇānussati, Recollection of the peace of nibbāna (upasamānussati) Analysis of the four Elements (catudhātuvavatthāna). Speculative (vitakka) character is convenient to practice Mindfulness on in and out breathing (ānāpānasati) When a patient follow the meditative objects that are relate to his temperament, he benefits easily. In other words, the patient really needs to observe his own thought. Then thinking imbued with sensuality, thinking imbued with ill will, & thinking imbued with harmfulness will be given up and ceased. Dvedhāvitakka sutta states:
“Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness.”
“Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.”

Unflagging persistence was aroused in me, and unbundled mindfulness established. My body was calm & quite, my mind concentrated & single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, the first absorption (jhāna) is entered: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. By giving up thoughts & evaluations, the second jhāna is attained: because of removing rapture & pleasure the third jhāna is gained, with the abandoning of pleasure and elation, the fourth jhāna is achieved: it is purity of equanimity & mindfulness, neither pleasure nor pain. By these ways one can free from mental illnesses. Hence when you practice the 8 fold noble paths which contain three trainings: morality, concentration and wisdom, you will absolutely achieve the freedom of mental and physical pain. Next social well being will be conversed.

Social well-being (Vissāsaparamā ñāti)

To improve social well-being of the client, there are disciplines to be practiced (Cāritta sĩla) in sigālovāda sutta of Dĩghanikāya. It explains responsibilities how to live peacefully in a society. By engaging responsibilities, you should respect the six directions should be known: mother and father as the east, teachers as the south, spouse and family as the west, friends and colleagues as the north, workers and servants as the lower direction, and ascetics and Brahmans as the upper direction. Here when you practice the responsibilities, you respect them. If you observe pure morality as Vikkhambhana-pahāna ( abandoning by suppressing), you can improve social well-being. The four illimitable or boundless states and wisdom are extremely important in social issue. It is suitable to develop loving-kindness(mettā) to one has capacity equally to you, compassion to one has lower capacity than you, sympathetic joy to one has higher capacity than you. Sometimes you cannot help the one who has heavy kamma(deed).Let’s be. This should be developed equanimity (upekkhā). But you should always have intelligence to avoid being cheated. It is a very good attitude to live happily and peacefully in society. Moreover catusaṅgaha vatthus are very useful to apply in our daily life so as to maintain the peaceful society.

Psychotherapeutic skills

Buddhist psychotherapist should have good relationship to his client so as to find or reveal the symptoms of the client. It is very difficult task because there are obstacles between the patient and the Buddhist psychotherapist. The Buddhist psychotherapist must remove the obstacles first and win the heart of the patient. For that, he needs the therapeutic skills.

According to the Mahagosiṅga Sutta of Majjhima nikāya, there are five factors which can be used as the therapeutic skills. These five factors are as follows:

1. Bahusuta (listening)
2. Dhatā (bearing)
3. Vacasāparicita (memorizing)
4. Manasānupekkhita (reflection)
5. Diṭṭhiyā suppaṭividdhā(clear knowledge of problems)

1. Suta (listening)

This is a basic skill of any psychotherapist whether he is a Buddhist psychotherapist or a Western psychotherapist. He must give the client warm welcoming talks first. While listening to the counselee, he must pay full attention to the counselee. This is called active attention or active listening: keeping eye-contact, not to be distracted, not discourage the patient’s speaking. From the psychological point of view, by this active attention and listening, the counselee can experience a catharsis experience. Sometimes the patient can be healed only by active listening of the psychotherapist.

2. Dhata (bearing)

As the Buddhist psychotherapist should be able to bear the things that are revealed by the client. Sometimes the client will bring the unbearable incidents like plan of murder; even the real murder can come to us. As the good Buddhist psychotherapist, we must have enough strength to bear those things that is going to happen or what has already happened.

3. Vacasāparicita (memorizing)

As the Buddhist psychotherapist, we should not write down things what the client is saying in front of him. When the client is revealing his private incidents, we must not jot down anything because he may get wrong ideas thinking that this counselor is recording all these things which will bring the legal problem in the future. It is also not suitable for the ethics of the Buddhist psychotherapy. Therefore, we have to keep everything in our mind. We should memorize all the particular and related points of the illness so that we can write down them after the client left the counseling room. Then we can make our own description based on what the client revealed. So, we should have a good memory too.

4. Manasānupekkhita (reflection)
Now we have to reflect on the matters that we have discovered through our listening part. Actually the listening is the most important part.

5. Diṭṭhiyā suppaṭividdhā (clear knowledge of problems)

It is the Buddhist psychotherapist’s own view of the client’s problems; finally he can come to a conclusion. First of all, he understands what sort of character the client is. Secondly, according to that character, he can understand the root causes or symptoms of the client. Thirdly, based on such character and root causes, he should give the treatment plan to the client. After that, spiritual well-being is going to be explained.

