15th Issue (Mar, 2010) The Psycho-ethical Psychology of Buddhism Ven. Amrita Nanda IntroductionThe term Psychology is the science of the mind, and it introduces the individual to the most important scientific problems of modern man on how to understand his mind and behaviour. Psychology is thus, the study of the more complex forms of integration or organization of human behaviour. Psychology as a Science takes nothing for granted and tries to work with ideas that are distinct and intelligible, and, especially, tries to base its conclusions on evidence that is clear and unequivocal. The Buddha can be considered as a psychologist, par - excellence. Buddhist psychology is the Psychology in practical life. It is used to enhance the quality of human life; it is more than a mere description of how the mind functions. It proposes prescriptions for change, helps people modify undesirable habits, alters abnormal life styles and realizes the fullest development of the human potentiality. The proof of a good psychological theory is shown in its useful practical application. Psychology is thus pragmatic, because it applies its scientifically gathered wisdom to improve the human conditions. A very important work on Buddhist psychology is Dhammasaṅghani, which is referred to as a work of psychological ethics. The Buddha pursued theoretical questions only so long as it helps diagnose the condition of suffering man and advocates a way out of the tragic dilemma. The Buddha was interested in finding an end to human suffering. Thus Buddhist analysis of mind has a special purpose. The Buddha makes psychological analysis of mind and states with a moral purpose of purging of the mind of unwholesome states in its attempt to find therapeutic principles for this purpose. The Buddhist texts give us an insight into the instinctual and emotional forces that obstruct towards moral development. The Buddhist psychology;The Visuddhimagga says Buddhism is based on three steps namely; ethics (sila), concentration (Samādhi), and wisdom (paññā).[1] So, the ethics occupy the first place in Buddhist teaching. In the first step, through the moral discipline, the evil forces are subdued, but not completely eliminated , in the second step through the concentration, it tries to eliminate the evil thought process, and only in the final stage, they are completely eliminated, which is the ultimate aim of Buddhist practice - Nibbāna. Buddhism analyzes the fact of human behaviours focusing on psychological and ethical aspect. Such analysis is directly concerned with human behaviours. Cetanā (volition) is the basic factor which creates all different behaviours or states in human life. According to Buddhist psychology behaviours are two types, namely:
Broadly speaking, volition, according to Buddhism covers both these aspects of action. The Buddhist explanation of volition is ethical. Therefore, actions of volution pertain to human ethics. They are categorized as either wholesome or unwholesome. Buddhism gives much emphasis on cetanā, which can be considered as the synonym of ‘Motive’ in western psychology. According to western psychology motive is a motivational factor by volition. Therefore, in Buddhism, all cetanās are volitional factors. Basically, they are classified into six categories, wholesome and unwholesome.[2] Buddhist psychology highlights the forces of volition, which are wholesome. This elaboration comes to appear on the basis of their ethical implications. In this respect the roots of volitions are enumerated in the cannons as lobha, doso, moha hetu papāssa kammassa kiriya pāpassa kammassa pavattiya[3] (Greed, hatred, and illusion are the causes of committing all evil actions).According to Buddhism, these three causal factors are the most important factors of volitions. The lobha is rendered as greed, craving, desire or last. This is considered as an unlearned inheritance, aged mental tendencies, but when we analyze with connected prolonging births of samsāra, this is a learned one. Every one is trying for the satisfaction of the basic need. That basic need is generated by greed as the root. Greed comprises all degrees of needs, need for recognition, need for pleasure, etc Dosa, which literally means hatred, is another root. It generates avoiding desire ( viphassa). On this level, the person directly refuses the object, not because he does not have desire, but that desire appears in different forms. This comprises all the greed of viphassa. This avoidance desire can be sprung up as a biological need or environmental need or socio- psychological need. The need for isolation is also deeply rooted in it. Mohā literally means delusion or ignorance. Mohā generates egoistic desire, drive for selfish persuit, need for security, need for reorganization, need for social approval, need for fame etc. In Buddhist psychology there are four categories of āsavas as follows :
