Buddhism and Education

Buddhist Philosophy and Education
Back Ground:
Buddhist Philosophy is a middle way philosophy based on the teaching of Siddhartha Gautam, Founder of Buddhism. It is said as the middle way philosophy in the sense that it doesn’t have recognition with god, soul, spiritualism and re-birth. It doesn’t regard the soul as the central point. But a large number of people have taken it as a religion and following it.It is outcome of Hinduism. In Hinduism one has to go Jungle to get salvation or from suffering, where people stay for long time without eating with hard life. That is why Buddha went to Jungle and did same practice, he could not get anything. After eating rice pudding by a Vikchhu to Buddha, he was enlighten. To reduce Vikkriti this philosophy had been starting.
Regarding the historical background of its origin, Gautam Buddha-Siddhartha Gautam is the founder of this philosophy. He was the prince of Kapilvastu Kingdom in about 563 B.C. and up to his 16 years he was given education in policy of state and also in Military science. He was married and had a son too.
One day while he was taken to various places in the city in the chariot. In this process, he saw an old man(वृद्द), an ailing person(रोगी) and a dead body(मृत शरीर). These things made him sad and worried. So, for seeking deliverance from birth and death and diseases, he left his family and went to some spiritual guides. Ultimately he got enlightened after having long meditation under Bodhi tree. Then, he started preaching his sermons different parts of the world. Later one some people started to follow it as Buddhism as a religion and some as a philosophy.
Buddhism is one of the most remarkable developments in south Asia. It is an offshoot of the later Vedic thought. It came into prominence when during the course of time, several ills crept into Hinduism.
Buddha is said to be the 9th incarnation of the cosmic Deity Vishnu. Gautam Buddha has laid great importance on human conduct and has avoided reference to metaphysics which he rather considered to be superfluous.
Buddhist philosophy is very simple. In fact it is a way of life which must be lived in simplicity and purity. This philosophy is mainly based on the ‘Four Noble Truths ‘given below:
Four Noble Truths
1. Life is Suffering:
According to this truth, all existence involves suffering. The world is full of sufferings. Sickness and death are what they are; human life is impermanent and transient. The pain associated with those and other parts of life is due to a subjective dislocation, an attitude that takes things to be different. So, suffering is the ultimate truth of human that can’t be avoided. Mainly human sufferings are of 5 types: related to body, related to ideas or thoughts, related to emotions, related to feelings, related to perceptions. For example- Birth, sickness, old age, death, desire, want of something, want to be something, want to get something, pain , grief, sorrow, despair, love, family, relation etc, all are sufferings from which any way, we suffer, sometimes we have then we suffer, and sometimes we don’t have , then we suffer.
2. There are causes of suffering- self centered craving
There is a cause for a person’s miseries which is attached or misplaced desire rooted in ignorance and the cause is within itself. The main cause of sufferings is the need to refer all things to ourselves. According to Buddha, the body, perception, feeling, impulses and thoughts are indeed real. There are constantly changing conditions of existence. What is unreal is the linking of these conditions to the notion of a ‘self’. Thus, for Buddha, Preoccupations with ‘me’, ‘myself’ and ‘I’ is the cause of all human sufferings. One must overcome” subjectivity” and self concern in order to obtain release from suffering, peace or Nirvana. Self-preoccupation is a self-centered sleepiness where in the real world is never able to penetrate past the self-constructed dream world- the idiosyncratic world of my interest, my god, my needs, my goals, my friends, my failure, my success, my religion and so on. The real world is clear, transparent light; the self is a paintbrush or a colored glass that tints everything.
So, we must have emptiness like a clear empty tranquil sky. It should be empty room and everyone can enter then and completely free from Self-preoccupation.
3. Miseries can be wiped off (one must bring an end to self-centered craving)
According to this 3rd truth, all miseries can be wiped off which is the state of Nirvana. For this, to be free from any kind of miseries mentioned above, one must stop referring all things to oneself. One must see things as they really are, not simply as they are for us. So, self centered striving is an obstacle that makes us attached to the sufferings and doesn’t let us come out from this and it’s an obstacle to the discovery and release of this universal life.
4. The way to cease craving is to follow the eightfold way or path:
According to this noble truth, one can be free from any kind of suffering by following a path known as the Noble Eightfold Path which includes right -views, action , intention, speech, livelihood, effort, mindfulness and concentration.
The Noble Eightfold Path
1. Right view (Samyak dristi सम्यक दृष्टि):
It includes the knowledge of misery, the origin of misery, the cessation of misery and the path leading to the cessation of misery. In other words we can say it is the acceptance of the four noble truths which are essential for getting Nirvana.
2. Right intention (Samyak Sankalpa सम्यक संकल्प):
It includes renounce sexual pleasure, to have malice towards none, to be harsh to no being. Similarly, it means to be dedicated himself wholeheartedly to overcoming the dislocation of self-centered craving. One must not let his heart wander from the path.
3. Right speech (Samyak Vak सम्यक बक):
It is giving up falsehood, backbiting, harsh language and frivolous talk. It suggests guarding over our speech, to avoid lies and dishonesty and to cease from unkind speech.
4. Right Action (Samyak karma सम्यक कर्म):
It suggests that one must examine his behavior, determine whether each action is selfish or self less. One must practice other-centered rather than self-centered actions. Moreover, one must obey such precepts as: do not steal, do not lie, do not kill, do not drink intoxicants, and do not be unchaste.
5. Right livelihood (Samyak Aajiv सम्यक आजिव):
According to this, one must not engage in any occupation that opposes or distracts one from the path. For example, since all life is sacred, one may not become a butcher. So, select such kind of occupations so that no one will suffer from your profession.
6. Right effort (Samyak Vyayam सम्यक ब्यायम):
To avoid\abandon existing evil qualities and to follow good qualities. One must not be over jealous and run the risk of burning oneself out and abandoning the way altogether. Rather, one should entertain good thoughts and to avoid bad thoughts.
7. Right mindfulness (samyak smriti सम्यक स्मृति)
It is to make very clear up mind, clean like the dust off the mirror and having very clear observation. we are empty when we are free from of bias, concerns , prejudice, preferences etc. The empty heart has room for all. It is like the clear, empty, tranquil sky where birds can fly freely. It is related to forgetting self.
8. Right contemplation(Samyak Samadhi सम्यक समाधि):
This is similar to Rajyog in Hinduism. Through self-discipline and rigorous meditation, one gradually overcomes self-centered ways of thinking. In the advanced stages, one learns to concentrate all of one’s consciousness on a single object- perhaps the flame of a candle. It is to control the senses and mind. This is the readiness for Nirvana. By concentration, one can clear the self, such as my things, my desires, and my thoughts. There is room now for everything. Nirvana is the empty room that makes room for all things, the heart that is attached to nothing and is therefore ready to love all things.


