Buddhism As Education

Does the mind have a form or is it formless? Can it be identified with the chemical mechanism of the brain or is there something more to it than that? What are its causes? Is it hereditary? These are some of the questions that we are going to probe in the course of our investigation here. In Buddhist writings, the mind is defined as a phenomenon which is formless and possesses the dual nature of clarity and knowing. The first characteristic (clarity) speaks of its quality of being luminous and clear; clear in the sense that its fundamental nature could never be defiled or polluted by negative influence. Emotions, such as desire, hatred and anger contaminate the mind and hold constant sway over it as our own personal experiences testify; the pollution is, however, only at a superficial level, for they do not penetrate into the core of the mind. In other words, these negative emotions are not part of the intrinsic nature of the mind. Irrespective of how forceful one's experi

This paradoxical statement, when not viewed in its context, would make little sense for the ordinary observer. Yet this statement was made by a very early thinker, the Buddha, who is now being respected and recognized as one of the greatest philosophers, especially in the science of mind. Although the philosophical system evolved by the Buddha has had a tremendous religious impact, the theme here is not the religious aspects which are by no means insignificant, but rather the philosophical implications. So, we intend to approach the subject from a purely philosophical perspective. The study of mind and consciousness has not surprisingly been one of the most prominent fields of study in ancient Indian philosophy and the topic on which all schools have diferring, if not contradictory, viewpoints. Despite differences, none of these schools question the paramount importance of this subject. For mind and consciousness is the principal force behind every action undertaken by human b

The Dharma or the Buddhist doctrine primarily appeals to the dignity of human beings rather than glorifying the god's notion, his free will and his superiority over the nature, unlike the way the theists define humanism. Thus the Dharma is a humanistic philosophy, which in today's world is gaining significance because it makes an individual the master of his own destiny. According to Buddhism, the human form is the only form in the entire universe which is most conducive to deliverance. The Buddhist concept therefore believes in the fundamental idea of self reliance and humanism rather than that of an external agency. Today's world is a materialistic world as people (even those who call themselves religious) believe that the physical matter is the only reality and worldly possessions constitute the greatest good and highest value in life. Such materialistic view clearly denies the existence of an absolute and objective moral standard. But the Dharma, as per the Bud

We also need to cultivate the spirit of sympathetic joy, with this joy and happiness to others. We also have the need to develop the spirit of joyfulness and good cheer within ourselves. Deep down in our nature, at our very base and foundation, there is a spring of unbounded joy and happiness and we have to release its life giving waters and bathe ourselves in it daily. Unless we have the feeling of happiness within ourselves, we cannot grow infectious in this virtue and communicate it to others. To make others happy, we have to be happy in ourselves, for it, the sources of happiness are dry in ourselves, we cannot radiate happiness to others. there is always some joy, some happiness abroad, in this very wide world. Rejoice in the thought of this happiness. Let this sustain us in our faith and even in hours when darkness surrounds us from all sides and there be just one streak of light. Break down all barriers, suffuse the whole wide world and all beings with sympathetic joy and

One great virtue that the Buddha had in boundless measure, was his unbounded sympathy with the sufferings of humanity, as well as with the sufferings of all the creatures. As a child, he was moved to pity at sight of a wounded swan and nursed it lovingly back to life. As a grown up boy, he felt compassion for the bullocks who were yoked to plough in a hot and sultry day. As a young man, he saw the vision of an old man in dire distress and poverty, of men suffering with all manner of diseases and of widows grieving over their dead that haunted him. As a path-finder, he carried a wounded lamb in his lap and pleaded for it and the other dumb animals in the court of Bimbisar. Supreme Sacrifice Finally, when he had tasted the bliss of Nirvana it was the piteous cry of the world in misery which made him turn back to the world and work ceaselessly for promoting its happiness. Last of all and as a supreme gift and sacrifice, he turned away from the doorstep of Mahaparinirvana to sha

A brief resume of the Metta Sutta given here will help to cultivate the spirit of Metta. The man who is wise seeks the good of all and who has obtained peace need to accomplish the following. He need to be strenuous, upright, sincere, contented and joyous. He need to cast of pride, greed for worldly things and riches. He must keep his sense in strict control. Let him be wise without being conscious of it, and let him not spend all his efforts in gathering riches for himself and his family. Let there be nothing mean in any of his actions. May all being be happy. May they be joyous and live in safety. All being whether weak or strong. In high or middle or low realms of existence. small or great, visible or invisible near or far. Born or to be born. May all beings be happy. Let no one deceive or despise each other or wish each other any harm. Let there be no anger or hatred amongst people. Even as a mother at the risk of her life watches over and protect her only child so with bo

While meditating on Maitri, all thoughts of enmity, ill-will and hostility must be put away and given a final burial. It is with the object of separating the heart from enmity, the evil of which is fully recognized and of uniting the heart with forbearance, the advantage of which is fully appreciated, that the meditation on Metta is to be begun. All beings desire happiness and therefore we have to seek the happiness of all and cultivate the spirit of friendliness towards all. There are some people whom we love as relations, friends, comrades and neighbours. It is not difficult to have loving attitude towards them. All we need to safeguard in these relationships is that our love does not turn into infatuation. It does not become exclusive. It is also not difficult to gradually extend the sphere of love and embrace in it the entire world, nay the entire universe. Love your Enemies It would be, however, found difficult to extend our love to those who had harmed us and had done

