It figures out the importance of maintaining healthy social relationship with parents, teachers as well as with friends in order to cultivate moral qualities in student’s life by receiving suitable guidance and probably as a mentor. Therefore, this chapter emphasizes the way that role of a parent, teacher and friend can be benefited for the moral development in education sector as well as in ordinary life of student.
4.1. The Role of Parents (Pubbācariya) in Development of Moral Education
The term Pubbācariya is a combination of two Pāli words. The word Pubba combined with ācariya and becomes Pubbācariya, which means the first teacher. Parents are the first teachers in children’s life because by teaching what ought and ought not to do, they teach the first lesson to their children. Children have an inborn capacity to learn. They start learning from the time that they are in the mother’s womb. Therefore, parents need to understand how their infant develops and learns, and how they can help in the best way which child to reach their life goals with full of potential which combined with moral qualities.
In the case study, the considerable facts have collected regarding the duties of parents to the moral development. Among fifty parents, twenty-six of them have agreed that modern education helps to moral development and rest twenty-four members have disagreed with it. According to their opinion, modern education needs to be modified by developing soft skills, leadership qualities with positive thinking and action, and develop personal abilities of face to the modern challenges. Furthermore, being a role model is one of the appropriate methods for the moral education from the parent’s side. In inquires, few parents commented on their children’s future by saying educating is to have a higher demanded occupation, but not much concerning about the development of moral qualities. One parent suggested punishment method as a solution to develop moral education which she uses in domestic life.
By observing Buddhist teachings and techniques, parents need to be more confident and exemplary in their parenting role and participate more effectively in their children’s moral development in education. The role of first teacher is discussed in the Pāli commentaries by giving higher position. It always emphasizes the value of the first teacher in various ways. Among the Buddha’s great nine attributes, He was called as "Satthā devamanussānaṃ”which means the teacher of gods and human being. By applying the qualities of Buddha, parents need to be qualified by five qualities mentioned below:
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
By following these qualities parents need to participate more effectively in their children's early development and learning. They have to focus on the following facts:
1. Understanding about their children’s growth and development
2. Encourage their child’s growth and development
3. Ensure their child’s safety and well being
4. Gain confidence in their parenting skills
5. Get the support and professional assistance if they need for their child’s health and development.
6. Develop good language skills
7. Increase their ability to solve problems
8. Develop social skills
9. Have an attention on mental health status and detected problems on learning process such as lower level memory capacity, learning disabilities such as Dyslexia.
By observing the current society, modern technology plays a huge role in the children’s life. By supporting the modern technology in text of “Micro learning and Mobile learning” written by Theo Hug explained the new teaching and learning techniques with using technology. He further mentions that in the digital age the usage of technology helps for better directions for future research. On the other hand by disagreeing the outcome of technology with negatively, Diane E. Levin conferences in the text of “So Sexy So Soon: The New Sexualized Childhood and What Parents Can Do to Protect Their Kids” mentioned that due to the development of modern technology, teenagers have turned into immorality. In another text of “Beyond Remote-Controlled Childhood: Teaching Children in the Media Age” shows how technology controls teen agers. They have mentioned both pessimistic and optimistic outcomes of modern technology. Therefore, technology may affect positively as well as negatively in children’s life. But after researching, mostly technology plays a negative role and bad effects of children’s life. In this circumstance, parents need to pay their special attention about their children because proper guidance and attention are necessary to follow their right track in their life.
Today, most of parents are busy with their occupations, and children are left at day care centers or assign a nanny to take care of their basic needs such as love, care, protection etc. In this situation, children get less attention of their parents and as a result of that they might understand less value of their parents or in other hands, they miss a lot of their life lesson that they should get from their first teachers, which directly effects to the children’s future. To avoid these problems parents must be wise and aware about their children’s feelings, interest, and habits. Personally, I believe that, if all parents practice few steps mentioned below into their day-to-day life, they might be helpful to the development of morality of their children.
4.1.1. Being a Role Model to Children
Before advice to children, first parents should follow in the correct path otherwise the children would not listen to them. Therefore, to teach something good, parents must be a role model to their children. In the Attavagga of theDhammapada has mentioned it as,
“Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled.”
