Phra Brahmagunabhorn (P.A. Payutto) s Exposition of Buddhist Teachings and Practices for Health Care

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1 Phra Brahmagunabhorn (P.A. Payutto) s Exposition of Buddhist Teachings and Practices for Health Care Pataraporn Sirikanchana Health care is an essential duty of all living beings, especially of human beings. Health is the most precious property of life and a potential strength of creativity and production. A good health yields happiness and success to its owner. For example, if we are ill, we cannot do the best of our jobs. Similarly, when we have a poor health, we can neither do our work nor earn our living which finally neither lead us to trouble and failure in our lives. Phra Brahmagunabhorn (P.A. Payutto) is an eminent Buddhist scholar, preacher, and expositor in Thailand today. His reputation is nationally and internationally acknowledged. His many books are in both Thai and English and widely used in colleges and universities in Thailand and abroad. Some books are good resources of health care, e.g., Buddhadharma, The Buddhist Holistic Health, and Balance : The Essence of Health and Perfection. His exposition of health care in Buddhist perspectives is not an imaginative information but an outcome of his problem solving and practical life. 1. Phra Brahmagunabhorn (P.A. Payutto) s Life in Brief Phra Brahmagunabhorn is the ecclesiastical title as well as P.A. Payutto is the ordained name of Prayudh Aryangura. He was born in a middle class family in 1939 in Suphanburi Province, Central Thailand. His parents were sellers of silk and clothing. Nevertheless, both of them were interested in reading and schooling of children which influenced the Buddhist quest and academic success of Venerable P.A. Payutto in his life. After having entered a monastery as a novice at the age of 12 in 1951 and completed the highest grade of Pali Studies in 1961, he was ordained as a monk under the patronage of His Majesty King Bhumipol, the present king of Thailand. He then had his ordained/ monastic name Payutto which meant he who applies knowledge. Though Venerable P.A. Payutto has had a poor health since his childhood, he was a persevering student. He graduated with the first class honours in Buddhist Studies and obtained his Bachelor of Arts 74

2 from Mahachulalongkorn Rajavidyalaya Buddhist University in After his graduation, he was appointed as a lecturer in the same university. The success of Venerable P.A. Payutto can be seen in his roles as a philosopher monk, an eminent Buddhist teacher, and a skilful dhammic doer. 1.1 A Philosopher Monk of Thailand Venerable P.A. Payutto s teachings and writing are mostly in the fields of Buddhist ethics, philosophy of education, and social philosophy. In Buddhist ethics, he puts an emphasis on naturalism. To live according to nature and the Law of Nature is good and vice versa. The Law of Nature here is the Law of Cause and Effect in which the effect is always produced according to its cause. He explains, for example, that wisdom yields moderation which causes good health; on the other hand, desires are causes of disease and illness. 1 Venerable P.A. Payutto also pays his attention to philosophy of education. He suggests that a successful education should be composed of right methods of teaching and efficient teachers who can deal with integrated courses. Teachers should be able to initiate Buddhist morality in the minds of their students in order to be the principle of all academic knowledge. In other words, knowledge should be founded on morality 2. For Venerable P.A. Payutto, morality yields academic responsibility for self improvement and social happiness. Morality, here, is the fruit of wisdom initiated by right philosophy of educations. Humankind shares the same nature of mind. Each one is subject to greed, hatred, and delusion which are his/her destructive qualities. S/he needs to strengthen his/her positive quality, wisdom, which reveals the knowledge of cause and effect, in order to be able to live in accordance with the truth of nature. Through a proper education and the implementation of Buddhist morality, one can achieve self-development as well as the peaceful happiness of one s society. 3 Venerable P.A. Payutto s philosophy of education is related to his social philosophy when they are considered in the context of morality. In his many books, he encourages his readers to cultivate the morality of loving kindness and compassion in their minds when speaking of health care. Some passages reveal his care and advices for the sake of others such as: 75