Spiritual well-being (Nibbānaṃ paramaṃ sukhaṃ)

What is “psycho, spirit”? It is what perceives objects, mental process. During the one’s life- time, there occur only two types of consciousness namely bhavaṅga citta or the passive state and vĩthi citta(cognitive process) or the active state. The cognitive process occurring in the sense doors is illustrated with a man sleeping under a mango tree.
A certain man with his head covered went to sleep at the foot of a fruiting mango tree. Then a ripe mango loosened from the talk fell to the ground, grazing his ear. A wakened by the sound, he opened his eye and looked; then he stretched out his hand, took the fruit, squeezed it, and smell it. Having done so, he ate the mango, swallowed it appreciating its taste, and then went back to sleep.
Here, (1) the time of the man’s sleeping at the foot of the mango tree is like the time when the bhavaṅga is occurring. (2) The instant of the ripe mango falling to its stalk and grazing his ear is like the instant of the object striking sense organs, for instance, the eye. (3) The time of awaking through the sound is like that of the five-door adverting consciousness turning towards the object. (4) The time of the man’s opening his eye and looking is like eye-consciousness accomplishing its function of seeing.(5) The time of stretching out his hand and taking the mango is like that of the receiving citta receiving the object. (6) The time of squeezing the fruit is like that of the investigating citta investigating the object. (7) The time of smelling the mango is like that of the determining citta determining the object. (8) The time of eating the mango is like that of javana citta experiencing the flavor of the object.( 9) The swelling of the fruit while appreciating its taste is like the time the registering citta taking the same object as the javana phase. (10) And the man’s going back to sleep is like the subsidence back into the bhaṅga.

So, there is a continuous flow of consciousness like a stream without any interruption. When a material object is presented the mind through one of the five sense-doors, a thought-process (vĩthi) occurs, consisting of a series of separate thought-moments leading one to the other in a particular uniform order. This order is known as ‘citta niyāma’ (psycho order). As rule for complete perception of a physical object through one of the five sense-orders precisely 17 mind-moments must pass. As such the time-duration of a mater is fixed at 17 mind-moments. After the expiration of that time-limit. One fundamental unit of matter perishes giving birth to another( material) unit. When the mind runs or functions, it is very fast. Therefore Buddha mentions that “(i) Nāhaṃ bhikkhave aññam ekaddhammaṃ pi samanupassāmi yaṃ evaṃ lahuparivattaṃ bhikkhave upaṃā pi na sukarā yāva lahuparivattaṃ cittaṃ ti.” (I consider, monks, that there is no phenomenon that comes and goes so quickly as mind. It is not easy to find a simile to show quickly mind comes and goes.) (A, I, p. 10)

In Buddhism, if you possess mental well-being, your spirit is also good and they depend mutually and are not separated, when you defeat your three unwholesome roots, you will achieve real spiritual well-being. Moreover Mahānidana sutta says "If one is asked, ‘from what requisite condition does name-and-form come?’ one should say, ‘name-and-form comes from consciousness as its requisite condition.’ “If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, 'there is.' If one is asked, 'From what requisite condition does consciousness come?' one should say, 'Consciousness comes from name-and-form as its requisite condition”

There are many methods explained how conscious occurs in Abhidhamma such as the 12 bases, 18 elements and so forth.

Two groups of 12 bases

The 12 bases are divided equally into two groups: Ajjhattika (internal bases) and (b)Bāhira (external bases).
(a) Ajjhattikayatana ( six internal bases)
1.Ckkhāyatna = cakkhupasāda= eye-base( Sensitive part of the eye), Sotāyatana = sotapasāta=ear-base (Sensitive part of the ear) Ghānāyatana= ghanapasada= nose-base (Sensitive part of the tongue)Jĩvhāytana = Jĩvhapasada=tongue-base (Sensitive part of the tongue) Kayātana=Kayapasada( body-base) (Sensitive part of the body) 6.Manāyatana= 89 or 121= mind-bases.
(b) (Six external bases)
7. Rūpāyatana= vaṇṇa = visible object, 8.Saddāyatana=sadda=sound 9.Ganghāyatana=gandha= odour 10.Rasāyatana=rasa =taste 11.Phoṭṭhabbhāyatana= pathavĩ (earth), tejo(heat), vāyo( air) tangible object 12.Dhammāyatan= mind-object consisting of 52 cetasikas, 16 sukhuma rūpa and Nibbāna. The six internal bases consist of the five physical sense-organs and all consciousness. Manāyatana is a collective term for all consciousness.

