In this case, the Buddhist culture can help a
lot. Buddhist psychotherapy is included in the Buddhist culture. Buddhist
psychotherapy is a system of treating for mental patients. Mental illnesses can
be cured by this method. And Buddhist psychotherapy can be also practiced as
complementary to existing western psychological methods. The Buddhist culture
has many aspects such as observance of precepts, Bodhipūjā, reading Jātaka
stories, reciting Paritta, transference of merits, rejoicing in others’
meritorious deeds, ten meritorious deeds, astrology, preaching dhamma, listening
to the dhamma, and rituals, etc.
Among them, I’d like to discuss
about Bodhipūjā as an example. Bodhipuja is a Pali word. It is combined two
words as Bodhi and Puja. The word, Bodhi means a kind of tree. The Pali word of
Puja means paying respect to the Bo-tree. Some says as Bodhi-tree. It is said
that there are three Bo-trees. The original Bo-tree is located in Bodh Gaya in
the Indian state of Bihar. The Buddhist texts
state that the Buddha, after his Enlightenment, spent a whole week in front of
the tree, standing with unblinking eyes, gazing at it with gratitude.
Next Bo-tree is Anandabodhi tree
in Sravasti(Pali in Savatthi). In order to make people’s offerings in the name
of the Buddha when the Buddha was away on pilgrimage, he allowed the planting
of a seed from the Bodhi tree in front of the gateway of Jetavana Monastery
near Savatthi. For this reason Venerable Mahamoggallana took a fruit from the
tree as it dropped from its stalk, because it reached the ground.
Anathapindika, a rich donor of Jetavana monastery, planted it in a golden jar
with great pomp and ceremony. The Buddha spent one night under it in order to
consecrate it, and a sapling immediately sprouted forth, fifty cubits high.
This tree came to be known as the Ananda Bodhi as it was planted under the
direction of Ananda.
The third Bo-tree is Sri Maha
Bodhi. It is located in Sri
Lanka. The Mahavamsa, a great chronicle, describes
that the right branch of the Bodhi tree was brought by Therisanghamitta, a
daughter of King Asoka, a great empire of India,
and it was planted in 288 BC in Anuradhapura.
These three Bo-trees become a great significance in the history of Buddhism.
The Sri Lankan people planted many Bo-trees taking the branches from the Bodhi
tree and its seeds.
Many Bo-trees have been planting
in almost junctions and in all temples in Sri Lanka. By the way, a professor
named Sumanapala Galmangoda from Kelaniya
University in Sri Lanka said
a joke as follow; a physical hungry person goes to hotel but a mental hungry
person comes to temple. Many Sri Lankan devotees, of course, often go to the
temple. When we go to the temple, we will see first the main three objects.
They are the Buddha’s tooth relic, the Bodhi-tree, and the Buddha’s image. These
three are primary objects for veneration. Some criticizes that it is not
useless paying respects the material objects, doing religious ceremonies, and
rituals.
A famous book named “Buddhism in
nutshell” written by Venerable Narada Mahathera describes with regard to rituals
as follow; “the Bo-tree is also a symbol of Enlightenment as the Buddha has
achieved the supreme enlightenment under the Bo-tree. These external objects of reverence are not
absolutely necessary, but they are useful as they tend to could dispense with
them as he could easily focus his attention and visualize the Buddha.
For our own good, and out of
gratitude, we pay such external respect but what the Buddha expects from his
disciples is not so much obeisance as the actual observance of his Teachings.
The Buddha says-“He honors me best who practices my teaching best. He who sees
the Dhamma sees me.”
With regard to images, however,
Count Kaiserling remarks “I see nothing grand in this world then the image of
the Buddha. It is an absolutely perfect embodiment of spirituality in the
visible domain.”
Venerabel Walpola Rahula, a
famous author of Sri Lanka,
explained like that “of course there are in all Buddhist countries simple and
beautiful ceremonies on religious occasions. There are shrines with statues of
the Buddha, stūpas or Dāgābas and Bo-tree in monasteries where
Buddhists worship, offer flowers, light lamps and burn incense. This should not
be likened to prayer in theistic religions; it is only a way of paying homage
to the memory of the Master who showed the way. These traditional observances,
though inessential, have their value in satisfying the religious emotions and
needs of those who are less advanced intellectually and spiritually, and
helping them gradually along the Path.”
Let’s go back what I have early
discussed. As soon as we got under the Bodhi-tree, we felt cool. By paying
respect it we come to remember glories of the Buddha. At that time, we have
already developed Buddhānussati. Besides, we can develop the Buddhānussati like
that “the Buddha is holy person, a fully Enlightened one, perfected in wisdom,
etc. Furthermore, we can develop dhammānussati and Sanghānussati, etc. By
developing them, we get much meritorious deeds. And we feel calm, peaceful and
quiet. This behavior would not disturb any others. If we transfer our merits
for others, they will be happy.
Meanwhile, we can observe the
precepts and recite Paritta. Similarly, when we sweep or clean the dirty places,
many people will also appreciate it. So we will get much merit. These motion
activities provide us to be good for physical disease. The cleaning environment
also provides to prevent from many diseases.
Afterwards, we will feel cool and
fresh by offering water. For another thing, we will be highly pleased by offering
the beautiful flowers. The beautiful Flowers make us fond. Later, the flowers
will be languid naturally. They then
will gradually fade and wither. By
seeing it we come to understand the nature of impermanence. Then, suffering and
non-self will be understood little by little. Bodhipūjā is indeed based on morality,
concentration, and wisdom.
Knowing these three
characteristics is very useful to get Nibbāna. Venerable Narada explained with
regard to Nibbana in his book as follow; “The Pali word Nibbana is formed of Ni
and Vana. Ni is a negative particle and Vana means lusting or craving. It is
called Nibbana, in that it is a departure from the craving which is called
Vana, lusting. Literally, Nibbana means non-attachment. It may also be defined
as extinction of lust, hatred and ignorance. Nibbāna is final destination in Buddhism. Thus,
we come to reduce greed, hatred and ignorance. We can examine our bodies,
feelings, minds and thoughts depending on these three characteristics. When we
attain Nibbāna, all physical diseases and psychical diseases will disappear. At
that time mental health can be fully achieved. Buddhism emphasizes that “Health
is the highest gain”. So, Buddhist
culture is real psychotherapy for all. The Buddhist psychotherapy can eliminate
not only physical disease but also psychical disease. So, Bodhipūjā is very
important as far as Buddhist psychotherapy.
Reference:
What the Buddha taught by Walpola Rahula,
Buddhism in nutshell by Venerable Narada Thera,
Buddhist Psychotherapy by
MSS Nissanka, MA (Pitts.) Ph.D (Jadv),
Jatakatthakatha.4.228,
2010,Psychotherapy lectures from Kelaniya
University in Sri Lanka,
wikipedia.org/wiki/Bodhi_Tree,
(05.12.2011)
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