3 and A doctor should treat a patient both physically and mentally. He or she should try to put the patient s mind in balance. His/her medical practice should be holistic. Thus, the doctor needs to possess the morality of loving kindness and compassion. 4 The American society of 1960 s severely suffered from consumerism and materialism and thus turned to thoughts and practices of Eastern religions, e.g., Transcendental Meditation, Yoga, and Vajrayāna. They popularly followed the meditation practices in order to solve their mental problems An Eminent Buddhist Teacher Venerable P.a. Payutto is one among only very few Buddhist teachers and propagators who are famous and successful nationally and internationally in Thailand today. He has written about 300 books which are presently used in many academic institutions and widely recommended in Thailand. These books were primarily the outcome of his several dhamma talk recorded for years. Up to the present, he has always been a teacher. People in Thailand regularly see him preaching and talking on television and in many places, e.g., a monastery and a conference hall. Especially, he regularly teaches newly ordained monks at Wat Nyanavesakavan in Nakhon Pathom province where Theravada Buddhism was introduced and established in Thailand. Unfortunately, due to his poor health nowadays, people may have a chance to see him at times on television, but hardly see him in person. Venerable P.A.Payutto s teachings pay attention to both normative understanding of the Buddhist Scriptures (The Tipitaka) and Commentaries and the solutions of social crisis in contemporary Thailand. He asserts : Buddhism is a religion of wisdom and therefore Buddhists need to review their understanding of the teachings. In other words, Buddhists must engage in study because only people who study the doctrine will be able to understand and apply it well. 6 It is therefore crucial to understand the Buddha s teachings thoroughly and to act properly. Venerable P.A. Payutto explains : the level of success in applying the teachings is determined by our wisdom and by our ability to practice correctly-to recognize what is suitable for 76

4 each individual and each situation, so that we can achieve the goal of Buddhism. 7 In order to implement the Buddha s teachings in everyday life, Venerable P.A Payutto emphasizes the significance of proper roles of both teachers and students. Both of them should realize their Buddhist knowledge and duties through wisdom. 1.3 A Skilful Dhammic Follower/Doer Venerable P.A. Payutto is a successful dhammic propagator and follower who has never attached himself to any fame and gains. Though he was honoured with Honourary Ph.D. Degree by many academic institutions and the position of an Honourary Fellow of the Royal Institute of Thailand as well as an award winner of the Unesco Prize for Peace Education in C.E. 1994, he has never shown his prize declaration to visitors. Moreover, he is an unhealthy person who can overcome his own suffering through dhammic practices. Throughout his life, he has suffered from many kinds of physical illness. When he was 12 years old, he suffered from a digestive disease. After his ordination at the age of 13, as a novice, until now, he has suffered from many kinds of physical illness, e.g., appendicitis, otopathy, pneumonia, lithiasis, myopathy, glaucoma, and gastropathy. Nevertheless, the illness cannot obstruct him from his Buddhist work because he is able to apply the Buddhist teachings and technique to efficiently cope with suffering in his life. 2. Phra Brahmagunabhorn s Exposition of Buddhist Teachings for Health Care Once, Phra Brahmagunabhorn or Venerable P.A. Payutto told his audiences : We need wisdom in order to understand our nature of life and thus be able to be good health. Through wisdom, we know that we must keep developing our lives and keeping them on a right track. 8 His speech reflects his concern of the meaning of nature and the role of wisdom in human activities. We then need to understand his Buddhist perspective of naturalism and his explanation of the use of wisdom. 77

