user882: There are several scientific methods to treat the psychiatric condition depression. Is there a method to overcome depression by Lord Buddha's teachings?

user111: Yes, Lord Buddha did teach a method to overcome depression. It's called meditation. Depression is usually caused by low self esteem or excessive worrying. Both are caused because of one's clinging to a self or clinging to conditioned phenomena as things belonging to oneself. If you do Samatha meditation and attain the Jhanas, depression can't trouble you as long as you are in them. If you do Vipassana and eliminate craving, there won't be any clinging. Thus no depression ever again.

user295: Depression is also a form of fabrication / conditioning. This manifests itself as sensations. (as an irresistible tingling sensation or some painful sensation around the head or forehead) But objectively looking at the sensation without reaction this will pass away.
The source of the depression is clinging and aversion combined with the lack of knowledge of the 3 marks of existence.

user832: Lord Buddha or Sakyamuni Buddha refers to the condition of depression in the context of the obstacles that people face in realizing their awakened nature.
They are called the Five Hindrances, and note depression is specifically mentioned:

In the
  Buddhist tradition, the five hindrances (Sanskrit: pañca nivāraṇa;
  Pali: pañca nīvaraṇāni) are identified as mental factors that hinder
  progress in meditation and in our daily lives.[1] In the Theravada
  tradition, these factors are identified specifically as obstacles to
  the jhānas (stages of concentration) within meditation practice.
  Within the Mahayana tradition, the five hindrances are identified as
  obstacles to samatha (tranquility) meditation. Contemporary Insight
  Meditation teachers identify the five hindrances as obstacles to
  mindfulness meditation.
The five hindrances are:[1][2][3][web 1][web 2]

Sensory desire (kāmacchanda): the particular type of wanting that
  seeks for happiness through the five senses of sight, sound, smell,
  taste and physical feeling.
Ill-will (vyāpāda; also spelled byāpāda):
  all kinds of thought related to wanting to reject, feelings of
  hostility, resentment, hatred and bitterness.
Sloth-torpor
  (thīna-middha): heaviness of body and dullness of mind which drag one
  down into disabling inertia and thick depression.
Restlessness-worry (uddhacca-kukkucca): the inability to calm the
  mind.
Doubt (vicikicchā): lack of conviction or trust.


Overcoming the 5 hindrances could be the work of a lifetime, but here are some hints of directions to take, in this Wikipedia section about Sloth-torpor (thina-middha)

Sloth-torpor is a dull, morbid state that is characterized by
  unwieldiness, lack of energy, and opposition to wholesome activity.

Traleg Kyabgon states: "When this hindrance is present, we lose our
  focus in meditation. We may not be agitated in any perceptible way,
  but there is no mental clarity. We gradually become more and more
  drowsy, and then eventually go to sleep."[5]
Ajahn Brahmavamso states:
  "Sloth and torpor refers to that heaviness of body and dullness of
  mind which drag one down into disabling inertia and thick depression.
  [...] In meditation, it causes weak and intermittent mindfulness which
  can even lead to falling asleep in meditation without even realising
  it!"[web 2]
Ajahn Brahmavamso states: "The mind has two main
  functions, 'doing' and 'knowing'. The way of meditation is to calm the
  'doing' to complete tranquility while maintaining the 'knowing'. Sloth
  and torpor occur when one carelessly calms both the 'doing' and the
  'knowing', unable to distinguish between them."[web 2]
Ajahn
  Brahmavamso states: "Sloth and torpor is an unpleasant state of body
  and mind, too stiff to leap into the bliss of Jhana and too blinded to
  spot any insights. In short, it is a complete waste of precious
  time."[web 2]

Analogy
The hindrance of sloth-torpor is compared to
  being imprisoned in a cramped, dark cell, unable to move freely in the
  bright sunshine outside.[web 2]
Antidote
Ajahn Brahmavamso states:[web 2]

"Sloth and torpor is overcome by rousing energy. Energy is always
    available but few know how to turn on the switch, as it were. Setting
    a goal, a reasonable goal, is a wise and effective way to generate
    energy, as is deliberately developing interest in the task at hand. A
    young child has a natural interest, and consequent energy, because its
    world is so new. Thus, if one can learn to look at one's life, or
    one's meditation, with a 'beginner's mind' one can see ever new angles
    and fresh possibilities which keep one distant from sloth and torpor,
    alive and energetic. Similarly, one can develop delight in whatever
    one is doing by training one's perception to see the beautiful in the
    ordinary, thereby generating the interest which avoids the half-death
    that is sloth and torpor. [...] Sloth and torpor is a common problem
    which can creep up and smother one slowly. A skilful meditator keeps a
    sharp look-out for the first signs of sloth and torpor and is thus
    able to spot its approach and take evasive action before it's too
    late. Like coming to a fork in a road, one can take that mental path
    leading away from sloth and torpor." 

