What Buddha Taught About Healthy Living?

What Buddha Taught About Healthy Living?

• Article of ALOK MIND (Buddhist Psychology) No. 5.
• Author: Bhikkhu ALOKA
• Published by ALOK MIND Foundation 
• Issued: 19 February, 2024

Abstract

Even though the World Health Organization and doctors, including scientists, physicians, psychiatrists, and psychologists, are trying hard to reduce sicknesses with protective measures and treatments, health problems keep getting worse in society, like a hidden danger that keeps growing. Health stands paramount as humanity’s most invaluable asset, and the cultivation of a robust state of well-being forms the fundamental bedrock requisite for the attainment of success and felicity by one and all. From the moment of their inception into the realm of existence, individuals harbor the fervent aspiration of enjoying respite from both physical infirmities and psychological ailments, thereby envisaging a protracted existence characterized by unblemished health and vitality.  

This paper is bifurcated into two primary objectives: firstly, to study into the concept of health and its significance within both Buddhism and contemporary society, and secondly, to analyze the portrayal of healthy living as delineated in Buddhist scriptures. The findings herein illuminate the multifaceted notions of health alongside their respective interpretations. Here, resolution denotes the application of Buddhist teachings and the methodologies employed by Buddhist scholars to address conflict-related issues. Within this study, two methods of healthy living emerge: firstly, physical well-being (rūpa ārogya), achieved through the utilization of four requisites (paccaya), recitation of dhamma, and meditation; secondly, mental well-being (cetasika ārogya), attained through adherence to precepts and the adoption of five facets of Buddhist psychological treatment. Emphasis is placed on elucidating the efficacy of the Buddha’s prescribed methods of healthy living in ameliorating both mental and physical afflictions. Consequently, the attainment of what is commonly referred to as “healthy living” becomes an inevitable outcome.

Keywords: Healthy, Living, Buddhists, Perspective.

Introduction

Nowadays, individuals and communities worldwide grapple with an array of health challenges stemming from natural calamities and the imbalances of body, mind, speech, emotion, and cognition. Despite concerted efforts by the World Health Organization and a cadre of modern medical experts including scientists, physicians, psychiatrists, and psychologists to combat prevalent ailments through protective measures and therapeutic modalities, the prevalence of health issues burgeons within society akin to pernicious weaponry, escalating with each passing day. Health stands paramount as humanity’s most cherished asset, with the pursuit of robust well-being serving as the fundamental cornerstone requisite for the attainment of success and happiness for all. From the moment of their inception into the human experience, individuals harbor a fervent aspiration to lead lives unencumbered by physical or mental afflictions, striving for longevity and vitality devoid of health complications.

This article will illuminate the three important categories related to health and healthy living: (1) the concept of health and its meaning as depicted in Buddhist scriptures and modern scholars, (2) the causes of physical diseases, their types and ways of healing methods (3) the causes of mental diseases, their types and ways of healing methods. Firstly, the category that is the concept of health and its meaning as depicted in Buddhist scriptures will be explicated with the use of Buddhist scholars and modern scholars. A person can overcome several small diseases if one follows the daily routine given by the Buddha in the past 2500 years ago. The second category will be highlighting the root cause of physical diseases and their types and ways of healing methods in Buddhist literature. The third category will express the causes of mental diseases, their types, and ways of healing methods in Buddhist scriptures. Healthy living characterizes the absence of both physical and mental diseases and it signifies not only living without disease but also living any kind of problems for the living. As an expected result, “healthy living” the highest objective will be eventually obtained.

The Concept of Health and Its Meaning as Depicted in Buddhist Scholars

and Modern Scholars

Etymologically, the word ‘health’ is derived from an old English word ‘heal or ‘hal’ which is related to ‘whole’ a thing that is complete in itself.[1] The term health is profound, and it is a large word that embraces not only physical but mental and spiritual as well. Several notions of health originating from expert peoples, community, and organizations have been interpreted in different ways. From the most parts, the essential concepts about health used worldwide followed the medical scientific idea. The notion of health is completeness, the fitness of life, a harmony of functions, and freedom from all diseases. Commonly, a state of the absence of diseases is considered health but the word health could not be designated devoid of harmonization covered with one’s mind and body.