5 2.1 The Buddhist Perspective of Naturalism Naturalism, here, is a philosophical theory which asserts antisupernaturalistic views and proscientific views. It explains that all phenomena are naturally related to one another according to the Law of Cause and Effect or the Law of Nature. There is no intervention by any supernatural powers. Hence, it supports scientific theories and methods which encourage a study of empirical facts and experiments. 9 The Buddha s teachings, in general, reflect antisupernaturalistic and proscientific views. For example, the Buddha s teachings as recorded in the Tipitaka (the Buddhist Scriptures) reveal that human beings were naturally born. In the Mahā-taṇhā-saṃkhaya sutta, a part of the Buddhist Scriptures, the Buddha told his disciples that a baby is born by three factors: 1) The intercourse of its parents 2) The mother is in the period of menstruation and 3) A certain living being ready to be born (gandhabba). Since then, its happiness and suffering depend on its own kamma (a volitional act). 10 Birth is thus a natural process of cause and effect without divine intervention. Venerable P.A. Payutto follows the Buddhist perspective of naturalism in accordance with the Tipitaka and the Buddhist Commentaries. Nevertheless, his exposition is up to date and suitable for the present consideration Venerable P.A. Payutto s Antisupernaturalistic View The antisupernaturalistic view in Venerable P.A. Payutto s exposition can be seen in his denial of supernatural power and supernatural beings and his emphasis of self-reliance and human nature to struggle for the betterment of him/herself. In his light, we may be awakened from blind faith and realize the capacity of our own effort Denial of Supernatural Power and Beings Once, when Venerable P.A. Payutto made his pilgrimage to India, he saw many Hindus praying for divine assistance. It thus cause to his mind as follows: Buddhism is the matter of nature. It is about the nature of human beings that calls for their moral development, their self-training, their self-sacrifice, and their morally mutual assistance. 78

6 On the contrary, Hinduism is the matter of gods. The Hindu worship of gods aims at the divine blessing. Without self-help, the Hindus tend to leave their lives to divine mercy. 11 Venerable P.A. Payutto explains that human beings, by means of wisdom, are different from animals because the former can discover the truth of nature, adjust themselves to the Law of Nature in order to survive, and attain the freedom from suffer ring, while the latter possess only life-instinct which cannot perfectly save them. He asserts that if we attain the truth of nature, we ourselves can become the Buddha (the Awakened One, the One who is free from all defilements and suffering). Whenever we know the truth of nature, we can rely on our own selves and can work through our own effort to overcome all obstacles of life and trouble. For example, if we are in bad health, we need to be careful of our life style, to consult with a good doctor and to eat appropriate food instead of just praying. The denial of supernatural power and beings renders us more responsibility for our own lives Self-Reliance and ultimate Freedom According to Venerable P.A. Payutto, since there is no divine power to free us from all suffering, we need to help ourselves and primarily depend on our own selves. When we get sick, instead of praying for a divine assistance, we should find a proper medicine or try our best to recover from the sickness. Whenever we know the truth of nature that all things have their own causes, we then try to find the causes in order to get satisfying effects. We have no need to seek help from any supernatural power. We are totally free to manage things ourselves. Venerable P.A. Payutto points out that the Buddha, through his teachings, brings people to turn to the truth of nature that all things change according to their own causes. If we want something, we should find the cause of its existence and work according to its cause. For example, if we want to be in good health, we should find the cause of a good health and live accordingly 12. He emphasizes that our selfreliance can lead us to freedom from pain and even to the Ultimate Freedom or Nibbāna. Some verses are shown in his writings such as: Good health, freedom from illness, and comfort are states of goodness in themselves 13 and One meaning of Nibbāna is Ārogya 79

7 (freedom from illness, perfect health) 14 Moreover, he confirms that Nibbāna can be realized through our own effort in this life as follows: Nibbāna, which is the highest goal of Buddhism, can be realized by people in this present life, when they apply effort and are endowed with the necessary qualities. One need not wait until the next life, as revealed by Nibbāna s attributes Sandiṭṭhikaṃ (seen clearly by oneself, realizable in this life) and akālikaṃ (not subject to time, immediate) Pro-scientific View Venerable P.A. Payutto s exposition of health care is proscientific in the sense that it rejects the Divine Creator and accepts the Law of Nature as the creator and destroyer of all things. His view is shown in the belief of the Law of Nature and of human beings as a part of nature Belief in the Law of Nature In the Buddhist teachings, the Law of Nature can be called by other names such as the Law of Cause and Effect, the Law of of Kamma, the Law of Dependent Origination, and so on. Venerable P.A. Payutto follows the exposition of the Buddhist Commentaries which differentiates the meaning of the Law of Nature into 5 Categories according to its roles: 16 1) Physical Law (utu - niyāma) The physical law is the natural law which governs all physical phenomena. For example, human beings can grow up because of food, weather, environments, and so on, which are suitable for their lives. On the contrary, they may be sick and die because of the lack of life sustenance as previously stated. All life sustenance, for example, is a cause of human existence according to the physical law. 2) Biological Law (Bīja-niyāma) The biological law is the natural law which governs species of living beings. For example, a human being must give birth to only a human being; a fruit tree must bear fruits of its kind. The biological law mandates the origin of all kinds of life. 3) Psychic Law (Citta - niyāma) The psychic law is the natural law which governs the work of mind. Whenever we perceive anything, our minds are moved 80