If parents are doing bad action and asking to do good deeds to their children, they would not listen to you because children are always watching, following and copying to their parents. Some children are dressed, walking and talking like their parents. In this situation parents must be aware of what they do and talk in front of their children. When a young child begins formal school, the parent’s job is to show him how school can extend the learning you began together at home, and how exciting and meaningful this learning can be. As preschoolers grow into school age kids, parents become their children’s learning coaches. Through guidance and reminders, parents need to help their kids organize their time and support their desires to learn new good habits, in and out of school.
4.1.2. Pay Attention to What Children Love
Secondly, parents have to pay their attention on their children’s interests. In education field every child is not equal. They have different abilities and skills in different fields. In these situations, some parents force their children to follow the subjects, by thinking their children’s future occupations. For an example, some students love to be a singer, but parents would like to see their children as a doctor, in this situation they force to their children to be a doctor not a singer. As a result, most children have less progress in their education field; because they do not love what they are doing but they love to do something else.
In current society, some students commit suicide because of inability to achieve their targets in education. They get stressed and pressure to achieve their goals, but if they do love what they are doing, then there would not be stressed or pressure. Therefore, parents should pay attention on children’s love and interest in the education field.
Dalton Miller-Jones, Professor Emeritus, Developmental Psychology, Department of Psychology at Portland State University says,
“One of the most important things a parent can do is notice her child. Is he a talker or is he shy? Find out what interests him and help him explore it. Let your child show you the way he likes to learn”
Therefore, parents need to be aware about their children’s interest and should not force them. Let them choose their own path, but as a parent, you need to guide them with your experiences to develop their morality in education field.
4.1.3. Tune into the Pattern of Learning which Child Interest
Many children use a combination of various modes to study and learn. Some children learn visually through making and seeing pictures, others through tactile experiences, like a building block towers and working with clay. Some others are auditory learners who pay most attention to what they hear. And they may not learn the same way their siblings (or you) do. By paying attention to how your child learns, you may be able to pique his/her interest and explain tough topics by drawing pictures together, creating charts, building models, singing songs and even making up rhymes.
Parents should not be worried by thinking the pattern that use by your children to learn. It might not be the common methods that society recommended of learning but using different methods they grasp the knowledge. In this case, parents need to be worry about their children’s knowledge whether it leads to the path of good or bad. In this situation, if parents can apply good activities, speech and examples for their learning methods that improve their morality as well as leads to the moral path.
In my opinion, similes are better to lead child mind in to a moral path when pay attention to Buddhist suttas. In the Aṃbalaṭṭhikārāhulovādasutta, the Buddha has used the simile of the water dipper and royal elephant to teach Ven. Rahula about the effects of deliberately lying. As well as in the same sutta the Buddha again used the simile of mirror to reflect on good actions and good words before we act and talk. Likewise parents can use similes, metaphors, or visual teaching techniques such as picture learning method to teach children which attract their attention more easily.
4.1.4. Practice What your Child Learns at School
Currently, one of the burning problems in education is, not much concern about practical sessions. Most students limit their knowledge to write answers for questions which is useful to pass the exams but the lessons that they learnt from religious texts which taught them about what ought and ought not to do, is still not in the practically applied in their life. Many teachers encourage parents to go over what their young children are learning in a non-pressured way and to practice what they may need extra help with. This does not mean drilling them for success, but it may mean going over basic counting skills, multiplication tables or letter recognition, depending on the needs and learning level of your child. By Diane Levin, Professor of Early Childhood Education, at Cornell University claims,
“There may be times to review, but don’t take on the role of drill master, and when you do review it should feel as if your child wants to be a part of the practice.”
Therefore, parents need to focus their attention about practicability on the lessons what they have learnt at school.
4.1.5. Set Aside Time to Read Together
Its better if Parents would read in front or together with children. While parents are reading, children are copying the way you read. You need to set aside time to read together for better reading of your children. Most of parents have finished their degrees and having their jobs; command to study children but not reading by themselves. To overcome this situation, if parents reading together with aloud and expose him/her to the structure and vocabulary of good literature and get her interested in reading more. Students get interest to read books if they have reading partners encouragement and read together.
When child listen to their parents or teacher, they grasp it quickly. It may help them to think critically and understand the concepts explains there with a clear mind. In the Caṅkīsutta of the Majjhimanikāya, the Buddha has elaborated the importance of listening when he explains the accurate method of occupying knowledge. It mentioned as,
“When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorizes it and examines the meaning of the teachings he has memorized; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the supreme truth and sees it by penetrating it with wisdom
Likewise, listening is more important to further steps of inculcating knowledge properly. Therefore, parents need to encourage their child to read as well as listen to their parents and teachers to gain the accurate knowledge with write understanding.