In the world, there have been incalculable aggregates of human populations. Out of them, the position of a human’s life is no suspicion that each person will unquestionably differ from one’s health. Human wealth and money are not able to be measured with the fulfillment of health. It is wholly true that no matter how people own themselves, they may not be able to taste meaningful life for those who are devoid of the fragrant of health. Dr. Sanu Mahatthanadull stated in his research that the state of holistic health can be attained only when bodily and mental pleasure simultaneously arose. To be more specific, the discrimination of pleasure to further details can also be possible in four distinct areas namely: – 1. physical, 2. moral (i.e. society and environment), 3. mental, 4. wisdom.[2] According to his concept, the healthiness of humans could be assumed only when those functions are complete harmoniously as a whole. With only just the accomplishment of a splendid house, expensive car, magnificent clothes, and dress, and sumptuous food, people cannot take genuine deep health. Only if life is qualified with health that balances physical organs and mental function, one may experience those enrichments. The concept of health is an equilibrium of one’s body and mind that is necessitated as a prerequisite to perform daily actions and to deal with one another felicitously and healthily. Intrinsically, individuals are aware that health is an indispensable thing to live on hale and hearty. They describe the notion of health according to their experiences, particularly about their age, personal knowledge, and social and illness. Most people discern that great wealth is healthy for them because money and power provide people to attain material things that may profit their lives, but health cannot be purchased. In other words, health itself also cannot be bought and sold in the marketplace, although health services can be both bought and sold. Health is intrinsically tied to people’s sense of well-being.

According to Dr. Manish Bhatia, health is a notion which does not merely the lack of disease, of healthy workings of organs, or good thoughts, it correlates to a person as a whole.[3] Since stated by his thoughts, even people’s anatomical process is fine, they may be undergoing mental and emotional disease. Besides, though people are suffering from some disease, they may be healthy. Health is an immeasurable outcome generated from a holistic person that harmonizes with action and thoughts. It can be perceived as abilities composed of self-reliance or self-managing to sustain the equilibrium of material and spirit. Behavior that entails healthy eating, sleeping enough, and exercise are requirements to provide physical health. It is directly correlated to self-management. The nature of mental health is when one’s mind is not associated with worry, anxiety, stress, and depression. If one’s mind is released from such problems, he or she would remain well with the pure of mind. Somebody considers healthy while he or she is in full possession of his or her psychological and physiological faculties without any impairment.

Dr. Sanu Mahatthanadull said that the system of relationships between humans and all things in the cosmos is significant in the dimension of human beings and the supportive factors in development of life. Without such a balancing system, the state of imbalance will occur which is reflected in the pattern of illness and diseases to human beings both physically and mentally as well as deaths in the end. Accordingly, Suitable (sappāya) is an essential one that best describes how human beings can interact effectively to the environment with the optimum relation.[4]

1. Noack stated that ‘health is an experience of well-being resulting from a balance that involves the physical and the psychological aspects of the organism as well as its interaction with its natural and social environment’.[5] According to his concept and ideas, the states of a human happy feeling directly associated with the perfect moment of body and mind. For instance, a person may go somewhere and do what he likes with the freedom of action and thought, if he is in real health. It undoubtedly relates to movements towards physical activities and thoughts to support a balanced health condition.

The concept of health in Buddhism is a state of bliss, pleasure, and happiness harmonized with the qualities of mind and body. Buddhists assume that happiness and healthiness are as healthy because they cannot be separated from each other and they are resulting from the absence of both physical and mental diseases. Physical activities have the power to influence mental health and mental activities also have the power to influence physical health. Accordingly, health is something that one has to earn in life by relying on one’s effort.

