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.
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