4.1.6. Don’t Over-schedule the Work of Your Child
In modern education, competition to learn is rapidly increasing day by day. In this situation, parents force to learn their children by over-scheduled. Students get stress as well as pressured and get psychical as well as mental sickness. Everyone have a limit to their capacity, if someone is going to over loaded it, then it might be explore. We have seen and heard the stories like students gets sick of mental illness because of over studying. While you may want to supplement school with outside activities, be judicious about how much you let or urge your child to do. Kids need downtime as much as they may need to pursue extra-curricular activities. Therefore, monitor your child to see that he is truly enjoying what he is doing. If he is not, cut something off the schedule. In Buddhist perspective, stress and anger which can be an outcome of overscheduling lives are highly consider to be abandoned. Therefore, it’s both teachers’ and parents’ responsibility to help children to maintain a balanced academic background without letting them in to a stressful and competitive mind sphere.
In brief, the role of the parents to moral development in education, need to focus their attention in every action of their children because the immorality is always watching to attack your children. The big mistake is committed by parents that they want their children to earn a degree, ensure a better social status with sufficient money. Unfortunately, they rarely expect to improve ethical manner of the children. Consequently, the children lose their ethical conduct and become part of the competition in the society. Most parents have already decided, what would be their children’s future status such as becoming doctor, engineer, businessman etc... Finally, the most of the children become robots without emotions. In this situation if you forget to give proper advices and care of your children they might turn into a person with only technical knowledge but poor in moral qualities. Parents are always asking what you learnt from school today but if they could ask ‘what good things have you done at school today’ would be better question for children’s moral development. Therefore, the role of parents are most significant to the moral development in children life.
4.2. Responsibilities of Teacher (Ācariya) for the Moral Development in Education
Relationship between teacher and student is much more important to develop the moral qualities of the student. In order to establish a healthy relationship, the Upajjhāyavattakathā of the Vatthakkhandaka elaborates the expected nature of teacher – student relationship as follow.
“The preceptor, monks, should arouse in the one who shares his cell the attitude of a son. The one who shares his cell should arouse in the preceptor the attitude of a father. Thus these, living with reverence, with defense, with courtesy towards one another, will come to growth, to increase to maturity in this Dhamma and Discipline.”
In this manner, both parties should cultivate filial piety towards each other to maintain a healthy relationship and for the wellbeing of both parties. With this approach it is not difficult for a teacher to be a good mentor to help student as a father to cultivate social friendly as well as self-friendly moral qualities.
According to the Sigālakasutta, it explains about the aspects of duties and responsibilities of teacher and pupil. Pupils need to show their respect towards teachers and teachers should give them accurate knowledge to their students. But today most pupils do not respect to their teachers. Students should rise up from their seats while teacher comes to classroom. This is the basic ethic. But mostly in universities this ethic cannot be expected at present. Outdoor of the school, students do not consider academy or university teachers as their teachers. This is very bad habit of pupil in modern society.
On other hand, sometimes teachers do not give right knowledge to students which develop their morality. Therefore, students turn to wrong side and do not obey to their teachers. School timetable is fully allocated to technical subjects but less concerned to the religious subjects. Although technical subjects are important subjects to study but to develop morality in education, administrative must focus on religious subjects too. Because religious subjects concern more on ethical development rather than technical subjects. But unfortunately, religious subjects are less concerned in education filed. Therefore, most pupils focus their study on mathematics, sciences and English rather than studying religious teachings. Most of the time, Religious teachings, sports and also Philosophy may teach to lead morality based life but rest of the subjects more concern about subject knowledge. As a result of that, most students are having dough on what is ought and ought not to do. They are just like machines. Machines also do not know to distinguish what is good and bad. As same as pupils do not know how to show their respect to teachers. Therefore, with having balancing knowledge, and practical on both fields, students as well as teachers need to understand their duties and responsibilities well to the moral development in education.
Responsibilities of teacher plays a significant role to the attitude change of students. In other hand it effects to moral as well as immoral behavior of students. Therefore, mutual relationship between student and teacher must be an ideal as mentioned in the Sigālakasutta. After the parents, teachers are second person that students meet to learn what ought and ought not to do. In this stage, students try to copy of their teacher’s behavior, attitude, and thinking pattern. Therefore, teachers need to be an exemplary of good to moral development of students.