8 by our perceptions. We thus feel happy or unhappy with our experiences. For example, if a doctor tells us that we are going to die of cancer, we may feel depressed. The Buddhist teachings thus encourage us to know the truth of the Law of Nature, for example, the psychic law, so that we can keep our mind in peace even though we are facing some misfortune. 4) Kammic Law/ the Law of Kamma (Kamma- niyāma) The kammic law is the natural law which governs human actions. Good deeds yield good results and vice versa. Our volitional acts always lead us to a suitable result. If we want to have a good life, we should be good in minds, speeches, and actions always. 5) Dhammic Law / Law of Cause and Effect (Dhammaniyāma) The Law of Cause and Effect is the natural law of cause and effect of all things. It mandates that everything should arise, exist, and perish because of its cause. This is the most important law because it governs everything in the universe. Venerable P.A. Payutto gives a further explanation that the meaning of the dhammic law covers all the meanings mentioned earlier. It asserts the principle of the Law of Nature as the Law of Cause and Effect which governs all phenomena. The Law of Cause and Effect, in the Buddhist teachings, reveals the truth of Nature that all natural things are subject to the Three Characteristics (Tilakkhaṇa), i.e., impermanent (aniccatā), state of suffering (dukkhatā), and state of no self (anattatā). Therefore, there is nothing worth clinging to. For example, since our physical bodies are subject to change and deterioration by old-age, we should not let any physical problems and sickness trouble our minds. Knowledge of the truth of Nature then secure our mental health which may finally promote our physical recovery Belief of Human Beings as A Part of Nature Buddhism takes human beings as a part of nature. Like general scientific theories, it considers human beings more developed in many ways than any other beings on earth. Buddhist teachings explain further that each human being is composed of four elements, i.e., Earth, Water, Fire, and Air. Earth is the solid substance of the body, e.g., bone, brain and heart. Water is the fluid substance, e.g., blood and urine. Fire is the energy and temperature of the body. Air is moving in the body as breathing, gas, and pressure, these four elements 81

9 come into being naturally. They are not created by a divine being. They are subject to their causes. 18 Since human beings are a part of nature, they cannot overcome the Law of Nature. Their bodies and minds are always changed according to natural causes. For example, they are subject to old-age, sickness, and death. If they know this natural truth well enough, they would not suffer all changes. Venerable P.A. Payutto suggests that, since we are a part of nature, we should live in accordance with nature and avoid harming nature for our own benefits. We must keep reminding ourselves that we are not the center of the universe and the master of nature. Otherwise, we will face natural disasters, e.g., drought, earthquake, and floods. Venerable P.A. Payutto notes that we should discard our materialistic values and turn to naturalism. We should find a sustainable happiness in living harmoniously with nature. 19 Nevertheless, knowledge of the truth of Nature is very subtle. One needs to attain it by means of wisdom. 2.2 The Use of Wisdom In the Buddhist teaching, wisdom is insight and the capacity to penetrate the ultimate truth of life. It can be used to truly understand things in this world and even to grasp the knowledge of Nibbāna. Venerable P.A. Payutto refers to the Tipitaka (D.III. 219) that there are three kinds of wisdom : 1) Wisdom resulting from reflection (cintāmaya -paññā), 2) wisdom resulting from study (sutamaya - paññā), and 3) wisdom resulting from spiritual practice (bhāvanāmaya - paññā) 20 Through wisdom, we understand that human beings are composed of natural elements which are subject to change and to which are not worth clinging. Besides, wisdom reveals to us the Law of Cause and Effect which reminds us to manage with the cause in order to gain the satisfying effect. Since human beings are composed of body and mind which relate to each other, they are thus the cause of well-being and deterioration of each other as well. Wisdom is much helpful to health care. Venerable P.A. Payutto points out that wisdom leads us to moderation which yields good health and frees us from desires which lure us into hedonistic lives, causes of disease and sickness. 21 The principle of moderation in Buddhism promotes physical immunity and health. It does not encourage people to eat meat which is 82

