A Buddhist Approach to the Mind-Body Problem

The relationship between body and mind is questioned from the ancient times up to now. However, it still considered as a philosophical question as it does not carry a particular correct answer. We are able to understand this problem only through the approaches that other people have come up with. This article illustrates the Buddhist perspectives of the body mind problem. 

Mind is the core area in Buddhist teachings as it directly deals with the mind in order to understand its teachings. The term ‘citta’ is referred to indicate mind. The term ‘citta’ has constructed from the root ‘cit’. Thus, ‘citteti’ is the past verb and ‘citta’ is the part participle verb that is used to indicate the mind. ‘Citta, mano and viññāna’ are used as synonyms to the term mind (yadiṃ na wuccati cittaṅ itipi mano itipi viññānaṅ itipi). 

The following stanza describes the way that the mind works and the effects that arise as a result of the mind function. 

“Mano pubbaṃgamā dhammā- mano setthā manomayā

Manasā ce padutthena - bhasathi vā karoti vā

tatonaṅ dukkhamaṅveti- cakkaṅca vahato padaṅ”

This stanza simply means that if one act with a corrupted mind, then suffering will follow as a wheel.  Actually, the mind is defined in Buddhism as a monkey who jumps into the branches of a tree because that is the way which our mind is used to grab objectives. When one objective is fulfilled, then our mind goes o another objective. The mind could get corrupted in any time of this process. 

“Mano pubbaṃgamā dhammā- mano setthā manomayā

Manasā ce pasannena - bhasathi vā karoti vā

tatonaṅ sukhamaṅveti – chāyāva anapaini”

Above-mentiond stanza simply defines that if one acts/ speaks/perform other work with a clear mind, then happiness and wellbeing would follow like an inseparable shadow. To illustrate, if one has good thoughts, then good actions will produce. Similarly, if one has bad thoughts in their mind, then bad actions will proceed. 

Mind does not move one place to another place as human beings moving. But the mind is able to get something far from us to the place where we stay regardless of a time limit. We can go anywhere we want to see within a second. Although it is physically not possible to go that place mind make it a reality. That is the power of mind. In addition it has no shape, colour or it cannot be touched. In the citta vagga in the dhammapadapāliya in Bhuddaka Nikāya it has mentioned several qualities of the mind. They can be listed as following. 

dūraṅgamaṃ

ekacaraṃ

Asarīraṃ

Guhāsayaṃ

Phaṅdanaṃ

Capalaṃ

paripaṅdati

durakkaṃ

Dunnivārayaṃ

Sduddasaṃ

Yattakāma Nipātaṃ

Dunni gahassa lāhuno

However, the Buddha has mentioned that, although mind is independent and most dominant it can be controlled, rectified and protected. Mind is considered to be the cause for other mental phenomena: vedanā, saññā and saṅkāra.  Thus, mind/ consciousness is a necessary requirement of six sensory faculties. 

Cakku (eye) – Rūpa (Matter)                               Visual consciousness 

Sotha (ear)- Sabda (Sound)                                  Auditory consciousness 

Ghāna (nose) – Ghanda (Smell)                           Olfactory consciousness 

Jivhā (tongue) – Rasa (Taste)                               Gustatory consciousness 

Kāya (body) - Poțțabba (Touch)                           Bodily consciousness 

Mana (mind) – Dhamma (Thoughts)                     Mental consciousness

Rupa or matter defines the physical body in Buddhism. It is mentioned in the Abhidhamma that there are 28 types of rupa. However, there are four fundamental elements regardless of those 28 types of rupa. They are, 

-Patavi Dhātu – earth element

-Āpo Dhātu – water element

-Tejo Dhātu – fire element 

-Vāyo element – air element

However, each and every element is subjected to change. The Buddha also denies the permanence of every object. 

In the ultimate reality, there is not a thing called ‘body’. For Buddhism, there is only a collection of five aggregates (matter, feeling, senses, good/bad actions and consciousness). It is subjected to change. But in the conventional reality, Buddhism accepts a thing called ‘body’ only because it needs to continue the common order in the society. For instance, suppose someone has invited for a dinner and now they are having the dinner. According to Buddhism, there is not a connection between the person who has invited for the dinner and the person who has having the dinner as the body which is the combination of five aggregates is subjected to change. But for the process of the society, there should be a relationship between the person who has invited for the dinner and the person who has having the dinner. 

The important thing is both mind and body has a mutual relationship. The samsāra is also a creation of a combination of consciousness and body. It should be stated that nāma-rupa is based on consciousness (viññāna) and the consciousness towards nāma and rupa (viññāna paccayā nāmarupaṃ-nāmarupa paccayā viññānaṃ). When someone dead in this life, that particular person reborn somewhere. It may be in the hell or in the celestial. It is considered to be a new life. Therefore, Buddhism has accepted the inter-relationship between body and mind. Nalakalāpa sutta has explained how this relationship happens. The important thing is both mind and body has a mutual relationship.

Works Cited

Mangala, V. G., & Wimalajothi, V. (Eds.). (2014). Buddhist and Pali Studies. Colombo: S. Godage and Brothers (pvt) Ltd.

Saddhatissa Thero, H. (1991). Facets in Buddhism (2nd edition ed.). Kandy: Buddhist Publication Society.

Schultz, D. P., & Schultz, S. E. (2015). A History of Modern Psychology. New York: Thomson Wadsworth .