Among these four categories of cankers, ignorance is the primary influx because it is the main root for all the other influxes. In order, to eradicate āsavas, their origins should be known(“ āsavas nidhāna sambhavo”)[4] . Normally, human emotions are aroused by external stimuli. External stimuli are the causes of āsavas. Āsavas are mental corruptions. The Suttapiṭaka mentions some other āsavas, such as “ āsavas conditioned by love, by hatred , by cruelty (vihesa), by view of existence (bhava), and by individuality (sakkāya)[5] . The western psychology do not distinguish bhava and sakkhāya as the emotions, but Buddhism deals with subtle points of emotion. Buddhist psychology illustrates the causes of āsavas in different dimensions. In Anguttara nikāya, eight causes have been distinguished, such as gain (Labha), lose (alabha), fame (Yasa), defame (ayasa), honour (Sakkara), ill will (Pāpa icchata), bad friendship (pāpamittata). It is further mentioned that owing to some ethical reasons, āsavas can be aroused in human mind. Another basic emotion is analyzed in Buddhism, under the term anusaya. According to Buddhism, anusayas are doormen, but āsavas are comparatively appearances. Anusāya dhammas are the hidden tendencies. Āsavas are disposition, since anusayas are sleeping tendencies, āsava can arise in them. Āsava tends to provide the base for anusaya. Buddhism recognizes anusāya as unwholesome. There are seen such anusaya-s, such as:
Kamaraga anusaya arises because of pleasant feeling, but anger arises depending up on painful feeling. The conceit has to yield to present feeling, speculation doubt and ignorance had to adhere to existing body[7] The Sabbāsava sutta further describes nature of āsava, and shows how to eliminate them. It has prescribed seven methods, namely:
In the Abhidhamma piṭaka, the mind ( citta) is analyzed into eighty nine. This analysis is done completely based on ethical aspect. First of all, they are analyzed according to their origins such as sensual sphere (kāmāvacara) 54, sphere of form (Rupāvacara) 15, Sphere of formless (Arupāvacara) 12, and sphere for supra-mundane (Lokuttara) 08. Again, each sphere has its own subdivisions of cittas analyzing from the grossest defiled form to its subtlest purified form, starting from three roots of evil viz. desire (Rāga), hatred (dosa), and ignorance (moha) culminating in the attainment of perfection. The citta is analyzed based on ethical principles such as, wholesome, unwholesome, and neutral. This categorical analysis of citta embodies the whole spiritual training of the Buddhist destiny that the Buddha has preached. [9] The analysis of the kāmāvacara citta guides an individual to psycho – ethical development, i.e the cultivation of sῑla. The analysis of Rupāvacara, and Arupāvacara cittas guides an individual to the systematic process of developing concentration, and the analysis of lokuttara citta, guides an individual to the supreme goal of Buddhism, the wisdom and transcends three roots of evil. [10] ConclusionThe purpose of Buddhist analysis of mind is not to present a systematic psychology just for the sake of the knowledge of human mind. Buddhism analyzes the human mind because Buddhism as a pragmatic religion unravels that without such classification of this complex mind, it can not be properly analyzed and understood through the medium of language, as the Buddha had to address audiences of different levels. Therefore, Buddhist psychology is not just mere theoretical knowledge of the complex human mind structure, but also shows the practical possibility that the people can tread on the right track towards the moral development and emancipation from all types of sufferings. Therefore, Buddhist psychology should be known as psycho –ethical psychology. Bibliography Primary sources The Middle Length Discourse of Buddha, (translation of Majjhimanikāya), by Bhikkhu Ñanamoli and Bhikkhu Bodhi, Buddhist Publication society, Kandy, Sri Lanka, 1995. The connected discourse of the Buddha (translation of Samyuttanikāya) vol. i &ii trans. Bhikkhu bodhi, Wisdom Publication, Boston Secondary sources Kalupahana, David.J. The principles of Buddhist Psychology, State University of New York Press, USA. Abbreviation used MN = Majjhimanikāya
1. The path of Purification, Trans. by bhikkhu Nanamoli
2. Unwholesome; Raga, dosa, and moha, 3. AN ii p 86 4. AN. Vol. III 5. DN, Vol. III P 240 6. DN 33, and AN vii, 7. SN VOL. P 275 8. MN 9. Three fold training are; sila. Samādhi, and paññā already discussed in page 02 10. Rāga, dosa, and moha    
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