10 the cause of harming living beings. Generally, Buddhist teachings guide ways of living simply, keeping a good health, keeping oneself physically and mentally clean, and staying in a good environment for the sake of one s own self and others. We are able to gain the knowledge of this principle through wisdom. 3. Phra Brahmagunabhorn s Buddhist Practices for Health Care Venerable P.A. Payutto s life is not an easy one. We may learn from his biography that he has had a very poor health since childhood. He, however, can work extensively and publish hundreds of books because of his clear understanding of the Buddha s teachings and his great perseverance in his work. His Buddhist practices for his own health care closely follow his thoughts as revealed in his writings. 3.1 Holistic Practices Venerable P.A. Payutto considers body and mind as parts of a human being. The two parts need to be balance in order to make us healthy. He suggests that health maintenance can be attained by keeping the four body elements in balance through right eating and right living. Besides, a person should keep his/her mind in balance through right thought and meditation. If we keep our bodies and minds in balance, they will support each other. The strong mind can support the weak body and vice versa. Whenever we lose the balance, we should let a doctor take care of our bodies and our religions our minds. 22 Thus, it is obvious that Venerable P.A. Payutto always keeps his mind in balance even though he faces a serious health problem. At all times, his disciples and visitors see him with a kind face, a respected manner, and a calm expression. 3.2 Meditation Buddhist meditation is aimed at the attainment of spiritual health and mental health. As to the spiritual health, meditation yields wisdom which is useful for both the development of our daily lives and the attainment of the Buddhist final goal or Nibbāna. 23 Though Venerable P.A. Payutto is rather a scholar monk than a meditation master, many of his disciples unanimously assert that he often practices meditation while being alone and working with his books. The evidence can be seen in his profound knowledge of nature, 83

11 his self-detachment, and his calm mind. He persuades his readers to be interested in and practice Buddhist meditation in his writing: Buddhist meditation yields mental relaxation, dispels depression, gets rid of anxiety, and brings about mental repose. It makes us happy, physically and mentally. We can meditate anywhere and anytime, e.g., while waiting for someone, riding in a bus, and having an office break. 24 In the light of his explanation, meditation renders a strong mind which then supports a physical health. It yields physical and mental repose of a person, obstructs all mental disturbance and brings us peaceful happiness. 3.3 Positive Thinking and Expression In order to lessen the suffering from pain and illness, Venerable P.A. Payutto advises us to adopt a positive thinking. He explains that, according to the Buddhist teachings, human life is valuable. We are fortunate to be born human because, unlike animals, we possess wisdom and a chance to develop ourselves as much as we can. Though wisdom, we can understand bath sides of all things and penetrate the truth. There are 2 methods of positive thinking as follows: 1) To see things as they are or as they naturally appear to us 2) To be optimistic in order to turn things beneficial to our lives according to the principle of wise consideration. 25 Venerable P.A. Payutto asserts that even death which is generally considered horrible and detestable is declared by the Buddha a useful object of contemplation so that we can attain the truth of life and be able to accept it. He refers to the story of Girimānanda, a Buddhist monk, in the Tipitaka who recovers from his illness because of his contemplation and reflection that pain and illness are only natural phenomena experienced by all living beings. 26 To think positively is beneficial to both the patient and the doctor. The patient can lessen his/her physical and mental suffering. Similarly, the doctor can be less depressed and has more sympathy for his/her patient. 84

