1.The principles of education in
Buddhism
The
principles of education in Buddhism is called “Threefold learning or The
Threefold Studies”
Kinds of the
threefold learning:
1.Morality
or training in higher morality (Sila)
2.Concentration
or training in higher mentality (Samadhi)
3.Wisdom
or training in higher wisdom (Panna)
Morality is to
have a life condition and living together in the society in a good arrangement
or order. And the principles of a good arrangement of a condition and living
together in the society are called Sila or morality.
Kinds of
morality
1.Five
precepts
2.Eight
precepts
3.Ten
precepts
4.Two
hundred and twenty-seven precepts for monks
5.Three
hundred and eleven precepts for female monks
1.1.Morality
or virtue training in higher moralitySila
(Pali)
in Buddhism is one of three sections of the Noble Eightfold Path, and is a code
of conduct that embraces a commitment to harmony and self-restraint with the
principle motivation being non-violence, or freedom from causing harm. It has
been variously described as virtue, right conduct, morality, moral discipline
and precept.
Sila
is an internal, aware, and intentional ethical behavior, according to one's
commitment to the path of liberation. The Sanskrit and Pali word sila is an
ethical compass within self and relationships, rather than what is associated
with the English word "morality" (i.e., obedience, a sense of
obligation, and external constraint - all of which are quite foreign to the
concept of sila as taught by Gautama the Buddha since 588BC). In fact, the
commentaries explain the word sila by another word, samadhana, meaning
"harmony" or "coordination."
Sila
isone of the three practices foundational to Buddhism and the non-sectarian
Vipassana movement — sila, samadhi, and pañna as well as the Theravadin
foundations of sila, dana, and bhavana. It is also the second paramita. Though
some popular conceptions of these ethics carry negative connotations of severe
discipline and abstinence, sila is more than just avoiding the unwholesome.
Sila
is also wholehearted commitment to what is wholesome. Two aspects of sila are
essential to the training: right "performance" (caritta), and right
"avoidance" (varitta). Honoring the precepts of sila is considered a
"great gift" (mahadana) to others, because it creates an atmosphere
of trust, respect, and security. It means we pose no threat to another person's
life, property, family, rights, or well-being.
Non-Harming
Non-harming,
Pali cognate avihinsa, is not a technical term in the Buddhist tradition,
rather a permeating foundation for the code of conduct known as sila.
Non-harming manifests perspectives both absolute and relative, particularly in
the ever-increasingly complex ethics of global culture. For example, though
eating meat/animal products is technically different than killing for the meat,
if one knows that such foods comes from inhumane industrialized animal
husbandry then one may understand one's sila to present new ethical questions.
Levels of sila
There
are several levels of sila, which correspond to the basic morality of five
precepts, the basic morality with asceticism of eight precepts, novice
ordination's ten precepts and full ordination's vinaya or patimokkha. Laypeople
generally undertake to live by the five precepts which are common to all
Buddhist schools. If they wish, they can choose to undertake the eight
precepts, which have some additional precepts of basic asceticism.
Five
Precepts
Main article:
Five Precepts
The
five precepts are not given in the form of commands, but are training
guidelines to help one live a life in which one is happy, without worries, and
able to meditate well. Breaking one's sila as pertains to sexual conduct
introduces harmfulness towards one's practice or the practice of another person
if it involves uncommitted relationship. They are:
1.I
undertake the training rule to abstain from taking life;
2.I
undertake the training rule to abstain from taking what is not given;
3.I
undertake the training rule to abstain from sensual misconduct;
4.I
undertake the training rule to abstain from false speech; and
5.I
undertake the training rule to abstain from liquors, wines, and other
intoxicants, which are the basis for heedlessness.
In
Buddhist thought, the cultivation of giving (dana) and ethical conduct will
themselves refine consciousness to such a level that rebirth in one of the
lower heavens is likely, even if there is no further Buddhist practice. There
is nothing improper or un-Buddhist about limiting one's aims to this level of
attainment, although by itself it does not gain one nirvana or end suffering.
Eight
Precepts
Main article:
the Eight Precepts
During
special occasions, monastic retreats for lay followers, and such, a more
stringent set of precepts is undertaken, usually for 24 hours, until dawn the
following day. The eight precepts encourage further discipline and are modeled
on the monastic code. Note that in the eight precepts, the third precept on
sexual misconduct is made more strict and becomes a precept of celibacy.
The three
additional rules of the Eight Precepts are:
6.“I
accept the training rule to abstain from food at improper times.” (e.g. no
solid foods after noon, and not until dawn the following day)
7.“I
accept the training rule (a) to abstain from dancing, singing, instrumental
music, and shows, and (b) from the use of jewelry, cosmetics, and beauty
lotions.”
8.“I
accept the training rule to abstain from the use of high and luxurious beds and
seats.”
