Emotions cause fluctuations in the mind, creating highs and lows. The term “emotion” originates from the French word émouvoir. Various definitions exist for emotions. Emotions refer to,
- agitation of the mind,
- an unstructured response to a sudden stimulus,
- a disruption in a person’s mental equilibrium,
- a loss of balance and the creation of confusion within the mind
Emotions are inherently complex and arise from various experiences. These experiences, which may stem from bodily sensations or mental concepts, give rise to emotions. Emotions, in turn, are often expressed through ideas, which help sustain them. Thus, experiences serve as the fundamental driving force behind all emotions. The Sabbasava Sutta categorizes emotions into two types, Kusala (wholesome) emotions and Akusala (unwholesome) emotions. Managing Akusala emotions requires remedial methods aimed at eliminating them before they take root in the mind. The Sutta outlines seven specific methods for achieving this elimination.
Dassanā Pahātabbā
The different perceptions that arise in the human mind significantly influence the formation of emotions. An individual may develop various perspectives about themselves and the world they experience. These perceptions emerge when one shapes concepts based on self-centered viewpoints, often devoid of critical reflection on the thoughts they should or should not project. This process gives rise to six distinct visions, which are forms of Sakkayadhitti. These include:
- The sāsvatha concept: The belief that the self (Ātma) is eternal and imperishable.
- The ucceda concept: The belief that the self (Ātma) does not exist.
- The idea that “Atma can be realized through Ātma, and Anātma can be realized through Ā”
- The belief “I am Anātma, and I realize Atma.”
- The view that “It is the Ātma that speaks and experiences both happiness and suffering.”
When an individual becomes engrossed in any of these concepts, their thoughts and interpretations are shaped and guided by the chosen perspective. Extreme views regarding the self can lead to the emergence of many unwholesome emotions.
The Suddhattaka Sutta in the Suttanipāta elaborates on how personal concepts can reinforce the Āsrava (mental defilements) and how they result in internal and social conflicts. To overcome these unwholesome emotions, one must abandon self-based notions such as Nithya (eternity), Sukha (happiness), and Ātma (self). Instead, by embracing the principles of Anitya (impermanence) and understanding concepts like Viparināma (change) and Hethupala Santhathi (causation), emotional negativity can be eradicated.
Saṅvarā Pahāabbā
Indriya Sanvara refers to the practice of observing sensory impressions with patience, becoming vigilant, and refraining from attachment to them. Those who fail to control their senses experience discomfort, whereas those who master their senses remain unaffected. The core principle of this practice lies in recognizing unwholesome thoughts at their origin and eliminating them promptly.
Patisevanā Pahātabbā
Emotions can be managed by understanding the purpose behind consuming essentials such as food, clothing, shelter, and medicine. Buddhist consumerism emphasizes consuming without attachment while reflecting on the consequences of such consumption. This philosophy, rooted in Buddhism, aids in regulating emotions by fostering mindfulness and detachment during consumption.
Adhivāsanā Pahātabbā
Humans cannot control many events they encounter, such as climatic conditions, physical pain, or the distress of being reprimanded by someone. However, we can develop an understanding of these experiences and endure them with resilience. This practice of suppressing emotions and tolerating discomfort is known as Adhivasana.
Parivajjanā Pahātabbā
Parivajjana Pahathabba refers to liberating oneself by wisely avoiding unpleasant situations, such as encounters with violent animals like elephants, horses, dogs, cows, or serpents, as well as other challenging circumstances like dense forests, muddy puddles, or harmful associations with malicious friends.
Vinodanā Pahātabbā
Buddhism focuses on the internal psychological factors that lead to emotional turmoil. Humans react to stimuli that conflict with their nature, and these reactions are rooted in Kama Vithakka, Vyāpāda Vitakka, and Vihinsā Vitakka. These emotions can be overcome by not allowing them to persist in the mind. Vinodanā refers to the practice of not nurturing these arising emotions and eliminating them. This concept is a key part of Sammā Vāyama.
Bhāvanā Pahathabbā
Bhavana refers to the process of expelling unwholesome qualities and cultivating wholesome ones. According to the Sabbāsava Sutta, Bhavana is defined as the cultivation of the Seven Factors of Enlightenment (Sapthabojjaṅga), which include mindfulness (Sati), investigation of the Dhamma (Dhammavicaya), effort (Viriya), rapture (Pīti), tranquility (Passaddi), concentration (Samādhi), and equanimity (Upekkhā). Bhavana also plays a role in eliminating Āsravas, or mental defilements, by instilling wholesome qualities. By developing these factors, wisdom increases, and as wisdom grows, unwholesome emotions cease to arise. This process enables an individual to gain complete mastery over their emotions, a state referred to as Vasīvitakka Pariyāpathesu in the Vitakka Ghantaāna Sutta.
Some people mistakenly interpret emotional management as making emotions empty or nonexistent. However, Buddhism teaches that unwholesome emotions should be subdued or eliminated, while wholesome emotions should be cultivated. In Buddhist meditation, emotions like greed (Lobha), aversion (Dosa), and delusion (Moha) are eliminated, and positive emotions such as loving-kindness (Metta), compassion (Karuna), sympathetic joy (Muditā), and equanimity (Upekkhā) are developed.
Human actions and changes in the environment can trigger unwholesome emotions. The best way to manage emotions, especially those connected to coveting others’ possessions, is to recognize these feelings and eliminate them. Once wisdom is attained, there is no longer any room for the arising of the four types of defilements, Kāmasāva, Bhavāsāva, Dittāsāva, and Avijjāsāva. The Arya Ashtāngika Magga, or Noble Eightfold Path, is the means to eliminate these defilements. As the Buddha teaches in the Dhammacakkappavattana Sutta, Nirvāna can be reached by avoiding extremes and following the middle path.
Some defilements are dormant in the mind, and through the practice of Brahmachāriya (a life of celibacy and moral discipline), they can be controlled. According to the Attakathā, Brahmachāriya is the path followed by the Buddha and the Paccekabuddhas, marked by detachment from sensual desires, adherence to the Noble Eightfold Path, and living a life of self-control to overcome mental afflictions. This involves eliminating the upakkilesa (mental impurities) and promoting the Ārya Virechanā, a purification process that replaces unwholesome emotions with wholesome ones. Right intention (Sammā Saṅkappa) helps counteract wrong intention (Miccā Saṅkappa).
Buddhism applies a Cause and Effect theory to control emotions, with the ultimate goal being Nirvana. Various techniques are employed to manage emotions, demonstrating that Buddhism provided clear guidance on emotional control thousands of years before the advent of Western psychology.
© Satipatthana magazine