12 3.4 Emphasis of Mind over Body Though the Buddhist teachings reveal that mind and body have an effect on each other, e.g., anxiety can cause stomach ache which can cause the loss of self-confidence, the Buddha, however, emphasizes the influence of mind and the power of mind over body. He, once, said to his monk disciples as follows: Those monks who do not grieve over past experiences, do not care about the future, but pay attention only to the present, certainly possess radiant complexions. On the contrary, those who think only about the future and mourn the loss of the past look as pale and weary as drawn reed. 27 Venerable P.A. Payutto repeats the words of the Buddha in his writing : Mental health is a cause of physical health. A Buddhist monk who possesses a good mental health, though survives on one meal a day, can be seen with radiant complexion and healthy body. 28 He explains further that those who have healthiest minds which are free from all pains and defilements will suffer only physically if they become sick. They will not suffer mentally. Their healthy and strong minds may even lessen their physical illness. If they meditate, they may feel less physical pain and recover more quickly. A good mind yields a healthy body. If we are happy, we may be able to survive with less food. For example, a meditation master who has a healthy mind and inner happiness can survive with only one meal a day and still looks physically healthy Self-knowledge and Altruistic Attitude Buddhist teachings promote the understanding of the truth of life and death. Therefore, when death comes, a Buddhist may take it as a natural phenomenon and a part of the cycle of birth and death. Death is not absolute extinction of life. When a person understands that death is only a natural experience of human life, his/here mind then will be calm. s/he may be able to overcome his/her fear of death and retain his/here mental strength. Consequently, s/he may be recover from his/her illness within a shorter period. Buddhism does not encourage any thought and practice which aims at the prolongation of life. Its objective is to reveal the truth of nature which governs all things through the Law of Cause and 85

13 Effect. No matter how much we attempt to prolong our lives, we will finally die one day. We thus should realize this truth and be ready to have a better life in the next existence. Since we are in a cycle of birth and death, Venerable P.A. Payutto reminds us of the Law of Karma which governs rewards and punishments of one s actions. He refers to the Subha-sutta of the Tipitaka which records that we possess a good or bad health according to our kamma. Anyone who regularly kills human beings and animals in this life will have a short life in his/her next existence. On the contrary, a merciful person who avoids killing any living beings will be reborn with a long life. The Tipitaka further explains that good and bad actions relate to our health in the future. Those who enjoy harming human beings and animals will be born again with many diseases and poor health. On the contrary, those who are compassionate for others and harm no one will be reborn as healthy human beings in the next existence. 30 Apart from cultivating self-knowledge, Buddhist teachings also encourage altruistic attitude toward others. Particularly, the virtues of loving kindness and compassion are emphasized in the practices for health care. Medical doctors and nurses, thus, should possess these two virtues in order to support the patients against their illness and initiate their cooperation in the process of healing Phra Brahmagunabhorn and Western Understanding of Health Care According to Venerable P.A. Payutto, health care can be realized through the balance of body and mind as well as holistic treatment. Health conditions depend on life environment as well as physical and mental states of a person. A good health depends on a person s way of life and can be explained through naturalism. Since a human being is composed of body and mind, s/he should keep the body elements in balance and the mind in peace. In the Buddhist view, though body and mind are interrelated, the mind takes a more important role in one s health conditions. Unlike western understanding of health care, the Buddhist view pays attention to the whole system of body and mind, not only to a specific point. Besides, while the western health care concerns the physical body, the Buddhist treatment pays more attention mental process. 86

14 4.1 Strangification and Acceptance of Differences The Buddhist understanding of health care and medication is different from that of the western world. While the Buddhist view is naturalistic and holistic, the western thought separates the mind from the body and considers human beings the master of nature. This trend of thought arose in modern philosophy, e.g., philosophical views of René Descartes ( ) and French philosopher, differentiates the mind from the body. In his writing, De Homine (1662), he explains that a human body automatically works as a clock works according to its mechanical system. 32 Such theory inspires other western thinkers to take a human body as a working machine. Some western philosophers consider all natural things mechanical which can be operated by human beings if their system is made known. For example, Francis Bacon, an English philosopher, writer, and scientist, finds nothing mysterious in nature. He believes that if a person understands the Law of Nature, s/he can finally make use of nature and control it. 33 At present, contemporary philosophy which is popular in the western world is postmodern philosophy. It rejects credibility of earlier philosophical views. It argues that reason cannot penetrate the truth of all things. Thus, one can find no standard of value and meaning through it. In other words, truth depends on personal justification. 34 By means of this attitude, differences can be accepted. In order to accept the difference of others, we should first find the difference. This is strangification of all things we know. Through this method, each person is perfectly legitimate to give meanings to his/her experiences and truths. Though Venerable P.A. Payutto s exposition of health care is different from western theory and practice today, it may be interesting and useful to the western way of life by means of strangification and acceptance of differences. 4.2 Theory of Constructive Realism and Benefits of Worldly Truths. In Buddhist teachings, worldly truths are temporary and changeable. For example, it is true that we exist here as a human being. However, our existence is temporary. The truth of our existence is only a worldly truth (sammutti-sacca). Since we are composed of natural elements and subject to death, one day we will die and loss all human qualities. Worldly truths are only truths supposed and accepted 87