Traleg Kyabgon states: "When this
  happens, instead of persisting with the meditation, it is better to
  try to refresh ourselves by getting up and going for a walk or washing
  our face, after which we return to our meditation."[2]

Seeing depression as part of the 5 hindrances eliminates the tendency to elevate it into a position of power that must be overcome and deposed. It is simply part of the path we must walk to awakening. Different people have strengths and weaknesses, inclining them to one hindrance over another so different people may experience depression or other maladies to different degrees.

user37: My answer is quite opposite of the others.
The practice of meditation can improve people's minds. But if someone has severe mental illnesses, such as a deep depression, I would tell that meditation and reflection upon Buddhist teachings should be done carefully.
It is possible that dharma can worsen the clinical picture, if it is done unskillfully.
I'm not telling to not meditate at all. But always have proper medical, psychological or psychiatric monitoring. And don't meditate or study it alone, always receive teaching from a trustful master, and meditate with his/her guide in person.
More in this QA.

user1005: Depression is not just a state of mind, it is also a chemical imbalance. 
And for various reasons (maybe genetical or other) this chemical imbalance will affect some peoples more than others. Therefore we should be careful not to respond by simply pointing logical and scholar facts and reasons that one "should not" be depressive. 
Having said that, there is some events or thoughts that will trigger the depressive mind, and I think that because meditation teach you to monitor your feelings and be able to stop being trap in a train of thoughts it might be helpful to avoid the development of depression triggering thoughts when it is still time.
On top of that there is more and more scientific studies claiming that the practice of meditation might increase your serotonin levels and immune system. There is also a good possibility that a long term practice of meditation might change you brain chemical balance and reduce your risk of depression.
Scientific papers here
So yes, I think practicing buddhist meditation (samatha-vipassana, or zazen) can be considered as a very serious asset in a therapy.

882: <p>There are several scientific methods to treat the psychiatric condition depression. Is there a method to overcome depression by Lord Buddha's teachings?</p>
 111: <p>Yes, Lord Buddha did teach a method to overcome depression. It's called meditation. Depression is usually caused by low self esteem or excessive worrying. Both are caused because of one's clinging to a self or clinging to conditioned phenomena as things belonging to oneself. If you do Samatha meditation and attain the Jhanas, depression can't trouble you as long as you are in them. If you do Vipassana and eliminate craving, there won't be any clinging. Thus no depression ever again.</p>
 295: <p>Depression is also a form of fabrication / conditioning. This manifests itself as sensations. (as an irresistible tingling sensation or some painful sensation around the head or forehead) But objectively looking at the sensation without reaction this will pass away.</p>

<p>The source of the depression is clinging and aversion combined with the lack of knowledge of the 3 marks of existence.</p>
 832: <p>Lord Buddha or Sakyamuni Buddha refers to the condition of depression in the context of the obstacles that people face in realizing their awakened nature.</p>

<p>They are called the <a href="http://en.wikipedia.org/wiki/Five_hindrances" rel="nofollow">Five Hindrances</a>, and note depression is specifically mentioned:</p>

<blockquote>
  <p>In the
  Buddhist tradition, the five hindrances (Sanskrit: pañca nivāraṇa;
  Pali: pañca nīvaraṇāni) are identified as mental factors that hinder
  progress in meditation and in our daily lives.[1] In the Theravada
  tradition, these factors are identified specifically as obstacles to
  the jhānas (stages of concentration) within meditation practice.
  Within the Mahayana tradition, the five hindrances are identified as
  obstacles to samatha (tranquility) meditation. Contemporary Insight
  Meditation teachers identify the five hindrances as obstacles to
  mindfulness meditation.</p>
  
  <p>The five hindrances are:[1][2][3][web 1][web 2]</p>
  
  <ol>
  <li>Sensory desire (kāmacchanda): the particular type of wanting that
  seeks for happiness through the five senses of sight, sound, smell,
  taste and physical feeling.</li>
  <li>Ill-will (vyāpāda; also spelled byāpāda):
  all kinds of thought related to wanting to reject, feelings of
  hostility, resentment, hatred and bitterness.</li>
  <li><strong>Sloth-torpor
  (thīna-middha): heaviness of body and dullness of mind which drag one
  down into disabling inertia and thick depression.</strong></li>
  <li>Restlessness-worry (uddhacca-kukkucca): the inability to calm the
  mind.</li>
  <li>Doubt (vicikicchā): lack of conviction or trust.</li>
  </ol>
</blockquote>

<p>Overcoming the 5 hindrances could be the work of a lifetime, but here are some hints of directions to take, in this Wikipedia section about <a href="http://en.wikipedia.org/wiki/Five_hindrances#Sloth-torpor_.28thina-middha.29" rel="nofollow">Sloth-torpor (thina-middha)</a></p>

<blockquote>
  <p>Sloth-torpor is a dull, morbid state that is characterized by
  unwieldiness, lack of energy, and opposition to wholesome activity.</p>
  
