Explain the Nature of Ariyavirecana concept and its Psychotherapeutic Value

Buddhist psychotherapy is the most important for the ordinary people who are suffering with
mental disorder. Ordinary people have lobha, dosa and moha. Buddhist psychology is primarily about
self-knowledge and to find out more about whom we are and to understand our decisions, actions,
thoughts and feeling etc. and the purpose of Buddhist psychology is concerned with the alleviation of
human suffering, distress and dissatisfaction. However, the Buddhist idea of suffering much broader than
what is usually the focus of western psychology. Its also essential to know that an emotional suffering is
more important than the physical suffering.
We need to understand the element of Buddhist psychology if we want to live without warring.
The Buddha had preached in his teaching various kinds of way how to apply the Dhamma. According to
Buddhist teachings, the individual is convention of two element which are psychological and physical. If
we know how to practice it, we will overcome our mental disorders and physical problems. On the other
hand, we have to face so many problems and difficulties. Therefore, we need to understand the roots or
the reasons. When we know the roots or the reasons, we can solve any problems.
There are three roots of the unwholesome: greed, hated and delusion. Almost all the
psychological problems are related to these three roots of unwholesome. So we need to develop alobha,
adosa and amoha if we wish to remedy mental diseases. Samadithi Sutta of Majjimanikaya mentioned that
when a noble disciple has thus understood the unwholesome, the root of the unwholesome and the root
of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying
tendency to aversion, he extirpates the underlying tendency to the view and conceit and by abandoning
ignorance and arousing true knowledge he here and now makes and end of suffering.
There are many kinds of Sutta preached by Buddha in his teaching. Vitakkasamthana Sutta of
Majjimanikaya, there are five methods for removing unwholesome thought. According to that Sutta, we
can get rid of greed, hatred and delusion. By following these methods, we can solve our mental disorders
and physical problems. Vattha Sutta mentioned that by knowing defilements of mind, we have to abandon
them which are greed, hatred and delusion. Moreover, the five aggregates are also one of the aspects
about fundamental of Buddhist Psychtherapy. The noble truth is the primary aspects in the teachings of
the Buddha. This psychotherapy is primarily based on the four noble truths. We need to understand the
four noble truths to see as they really are. The next one is Sila, Samadhi and Panna. By practicing them,
we can achieve all things.
In addition, we must comprehend the Nature of Ariyavirecana concept and its Psychotherapeutic
Value because it is essential thing in human life to solve the problem without suffering. There are many

methods for psychotherapy in Buddhism. The first method is Noble silence. In the Pali Ariyo tuhni
bhave ariyo means noble, and tuhni bhave means silence. Noble silence means no talking or non-verbal
communication of any kind. For instance we can observe noble silence of sanghamajji thera. Sanghamajji
thera was the son of a very rich setthi of Benares. When he was 16, his parents married him and he had a
son. One day he becomes a monk. After ordination, he lived in a forest grove, and soon afterwards
attained arahantship.
His parents efforts to persuade him to return to lay life were too insistent, and he would not even
speak to them, so he maintained with noble silence. The returned discomfited and sent his wife and son to
him. His wife appealed to him with various arguments, but he refused even to look at her and he stayed
with noble silence again. She then placed the child on his lap and went away. When she discovered that
Sangamajji would not even talk to his son, she took him away, saying that her husband was a uselessman.
The second method is kamma and it results. Kamma literally, means action; it means the meritorious and
demeritorious volition. The Buddha said, Obhikkhu it is volition that I call kamma. Good begets good.
Evil begets evil. Like attract like. This is the law of kamma. Buddhism attributes this variation to kamma,
but it does not assert that everything is due to kamma. According to Buddhism, there are five orders or
processes which operate in the physical and mental realms.
In the Tirokudda Sutta the Buddha explains about that some people deceased and may have
been reborn as hungry ghosts, no longer able to fend for themselves. Outside the walls the stand, and at
crossroads. At door posts the stand, returning to their old homes. But when a meal with plentiful food and
drink

is

served,

no

one

remembers

them;

such

is

the

kamma

of

living

beings.

The third method is right motivation. This serves the double purpose of eliminating evil thoughts and
developing pure thoughts. Right Motivation is free from sense desire and free from ill-will. Naturally
many people first get interested in Buddhism because they are seeking peace and happiness for
themselves. We also want to find out peace and happiness in Buddhism, the first we must be practiced to
get right motivation.
Another one is Punishment. That is the authoritative imposition of something negative or
unpleasant on a person in response to behavior deemed wrong by an individual or group. Praising is
means etadagga etad means this, agga means best or excellent. For example the Buddha praised to
Anandathera that Etadaggam, bhikkhave, mama saavakanambhikkhuunam bahussuta-anamyadidam
anando. This is the most eminent among my disciple monks, who are well-learned: it is Ananda. We
can observe many discoursed, such as Ven. Sariputtara, Ven. Moggalana, Mahakassapathera etc. There
are

so

many

kinds

of

Buddhist

methods

to

apply

the

mental

training

or

therapy.

Buddhist psychotherapy recognizes and affirms the 'core' - which is the unconditioned, wakeful self and
'process' - the way we are in the moment, how we respond to our world from both our unconditioned self
and the conditioned self is our process. As with many psycho-spiritual forms of psychotherapy, Buddhist
psychotherapy looks at our cognitive, energetic and physical being. It provides an opportunity to work on
the many levels of our existence, avoiding fixating on particular aspects, but encompassing all. By
looking at ourselves from all aspects, we come to accept, understand and move on with a greater and
deeper understanding of self. In this pyschotherapy it is our intention that the client will experience their
own true health and well-being.
In conclusion, Buddhist concepts have profound influence on Western Psychotherapy. Buddhist
psychotherapy is based on the Buddhist model of the cause of mental suffering and deals with selfknowledge, thoughts, feelings and actions to minimize the psychological distress. Buddhist
Psychotherapy has a positive impact on mental health and it can be used to treat a wide range of mental
illnesses.
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