The Upajjhāyavattakathā of the Vattakkhandaka points out the duties of the teacher towards his pupil to develop his abilities and qualities in a proper manner. It emphasizes that co relationship between teacher and student should be more advanced by the teacher in order to inspire student to shape his life with knowledge as well as with morality. To illustrate, in the Upajjhāyavattakathā it mentions the Buddha’s advice to teachers as,
“The teacher, monks, should conduct himself properly towards the pupil. This is the proper conduct in this respect: the pupil should be furthered, he should be helped by the teacher in regard to recitation, interrogation, exhortation, instruction”.
Unfortunately, mutual relationship between teachers and student, could not at satisfied level in modern society. Students engage to fight with teachers and teacher gets revenge from their students. On the other hand, students and teachers have improper relationship. It is hard to believe that, teachers maintain sexual activities with their students. BBC news reported that,
“Teacher Jeremy Forrest has been sentenced to five-and-a-half years for abducting a 15-year-old girl and five charges of sexual activity with a child. The case throws light on one of the most difficult crimes to uncover and the complicated nature of pupil-teacher relationships that go beyond the classroom”
By explaining further details on problem of relationship between teacher and students “Chartered educational psychologist Alan Mclean says fundamentally it is an issue of trust.” It is an asymmetrical power relationship and the teacher is always the abuser because they are abusing their power, authority and position.
In these situation the moral development in education would be in serious trouble if the mutual relationship between students and teacher are not in a proper way. Therefore, by understanding the proper role and duties of teachers, they need to pay their attention on their duties and responsibilities. By giving personal point of view with referring from Buddhist teachings, the good relationship between students and teachers are important for moral development in education.
In case study, 78% of teachers and 92% of students are disappointed with the current movement of tuition classes which is not encouraging students to develop morality. In the other hand 22% of teachers and 48% of parents only expect less than one hour from school timetable to teach moral education. By considering these facts, in few hours, it would be difficult to teach moral development to the students, but according to the Buddhist solution, moral education should not only limited to the classroom but also outside of school. Students need to practice their morality by paying respect to their teachers. Teachers also need to have care and give protected to their students not only inside of school but also outside of school.
4.2.1. The Mutual Relationship between Student and Teachers
The teacher and students need to have a good relationship. However, today in most of education institutes, conflicts frequently arise between teachers and students because of improper mutual-understanding. To avoid these problematic circumstances, it is better both parties to do their duties well. According to the Buddha’s teachings on the mutual relationship between teachers and students is described in the Sigālakasuttaand it can be used as a template to develop social interactions. The Buddha taught the young Sigāla about five duties of students toward teacher as follows.
1. Uṭṭhānena - By rising from the seat in salutation
2. Uppaṭṭhānena- By attending (servicing) on him
3. Sussūsāya- By eagerness (enthusiast) to learn
4. Pāricariyāya- By personal service
5. Sakkaccaṃ Sippapaṭiggahaṇena - By respectful attention while receiving instructions
By respecting teachers, students need to learn under proper guidance of teacher. It had described in details under the topic of “The profile of student in Buddhism” that conclude of having faith and listening carefully, students get right knowledge to their attitude change and development of soft skills.
On the side of teachers, they also have to perform five duties towards their students for moral development. Firstly, it says about to have good discipline to students and second knowledge. It clears that the aim and objectives of Buddhist education develops morality of students. People do their best to accumulate knowledge but not much focused their attention to develop discipline. Therefore, teachers need to pay their attention on these facts to the enlargement of moral development of students. According to the Sigālakasutta, teachers have five duties to perform to their students as follows:
1. Suvinītaṃ vinenti- They train them in the best discipline
2. Suggahitaṃ gāhāpenti- They see that they grasp (teach) their lessons well
3. Sabba sippassutaṃ samakkhāyino bhavanti- They instruct them in all art and crafts which has learned
4. Mitta maccesu patiyādenti- They introduce them to their friends and associates
5. Disāsu parittānaṃ karoti- They provide for their safety in every quarter directions
As another step of moral development in education, responsibilities of teachers plays a significant role to the moral development of students. Therefore, concerning the duties and responsibilities of both teachers and students, they need to pay their attention on their action, thinking pattern as well as the methods of teachings. The most identified matter in case study is, the methods used to teach in tuition classes are not satisfied level to develop morality in education. According to case study, 87% of the participants stated that extra classes have no any effect in developing the moral values. 10% responded saying that there is a tendency to some extend in developing moral values in extra classes. Only a 3% of participants mentioned that extra classes are concerning about the moral development during their class times. Therefore, teachings methods is another most significant ways of moral development in education.