The application of Buddhist teachings relevant to the concept of health is to live well and to think healthily. There are numerous possibilities to diminish one’s body with infections and toxic emotions. The physical body could be aggravated only due to the lack of care. In contrast, the mind is easy to be destroyed through seeing objects, hearing voices, and so on. According to Buddhist concepts, the mind is more difficult than the body in the building of balanced health.

Specifically, Buddhism stated that health is an equilibrium of body and mind and it covers with the absence of one’s physical and mental diseases. In Buddhism, there are several synonym words used to describe what is in English is called ‘health’. Of them, the original Pāḷi word analogy with ‘health’ is designated as ‘Ārogya’, and its literal meaning is interpreted into English as ‘health’. According to Buddha’s teaching, health is denoted as the absence of both physical and mental diseases. The basic understanding should be perceived that the harmony and equilibrium of the four primary elements, earth (pathavī), water (āpo), wind (vāyo), and fire (Tejo) of one’s body and mind.

The definition of health in Buddhism is spelled out as the accomplishment of both internal and external good conditions. It comprises a clear and quite accessible definition so that health is the quality of one’s life. To discern the value of health, the Buddha stated that the existence of human life is extremely hard. Even though one is gained as a human being, it is exceedingly difficult to be a healthy person with the wholeness of major and minor limbs, and mental sufficiency.

For instance, one may be born as a human being without good health, but he or she will not receive true happiness and potential life. So much so that healthfulness is a matter of prime significance for individual beings. Individuals may not be able to pick up business, wealth, and gratification that has not yet arisen if one is lacking health. Nevertheless, one may be very prosperous and be surrounded by a wide circle of friends, and relatives, but one may not be able to experience those benefits if one is not healthy. Though the physical body could be able to live with the supplement of wealth and luxurious things to protect several kinds of diseases, if one’s mind is always associated with agreed, hatred, and delusion that harming oneself and others, it could not be assumed that healthy person.

More than 70 years ago, the World Health Organization (WHO, 1948) described the word health as a state of complete physical, mental, and social well-being not merely the absence of disease or infirmity.[6] Here, the fundamental theory should be heeded that health does not intend only the absence of disease or sickness but a state of the whole physical, social, mental, and spiritual well-being. Its meaning embraced plausible positions of one’s life, despite some declare and argue with the defining different ways. Health is directly concerned with being born deprived of an environment but one’s whole subsistence or healthy living involves spiritual, physical, and social movement.

Additionally, Collis Dictionary (2010) defines health as ‘physical and mental well beings: free from disease, pain or defect’. It spaciously highlights that the characteristics of good health contained all qualities of physical, mental, social, and spiritual fitness. One could not be identified as a healthy person, without psychological, physiological, sociological balance. Following the explanation, health can be viewed as the livelihood of the physical mental, and social equilibrium. It may be a state of stability that individuals have built between themselves and their social and physical environment.

Pindar (500 B.C) specified health as “harmonic organ functioning”.[7] The idea concerned about this elucidation is that when the process of individual organ function is harmonized, all are healthy, and when the harmonization of the process of the human organ is disturbed, the disease occurred. In his views, health seems to refers not only to physical harmonic organ functioning as well as the mental functioning. It is a narrow medical concept about health that considers the disease as a disturbance of such harmony caused by pathological agents in the environment.

The Causes of Physical Diseases, Its Types, and Ways of Healing Methods

In this section, the author will explicate physical diseases, their causes, and Buddhist ways of healing methods. All Buddhists accept that disease is a disturbance in the progress of bodily and mental health. There are various words relevant to illness in the Pāḷī Canon. The word ‘Roga’ which is derived from the root of the ‘Ruj’ that has the meaning of breaking up and dissolution is translated into English as diseases or illness or sickness. However, in the Tipiṭaka Pāḷī there could be found the words byādhi (illness, sickness), ābhādha (diseases, illness), ātaṇka (illness, sickness), gilāna (sickness) dukkha (suffering, illness) being used as synonyms of ‘Roga. From the Buddhist perspective, disease or illness is part of the overall human suffering.

