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Posts tagged as “Buddha”

Understanding The Education of Buddhists

Education is defined as a process of teaching, training, and learning, particularly in schools or colleges, with the goal of enhancing knowledge and developing abilities, according to the Oxford Advantaged Genie Dictionary. Here, we’ll quickly look at what Buddhism has said and done in relation to this.

Buddhism places the greatest value on knowledge (pa) and the mental purity (visuddhi) from impurities, and the sharpest condemnation on ignorance. In Buddhism, wisdom is the most cutting tool for eliminating all impurities. However, since we are discussing knowledge in this context, knowledge and wisdom are not interchangeable concepts. Because wisdom cannot be acquired by studying; only knowledge can. Wisdom is not something that is acquired; rather, it results through careful thought. Therefore, only the third of the three paths—Suta study, Cinta thinking, and Bhvana meditation—leads to wisdom. However, Buddhism does not skip the first two measures. It consistently places a strong emphasis on education as a means of eradicating ignorance. And occasionally the two

First of all, the Buddha is a remarkable Teacher (sattha). He possesses the following five attributes:

1- Attaññū: He knows what is good/ beneficial;
2- Dhammaññū: He knows what is true/righteous;
3- Mattaññū: He knows the measure;
4- Kālaññū: He knows the right time;
5- Parisaññū: He knows the assemblage or the person.

One of his nine priceless qualities is “Anuttaro purisadammasarathi,” which translates to “an excellent tamer of those who should be tamed.” Another title he has is “Satth devamanussnam,” which means “the teacher of gods and mortals.”

The Buddha claimed he had become enlightened on his own, without the aid of a teacher, but this does not mean he had no prior knowledge. Actually, he had studied all of the statecrafts and sciences of the time to become proficient in them. He was also well versed in Samana and Brahmanic religious traditions. He claimed to have understood the impossibility of the Samanas’ experiences and to have declared the Dhamma that the Vedic texts had left out, as well as providing a fresh interpretation of the venerable knowledge.

He is an adept teacher and firmly believed in the ability of knowledge transmission to persuade individuals to alter their way of life. When the Buddha and his huge group of monks were visiting the city of Nalanda at one point, a lay disciple by the name of Kevaa came to show respect to him and asked the Buddha to honor his great disciples by performing miracles in order to win over the city’s rich residents. The Buddha declined his request and stated that the miracle of instruction is the best miracle, according to anussan-pihriya [1]. And the single miracle he employed himself and urged his followers to exploit. The Buddha dispatched the first batch of his students to various locations after training them to teach the

The Dharma was explained by the Buddha in a variety of ways to suit the various types of people. He conveyed his knowledge to people using a variety of techniques and tools, including metaphors, parables, analogies, analyses, and synthetic language. He presented an appropriate discourse so that his listeners would easily grasp and put into practice thanks to his ability to read other people’s brains and their past experiences. Now that we have a better understanding of discourse lengths, we can see that some are very brief, some are medium in length, and some are rich in lofty philosophy, profound psychology, and simple, everyday life for peasants.

Tena hi bhikkhave suntha, sdhukam manasi krotha, etc.) and voluntarily to study it, remember it well, then file it and consider its meaning, he pleaded with his audience. (sutv dhreti dhtnam dhammnam attham upaparikkhati attham upparikkhato dhamm nijjhanakkhamanti; alternatively, Dhammam sotukmo sutnam dhammnam dhrakajtiko. Dhātānam dhammānam atthūpaparikkhāyi..).

It is written in the Sammosa sutta of the SN: Idha bhikkhave bhikkh na dhammam pariypunanti suttam geyyam veyykaranam gatham udnam itivuttam jtakam abbhutadhammam vedallam ayam pathamo dhammo saddhammassa The talks, mixed prose, expositions, poetry, inspired utterances, brief sayings, birth stories, wonderful anecdotes, and miscellanies are here, bhikkhus, and if the bhikkhus do not master the dhamma, this is the first reason the real teaching has vanished. As a result, the Buddha placed a strong emphasis on learning and perfecting the Dhamma and considered it an essential component of the Dhamma’s longevity.

Another intriguing incident that is related in the Mahaparinibbana sutta (DN) is when the Mara-evil one asked the Buddha to end his life immediately after he attained enlightenment. The Buddha rejected this unreasonable request on the grounds that until the Tathagata’s fourfold disciples—the Bhikkhus-monks, Bhikkhunis-nuns, Upasaka-laymen followers, and Upasika-lay women followers—have This episode demonstrates how the Buddha devoted his time to educating, enlightening, and teaching others. He served as a Buddha for forty-five years and was the most noble Teacher ever.

In Buddhist terms, the knowledge acquired by learning is called ‘sutamaya ñāṇa’. The other two are ‘cintamaya ñāṇa’- the knowledge acquired by thinking, and ‘bhavanāmaya ñāṇa’- the knowledge acquired through practicing meditation.

The word “paratoghosa,” which literally translates as “hearing the sound of others,” is one of the factors that contribute to appropriate view. This is hardly the kind of information that a god or gods would quietly reveal. It simply means that one learns anything by listening to the wise or discovers something crucial within. “Buhussuta” is another term for the knowledgeable individual. Being blessed with the ability to “hear much” is considered a blessing. The Mandala Sutta. Sutadhanam, sutadharo, and sutasanniccaya are all collections of hearings. Sutadhanam is the 온라인카지노 wealth of having “heard much.” One of the five riches is called “Suta” (dhana). For laypeople, these are wisdom-pa, learned-suta, benevolence-cga, and confidence-saddha. It is one of the seven treasures of the Buddha.