4.2.2. Methods Adopted By the Buddha as a teacher to Inculcate Moral Education
Using different methods to teach lessons is most popular in education filed. Teachers use different methods to deliver their lesson such as telling stories, singing songs and getting examples from modern world. By applying all these method teachers need to understand lesson appropriately. Comparing both traditional lecture method and modern teachings methods, traditional lecture method does not get the student’s sufficiently involved in teachings. The traditional lecture method encourage the student to passively absorb the learning poured into him by teacher. Modern teachings methods have developed techniques and approaches that will get children involved in the educational process.
Teacher | S | S | S | S | S | S | S | S | S | S | S | S | S | S | S | S | S | S |
“S” indicates the Student |
|
Diagram No.01
Teacher centered lecture method and students centered discussion methods in teachings and learning activities
In the first diagram shows the teacher centered lecture methods, all students listen to the teacher and only teacher deliver his lesson but second diagram shows about student centered discuss method, both teachers and students discuss on the lesson. Buddha also used different teachings methods to deliver His doctrine. By understanding people’s psychological condition, suitable doctrine was preached by the Buddha in the Majjhimanikāya.
Young generation is an energetic and active social group. Their contribution to sustainability depend on the education and their social activeness. As a place where the young generation try to achieve their goals, it is better if education is familiar with practical method rather than only lecture method. While compare the lecture methods and discussion methods, discussion method is more practical and successful, comparing than lecture method.
Lecture method | Discussion method |
1. Emphasize on teachings 2. Isolates knowledge and skills 3. Student is a passive recipient 4. Teacher is an information giver 5. Learning is an individual activity 6. Emphasize on product and content 7. One answer way correctness 8. Criteria goals given by teacher | 1. Emphasize on learning 2. Integrates knowledge and skill 3. Students is an active constructor 4. Teacher is facilitator 5. Learning is social activity 6. Emphasize on processes of learning and how to learn 7. Open ended multiple solutions 8. Shared development of goals and criteria for performance |
Table No. 07
Difference between Lecture Method and Discussion Method
Mostly Buddha used the discussion method and he said in the Ṭhānasutta that only through the discussion that the intelligences levels of person could be properly understood.
"It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.”
If an instructor, deliver the discussion methods to teach lesson, students would better attractive to learn rather than lecture method. The common mistakes that students do in modern learning system is, fully depend on teachers notes. Students need to be aware that teachers can only shows the way but students have to follow the path. As mentioned in the Dhammapada that,
“You yourselves should make the effort, the Tathagatas (Buddhas) only can show the way. Those who practice the Tranquility and Insight Meditation are freed from the bond of Mara.”
While teaching methods are designed to benefit of students, there might be other learning methods which students can practice to grasp knowledge. For instance, some students might able to learn through notes while others are interesting to learn through practical studies. By understanding these situation, teachers need to use his experiences by using the right techniques for successful teaching methods.
In advance, the Buddha used to analyze sermons according to the intelligence level of the audience. Because of that, He was always success as a teacher to get the maximum results through his lectures. Seven analyzing concepts coming under the Saccavibhaṅgasutta as follow:
1. Ācikkhanā ( Describe with a summery ) |
2. Desanā ( Explain with details ) |
3. Paññāpanā (Explain according to the intelligence level of the listener ) |
4. Paṭṭhapanā ( Make the listener understand the exact meaning ) |
5. Vivaraṇā (Explain giving reasons) |
6. Vibhajanā ( Analyse in small parts ) |
7. Uttānikammaµ (Make the listener understand the difficult concepts ) |
Table No. 08
Seven analyzing concepts mentioned in the Saccavibhaṅgasutta
In addition, the purpose of applying different methods to deliver lesson is, to give clear ideas on lesson. Difficult to understand lesson properly is one of the common problem in classroom therefore applying discussing methods can get clear idea of lesson rather than lecture method. The teachings methods are one of ways to exchange knowledge on morality, therefore, it should be in proper ways.