In the first sermon named Dhammacakkapavattana Sutta, the Buddha delivered the meaning of suffering which involves disease or illness. Birth is suffering, aging is suffering, illness or disease is suffering, death is suffering, grief, lamentation, pain, affliction, and despair are suffering, association with an unbeloved person and disassociation with the beloved person are suffering, not to obtain what is longed for is suffering, and the five aggregates of grasping are suffering.

According to Girimānanda Sutta, forty-eight types of physical diseases are described. They are eye ailment, hearing ailment, nose ailment, tongue ailment, body ailment, head ailment, ear ailment, mouth ailment, teeth problem, cough, cold, heat (burning), fever, stomach ailment, faintness (swooning), diarrhea, colic, cholera, leprosy, abscess (boils), eczema, tuberculosis, epilepsy, ringworm, itch, scabs, pustules, scabies, jaundice, diabetes, piles, boil, fistula, bile disorder, phlegm disorder, wind disorder and (a combination of them), a change in the temperature, improper self-care, ailments due to assault (trauma upon oneself caused by outside agencies), ailment due to the results of one’s karma, cold, heat, hunger, thirst, voiding, and urinating.[8]

Chanmyay Myaing Sayadaw say that physical diseases total ninety-six types, and are the result of an imbalance of three humors: bile, phlegm, and wind.[9] According to Tibetan Medicine, based on Tantric Buddhism, 84,000 types of physical disease are found from the imbalance of the three humors: energy, bile, and phlegm. It states that energy is connected with bodily movement, breathing, and all sensory activity. Bile is connected with digestion, the creation, and maintenance of bodily heat, and also the assimilation and transformation of nutrients. Phlegm is connected with the structure and stability of the body. It also ensures the proper moisturization of the body, as well as lubrication and protecting it from excess heat and irritation.[10] In the Sīvaka Sutta, the Buddha mentions eight causes of physical illnesses. They are:

1. Bile imbalance
2. Phlegm imbalance
3. Wind imbalance
4. Combination of two or three
5. Climate changes
6. Improper care
7. Harsh treatment (trauma or assault)
8. Karmic fruition.[11]

According to Sumanacara, climate change (utu–parināmajā ābādhā) refers to metamorphosis in the climate or environment. It is called an unhealthy environment because of manmade chemicals or industries. Improper care (visama-parihārajā ābādhā) means negligence to take care of one’s mind-and-body and ignoring one’s mental-and-physical wellbeing. For example, if a person lacks proper nutrition, lacks physical exercise, abuses alcohol and drugs, grieves, or is angry. Trauma or assault (opakkamikā) includes punishment, animal bites, attacks by enemies or robbers, self-inflicted injury, or accident. Disease-associated with karma refers to the fruition or ripeness of one’s karma (kamma-vipākajā abādhā).[12] In the Buddha’s time, diseases and afflictions were unavoidable. We know that people were afflicted with many types of physical diseases as various treatments are found in the scripture. If we draw out Buddhist treatments from Buddhist literature, we can see the three main treatments as follows:

1. Four requisites or necessaries (paccaya)
2. Prescribing conventional medicines
3. Reciting the dhamma (teachings)

In Buddhist literature, the Buddha did not deny the value of using conventional medicines to cure physical diseases. In the Bhesajjha khandaka of Mahāvagga, Vinaya Piṭaka, we can see that, for many accidents, the Buddha instructs his retinue to take medicines respectively. The Buddha prescribed five medicines that are, ghee, fresh butter, oil, honey, and molasses – to cure physical afflictions that the monks suffered in the autumn.  The next way to heal disease is Dhamma medicine. Preaching the dhamma was presented as similar to the administration of medicine to the sick by a physician. The Buddha used dhamma as medicine to cure people who were physically ill. The Buddha used the Bojjhaṅga Sutta to cure Mahākassapa and Magalona’s bodily disease. In this manner, Chanmyay Myaing Sayadaw explains, the human body consists of four kinds of materiality (rūpa). They are:

1. Kammaja rūpa: kamma-produced materiality
2. Cittaja rūpa: mind-produced materiality
3. Utuja rūpa: temperature-produced materiality
4. Āhāraja rūpa: nutriment-produced materiality.

