By De Padmasiri Silva
An creation to Buddhist Psychology is a lucid, intelligible, and genuine creation to the principles of Buddhist psychology. It offers complete insurance of the elemental options and concerns within the psychology of Buddhism, and therefore it offers with the character of mental inquiry, options of the brain, cognizance and behaviour, motivation, feelings and percentile, and the healing constitution of Buddhist psychology. For the 3rd version, a brand new bankruptcy at the mind-body courting and Buddhist contextualism has been additional.
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Additional resources for An Introduction to Buddhist Psychology
2 9 Both strong emotions and dogmatic adherence to a 'view' prevent a person from getting a clear enough picture of an object to be able to discern its true nature, whether that object be a material one, a psychological quality within oneself or in someone else, or a significant social or historical event which needs to be examined. To see without prejudice, without partiality and uninfluenced by personal interest is a difficult task. Our minds are cloudy and disturbed, we are the slaves of strong di·spositions which cannot be easily broken.
In the Discourse orz the Development of the Senses (/ndriyabhiivaniisutta),2 7 the Buddha says if he lays down the mere cutting down of the senses, then a blind man or a deaf man could achieve his ideal. Rather he advocates the training of the senses, so that external stimuli will not disturb them. The Buddha does not teach the atrophy of the senses, but their development and refinement. Here is a passage from the suttas which describes the control of the senses well: Eye, ear, nose, tongue and body, and also the mind, if a bhikku keep the gates guarded well, in eating with restraint and control, in the sense faculties he meets with ease, with ease of body and with ease of mind.
The way of the Buddha goes beyond the opposites of pleasure-pain, attraction-repulsion, attachment-shunning and greed-hatred. What has been discussed in terms of life-perspective can also be discussed in terms of character type - riiga carita (the personality type whose conduct is dominated by greed) and dosa carita (the personality type whose conduct is dominated by hatred ). The middle way of the Buddha is not within the reach of those who 'walk in greed' and those who 'walk in hate'. The preceding analysis will have shown the close link between the Buddhist psychology of motivation and the therapeutic framework within which it is cast.