In brief, the mutual relationship between students and teachers should be strong and trustworthy. Both parties need to be aware and mindfulness on their duties and responsibilities. Concerning the moral development of students, teachers need to guide their students to accumulate right knowledge, attitude change and develop soft skills. There should be a set curriculum and teachers need to be creative in how they teach morality or develop student’s discipline in their daily activities. By using most appropriate teachings methods, teacher needs to teach a lessons of morality. To teach morality, both students and teachers need to understand their characters well. Especially, teacher needs to understand the character of students.
4.2.3. Moral Education and Curriculum
The word “curriculum” began from a Latin word which means “the course of a race”. In details curriculum is the major tool for convey moral information to the students or in other words syllabus plays starring role to transfer an ethical knowledge. Some of the most common subjects at school are English, History, Mathematics, Physical educationand Science.
In the case study, the considerable facts has collected regarding the interests on subjects that the students like to follow. Most students interest to follow of Modern Languages, Information Technology, Economics, Music, Management and Religion. According to their opinions both religious knowledge as well as subject knowledge are important for better future status.
By giving facts to the curriculum matter, it explains the role of curriculum to the development of morality in the education. Modern education system is given priority to the marketing field but less attention on religious subjects. Although Modern marketing subjects do not concern much about moral development. Because marketing subjects teach about the cost of material and religious teachings concern about value of ethics. Therefore these two areas must be in balance, one accurate knowledge subjects and another provides appropriate knowledge of ethical judgment to manage for wellbeing of mankind. While students are following the modern subjects they need to pay their attention to the religious teachings too. It does not mean to reject modern subjects but observing the aim and objectives of education, religious teachings should deserve most hours in the school timetable.
Plato was born in a prominent and wealthy family in Athens. In his youth he studied common subjects such as justice, German etc. In his young age he went through teachings of Greek philosophers like Hematite and Talla. Thus he was interested in philosophy and became a student of Socrates. After the death of his master Socrates he also delivered his knowledge and he is known as first great philosopher in the West. If I had to mention one thing in his philosophy of education, it would be that Plato emphasized that four subjects should be taught to all children. They are:
1. Mathematics
2. Music
3. Psychical exercises
4. Philosophy
In the Alagaddūpamasutta, the Buddha emphasized the Buddhist ideology to learn a proper subject in an accurate way.
O monks! Likewise serpent researcher knows to catch snakes in the right place (in serpent’s physique), a wise person catches/understands the Dhamma with right understanding for his good life.
Agreeing with above clue, to prevent defects in the modern education, scholars view in education field should have to reconstruct according to current issues with exact revelation. And there is a requirement of relevant subjects in the curriculum to improve it. In brief, whatever the study area the student select to study, some specific subjects should get priority for their future benefits as well as their moral development. To prove it, as a common experience, though the world is technically developed, there are some conflicts arising among people because of ideological controversies. Most importantly a lot of human beings have not enough knowledge and ability to act wisely in conflict moments. It happened, basically we cannot control emotions and also our ability to understand others emotions are still in an elementary status. In this approach, Buddhist Psychology which is centralized on human behaviour can present a solution. With proper guidance people can resolve conflicts in the society as well as in their mind. Therefore, Buddhist teachings on Psychology helps to overcome these situation by understanding the human behaviour.
In case study, the matter of sex education were disagreed by 8% of parents to add in the curriculum in order to reduce crimes. According to the current studies sexual infections are widespread because of lack of sex education among the young generation. For that matter, the United Nations need to Improve Maternal Health and Combat HIV /AIDS, Malaria and Other Diseases. Before fulfilling education achievements, human beings need to be a healthy person. Therefore, to avoid youth infected by sexual diseases, it is important to add “sex education” as a subject in the curriculum. It will be significant to their whole life, especially for girls when they expect to be a mother. In addition, it might be valuable if students can concentrate their minds on this competitive education system by the practice of meditation. It surely helps to grasp other subjects without effort by concentrated mind and assistances to complete education distinctively.
In brief, if administration could balance these both subjects area, it would be easy to the establishment of moral development in education scheme.
4.3. The Impact of Friendship to Moral Development
The Pāli term “Mitta” used to indicate friends in Buddhism. It indicates both good and bad friends. The term of good friends as Kalyāṇamitta, and bad friends as Pāpamitta are depicted in Suttas. Furthermore, etymologically the word Mitta means the nature of friends.
