VEN. PUNNAVAMSA 1

(2) The Second Lecture of Common Introduction of Buddhist Psychotherapy

Presented by Ven.Puavasa

I would like to discuss with all of you about the second lecture of common introduction

of Buddhist Psychotherapy. I am found out the effect that mind is not permanent of the external

of the craving of water. It is a process but there is no something called mind as the unique just I

think about it but considered in Buddhism as a faculty because human being have six faculties.

There are eye, ear, nose, tongue, body and mind in which mind and skin as the separated faculty

but it is function with body.

Hence, we cannot identify our mind as the separated one element because it is always

mind and matter interrelated but we have to take consideration the effect when we are sleeping

the mental problem according to Buddhism it is said that Buddhist method of sleeping illnesses

are mainly dependent on that it is actually that mental illnesses are related to the defilements and

the concept of defilements what we are called Kilea or Asava.

Everywhere in the discourses and Abhidhamma as well as early discourses we find out

three main Aava or Kilea. In here, Kelia mean defilement and also ava mean intoxicated

we can translate what the meaning that people are intoxicated by the way of ava. They are

called Lobha, Dosa, and Moha if we are thinking about that there is something about kilea or

ava.

Kilea or ava, there would be dependent on these kinds of Lobha, Macchariya, Raga,

Pema and Abhijjh etc. it would be Doa based on Vypda and Moha linking Avijj. Actually,

the understanding of mental diseases and also treating mental diseases, this background and this

foundation is very importance because all the mental problem are discussed and relationship in

the three aspects of mentality and than we are inherited by all things but we have to understand

these how these mental aspects are development in the personality, what are these origin and

what are the best of cause and effect etc. I think we have to know about that there are two aspects

of human mind as meaning Anunya and Paigha. These are fundamental aspect of human mind

therefore Anunya here mean like and also Paigha mean dislike.

Lets say that these are common to all as meaning like or attachment and again dislike or

contacting. We are inherited in our mentality for survival without these two but we cannot live

safety in order to precept our life we should be these two. There should be something that we

like and also there should be something that we dont like if something is healthful for our

survival, we like it so no and so forth. If something is against for our survival, we dont like it

and so on. Like and dislike, these are compulsory without these two we cannot live even the

Buddha and rahants they had also these two. Thats why, when we offer something, Buddha

rejected that I cannot accepted because He went to Kapibaradvaja Brahman. He took him away

but dont come to bake food yet. But you also should do agriculture and cultivation and than He

explains that I also should do some kinds of agriculture and cultivation. Hence, He would preach

it to offer something at once but I cannot accept it. Similarly, the Buddha rejected something and

VEN. PUNNAVAMSA 2

also someone who offer the particular kinds of food. The Buddha said that it should be offered

any other.

Naturally, there is something even after someone offered something but the Buddha did

not accept it. Therefore, likes and dislikes are common to all people and other. That mean it is of

vital important for our survival but it is not harmful. I think that we devote like and dislike at the

time of passing away and such as the rahants and the Buddha at that time. But they could not

reach to bearer their body called Updisea Nibbna and Anupdisea Nibbna because body

can not be enlightened but body is physical one who should be maintained. Some people think

that even the body is enlightened but the body is decay because it is subject to impermanent and

also the respect of relic of the Buddha and rahant of the body is decay or subject to

impermanent. They therefore have to maintain their body who are taking the food.

For the purpose, they have to take good food and reject bad food. Therefore they are

purposed of compulsory. If you say that we have to eliminate greed completely it but we cannot

be it what should we have some like and dislike. Somehow, the problem is that there is one

problem because all other thing in our life had limited but we do not have limited. Thats why,

there is problem.

For example, if we eat and take something, we have to eat and take something as much as

possible for our capacity of the body but we could not take too much for our capacity of the

body. Otherwise, if we drink water, we have to limit our capacity of the body and also if we fall

asleep, we have limited for our capacity but we cannot sleep fifteen hours or the whole hours not

only nine hours or ten hours sleeping but not too much sleeping. Thats why, it is likely to that

life here if we have something and how many things do you like, we cannot space them even

though how many things you do not like because there are no limited them.

Even the death person when he has hundred period of living if he has doing Like

something yet. I think he had heard that there is one history. One person of dying, he was a

merchant because he had the big shop with all other of the family members. And he was sleeping

the big shop also finally he was as the counter with staying some disease. On the other hand, he

fell asleep at counter and he was dying at the same area. He asks where my wife is it because he

wants to know his wife such as body and another. His wife says that I am your wife and also I

am here at once. And where is my son? His son said that I am such as body and I am here at the

same time his son told him at near by it and family. Almost and all the people are such as body in

everyone and in this human world and others. We are around your back for the time being he is

acute them when all of you are around my back who is keeping the shop. In that sense, there is

one figurative example because you are death of person who is dying even at the moment. There

are some problem during the time of that we are attack but we cannot attack the way of death

because everybody who are die. Naturally, they are dying but they have not accepted the nature

of death even though they have to actual die. Therefore, they are telling around the house when

he is die they do not accept that he is die not only he said that he never die but his body is also

VEN. PUNNAVAMSA 3

die so on and so forth. In this way, it is of vital importance to perform the religious activities

even after death of seven days and after three days etc. Although, it is not the beneficial for the

death people but it is beneficial because one they see religious ceremony not only they

understand that they have die but they will be born somewhere permanently they will think

something or wrong view here and there. They did not understand but they can accept it. Only by

seeing the monks are coming into house and given treating, given offering alms-food and some

decoration when they see that he is die at the present moment. They understand that they are not

permanently reborn and going around here and there but they will be actually died together at the

nature of being. Hence, we say that therefore they are called like and dislike because they are no

limited even at the time of death we are not satisfaction Unva hutvna jahanti deham Na

kahpanavassena titti kmesu as meaning Everyone die with something lower and something

is looking scared even the rain of god people are not satisfy and also they devoted their body

with some of rain coat insight but there is no limited therefore there is no control in life and in

our behavior as a whole.

In the same way, these two aspects of mentality are increase as to different level. One

thing is difference and these are also internally developed that means Anunya become Lobha in

the internal one and mentality because you have to see anywhere in the picture. Lobha, Dosa,

Moha, Patigha or Anunya is explained as Karma but it is not Karma. It is mental aspect and

Anunya, Paigha are also mental aspects although Lobha and Dosa are mental aspects.

Therefore, they are mental aspects because they are middle level. In the first level, we are

inherited by that this is the developed form and the second level we have to developed Lobha

and Dosa as meaning agree and hatred. In the second level, when we are treating mental

illnesses, we should identify which level are these things. This is more than developed because

there is no limited. In the third level, it becomes Abhijjh meaning Abhijjh pacceka

vypda. Now, you see that if you remembered Pnadtha paratabba paradraca

khyado as the bodly Karma Musbeda pharusa samaphalapa vcako as verbal Karma

Abhijjceva vypado micchihica hoti these are as mental Karma. Now, he is acting in the

society and also these are very dangerous (Abhijjh and Vypda). These levels are insight and

these are our survival but these are also harmful because these are very dangerous when it can

make killing other and taking other thing because it can be stealing etc. Therefore, these are

developed two things which are called Abhijjh and Vypda as meaning Never give anything

and anyone but as a person who give a lot of thing to anyone and sometime who never give them

that means Abhijjh and Vypda means lamentation other. These two are taking as Karma

meaning action at the present acting in the society and motivated by these two but when we have

these two things so on and so forth.

) ( ) . . (Thesis)