In the Girimānanda Sutta, the Buddha asked Venerable Ānandā to recite the Girimānanda Sutta to cure Girimānanda Thera’s physical illness. The Buddha, therefore, illustrates the healing power of dhamma., “The Dhamma is as if a mixture of honey, oil, and sugar and given to a man suffering from dysentery. While he drinks, he might be pleased with its color, scent, and taste. After having drunk it, his illness is cured. Therefore, the undertaking of the Dhamma is pleasant now and it ripens in the future as pleasant and with its shining and beaming radiance it surpasses other doctrines whatsoever that are preached by ordinary recluses and Brahmins”.[13]

Today, many researchers have shown how meditation is good for the meditator’s physical and mental health. Before scientific studies proved the fact, Buddhists had reaped the benefits of meditation. In the book, “Dhamma Therapy Revisited: Cases of Healing through Vipassanā Meditation”, mentions the diseases cured through Vipassanā meditation in Mahasi Vipassana Meditation Centers in Myanmar. The diseases cured include wind illness, abdominal tumor, arthritis, occult affliction, asthma, leukodermic rashes, itches and pains, bronchitis, malaria, urinary problems, giddiness, abdominal pain, abdominal tumor, paralysis, and hypertension. Among those cured, two cases are interesting to describe.

In the first case, a woman from Yangon had been suffering from a tumor for four years. Before she joined the meditation center, she could not sit for more than thirty minutes. On the fifteenth day of meditation, she exuded a very putrid odor while mindfully taking her meal. She went to see the doctor who, after checking, confirmed there was no more tumor in her abdomen.[14]

The Causes of Mental Diseases, Its Types and Ways of Healing Methods

The meaning of mental illness in Buddhism is as follows: it is determined by the manifestation of mental defilements; it is impermanent; it is conditioned, and it is an ultimate reality.[15] According to Buddhism, only the enlightened nobles can be free from mental afflictions. This can be seen clearly in the Roga Sutta of Aṅguttara Nikāya, where the Buddha says:

‘Monks, there are to be seen beings who can claim to be physically healthy (free from bodily disease) for a year … two years … three years … four years … five years … ten years … twenty years … thirty years … forty years and fifty years … who can claim to be healthy for a hundred years. But monks, hard to find are those beings who can claim to be mentally healthy for even a moment except for those (arahants) whose mental cankers are destroyed’.

Mental illness is rooted in three elements: lobha (greed, desire, craving, or attachment), dosa (anger, hatred, or ill-will), and moha (delusion or ignorance). This implies that (complete) health is not an attainable state. Physical illness may be cured, but mental illness can only bereduced or suppressed for a while. It will only disappear when one gets enlightenment (Arahantship or Buddhahood). The main cause of physical illness, according to Buddhism, is mental turmoil. In the Dhammapada, verse one, the Buddha said:

“Mind is the forerunner of all things. Mind is their master. They are all mind-made. All classes of arts in the world, specific or generic, are achieved by the mind. And, owing to its capacity to produce a variety and diversity of effects in action, the mind, which achieves all these arts, is itself artistic like the arts themselves”.

The root causes of mental illness are duet to stress, interpersonal conflict, depression, confusion, anger, greed, behavioral problems, and separation from a beloved one. According to Buddhist psychology, mental pain or illness occurs in individuals when the mind is upset (khitta-citta) or psychotic (ummatta–citta). The Pāli-English Dictionary defines khitta-citta as “one whose mind is thrown over, upset, and unhinged”, and ummatta-citta as “being out of one’s mind or mad”. The Buddha compares khitta-citta with a fluttering fish that is drawn from its watery abode and thrown upon the land (vārijo vat thale khitto okamokata ubbhato, pariphadat’idaṃ cittaṃ māradheyyaṃ pahātave).