15 differently by different people. They are different from the ultimate truth (paramattha-sacca) which is absolute, objective, and eternal. In Buddhism, the ultimate truth is the Fourfold Noble Truth leading to Nibbāna or the end of suffering. Though worldly truths are not real truths leading to the end of suffering, they are beneficial to the inspiration of mutual understanding among people. In order to understand and accept the difference of others in the present world, Professor Friedrich Wallner of the Sigmund Freud Institute, Vienna, Austria, has coined 2 words, strangification and constructive realism, in order to initiate crosscultural understanding among scholars from different countries. He believes that strangification will lead to the understanding of different ideas. Similarly, constructive realism which is formed by connecting different truths will lead to the acceptance of general truths. 35 Hence, Venerable P.A. Payutto s teachings and practice for health care may be understood, well accepted, and beneficial to the western world by means of strangification and constructive realism. 4.3 Buddhist Health Care and Western Medication The Buddhist health care, according to Venerable P.A. Payutto, is a necessary condition of good life. Keeping oneself in good health is better than having a good medical care. Health maintenance can be attained through keeping the four body elements in balance means of right eating and right living and keeping the mind in balance by means of meditation and right thought. He declares in his writings : Good health, freedom from illness, and comfort are states of goodness in themselves. 36 His words remind us that being in good health is better than being extremely rich. If we are healthy and free from illness, we can enjoy our lives to the utmost. Health care is the matter of a patient s responsibility and a medical doctor s treatment. In the light of Venerable P.A. Payutto, if one wants to be in good health or recover quickly from illness, one needs to consider oneself a part of nature and adjust oneself according to nature. For example, if one often has a high fever, one should avoid eating food of high calorie and avoid getting angry because one may possess too much Fire Element in one s body. A Buddhist medical doctor pays attention to both body and mind of a patient. The doctor is thus well respected by the patient. Unlike western medication in which the doctor pays attention only to a patient s specific part of his/her 88

16 physical body which causes problem, the Buddhist medication is holistic. Besides, western medication aims at getting rid of diseases while Buddhist medication tries to promote a patient s good health in order to lessen the power of diseases. In western medicine, medical techniques and methods can be set into a general pattern, the Buddhist medicine needs knowledge of a micro-world of human life in which everything is changing according to reality constructed by human experiences. 5. Conclusion Though Phra Brahmagunabhorn (P.A. Payutto) s exposition of health care follows the Buddhist teachings, its benefit is beyond the Buddhist realm. It promotes cross-cultural understanding by revealing some misconceptions of people in different cultures and cultivating knowledge of different truths in order to live for the best of oneself and others. Venerable P.A. Payutto understands that western people tend to be materialistic and consumeristic because of growth of science and technology. They thus concern themselves with material and physical bodies rather than their minds. They work hard in order to gain more money but hardly find peaceful happiness. When they are sick, they have only their physical bodies cured but not their minds. Even a medical doctor pays attention only to his patient s body when s/he is sick. The mind is always overlooked. If a patient undergoes a holistic treatment, s/he may be able to make a full and speedy recovery. As a Buddhist, Venerable P.A. Payutto invites those who are interested in their health care to practice meditation in order to promote their mental health for the sake of their physical health. His personal experience of being in poor health throughout his life and finally overcoming his physical difficulties may inspire Buddhists and non-buddhists to be aware of some proper methods of health care as suggested in his exposition. 89