Adhishtana can best be translated by high resolve. It is the sign of a truly great man. No man can achieve success in life unless he is devoted to the work he takes in hand. The perfect man need be a man of high resolve who is determined to achieve success and overcome all obstacles that may come his way. Now, we come to Brahmviharas the four divine states on which daily meditation is enjoined. These are: Maitri in the sense of benevolence and loving kindness for all, Karuna, compassion and pity for those who suffer, Mudita, joyous sympathy with the happiness of all beings and retaining a joyous attitude of mind under all circumstances, Upeksha or  equi-mindedness i.e. acquiring an attitude of mind in which one has a sense of detachment and is prepared for all eventualities.   It is absolutely necessary to make these basic virtues part of one's nature. There are other virtues which are equally important as we have shown in our narration of the Paramitas but these fou

Kshema and Shanti are twin virtues which have very little to distinguish one from the other. Forgiveness and forbearance are the two faces of the same coin. Both of these virtues need to be cultivated in abundance. If a man lacks of these virtues, he is truly poor and unhappy man. He will not only remain miserable hilself but he will also bring untold misery onto others. One has real need to forgive one's enemies for unless one has done it freely and in full measure he cannot be at peace with himself and with the world. The virtue of forbearance and patience in difficult circumstances has to be also assiduously cultivated. Virya is another noble virtue which all men of high endeavour must zealously cultivate. Unless a man is fearless, brave and active, he can never accomplish a difficult task ahead. A man who is prey to fears, who always tries to save his skin, who is afraid of consequences, is a very poor specimen of humanity. He dies without any accomplishment to his c

The cultivation of this Paramitas is an important step towards perfection of man. Nishkama does not mean retirement from the world. It actually defines as renunciation of the fruits of one's good actions. Man must endeavour to do his duty in accordance with the light that is given to him and should not concern himself with the success and failures of his efforts. Duty must be done without fear and favour and without regard to any hazards that man may run for himself. But where others are concerned he must use its forbearance and the gift of persuasion to its very limit. He must also wisely avail of all the opportunities that come his way, should these be fair. He should plan and work for success and for achieving it need to acquire perfection in his art but should misfortune assail him, he should remain undaunted and cheerful. He must not on any account lose heart. Nishkama presupposes a spirit of spontaneity in the man. Choice of good should become a habit with him, it mu

Maitri and Upeksha form part of the Brahmviharas. Shila is an integral part of the noble eightfold path, as also Dhayana and Pragya. We have to therefore concern ourselves with the five remaining paramitas in which Dana occupies a very prominent place. It is expected of an earnest Buddhist that he will try to contribute to the very limit of his endeavour towards the promotion of the common weal and welfare of all beings. For the achievement of this objective, he should  shirk no sacrifice and should be prepared to make and offering of all that he has. The Jataka tales recount many brave acts of Dana and no opportunity is lost in bringing home the lesson that true and abiding happiness comes to those who delight in the act of giving and giving in abundance. Acquisitive tendencies on the other hand, are held in contempt. Besides, the act of Dana has to be selfless and has to be more an offering than a charity. It must be done in a spirit of sincere humility. If Dana is done with

Nirvana is a step beyond all those mystic experiences and it is not gained till the very last fetters and Asavas have been destroyed. The Buddha had to conquer them all and the final victory was achieved with one supreme feat of the will on the Vaisakha night. The fetters and Asavas that bind man to the wheel of life (samsara) have been listed as follows: Illusion of self Scepticism Attachment to ethics and vows Craving for sensual lust Ill-will, aversion, hate and cruelty Craving for life in the world of pure form Craving for life in the higher world Pride Agitation Ignorance This list is by no means exhaustive. It is only indicative of the effort that is required to be made. Aids Suggestions are also made in respect of aid which may be available to those who are sincere in their desire to tread the path. These are all in actual fact various elaborations of the noble eightfold path and one list which has appealed is given herein: Cultivate non-attachment H

The main difficulty with most people, however, is that men try to have foretaste of the bliss of Nirvana while they are still tied up with their little self. Their main worry actually is in regard to what they imagine to be their "self". They are mainly concerned to know what happens to this little "self" of theirs when it passes into Nirvana. What are the experiences that are in store for it in this life as last in life hereafter, after it tastes of the bliss of Nirvana. All these matters should in fact be of no consequence to a sincere and selfless wayfarer on the path, for so long he is growing into righteousness and wisdom he has little need to worry about the future states. Virtue is truly its own reward and every step on the path brings the foretaste of the external bliss. It is for these men that it was said "take no thought of the tomorrow". Many people and amongst these are including many mystics, confuse Nirvana with ecstatic-al experien

Much literature has grown up on the subject of Nirvana, the state of supreme bliss, which the Buddha have reached and which state he promised to all would exert themselves and live up to his teachings. The literature that has grown up on this most subtle and difficult subject is really so vast that it is impossible for a man who is concerned only with the pith of the matter to go through this tangled mass of literature. If one was sincerely studying the life and teachings of the Buddha, he would soon reach the conclusion that Nirvana was that state of bliss which is reached when all Asavas (karmic influence, influx, inflow) get completely destroyed and uprooted and the goodness in man has flowered to the fullest extent. This stage is reached by acquiring perfection in sheela which includes paramitas and developing Pragya (Wisdom & Insight) which comes through practice of right mindfulness, concentration and meditation. This effort for perfection has to be made by man in the