Friendship is a force that has no parallel, there is no other single power that can generate good qualities in a person as friendship with the good. Because after a certain age, children stop emulating their parents and start imitating their friends. In the case study, the considerable facts has collected regarding the role of friends to the moral development. Among fifty members, forty-one of them have agreed that friend helps to the moral development and rest nine members have disagreed on it. According to their opinions friendship has both positive and negatives effects. Their general ideas was friends can help to build a person’s good qualities as well as leads to destroy.
Colleague plays a great role to the change of behaviour and thinking pattern to the optimistic or pessimistic outcomes. By observing the Maṅgalasutta, it has mentioned that, basically the person who we associate is most important to the outcomes of good or bad. In the Sattigumbajātaka story tells that the two parrots who were carried from their nest in a storm and one dropped in a hermitage and the other in a den of thieves. The one who fell among the hermits learned and eventually practiced generosity and became quite gentle. The one who fell among thieves grew up like-cruel, rough and wicked. This story tells about the ill of associating with bad people. Generosity, the use of morality and the evils of unwholesome associations are all thrown into high relief. Therefore association of right friends is most essential in the life to moral development. Most People think that education is the primarily stage that should have at the beginning of life but before that, having good friends is most important to the pessimistic outcomes in life. According to the Maṅgalasutta, it further says that in the journey of life starts with avoiding the company of fools as the first blessing.
“Not to associate with the foolish, but to associate with the wise; and to honor those who are worthy of honor — this is the greatest blessing”
As pointed out previously, the Buddha has described two types of friends, Kalyānamitta and Pāpamitta. A famous stanza in the Dhammapada says about the appropriate association of good and bad friends as “One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble”. Furthermore, in the Dhammapada says that live a lonely life is better than having evil friends as,
“If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.”
All parents and teachers should instil into the mind of their children or students the noble advice conveyed by this stanza. Furthermore in details, the Sigālakasutta has pointed out the nature of good and evil friends. According to the Buddha, there are four types of good friends as follows.
1. Accommodative friend (Upakāro mitto) protects the friend and his wealth when needed, helps the friend when in trouble and provides resources when needed.
2. The friend who treats his friend equally, both in health and misfortune (Samānasukhadukkho mitto)– Guards the friend’s secrets as his own as well as tells all his secrets to him, doesn’t leave the friend in trouble and ready to sacrifice even his life for the friend.
3. The friend who shows the correct guidance (Atthakkhāyī mitto) – Shows the way to a good life not only in this world, but, in the world after death. Prevents the friend from committing sins and shows the way to a better world by advising him on subjects he is ignorant of.
4. Compassionate friend (Anukampako mitto) – Shows compassion to the friend like his mother and prevents others from criticizing him. Praises those who commend him. Happy at the friend’s success and sad at his failure.
According to Buddha there are four types of bad friends who act like friends, but in truth, are enemies:
1. The bad friend who becomes friendly to take, not give (Aññadatthūharo amitto) – Helps a little and wish for more. Formulates a friendship when he is in trouble to get out of it. He associates a friend only for his gain.
2. The bad friend who talks big and treat his friends only with words (Vacīparamo amitto) – He never ever assists a friend when in need. Tells about his own problems and evade helping the friend.
3. The bad friend who sides with his friend just to make him happy without thinking the consequences of the act (Anuppiyabhāṇī amitto) – He approves and support his friend in all his deeds whether they are good or bad; but criticizes him behind his back.
4. The bad friend who gets friendly to do sins (Apāyasahāyo amitto) – He associates the friend to indulge in intoxicants, gambling and attend public shows frequently. Thus, taking his friend with him to the hell after death.
In the Sigālakasutta the Buddha went into detail on the importance of having and being a true friend, as he described who true friends are; and who are not; and, how true friends will aid in attaining a blissful life. By pointing out five duties of each, the Sigālakasutta explain the duties and responsibilities to have strong mutual-relationship between householder and friends. Duty of the householder to his friends:
1. By liberality
2. By courteous speech
3. By being helpful
4. By being impartial
5. By sincerity
The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways,
1. They protect him when he is heedless
2. They protect his property when he is heedless
3. They become a refuge when he is in danger
4. They do not forsake him in his troubles
5. They show consideration for his family
According to the Nettippakaraṇa there are seven qualities which you can judge about your friend. Friend should be pleasant and loveable, respectful, worthy of emulation, willing to engage in useful conversation, willing to tolerate words, engages in profound talk and never exhorts groundlessly.