17 Notes 1 P.A. Payutto, Buddhadharma (Bangkok: Plidhamma Printing, 2555/2012), p (In Thai.) 2 P.A. Payutto, Thammai Khon Thai Chung Rian Pra Puttasasana (Why Thai People should study Buddhism) (Bangkok: Buddhadharma Foundation, 2533/1990), P. 80. (In Thai). 3 P.A. Payutto, Buddhadharma, P P.A. Payutto, Dulayapab Sara hang Sukapab Lae Kwam Somboon (Balance : The Essence of Health and Perfection) (Bangkok : Sahadharmic, 2540/1997), P. 32. (In Thai). 5 P.A. Payutto, Sukapava Ongruam Naew Put (The Buddhist Holistic Health) (Bangkok : Aksornsampan Printing, 2549/2006), pp (In Thai). 6 P.A. Payutto, Vesak Day and Global Civilization, translated by Phramaha Hansa Dhammahaso and edited by Robin Philip Moore (Bangkok : Mahachulalongkornrajavidyalaya Press, 2011), pp Ibid., P P.A. Payutto, The Buddhist Holistic Health, P Robert Audi, general editor, The Cambridge Dictionary of Philosophy, second edition (New York : Cambridge University Press, 2009), P Mahachulalongkorn Buddhist University. The Tipitaka in Thai, vol. 12 (Bangkok: Mahachulalongkorn Printing Press, 1996), pp P.A. Payutto, Carik Boon, Carik Tham (The Pilgrimage for Merit and Dharma) (Bangkok : Pimsuai Printing, 2004), pp (In Thai). 12 Ibid., p P.A. Payutto, Buddhadharma, P Ibid., P P.A. Payutto, Nibbāna, the Supreme Peace, translated by Robin Moore (Bangkok : Chandrapen Publishing House, 2010), P P.A. Payutto, Buddhadharma, pp P.A. Payutto, Ta Roo Chak Pra Puttasasana, Kham Sook Tong Ma Tantee (If One Knows Buddhism, One Should Suddenly be Happy) (Bangkok : Reunkaew Printing, 2010), pp (In Thai). 90

18 18 P.A. Payutto, Raksa Chai Yaam Puay Khai (Taking Care of One s Mind While Getting Ill) (Bangkok : Sahadhammic Printing Press, 1997), pp P.A. Payutto, Puttasasana Nai Tana Pen Raktan Kong Vitayasaat (Buddhism as the Foundation of Science) (Bangkok : Mahachulalongkorn Printing Press, 1992), P P.A. Payutto, Potchananukrom Puttasaat Chabab Pramuan Tham (Dictionary of Buddhism : A Collection of Dhamma) (Bangkok : S.R. Printing Mass Products, 2008), P P.A. Payutto, Buddhadharma, p P.A. Payutto, Balance : The Essence of Health and Perfection, P Ibid., P P.A. Payutto, Buddhadharma, P P.A. Payutto, Balance : The Essence of Health and Perfection, P P.A. Payutto, Karn Pat Thai, Tang Luak Nai Yook Lokapiwat (Thai Medicine : The Alternative Medicine in the Age of Globalization) (Bangkok : Dhammasarn, 1996), P Mahachulalongkorn Buddhist University. The Tipitaka in Thai, vol. 15., p P.A. Payutto, Buddhadharma, P Ibid. 30 Ibid., PP P.A. Payutto, Thai Medicine : The Alternative Medicine in the Age of Globalization, P E.M. Tansey, The Physiological Tradition, in W.F. Bynum and Roy Porter, eds., Companion Encyclopedia of the History of Medicine (London: Routledge 1997), P Gary Gutting, Francis Bacon, in Robert Audi, gen. ed., The Cambridge Dictionary of Philosophy, second edition (New York : Cambridge University Press, 2009), P Bernd Magnus, Postmodern, in ibid., P Friedrich Wallner, The Philosophical Foundation of a Comparison between Western Medicine and Chinese Medicine (Beijing : Higher Education Press, 2011), pp P.A. Payutto, Buddhadarma, P