PARIYATTI PATIPATTI PATIVEDANA

Buddhist Education integrates and unfolds knowledge in threefold manner as per the Buddhist tradition namely: Pariyatti (Theoretical Knowledge), Patipatti (Practice) and Pativedana (Experience). While Nava Nalanda Mahavihara is the Place of Pariyatti, Nava Nalanda Mahavihara Sanskritik Gram (NNMSG) is conceptualized for Engaged Buddhism/ Applied Buddhism emphasizing on practice and experience.

Buddhism emphasis mainly on values and so it offers spiritual and philosophical teachings in a very secular way and its beliefs are invariably a way of life. Engaged Buddhism or applied Buddhism is where the principles of Buddha’s teachings are taken beyond the boundaries of a temple and used to coexist in harmony with other beings; loving kindness and compassion to all living. It is a contemporary approach that is actively involved with the social, economic, social and ecological problems of society. Its philosophical and ethical roots lie deeply within traditional Buddhist philosophy and values, which it applies it to contemporary problems.

Buddhism talks about how to be at home in the universe, right conduct of an individual in the society and responsibility of individuals towards the larger environment. It has references about Buddha preaching on right livelihood, the necessity to save money, and about benefiting from the natures abundance without exploiting it.

At NNMSG, we have initiated community involvement programme to design together sustainable livelihoods from the growing tourism. To encourage the awareness of public and letting them participate in an informed interaction and develop a coherent system that would entail privileges and obligations to maintaining the vast heritage of Nalanda while benefiting from it. The responsibility of conserving lies with the community and the tourists and there is a strong need for education about our resources and to put in place a directive to preserve what is discovered so far and for all that is still to be unearthed.

Nalanda’s historic resource preservation is not just limited to the preservation of archaeological remains but lies in the intangible cultural traces that are present in folklore, art, craft, cuisine and ancient literature that possess integrity of location, design, setting, materials, workmanship and association. Since a lot of written history of the area is missing these intangible pieces of heritage validate or contradict the theories that are conjured up based on the physical remains and help complete the story and these associations are significant links to the events and people from past.

Rajgriha was famous as the first capital city of known ancient India. The buried pieces of architecture and the reference of the rich cultural traditions of the Magdhan Empire stand witness to the advanced civilization that this region stems from and some of them still exist today though have lost much of its glory in the eyes of the world. The locals still cherish these customs and hold them dear with obvious reasons and a second look at these might explain the importance it holds in the sequence of world history and how it can be shared and showcased to the outside world.

Pali literature describes the popular Mountain Festival ‘Giraggasamajjā’ which was a celebration of art and theatre of the times. It was during such a festival in Rajgriha when Sariputra and Moggallana, the two important disciples of the Buddha, were spectator to a brilliant theatrical play which compelled them to realize that life is but a drama and that they would like to venture beyond the given stage of life and discover the whole truth. These young boys highly motivated by the play decided to leave home in order to seek greater happiness and higher understanding of life.

Nalanda and the region around had generations of highly skilled craftsmen, with carving skills, building architecture, weaving and embroidery work that continues to live on. Travelogues of Chinese and Korean monks rave about the beautiful architecture, intricate carvings and idol making all taught and executed within these vicinities. Nalanda Mahasangharama as it was known, the present ruins of Nalanda was the most magnificent monastery in the whole Indian subcontinent during the seventh century. Monastic units stood four stories tall and thus reinforce the theory of advanced building technology available at the time. These huge structures were adorned with ornate towers that were topped with fairy castle turrets, like pointed hilltops all congregated together. Still there remain fascinating samples of stone, terracotta and stucco artwork that once decorated the monasteries and temples from ancient times. Stone sculptures from Gupta and Pala period can be seen in many villages of Magadha. Pala School of art became the basis of school of art in many South East Asian countries which originated and flourished here. The rich area of Bagan in Myanmar is a good example of this.

Not just the architecture, art and crafts but Magadha was very proficient in medical sciences too; the ancient literature mentions Jivaka the physician of King Bimbisara who was also in charge of taking care of the Buddha used herbs and roots from the local forests to treat lethal diseases and despite the advancement of modern sciences some communities have not let these traditional treatment options die.