Six internal bases and six external bases contact consciousness namely eye consciousness and so forth) arises perspective. In Theravāda Abhidhamma, Bhavaṅga( Passivestate of mind) and javana( active state of mind), which are explained are special interest to a research student in psychology. The description of thought process or cognitions (vĩthi) that arise through the five sense-doors and the mind-door is extremely interesting. Such a clear exposition of thought-process cannot be found in other psychological treatises. That consciousness flows like a strem becomes very to one who understand Abhidhamma that explains the anatta(Non-soul) docrine which is important both from a psychology and an ethical standpoint. When you really understands, realizes and penetrates non-soul doctrine which abandons personality(diṭṭhi), you are a noble one called sotapanna, (a stream-enterer), therefore Abhidhamma plays an important role in Buddhist psychotherapy.

In Mahāyāna Buddhism, professor Jampal, a lecturer of IBC, Thailand also said “when emptiness is realized, one becomes ariya,a noble one. In the Samyutta-nikaya , the Venerable Ananda asks: "How is the world empty, venerable sir?" And the Lord replies: "Because, Ananda, it is empty of a self or what belongs to a self, therefore it is said, 'the world is empty, that is, non-self is emptiness in Theravada Buddhism. It is based on non-soul doctrine; many physical and mental problems can be overcome. The self and the notion of “I” are same.

How do you overcome the concept of “I”?

It is wrong view because you consider mind and matter called five aggregates as the notion of “I” that is the self-identity view. The Saṃyutta Commentary gives a helpful explanation of the self-identity view. The phrase “he regards form as self” means that he regards form and the self as identical, just as the flame of an oil lamp and its colour are indistinguishable. The phrase “self as possessing form” means he takes the formless (i.e. the mind or mental factors) as a self that possesses form in the way an object such as a tree possesses a shadow. Actually when we see a pretty form, we like it, then pleasant feeling arises but I should understand the feeling as reality, not “I” and the concept of “I” is just a name or a notion. We should understand other consciousness, mental factors, and matter in this way. When we really understand and realize ultimate truths, we overcome the concept of “I” which is the root of all mental and physical problems. This should be cultivated and contemplated forever for one own happiness. The more you are able to reduce the notion of “I”, the more you decrease self (diṭṭhi), attachment (Tanhā) and conceit (māna) consequently you will possess happiness more and more. After all you will attain Nibbāna, eternal bliss, excellent spiritual well-being.

Conclusion

Physical well-being, mental well-being, social well-being and spiritual well-being are essence of happiness of human, so they play the most important goals of human. They are mutual. The 4 foundations of mindfulness can provide us to achieve the bliss of human. For example a famous meditation teacher named S.N. Goenka healed head-ache by practicing mindfulness meditation as mentioned in the book named the art of living written by William Heart. Mahasi Sayadaw discussed that many patients suffered physical and mental diseases; they recovered from illnesses, when they came to practice mindfulness meditation. Even some of them cannot be treated by medical doctors. Buddha’s teachings focus more psychology. The Buddha mentions that as long as one does not attain Arahantship, he has the causes of mental illness namely greedy, hatred and delusion. They are roots of all kinds of problems. So when they are more powerful than non-greedy, loving-kindness and wisdom, human easily cause diseases. Abhidhhamma mentions particular meditation objects which should be suitable to them e.g. a person who has greed character should practice ten kinds of loathsome meditation(Asubha), a practitioner who has hatred character is proper to practice loving-kindness meditation as his meditation object. One who has ignorant character is apt to contemplate mindfulness on breathing.

When one practices accordingly one’s proper meditation objects, one can heal his disease in short time. Moreover seven factors of enlightenment, which provided The Buddha, Venerable Kassapa and Venerable Cunda recovered their diseases. The seven factors of enlightenment are investigation of the Dhamma, mindfulness, energy, rapture, calm, concentration, and equanimity”. When the practitioner practices meditation for a long time, he or she has already developed these; therefore so many practitioners healed their disease. The patient should highlight to develop seven factors of enlightenment by doing meditation in daily life. Furthermore when one listings to a good Dhamma taught by a good preacher, one will be able to cultivate positive mind that leads to happiness. Chanting pali suttas also can develop a certain concentration which supports calm mind. Reading Dhamma books are to protect psychological disorder before it arises because this helps people to understand roots of unwholesome so that they will not go beyond their limits. If they go further than their bounds, they will create a lot of sufferings.

Other important notion is the concept of “I” . When the concept of “I” occurs, the concept of “my” also arises . Then the idea that what belongs to “me” appears . When this is really analyzed, there is no “I” but only five aggregates such as form, sensation, perception, mental formation and consciousness. They are not permanent so they are not self. When the five aggregates are realized by wisdom, consequently the concept of “I ” is eliminated as well. It is wrong view which produces the “ my ” and what belongs to me. This concept can reduce selfishness of human then one comprehends selflessness called emptiness. When one realizes it, the three roots of unwholesome which cause physical and mental disorders are weak. When mindfulness becomes strong, peace and calm are available in the heart of the patient. Then he or she experiences and attains physical well-being, mental well-being, social well-being and spiritual well-being.

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Buddha Generation

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