Ten
Precepts
Main article:
Five Precepts different from Ten Precepts
Novice-monks
use the ten precepts, which are the basic precepts for monastics: people who
have left the domestic life and live in monasteries.
Patimokkha
Main article:
Patimokkha
Vinaya
is the specific moral code for nuns and monks. It includes the patimokkha, a
set of rules (227 for monks in the Theravadin recension). The precise content
of the scriptures on vinaya(vinayapitaka) differ slightly according to
different schools, and different schools or subschools set different standards
for the degree of adherence to the vinaya.
Mahayana
Precepts
Main article:
Bodhisattva vows
In
Mahayana Buddhism, there is also a distinctive vinaya and ethics for
bodhisattvas contained within the Mahayana Brahmajala Sutra (not to be confused
with the Pali text of that name). These exist above and beyond the existing
monastic code, or lay follower precepts. Here the eating of meat, for example,
is frowned upon and vegetarianism is actively encouraged (See:vegetarianism in
Buddhism). These precepts have no parallel in Theravada Buddhism.
1.1.Concentration
or training in higher mentality
Upon
development of samadhi, one's mind becomes purified of defilements, calm,
tranquil, and luminous. Once the meditator achieves a strong and powerful
concentration, his mind is ready to penetrate and see into the ultimate nature
of reality, eventually obtaining release from all suffering
Four
types of samadhi
The
Buddha identifies four types of concentration development, each with a
different goal:
1.A
pleasant abiding in this current life — achieved through concentrative
development of the four jhanas
2.Knowledge
and the divine eye — achieved by concentration on light
3.Mindfulness
and clear comprehension — achieved through concentrative mindfulness of the
rise and fall of feelings, perceptions and thoughts.
4.The
destruction of the taints — achieved through concentrative mindfulness of the
rise and fall of the five aggregates.
Supernatural
powers
The
Buddhist suttas mention that samadhi practitioners may develop supernormal
powers (abhijna, cf. siddhis), and list several that the Buddha developed, but
warn that these should not be allowed to distract the practitioner from the
larger goal of complete freedom from suffering.
According to the Visuddhimagga,
samadhi is the "proximate cause" to the obtainment of wisdom. In the
Buddhist tradition, samadhi is traditionally developed by contemplating one of
40 different objects, which are mentioned throughout the Pali canon, but explicitly
enumerated in the Visuddhimagga, such as mindfulness of breathing (anapanasati)
and loving kindness (metta).
1.2.Wisdom or
training in higher wisdom
Pañna
in Buddhism is wisdom, understanding, discernment, insight, or cognitive
acuity. It is one of three divisions of the Noble Eightfold Path. Such wisdom
is understood to exist in the universal flux of being and can be intuitively
experienced through meditation. In some sects of Buddhism, it is especially the
wisdom that is based on the direct
realization of
such things as the four noble truths, impermanence, interdependent origination,
non-self andemptiness. Prajna is the wisdom that is able to extinguish
afflictions (klesas) and bring about enlightenment.
In the Pali Canon, pañna is
defined in a variety of overlapping ways, frequently centering on concentrated
insight into the three characteristics of all things—impermanence, suffering
and no-self—and the four noble truths.
For instance,
both when elaborating upon the five spiritual faculties—faith, energy, mindfulness,
concentration and wisdom—and when discussing the threefold training of higher
virtue (adhi-sila), higher-mind (adhi-citta) and higher-wisdom (or
"heightened discernment": adhi-pañna), the Buddha describes pañna
(here translated as "discernment") as follows:
And what is the
faculty of discernment? There is the case where a monk, a disciple of the noble
ones, is discerning, endowed with discernment of arising and passing
away—noble, penetrating, leading to the right ending of stress. He discerns, as
it is actually present, [the Four Noble Truths]: "This is stress... This
is the origination of stress... This is the cessation of stress... This is the
path of practice leading to the cessation of stress." This is called the
faculty of discernment.
In a
subsequent discourse regarding the threefold training, the Buddha indicates
that higher wisdom entails the application of concentration and insight to end
"fermentations" (or "mental intoxicants"; Pali: Asava), effectively
achieving arahantship
And
what is the training in heightened discernment? There is the case where a monk,
through the ending of the mental fermentations, enters and remains in the
fermentation-free awareness-release and discernment-release, having known and
made them manifest for himself right in the here and now. This is called the
training in heightened discernment.
In
mapping the threefold training to the noble eightfold path, pañna is
traditionally associated with right view (samma-ditthi) and right resolve
(samma-sankappa) which the Buddha defined:
And
what, monks, is right view? Knowledge with regard to stress, knowledge with
regard to the origination of stress, knowledge with regard to the stopping of
stress, knowledge with regard to the way of practice leading to the stopping of
stress: This, monks, is called right view. And what is right resolve? Being
resolved on renunciation, on freedom from ill will, on harmlessness: This is
called right resolve.
