Abstract

This thesis has three objectives to: 1) study the Six Temperaments in Theravada Buddhist Scripture; 2) study the methods of insight (Vipassana) development in Theravada Buddhist Scripture and; 3) study the lustful temperament in insight (Vipassana) development in Theravada Buddhism.  The study will be done through the research information from Theravada Buddhist Scripture or Pali Canon (Tipitaka), Pali Commentary (Atthakatha), and other relevant scriptures. All were compiled, edited and will be presented in the form of descriptive research. The research will be reviewed and ensured of its accuracy by the counsellor as well as the insight meditation specialists.

From the study it found that; the Six Temperaments is one of the Dhamma doctrines which are the basic fundamental practice in Buddhism. Each individual holds a specific temperament that expresses one’s own behavior, namely: 1) Lustful Temperament (Ragacarita) – one whose habit is passion in beauty;
2) Hateful Temperament (Dosacarita) – one of short, angry, hating temperament;
3) Unintelligent Temperament (Mohacarita) - one whose habit is infatuation, of foolish habits, stupid- or dull natured, of deluded temperament; 4) Devout Temperament (Saddhacarita) – one of faithful-natured, joyful temperament;
5) Intelligent Temperament (Buddhicarita) - one whose behavior or character is wisdom, intelligent-natured; 6) Discursive Temperament (Vitakkacarita) - one whose habit is of speculative, ruminating-natured.  The root cause of each temperament derives from habit or volitional action (Karma) one was accustomed to do in the past.

In being mindful which implies the Right Mindfulness of the Magga (the Fourth Path), one shall observe the four basic foundation of body, feeling, mind and mind-objects; hence, contemplate accordingly. One shall acknowledge the nature of the five aggregates that all is just “mind and matter”. They are unconditionally non-self. One sees the differences between body and mind and how it constantly changes.  A meditator must observe how it begins and ceases at all times; hence, ultimately overcome the hindrances, eradicate defilements, i.e., attachment of the five aggregates which are delusion of the roots of evils. These demeritorious roots are the cause of love, hate, ill-will, exploit, greed, etc. People suffer endlessly; hence, such karma conditions rebirths - the round of existence. If one sees the benefits of the Four Foundation of Mindfulness, one shall realize the nature of a human being.  One will uphold the morality and prevent oneself from hurting others. As a result, one will treat others with loving-kindness through body, speech, and mind.  One will avoid hurting others even though one has strong sensual craving to associate with other’s partner.  Violation of the morality will be prevented. This is the basic element of the insight meditation practice.

Thus, those who possess lustful temperament and encounter with the sensual passion, they should be mindful of such lust.  Ones must observe clearly of that lust, that ones’ minds are being lustful.  In the usual practice, once lust arises, one shall concentrate on the present moment by contemplating on the mind base called Proper Attention (Yonisomanasikara), driving intensely to the ultimate point of origin.  If one follows this step accurately, one shall definitely see the optimistic result of the true Dhamma, i.e., morality, concentration and wisdom.  If the Threefold Learning is upheld strictly, one shall ultimately realize the arising and passing away of mind and matter.  Once those are observed, one shall continue until the insight knowledge develops and escalates to the levels of Path Knowledge (Magga Nana), Fruition Knowledge (Phala Nana) and, finally, Knowledge of Reviewing (Paccavekkhana Nana). Although one could not achieve at any such particular levels, one would definitely attain the Deliverance by Substitution of Opposites (Tadangavimutti) or the Deliverance by Suppression (Vikkhambhanavimutti) which means that one’s mind has been extricated from defilements. The extrication includes the power over the momentary concentration, proximate concentration and fixed concentration respectively.

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