  <ul>
  <li>Traleg Kyabgon states: "When this hindrance is present, we lose our
  focus in meditation. We may not be agitated in any perceptible way,
  but there is no mental clarity. We gradually become more and more
  drowsy, and then eventually go to sleep."[5]</li>
  <li>Ajahn Brahmavamso states:
  "Sloth and torpor refers to that heaviness of body and dullness of
  mind which drag one down into disabling inertia and thick depression.
  [...] In meditation, it causes weak and intermittent mindfulness which
  can even lead to falling asleep in meditation without even realising
  it!"[web 2]</li>
  <li>Ajahn Brahmavamso states: "The mind has two main
  functions, 'doing' and 'knowing'. The way of meditation is to calm the
  'doing' to complete tranquility while maintaining the 'knowing'. Sloth
  and torpor occur when one carelessly calms both the 'doing' and the
  'knowing', unable to distinguish between them."[web 2]</li>
  <li>Ajahn
  Brahmavamso states: "Sloth and torpor is an unpleasant state of body
  and mind, too stiff to leap into the bliss of Jhana and too blinded to
  spot any insights. In short, it is a complete waste of precious
  time."[web 2]</li>
  </ul>
  
  <p><strong>Analogy</strong></p>
  
  <p>The hindrance of sloth-torpor is compared to
  being imprisoned in a cramped, dark cell, unable to move freely in the
  bright sunshine outside.[web 2]</p>
  
  <p><strong>Antidote</strong></p>
  
  <p>Ajahn Brahmavamso states:[web 2]</p>
  
  <blockquote>
    <p>"Sloth and torpor is overcome by rousing energy. Energy is always
    available but few know how to turn on the switch, as it were. Setting
    a goal, a reasonable goal, is a wise and effective way to generate
    energy, as is deliberately developing interest in the task at hand. A
    young child has a natural interest, and consequent energy, because its
    world is so new. Thus, if one can learn to look at one's life, or
    one's meditation, with a 'beginner's mind' one can see ever new angles
    and fresh possibilities which keep one distant from sloth and torpor,
    alive and energetic. Similarly, one can develop delight in whatever
    one is doing by training one's perception to see the beautiful in the
    ordinary, thereby generating the interest which avoids the half-death
    that is sloth and torpor. [...] Sloth and torpor is a common problem
    which can creep up and smother one slowly. A skilful meditator keeps a
    sharp look-out for the first signs of sloth and torpor and is thus
    able to spot its approach and take evasive action before it's too
    late. Like coming to a fork in a road, one can take that mental path
    leading away from sloth and torpor." </p>
  </blockquote>
  
  <p>Traleg Kyabgon states: "When this
  happens, instead of persisting with the meditation, it is better to
  try to refresh ourselves by getting up and going for a walk or washing
  our face, after which we return to our meditation."[2]</p>
</blockquote>

<p>Seeing depression as part of the 5 hindrances eliminates the tendency to elevate it into a position of power that must be overcome and deposed. It is simply part of the path we must walk to awakening. Different people have strengths and weaknesses, inclining them to one hindrance over another so different people may experience depression or other maladies to different degrees.</p>
 37: <p>My answer is quite opposite of the others.</p>

<p>The practice of meditation can improve people's minds. But if someone has severe mental illnesses, such as a deep depression, I would tell that meditation and reflection upon Buddhist teachings should be done carefully.</p>

<p>It is possible that dharma can worsen the clinical picture, if it is done unskillfully.</p>

<p>I'm not telling to not meditate at all. But always have proper medical, psychological or psychiatric monitoring. And don't meditate or study it alone, always receive teaching from a trustful master, and meditate with his/her guide in person.</p>

<p>More in <a href="https://buddhism.stackexchange.com/questions/3425/what-can-go-wrong-in-mindfulness-therapy-as-used-in-clinics/">this QA</a>.</p>
 1005: <p>Depression is not just a state of mind, it is also a chemical imbalance. 
And for various reasons (maybe genetical or other) this chemical imbalance will affect some peoples more than others. Therefore we should be careful not to respond by simply pointing logical and scholar facts and reasons that one "should not" be depressive. </p>

<p>Having said that, there is some events or thoughts that will trigger the depressive mind, and I think that because meditation teach you to monitor your feelings and be able to stop being trap in a train of thoughts it might be helpful to avoid the development of depression triggering thoughts when it is still time.</p>

<p>On top of that there is more and more scientific studies claiming that the practice of meditation might increase your serotonin levels and immune system. There is also a good possibility that a long term practice of meditation might change you brain chemical balance and reduce your risk of depression.
<a href="http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3044190/" rel="nofollow">Scientific papers here</a></p>

<p>So yes, I think practicing buddhist meditation (samatha-vipassana, or zazen) can be considered as a very serious asset in a therapy.</p>
