The threefold training is a basic teaching in Buddhism. To what extent that Buddhist theory of education finds a place in it.
Under the word of Holy life, the Buddha introduced what he has discovered to the Indian society. If we follow what He has preached to Alavaka, this holy life could be understood. Alavaka asked him “what sort of life is the highest?” The answer is that “life guided by wisdom is the highest”.
This statement is not only an answer to Alavaka but also an answer to the controversy found in Indian society resulting from various interpretations given to the four ideas. The explanation regarding ‘life guided by wisdom’ is found in the four stages of Magganana. One can attain the four Maggas by following the Noble Eightfold Path. This is also based on the threefold division of Sila, Samadhi and Panna. Then this division is explained in detail.
The threefold higher training is essential in Buddhism. They are silasikkha; the higher training of morality; Samadhisikkha; the higher training of concentration; and Pannasikkha; the higher training of wisdom. The purpose of the threefold training is to eradicate all defilements which are the root cause of all sufferings, realize Nibbana and enjoy eternal peace and happiness.
These three higher trainings will have to be trained step by step. If we have no moral principle, we can’t get any higher concentration or any wisdom. For instance, laymen have to follow five precepts basically and Buddhist monks have to follow the discipline of Vinaya Codes respectively.
And a typical progressive talk starts from charity (Dana), to morality (Sila), to heavenly stages (Sagga), to renunciation (Nekkhamma), and finally to the Four Noble Truths that embody the liberation from all form of suffering. Buddhism advocates an ideal of moral perfection as its ultimate goal.
Moral perfection can be attained when the unwholesome psychological roots of human behavior, namely, greed, hatred and delusion are eradicated. They are described as unwholesome roots (Akusalamula) because people are motivated to commit unethical acts such as destruction of life, taking what is not given by the owner, indulging in sexual misconduct, telling lies and taking intoxicant things.
These wrong actions are to be refrained for men. The opposite of these actions called Kusalamula are to be practiced or followed for Buddhist as a training of morality (silasikkha). By practicing morality, we must attempt to control our speech and physical actions.
When we have purified our respective rules and precepts, we can undertake the meditation (Bhavana). It includes the two trainings of concentration (Samadhisikkha) and wisdom (Pannasikkha). The practice of meditation begins with concentration, which is the second division of the Noble Eightfold Path. This is the wholesome action of learning to take control of the mental process, to become master of one’s own mind. Three parts of the Path called working factors fall within the training: right effort, right mindfulness and right concentration. They must be well developed; otherwise morality and wisdom cannot be fully perfected.
The third step is the higher training of wisdom (Pannasikkha). It is so important that the aim of the practice is its development. Wisdom dispels ignorance and gives one spontaneous insight. The insight born of wisdom enables one to realize the four Noble Truths and to see things as they really are, to put an end to sufferings and experience the bliss of Nibbana. So these higher trainings are practicable process as a part of proper education in modern society to be followed for men. (562 words)
“The word Buddha must has been used by the Buddha himself for him”, prove this statement.
The word “Buddha” is a special well-known name that has been used to denote a person who is self-enlightenment. It began with its application to Gotama. Gotama was born in Northern India , attained Enlightenment, taught the Truth (Dhamma), which he had realized and demised at the age of eighty. The Buddha means Awakened One because he is awakened to the truth.
In Paramatthajotika, it is mentioned that he is discoverer of the truth (bujjhita), thus he is enlightened (Buddha). He is the enlightener (bodheta) of the generation, thus he is enlightenment (Buddha). He is enlightened by omniscience, enlightened by seeing all, enlightened without being led by others, thus he is enlightened (Buddha).Buddha is not a name made by a mother or father. The name ‘Buddha’ which signifies final liberation is a realistic description of Enlightened One. He got his name ‘Buddha’ due to his ability.
After his Enlightenment, the Buddha could no longer be classified even as a manussa or an ordinary human being. He belonged to the buddhavamsa, a special race or species of enlightened beings, all of whom are Buddhas.
Now, we should find the proof whether this word has been used by the Buddha himself or not. In Dona Sutta of AN, the Brahmin Dona asked the Buddha, when seeing the auspicious symbols on his foo-tprint, whether he is a deva, or a gandabba or a yakkha, or a manussa. The Buddha said that he is neither a deva nor a gandabba nor a yakkha, nor a manussa. Know you that I am the Buddha (Buddhoti mam brahmana dharehiti). Again, in Sela sutta of MN, the Buddha told the Brahamin Sela (who came to examine the Buddha’s great characteristics): What is to be known is known by me, and to be developed is developed; what is to be got rid of has been got rid of – therefore, Brahman, am I awakened.
