Here under the methods of Buddhist psychotherapy, there are ten factors as follow: (1)confession (āpattidesanā), (2)imitation (Kisāgotamī and Angulimāla), (3) dialogue (Kasībhāradvāja), (4)noble-silence(San-gāmajī), (5)generalization(Present and Past stories in Jātakas), (6) psychoanalysis (Madhupindikasutta), (7)howing kamma effect (Petavatthu, Vimānavatthu),(8) right motivation (Prince Nanda), (9) innocent punishment (Ven. Channa) and (10) praising (praising to Ānanda by the Buddha).

Firstly, Āpattidesanā is practiced by monks and nuns how to assemble twice a month in Sīmā. The main purpose of assembly also recites the disciplinary rule. Once day, assemble have to perform Āpattidesanā. When someone commits some offence, it has to inform before the next dawn the other monks. If the offender declares offence to someone, it becomes easy to bear due to confession.

Secondly, (Anupulatā upadaśana) is another psychiatry method in the Buddhism. Actually Buddha preached this method with regard to Kisāgotamī and Angulimālā. Hence, Kisāgotamī was sorrowful. When she came to her dead child, Buddha would not enlighten her. But behavioral therapy was first given to her. She had to walk from house to house in regard to search for muster-seed. Therefore, she appreciated the real nature of life and realized the Nibbana.

Otherwise, even in regard to Angulimāla, when Buddha also arrived, he chose to kill him instead. He drew his sword, and started running towards the Buddha. But although Angulimāla was running as fast as he could, he couldn’t catch up with the Buddha who was walking calmly. The Buddha said that he himself had already stopped, and that it was Angulimāla who should stop. Angulimāla asked for further explanation. The Buddha said that he had stopped harming living beings, and that Angulimāla was still harming and hurting living beings. After hearing this, Angulimāla realized material standing and spiritual standing. He changed his ways, vowed to end his life as a robber and became the Buddhist order or monk. He became an Arahant soon.

Moreover, when the Buddha visited a ceremony of Kasībhāradvaja, Brahmana said that you should also do agriculture and earn something but you should not visit such places to get meat. Then, it was an occasion for him and He preached the intelligent discussion with Brahmana. And I am also doing agriculture and I am developing Saddā which compares to the spiritual aspect of agriculture so on. Then, Kasībhāradvāja got out of the consolation and also Kasībhāradvāja converted to Buddhism owing to expounded by the Buddha.

Otherwise, Sangāmajī mean Ariyo tunhi bhavo and this is one of influential methods but it can be follow in order to purify one from doubt. Especially, Noble Silence means elimination of Musāvācā, Pisunavācā, and Sampaphalāpavācā. This is very important and we have to follow Ariyo tunhi bhavo. But the Noble silence is not merely blind silence. Actually, silence is intelligent. Therefore, there is called the Noble silence.

Hence, generalization is very important and well known through the stories Jātaka. What is the most important in the Jātaka, the main character is always Bodhisatta. He had many problems such economic and family so forth. Therefore, generalization has compared with the highest being.

In day to day life, we say someone has a mental problem. We are basing such problems but if we generalized, this trance can be reduced and sometime it is difficult. Even day to day life we refer to Bodhisatta. In conclusion, Jataka stories are of vital important because the generalize many of the problems lay people have. In these stories the Buddha teaches us how to solve our problem. Thus, we take the best example regarding to methods of Buddhist psychotherapy too.

Composed By တကၠသုိလ္ျမတ္မင္း

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