The Buddha describes ummatikā kittacittā concerning the death of dear ones in the Piyajatika Sutta. In the Sutta, people become mad after experiencing the death of a mother, father, brother, sister, son, or daughter.[16] Therefore, sorrow, lamentation, pain, grief, distress, and despair are born from dear ones.

On the other hand, mental illness is defined as dukkha. The Buddha states that people in the world have to experience dukkha because of defilements (kilesā). It implies that defilements are the causes of mental illness, as all suffering results from the outcomes of mental afflictions. According to Abhidhamma, the ten kinds of defilements that causes mental illness are:

1. Lobha – greed or attachment,
2. Dosa – hatred or ill-will
3. Moha – delusion or ignorance
4. Māna – pride or conceit
5. Diṭṭhi – false views
6. Vicikicchā – skeptical doubt or indecision
7. Thina – sloth
8. Uddhacca – restlessness
9. Ahīrika – moral shamelessness, and
10. Anottappa – moral fearlessness.

Moreover, according to Buddhist psychology, ten kinds of fetters (saṃyojana), four kinds of cankers or intoxicants (āsava), four kinds of floods (ogha), four kinds of bonds (yoga), four kinds of knots (gantha), four kinds of clinging (upādāna), six kinds of hindrances (nivāraṇa), and seven kinds of latent dispositions (anusaya) can also be considered as the cause of mental illnesses.

Chanmyay Myaing Sayadaw explains that mental disease refers to the one thousand five hundred defilements (kilesas) that can afflict the mind. According to Buddhism, in total, one thousand five hundred defilements are mental illnesses. In the literature, treatment for ‘madness (ummada)’ is seen to address the most severe mental state. The Bodhisatta, prince of Banaras, is told that in this world there are eight categories of psychiatric orders (ummada):

1. Kāmunmttaka (sexual dysfunction),
2. Krodunmattaka (mania)
3. Diṭṭhunmattaka (hallucination)
4. Mohunmattaka (mental retardation)
5. Yakkhunmattaka (possession disorder)
6. Pittunmattaka (melancholia)
7. Surunmattaka (alcohol dependence), and
8. Byasanunmattaka (depression).[17]

According to Buddhism, every worldly being has one kind of such ummada. Everyone is afflicted with such illness in various ways. This would imply that everyone is suffering from mental illness. While the physician Jīvaka was known by the public for his physical treatments, there was no record of his treatment of mental patients in the scripture. We can therefore conclude that, at that time, the Buddha himself addressed psychiatric conditions. Mental afflictions that require treatment, have been present throughout history. The Dhamma according to Buddhist scripture, was the only treatment for mental afflictions.

The examples of Kisā Gotami and Paṭacāri show that the Buddha used the dhamma as a curative medicine for mental afflictions. Kisā Gotami was the young woman whose child had recently died through sickness. Her mourning over the death of the child nearly drove her mad. In this story, the Buddha asked her to bring (him) a mustard seed, “taken from a house where no one residing in the house has ever lost of a family member”. “Bring this seed back to me,” the Buddha ordered, “and your son will come back to life”.80 She believed in the Buddha and wandered from door to door to get it. She eventually understood that death was unavoidable and became conscious.