According to the Vinaya Mahavagga, it is reported that soon after his attainment of Buddhahood, he proclaims to Upaka who he meet on his way to meet the five bhikkhus at Isipatana thus: ‘I am the one who is worthy of being revered in the world; I am the supreme teacher; I am the only one who has attained the most perfect enlightenment’ (Ekomhi sammasambuddho). Besides the Buddha mentions in Bodhirajakumara Sutta of MN that he has no teacher (na me Acariyo atthi). It means that he is the Self-Enlightened One (Sammasambuddha).
In the AN, the Buddha said to monks: Monks, there is one whose birth into the world is for the welfare of many folk,;;;; who is that one person? It is a Tathagat who is Arahant, a fully enlightened one, Sammasambuddha. He used the word "Sammasambuddha" to indicate himself.
In SN, it is generally stated that the Buddha called himself as“the Accomplished One (TathAgata), the Worthy One (Arahanta), the Fully Enlightened One (Sammasambuddha), the creator of the unarisen way, the knower of the way. The title used by his disciples is BhagavA, “the Blessed One”. Others spoke of him as Gotama or SAkyamuni. The word Gotama is not a personal name, but the name of his clan (gotta).
Many other laudatory epithets have been attributed to the Buddha by pious Buddhists. He is a physician, self-luminous, Lord of the universe, king of kings, peerless, all-beholder, sinless, light-giver, superior to all beings, and god of gods, etc.
So we can conclude that the name of Buddha was used by the Buddha himself on account of his perfect qualities. (583 Words)
Write an account of the Brahmanical system of education as it existed in 6th century BC.
There were two main systems of education in ancient India
The ancient code known as the Laws of Manu prescribes the behavior and social obligations that each of the four social classes must follow to live in accordance with Dharma, the natural and moral order of the world. The code leads everybody from birth to death, offering guidance on such issues as marriage, hospitality, dietary restrictions and religious duties. There were two important areas relevant to education. The first one is called cast system with their functions and the other one is the duties of life span.
At that time, the caste system was related to the education. The Brahmans promulgated and rigidly observed the caste system with their own duties. According to Brahmanical system of education, the four major castes and their functions are as follows:
Brahman (The priest)- teaching, learning, offering sacrifice for their own sake, offering sacrifice for others, the practice of charity, receiving the offering.
Ksatriya( the ruler)- Protection of the country, the practice of charity, to offer sacrifice, learning only relevant subjects, to live the life of a discipline.
Vaisya (the traders) - rearing of animals, performance of charity, performance of sacrifice, learning, trade and agriculture.
Sudra (the labors or servants) - to serve the three upper castes without being jealousy.
From the above function of different castes, education was open only to the first three castes. The education for the Kastriya and Vaisya was limited to study the relevant subjects only. People who belong to the lowest casts never had a chance to receive any education under the principle of Brahmans.
In order to raise the standard of ethics and morality, the Brahmans introduced another institution called the Varnasrama-dharma. One had to naturally follow one by one. The life span of an individual was divided into four stages in it.
The first stage- a child at the age of eight years had to commence the study of the Veda under a teacher and during this period of study he had to observe strict celibacy.
The second stage- after completing his studentship, he enters the stage of a household where he has to perform all the duties of a householder such as bringing up children, performing the five daily sacrifices, accumulation of wealth and so on.
The third stage-when he becomes old, he enters the stage of forest dweller and devotes hid life to prayer and sacrifice.
The fourth stage-this is the last stage which he makes himself detached from all worldly things and fully devotes himself to a life of meditation.
Of them, the stage of household was considered as the most important. The Brahmanical system of education was a lay education. Brahmans tried to keep their power and rights under their education. Therefore, the Brahmanical system of education in the 6th century BC was not open to all. It was restricted and limited. (574 words)
"It is accepted that ethics should constitute as a part of proper education". Examine the way of ethics in Buddhist theory of education.
We can find many highly educated people with a long tail of letters after their names. But they try to harm others and disturb their peace and harmony. They apply their education to destroy others and the peace of the world as ethics does not constitute in their education. Everyone agrees that we should avoid actions that are harmful and perform those that are beneficial. Some produce narrow, sectarian definitions that are acceptable to some but unacceptable to others. Instead of such narrow interpretations, the Buddha offered a universal definition of ethics to lead a virtuous life.
When we examine the way of ethics in Buddhist education, we can find Carittasila and Varittasila. Caritta sila means abiding by the rules of conduct and performing one's duties and responsibilities. In Singalovada Sutta, the Buddha describes the rules of conduct or duties for sons and daughters, for parents, for pupils, for teachers, etc.