Teacher:
The teacher of the Buddhist philosophy was like the ancient Hindu system. Students used to serve their teachers by all their means. Teachers here in the Buddhist philosophy also were respected highly. Teachers used to teach as many students as they could cope with.
Aim of education:
The aim of education was to influence the younger sections of the society according to the Buddhist thoughts. Secondary aim was to train monks and nuns for the purpose. Therefore, the system has missionary aim. However, the missionary schools admitted gradually even the girls.
Curriculum:
Buddhist system developed a curriculum around Buddhist religion. However, gradually it also included comparative study of Hinduism and Jainism. But the basic foundation of curriculum was the tripitak. The curriculum which initially included theology, philosophy, and logic was gradually extended to Sanskrit literature, astronomy, astrology, philosophy, medicine, law, political science, administration, music, art and technical education concerning so many trades. Thus , the curriculum of Buddhist university was almost as much versatile and varied as any of the modern university, therefore, the institution used to attract students not only from all parts of India but also from distant countries such as Korea, China and Tibet.
Educational implication:
Buddhist education got a great importance as Vihars admitted students from all castes, classes and faces. This is very important point that we can take that there should not be any kind of discrimination in education process. Similarly, merit was the basis of admission which is also very good points. Either Sanskrit or local popular language was used as the medium of instruction. So, ordinary people were encouraged to send their sons to the educational institutions. The entire teaching of Buddhism provides directions to develop good conduct and which is also the essence of a sound system of education. To be a moral being, one must follow the noble path, eight-fold paths as preached by Buddha provides guidance for moral education and peace. Observance of purity is more important than the observance of rituals. If one realizes this truth from the very beginning, he will do nothing which may create any trouble in his life. So, he will conduct his life as to ensure his physical, mental, moral and spiritual development, if the students, parents and teachers are motivated by the four noble truths, children will be developed in a desirable manner and our educational system will be transformed. Any way, not only for the students and teachers but also for all, the noble truths and fold paths may help in getting themselves free from worldly miseries and will be easier to gain the ultimate goal of education too.
Conclusion:
To sum up, Buddhist philosophy is the middle way philosophy, neither has recognition with god, soul, spiritualism and re-birth nor regards the soul as the central point. Although it has got different branches and a great number of people is following it as a religion but it is philosophy more which can cover many people. It carries the four great truths with eight fold paths which are very much important especially in the field of education to gain the ultimate goal of education and to develop a responsible disciplined citizen. We can learn many more things regarding the educational system also. Federal institutions system, opposed to the caste system (no discrimination in caste, class, sex, and so on), its better aim of education, curriculum system are some of the other contribution in the educational field too, are the notable points. The most important thing I have found in Buddhist philosophy is the presentation of noble truths and fold paths which help in getting themselves free from worldly miseries and will be easier to gain the ultimate goal of education.It is popular education, wise based education, evolution of medicine and surgery, contribution of logic and professional education are the important values Buddhist education.

References:
Pokharel. I.P. (2009). Course Pack for M.Ed. KatmanduUniversity School of Education: KU photocopy centre.
Aggarwal, J.C. (1985). Theory and principles of education. Delhi: Vikas publication house.

Wagley and Karki, Mana Prasad, Upendra. (2065). Foundations of education. Kathmandu:Bidhrthi Pustak Bhandar.

Sharma, C. (2006). Foundations of education. Kathmandu: M.K.publishers and distributors.