Other types of mental illness healing methods are “observing” or “practicing”. This therapy is for normal people who are experiencing common and minor afflictions. Generally, the ways of curing ten main defilements are as follows. According to Buddhism,

1. One can eliminate affliction of lobha (greed, craving) by performing charity, cultivating contentment, and cutting off attachment.
2. One can eliminate affliction of dosa (anger, anxiety) by developing lovingkindness, considering the faults of anger.
3. One can eliminate affliction of moha (ignorance) by establishing awareness in good activity.
4. One can eliminate affliction of māna (conceit) by contemplating the danger of aging, sickness, and death, and cultivating a humble mind.
5. One can eliminate affliction of micchādiṭṭhi (wrong view) by reflecting on the nature of non-self.
6. One can eliminate affliction of vicikicchā (skeptical doubt) by cultivating reasonable faith.
7. One can eliminate affliction of thina (sloth, dullness) by making effort in good activities.
8. One can eliminate affliction of uddhacca (distraction) by establishing the right concentration, and reviewing in good doings.
9. One can eliminate affliction of ahīrika (shamelessness) and anotappa (fearlessness) by observing precepts.[18]

Chanmyay Myaing Sayadaw explains that by taking the medicine of the bojjhaṅgas, defilements like greed (lobha), anger (dosa), and delusion (moha) disappear. In the Sabbasava Sutta of Majjhima Nikāya, the Buddha preached the ways of eliminating āsavas (cankers). The Buddha says:

“Bhikkhus! Some āsavas should be removed through vision, āsavas that should be

removed through restraint, āsavas that should be removed through proper use [of requisites],

āsavas that should be removed through forbearance, āsavas that should be removed through

avoidance, āsavas that should be removed through rejection and āsavas that should be removed

through cultivation [of the Factors of Enlightenment]”[19]

As Buddhism is renounced for its emphasis on curing minds, most parts of the Tipitaka are filled with teachings on treating mental afflictions. Therefore, if he has interested in it such treatment, a patient should approach a Buddhist monk or lay teacher to find out which method is suitable for him. In Buddhism, grief, lamentation, stress, worry, and depression are mental afflictions. In all, there are five ways to cure mental afflictions according to Buddhist psychological treatments. These are:

1. Switching to an opposite or incompatible thought (bhikkunā tamhā nimittā aññaṁ nimittaṁ manasikātabbaṁ kusalūpasaṁhitaṁ).
2. Pondering on harmful consequences (bhikkunā tesaṁ vitakkānaṁ ādañavo upaparikkhitabbo).
3. Ignoring and distraction (bhikkunā tesaṁ vitakkānaṁ asati-amanasikāro āpajjitabbo.)
4. Reflecting on the removal of causes (bhikkunā tesaṁ vitakkānaṁ vitakkasaṅkhārasanthānaṁ manasikātabbaṁ).
5. Controlling with forceful effort (bhikkunā tesaṁ vitakkānaṁ…tena bhikkhave bhikkunā dantehi danta ūmādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippāḷetabbaṁ abhi santāpetabbaṁ).[20]

From the above research work for healthy living consists of living not only the absence of diseases but also living any kind of problems. The ways applied in the use of healthy life produce the great benefits for people to be able to obtain true happiness involves with physical and mental happiness. For healthy living methods, the following inclusion describes briefly to pursue the theme ideas of this research work.

Conclusion

In conclusion, there are three important items related to healthy living: (1) the concept of health and its meaning as depicted in Buddhist scriptures and modern scholars, (2) the causes of physical diseases, their types and ways of healing methods (3) the causes of mental diseases, their types and ways of healing methods. The first items the concept of health and its meaning may be defined by Buddhist scholars and modern scholars based on information available in Buddhist scriptures and other texts. The second item that is the causes of physical diseases, their types and ways of healing methods are treated by analyzing of sources with the use of Three requisites (paccaya), Reciting the Dhamma (teachings), and Meditation (bhavana). The third category that is the causes of mental disease, their types and ways of healing methods may be solved by observing precept (sīla) and five ways of Buddhist psychological treatment. Healthy living characterizes the absence of both physical and mental diseases and it signifies not only living without disease but also living any kind of problems for the living. There are ways of healthy living: taking adequately four requisites, chanting Dhamma, meditation, observing precepts, and applying five methods of Buddhist psychological treatments. As an expected result, “healthy living” the highest objective will be eventually obtained.