At the same time, Buddhists observe Pancacila, and occasionally Ajivatthamakasila, Uposathasila, etc which belong to Varittasila. It means abstinence from evil conduct such as committing immoral action (Duccarita). The theory of Buddhist ethics finds its practical expression in the various precepts. The fundamental ethics laid down for the people is to observe the five moral precepts (Pancasila)-abstaining from killing, stealing, sexual misconduct, lying and taking any intoxicants. This is the basic code of moral practice for all Buddhists.
Moreover, we can find ten kinds of moral actions called Kusalakammapatha. They are also divided into three groups on the basis of three modes of performance.
Three kinds of bodily conduct-Panatipata virati-avoidance of killing; Adinnadana virati-avoidance of stealing; Kamesumicchacara virati-avoidance of sexual misconduct and misuse of the senses.
Four kinds of verbal good conduct-Musavada virati-avoidance of lying; Pusunavaca virati-avoidance of slandering; Pharusavaca virati-avoidance of harsh speech; Samphappalapavaca virati-avoidance of vain talk.
Three kinds of mental good conduct-Anabhijjha-avoidance of planning to get others' properties unlawfully; Avyapada-good will or avoidance of planning to destroy others' lives and properties; Sammadithi-right view which believes in Kamma and its result.
We cannot find any action that harms others, that disturbs their peace and harmony in it. By practicing these Buddhist ethics, one can become a good citizen and cause no harm to others as well as to oneself. They give rise to wholesome deeds which will produce wholesome result such as blissful existence in blissful abodes. Buddhist ethics helps others, contributes to their peace and harmony. It is a pious and wholesome action. It also recognizes the objectivity of moral values.
The Buddha preached the discourses all his life for the purification of beings. He appeared to teach the world. His education is Samsara long process. It consists of the threefold training of morality, concentration and wisdom. The training of morality is the first stage of the Noble Eightfold Path. It is also the foundation of meditation on which the superstructure of mental concentration and wisdom must be built.
To undertake moral training, one must cultivate the three constituents of the Noble Eightfold Path. Right speech-abstaining from lying, slandering, harsh speech and vain talk;
Right action-abstaining from killing, stealing and sexual misconduct; Right livelihood-abstaining from a livelihood connected with immoral speech and immoral action.
We can find the significance of Buddhist ethics in the training of morality. Buddhist ethics makes its principle both useful and acceptable to the modern world. It can be summarized in three simple principles-'To avoid evil; to do good; to purify the mind.' This is the teaching given by all the Buddhas.
Indians in ancient India
In India kama , artha, dharma, and moksha. Dharma, in the sense of duty or desire to do right, occupies a central role in regulating artha and kama and promoting moksha. On account of dharma’s centrality, the goals of human life are often listed in the following order: dharma, artha, kama and moksha.
In this context, dharma means virtue or good conduct. Dharma includes striving for righteousness and virtue. For instance, under Brahmanism, there is a list of virtue. A good follower of Brahmanism has to observe it. But that list will not be acceptable for Buddhism. One example is a good Brahmin has to perform self sacrifice in his life. He has to employ a leading Brahmin for that.
But a Buddhist would not follow that advice. Buddhists are following their own Dharma. He undertakes to observe well the precept of abstaining from killing any living being. Now we see Buddhists follow a certain ideal.
Artha includes the pursuit of material well-being, wealth, and power. Indian thought has paid much attention to the problem of wealth. But some religious teachers, as they were bent on spiritual advancement, did not pay much attention to wealth. When we consider the four ways, there are some conceptions which pay much attention to wealth how to earn and use it. There were some religions which pay much attention to spiritual aspect of life. To oppose to the Vedic thinking, as well as spiritual aspect of life, there was a group of thinkers who emphasize the significant of wealth. Therefore, Materialist emphasizes the ideal of Artha.
Buddhism maintains the significant of this. Buddhists try to attain Nibbana, liberation from all sufferings, based on wealth because the Buddha himself started fulfilling the perfection of charity giving up the accumulation of wealth (Artha) to become Buddha.
Buddhists also believe in Kama and its result. Buddhists sometimes use the word 'Cetana' instead of 'Kama '. There are three kinds of actions (kama ) in Buddhism, namely, bodily action, verbal action and mental action.
Moksha describes desire for liberation from the chain of lives. The first three goals pertain to the world we know, whereas moksha involves freedom from the world and from desires for kama , artha, and dharma. Attaining moksha is an extraordinary goal, which only some people specifically seek. Moksha, in Hinduism, is the liberation from the cycle of reincarnation and from Maya (the illusory appearance of this world). Moksha is a Sanskrit word meaning "liberation.
In Buddhism, the equivalent is enlightenment which can be attained by practicing insight meditation based on the charity and morality. (587 words)
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