It is mentioned in the Upaḍḍhasutta of the Saṃyuttanikāya that once Ven. Ananda approached the Buddha and remarked that,
"Half of the dispensation is based on friendship, companionship and association with the good." to which the Buddha replied “Ven. Ananda, do not say so. Not half, but man's entire life is established on friendship, companionship and association with the good."
In brief, Buddhist perceptive towards friendship indicates about two types of friends as good and bad friends. Good friends play a significant role to the path of liberation or in other words good friends are helpful to moral development in education. On effectiveness of friends to life, Buddha has explained how to win and keep friends. We must be generous, courteous and benevolent if we need to win friends. We must rejoice in our friend’s achievements. We must praise any commendable acts and strong points. But the Buddha says that if we always keep on talking of our friend’s goodness, kindness, greatness and so on, then we are trying to deceive him. In dealing with friends, our word should be as clean as the actions. Thus, Buddhism points out the basic ingredients to foster a healthy friendship, minimize friction and displeasure, promote good-will, and companionship and ultimately bring about one’s welfare here, and spiritual progress.
There is no condition of life that more powerfully influences our development than cultivating wholesome friends and companions. Start with ourselves, as we are today, and build on our strengths to become a better friend and companion to others that directly effect to the moral development.
To conclude the chapter, according to Buddhist view, parents are the first teachers of the child. Second responsibility is with the teachers to lead students in the right path and restrain them form evil behavior. Students themselves also should have responsibility and ability to identify good and bad as a swan parts milk from the water. With the cooperation of parents, teachers and students, it is not impossible to cultivate moral qualities and achieve the goal of forming an exemplary human being to the society.
https://www.psychologytoday.com/conditions/learning-disability (Accessed on 06.03.2016)
Attānameva paṭhamaṃ, patirūpe nivesaye; Athaññamanusāseyya, na kilisseyya paṇḍito.
Attavagga The Self, Stanza 158, (trans. Acharya Buddharakkhita) Dhp. P. 45
Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ
niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati.
https://suttacentral.net/en/mn95 (Accessed on 06.09.2016)
Anujānāmi, bhikkhave, upajjhāyaṃ. Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ
upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati. Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ viruḷhiṃ vepullaṃ āpajjissanti.
Oldernberg, (1997). The Vinaya Piṭakaṃ. p. 45
Horner, I.B. (2007). The Book of Discipline pp. 58 - 59
Ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena
anusāsaniyā. https://suttacentral.net/en/pi-tv-kd18 (Accessed on 14.10.2016)
http://www.bbc.com: http://www.bbc.com/news/magazine (Accessed on 21.06.2015 )
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no
amanasikarotā; paññavatā, no duppaññenāti. Bhikkhu Thanissaro. (Trans.) Ṭhāna Sutta: Traits.
Tumhehi kiccamātappaṃ, akkhātāro tathāgatā; Paṭipannā pamokkhanti, jhāyino mārabandhanā.
First great philosopher in West is Socrates, but Plato is the first great philosopher, who has written down his philosophy (Socrates didn’t write down his philosophy).
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno…
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti… Yassa catthāya dhammaṃ
pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya
Asevanā ca bālānaṃ, paṇḍitānañca sevanā; Pūjā ca pūjaneyyānaṃ etaṃ maṅgalamuttamaṃ.
Khp p. 5
Thera, Narada. Maṅgalasutta: Blessings. p. 3
Na bhaje pāpake mitte, na bhaje purisādhame; Bhajetha mitte kalyāṇe, bhajetha purisuttame.
Dhp p. 22
Carañce nādhigaccheyya, seyyaṃ sadisamattano;Ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā.
Cattārome, gahapatiputta, mittā suhadā veditabbā. Upakāro mitto suhado veditabbo,
samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto
suhado veditabbo. D. III p. 187
Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. Aññadatthuharo amitto
mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo.
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā – dānena
peyyavajjena atthacariyāya samānattatāya avisaṃvādanatāya.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘upaḍḍhamidaṃ, bhante,
brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti.
Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. S. V p. 2