The Buddha cautioned his listeners to exercise caution while adopting teachings, nevertheless. “Nay, Klma[3], do not be led by revelation, or by tradition, or by hearsay, nor by the authority of the secret scriptures, or by mere reasoning, not by looking logical, not by simple belief in the one who stated it,. The Buddha mentioned five things[4] on another time that weren’t to be taken for granted. Saddha—faith, ruci—liking (emotional propensity), anussava—oral tradition, akraparivitakka—reasoned reflection, and dihi nijjhnakkhanti—reflective acceptance of view—are these. “These five things can be used in various ways right now. Even though something may be entirely embraced out of faith, it may still be hollow, fake, and empty. However, there may be something more.

Buddhist education is divided into three phases: Pariyatti, which is studying, Paipatti, which is practice, and Paivedha, which is realization. Thus, the first step toward Nibbna is learning.

The following four facets of knowledge:

(1) Diṭṭha- what is seen.
(2) Suta- what is heard.
(3) Muta- what is thought of.
(4) Viññāta- what is understood.

Suta- learning is the first step to acquire knowledge. Another term for learning is ‘ugganhatam’.

Sikkhā is the higher training. Three kinds of trainings are essential in Buddhism. They are: Sila sikkhā- The higher training of morality; Samādhi sikkhā- the higher training of concentration; and Paññā sikkhā- the higher training of wisdom.

In Singāla sutta (DN), the Buddha taught the young Sigāla about five duties of students toward teacher as follows:

(1) Uṭṭhānena- Rising up to show respect ( when the teacher comes).
(2) Uppatthānena- supporting the teacher.
(3) Sussūsāya- listening to him carefully or showing obeisance.
(4) Pāricariyāya- attending on the teacher.
(5) Sakkaccam sippapaṭiggahanena- duly comprehending the accepted teaching.

The word “sippa” signifies talent or expertise in the arts or crafts, which undoubtedly refers to general knowledge. So learning everything that is taught to you properly and attentively is your fifth responsibility as a student. “Bhu-sacca-ca sippaca, vinayo ca susikkhito” is described in the Mangala sutta as “learned and flawless in skills, disciplined and well-trained.”

On the part of teachers, they have to:

(1) Suvinitam vinenti- trains him in whatever discipline well trained.
(2) Suggahitam gāhāpenti- makes him hold fast that which must be well held.
(3) Sabba sippassutam samakkhāyino bhavanti- thoroughly instructs him in every skill of the art.
(4) Mitta maccesu patiyādenti- speak well of him among his friends and companions.
(5) Disāsu parittānam karoti- do protect him in every direction.

The word sippa, which indicates competence or understanding in crafts or the arts, undoubtedly refers to general knowledge. As a result, a student’s fifth responsibility is to thoroughly and attentively understand everything that is taught to him. As it is said in the Mangala sutta, “bhu-sacca-ca sippa-ca, vinayo ca susikkhito” means “learned and perfect in skills, disciplined and well-trained.”

Teachers are referred to as sattha, Acariya, upajjhya (preceptor, mentor), and students are referred to as antevsiko. The instructor should be sympathetic toward the student. To vagga The responsibilities of teachers (cariya, upajjhy, etc.) toward their students and those of students toward their mentors, preceptors, and teachers are both thoroughly described in the Pali text vattakhanddhaka.

In addition to being a congregation of contemplatives, the sangha, or community of monks and nuns, also serves as a place of religious instruction. According to tradition, in order to study the monastic way, scriptures, meditation matter, etc., a newcomer must stay with a teacher (upajjhaya) for at least five years. There are several ways to learn, including listening, memorization, recitation aloud, self-study, and dhamma inquiry.

Numerous monasteries evolved into important centers of learning, and there were even some significant Buddhist universities, like Nalanda in eastern India and Valabhi in western India, that stood the test of time and date back more than a thousand decades. There have reportedly been occasions when Nalanda University has accommodated up to 20,000 students from other nations. Mahavihara and Abhayagiri (from the Anuradhapura period) were two ancient sites in Sri Lanka; current sites include Vidyalankara Pirivena, Kaleniya Pirivena, and Vajira Pirivena, to mention a few. In the past, Pyu, Thaton, Bagan, and Amarapura in Myanmar were the major Buddhist centers where young people were taken to learn in monasteries. Prior to colonialism, the primary educational institutions for children in Theravada Buddhist nations were Buddhist monasteries.

Buddhist nuns and monks continue to actively work in the field of education in the current era. The most common methods of educating people are to build schools, publish and distribute literature, give lectures, aid underprivileged students, and give Dhamma discourses. Buddhist nuns and monks go from place to place to help people see the realities of existence. An example of a progressive lecture would begin with generosity (dana), move on to morality (sila), heavenly states (sagga), renunciation (nekkhamma), and then end with the Four Noble Truths, which represent the release from all forms of suffering. Buddhist education is the path to success because it constantly urges people to “be able” to sustain themselves, even while it does not place a lot of emphasis on developing skills and knowledge for material gain.