By De Padmasiri Silva

An advent to Buddhist Psychology is a lucid, intelligible and genuine advent to the principles of Buddhist psychology. It offers finished assurance of the elemental strategies and matters within the psychology of Buddhism and hence it offers with the character of mental inquiry, options of brain, recognition and behavior, motivation, feelings, notion, and the healing constitution of Buddhist psychology. For the fourth variation, a brand new bankruptcy on 'emotional intelligence' and its courting with Buddhism has been added.

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Additional info for An Introduction to Buddhist Psychology

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Apart from the notion of 'entanglement' , there are other concepts which account for the persistence of certain patterns of behaviour. An Introduction to Buddhist Psychology Our attitudes and beliefs which have been formed in the past influence our present reactions to oncoming stimuli, and these attitudes are often rooted in dynamic personality traits. According to the Buddha, these attitudes are not the result of deliberation at a conscious level, but emerge on deep-rooted and dormant proclivities referred to as anusq)'a.

The deliberate attempt to live through painful experiences and the technique for burning up the effects of karma" has been criticised by the Buddha in his discourses on the philosophy of the Jains. 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 - raga carita (the personality type whose conduct is dominated by greed) and dosa carita (the personality type whose conduct is dominated by hatred).

The same may be said about the other sense organs. In this context the word viMa1J4 has a cognitive import and is really a reference to the emergence of cognitive consciousness. Attempts have been madt' to distinguish between the use of tht' word in contexts of this sort with that of the term saMa. It has been observed that in the context of the psychology of perception, v;n;,a11a be rendered as 'perception' and sanna as the conceptual activity which absorbs ideas, images and concepts. 15 Though an analysis of this sort helps us to plac(' vinna11a and sanna on the lines of the classical Humean distinction between sense-impressions and ideas, HI a study of the wide varit·ty of the contexts in the discourst'S of the Buddha suggests that it is diffkult to abstract such a tidy distinction.

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