Visuddhimagga
In
the 5th-century exegetic Visuddhimagga, Buddhaghosa states that the function of
pañna is "to abolish the darkness of delusion" and that it is
"manifested as non-delusion." Its proximate cause is concentration.
Buddhaghosa
provides the analogy of a tree to discuss the development of pañna:
•.The soil of
the tree are the:
.five
aggregates
.twelve
sense bases and 18 elements
.22
faculties
o.four
noble truths
.Dependent
origination.
•.The roots
are:
o.purification
of virtue
o.Purification
of consciousness.
•.The trunk is
made up of:
o.purification
of view
.purification
by overcoming doubt
o.purification
by knowledge and vision of what is and is not the path
o.purification
by knowledge and vision of the way
o.Purification
by knowledge and vision.
Buddhaghosa
instructs that, to achieve pañna, one should first learn about the soil, then
the roots and then the trunk.
Buddhist
scholar, Paul Griffiths, offers the following summary of Buddhaghosa's
definition of pañna:
Buddhaghosa
defines for us with some precision exactly what wisdom is: "Wisdom has the
characteristic (lakkhana) of penetrating the defining essence of things
(dhammasabhavapativedha); its function (rasa) is to abolish the darkness of
delusion (mohandhakara-viddhansana) which obscures the defining essence of
things; its manifestation (paccupatthana) is absence of delusion (asammoha).
Because of the words: 'One who is concentrated knows and sees things as they
really are' (samahito yathabhutam janati passati), concentration is its
immediate cause (padatthana)" (14.7). The key term in this definition is
yathubhuta, combined very frequently throughout the Pali literature with nana
ordassana. Translated somewhat freely as "knowledge or vision in
accordance with reality," this is the full and proper definition of pañna,
wisdom, the desired aim of the man who practices insight meditation. Such a man
can see the defining essence, the own-being (sabhava) of everything, and his
vision is no longer obscured by the threefold fault of passion (raga), hatred
(dosa), and delusion (moha)
We shouldn't believe in
something just because the Buddha, or some great scholar or lama says so. We
need a very clear and profound conviction that the Buddha's teachings are
correct and this is gained by using analysis and our own intelligence.
Therefore, after our teacher has taught us the path, we should analyze and
thoroughly contemplate the teachings, and so gain the second type of
understanding, which arises from this contemplation.
This
understanding based on listening and contemplation is not enough; this alone
cannot transform our mind. The final transformation is accomplished by the
practice of meditation
Other
Basic Principles Of Buddhism
The
experiential understanding of the Four Noble Truths, the Noble Eight Fold Path,
Four Divine Abidings and Dependent Origination are the guiding principles of
Rocky Mountain Insight.
Four
Noble Truths
Suffering
is inherent in life.There is a cause which is craving.Freedom from suffering is
possible.There is a path we can walk which leads to lasting happiness.
The
Noble Eightfold Path
Right
Understanding
Right
Thought
Right
Speech
Right
Action
Right
Livelihood
Right
Effort
Right
Mindfulness
Right
Concentration
The
Four Divine Abidings
Loving-kindness
or Metta
or Karuna
Sympathetic
Joy or Mudita
Equanimity
or Upekka
These
four qualities cultivate states of unconditional positive regard towards
oneself, a loved one, a neutral one, a difficult one, and then all sentient
beings. This practice opens our awareness to the interconnectedness of all
beings, who are not permanent nor separate.
Dependent
Origination
Dependent
Origination is the Buddhist principle of conditionality. That all things are
interdependent and arise and cease through the influence of causes and
conditions. Dependent origination is usually presented in a 12 link linear
fashion though each link is both a cause and effect of all the other links in
the chain. The twelve links are as follows:
1.
Ignorance
2.
Compositional Action or Kamma-formation
3.
Consciousness
4.
Name and Form
5.
Sense spheres
6.
Contact
7.
Feeling (vedana)
.
Craving
9.
Clinging or attachment
.
Existence or becoming
.
Birth
.
Aging and Death
7 foregoing
signs of education
Phra
Brahmagunabhorn (Bhikkhu P.A. Payutto) said a foregoing sign for the arising of
the Noble Eightfold Path; precursor of the Noble Path; harbinger of a good life
or of the life of learning as follow:
1.1.Making
a good company; having a good friend; association with a good and wise person.
1.2.Perfection
of morality; accomplishment in discipline and moral conduct.
1.3.Perfection
of aspiration; accomplishment in constructive desire.
1.4.Perfection
of oneself; accomplishment in self that has been well trained; dedicating
oneself to training for the realization one's full human potential;
self-actualization.
1.5.Perfection
of view; accomplishment in view; to be established in good and reasoned
principles of thought and belief.
1.6.Perfection
of heedfulness; accomplishment in diligence.
1.7.Perfection
of wise reflection; accomplishment in systematic attention.
All the time we
have consciousness or when we do in the right ways within ones of these signs,
they’ll pause us to the good and right behavior, they lead us to a peaceful and
happy life.
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