[1] 1John Wiley & Sons Ltd. “Microbial Biotechnology”. 2013 Jul; 6(4): 341–348 Nestlé Research Center, BioAnalytical Sciences, Food and Health Microbiology, Lausanne, Switzerland.

[2] Dr. Sanu Mahatthanadull & Dr. Sarita Mahatthanadull. “Human Behaviors in Promoting of Balance of Family According to Buddhist Psychology” A Research Report Funded by National Research Council of Thailand (NRCT) Fiscal Year 2019, (Buddhist Research Institute Mahachulalongkornrajavidyalaya University 2019) P-3.

[3] Dr.Manish Bhatia. “The Concept of Health”. Homeopathy Paper, Septemper, 19, 2009

The Concept of Health

[4] Dr. Sanu Mahatthanadull. “Buddhist Biology: Systematic Relationship of Life and Environment, and the Creation of Supportive Factors for Development of Life based on the Seven Suitable (Sappāya)” Buddhist Research Institute Mahachulalongkornrajavidyalaya University 2016) P-284.

[5] T. Abelin and Z.J. Brzezinski, ed., “Measurement in Health Promotion and Protection” Series No, 22. (Copenhagen: Regional Publications, 1987) 11

[6] Daniel, Callahan, “The WHO Definition of Health,” The Hastings Center Studies, July 18, 2009, 1. World Health Organization. (2006). Constitution of the World Health Organization Basic Documents, Forty-fifth edition, Supplement, October 2006.

[7] Doncho Donev, Gordana Pavlekovic & Lijana Zaletel Kragelj,“Health Promotion and Disease Prevention”. (Germany, Hans Jacobs Publishing Company, 2007), P-325

[8] Bhikkhu, Bodhi trans ‘The Numerical Discourses of the Buddha: Anguttara Nikāya’ Boston, Wisdom Publications, 2012.P-1411

[9] Chanmyay Myaing Sayadaw. The Bojjhangas: Medicine that Makes all Diseases Disappear. P.2.

[10] Traditional Tibetan Medicine. Web, Feb. 10, 2019. http://factsanddetails.com/china/cat6/sub35/entry- 4444.html

[11] Bhikkhu, Bodhi. “The Connected Discourses of the Buddha: Saṃyuttankikāya”. Boston, Wisdom Publications, 2000, P-1279.

[12] Khammai Dhammasami, Padmasiri de Silva, Sarah Shaw, Dion Peoples & Jamie Cresswell. Buddhist Psychotherapy. Editors. Ayutthaya: 2nd IABU Conference, 2012. Pp.129-130.

[13] Pategama Gnanarama. “Aspects of Early Buddhist Sociological Thought” Ti-Sarana Buddhist Association, Singapore, 1998. P. 40.

[14] Mahasi Sayadaw. Dhamma Therapy Revisited: Cases of Healing through Vipassanā Meditation. Pp. 21-23.

[15] Nandisena. Mental Illness according to Theravada Buddhism towards a Theory of Mental Illness Based upon the Buddha’s Teachings. P. 139.

[16] Bhikkhu Bodhi. “The Middle Length Discourses of the Buddha: Majjhima Nikāya”. Kandy, Buddhist Publication Society, 1995. P-718.

[17] Darīmukha Jātaka Aṭṭhakathā (III) PTS-238.

[18] Thich Nhat Tu & Thich Duc Thien. A Buddhist Approach to Healthy Living. Editors. Vietnam: The United Day of Vesak, 2014. P. 180.

[19] Bhikkhu Bodhi. “The Middle Length Discourses of the Buddha: Majjhima Nikāya”. Kandy, Buddhist Publication Society, 1995. P-91

[20] Khammai Dhammasami, Padmasiri de Silva, Sarah Shaw, Dion Peoples & Jamie Cresswell. Buddhist Psychotherapy. Editors. Ayutthaya: 2nd IABU Conference, 2012. P. 122