There are multitudes of such examples that continue to explain the connection that lies between the glorious Rajgriha that once was and the living traditions today in the same quarters, to really cherish and treasure the past this link needs to be further strengthened and empowered.

A few more such instances come to light through Xuanzang who stayed at Nalanda in 7th century and speaks incessantly about the rich culture of Magadha; his mention about the aromatic rice ‘Mashhali” which according to him was unique to Magadha brings to light the rich agriculture past of the area. Another food delicacy that made its way into the religious scriptures is Pitthakhajjaka; Sariputta was fond of these sweets ‘Pitthakhajjaka’ now known, as Khājā is still popular among locals and an attraction for visitors.

Weaving was once a popular craft and a source of livelihood in Nalanda. Xuanzang wrote in his travelogue about the robes that the monks wore were provided by local villagers. Buddhist literature speaks about ācārya Sharapā from Nalanda Mahavihar in 8th century, who became siddhācārya, married daughter of a local weaver and followed the craft of weaving. 
After factory-made fabrics started to break in the markets the ancient traditional weaving crafts became endangered. The Tassar Silk fabric made in the village Nepura near Nalanda was once extremely popular but now is a dying craft and not a necessity of newer generation.

Xuanzang also mentions the festivals and fair celebrated in Magadha. Chatth festival and Malmāsa Melāhas some very ancient roots and yet celebrated by the people with same dedication and enthusiasm as the literatures describes them to be. Chhath festival is unique to the Magadh region and has its roots in the Chandragupta Maurya’s period when “MAGA” people from Persia who were sun worshipers came and became priests here. In latter periods, it was influenced by some rituals of tribals from Chhota Nagpur region of central India. There is also reference about Nahan Tirth ritual in ancient Pali commentaries and many of these ancient traditional fairs are still celebrated with much fanfare.

Ideally, education is the principal tool of human growth, essential for transforming the unlettered child into a mature and responsible adult. Yet everywhere today, both in the developed world and the developing world, we can see that formal education is in serious trouble. Classroom instruction has become so routinized and pat that children often consider school an exercise in patience rather than an adventure in learning. Even the brightest and most conscientious students easily become restless, and for many the only attractive escape routes lie along the dangerous roads of drugs, sexual experimentation, and outbursts of senseless violence. Teachers too find themselves in a dilemma, dissatisfied with the system which they serve but unable to see a meaningful alternative to it.

One major reason for this sad state of affairs is a loss of vision regarding the proper aims of education. The word "education" literally means "to bring forth," which indicates that the true task of this process is to draw forth from the mind its innate potential for understanding. The urge to learn, to know and comprehend is a basic human trait, as intrinsic to our minds as hunger and thirst are to our bodies. In today's turbulent world, however, this hunger to learn is often deformed by the same moral twists that afflict the wider society. Indeed, just as our appetite for wholesome food is exploited by the fast-food industry with tasty snacks devoid of nutritional value, so in our schools the minds of the young are deprived of the nutriment they need for healthy growth. In the name of education the students are passed through courses of standardized instruction intended to make them efficient servants of a demeaning social system. While such education may be necessary to guarantee societal stability, it does little to fulfill the higher end of learning, the illumination of the mind with the light of truth and goodness.

A major cause of our educational problems lies in the "commercialization" of education. The industrial growth model of society, which today extends its tentacles even into the largely agrarian societies of South and Southeast Asia, demands that the educational system prepare students to become productive citizens in an economic order governed by the drive to maximize profits. Such a conception of the aim of education is quite different from that consistent with Buddhist principles. Practical efficiency certainly has its place in Buddhist education, for Buddhism propounds a middle path which recognizes that our loftiest spiritual aspirations depend on a healthy body and a materially secure society. But for Buddhism the practical side of education must be integrated; with other requirements designed to bring the potentialities of human nature to maturity in the way envisioned by the Buddha. Above all, an educational policy guided by Buddhist principles must aim to instill values as much as to impart information. It must be directed, not merely toward developing social and commercial skills, but toward nurturing in the students the seeds of spiritual nobility.

Since today's secular society dictates that institutional education is to focus on preparing students for their careers, in a Buddhist country like Sri Lanka the prime responsibility for imparting the principles of the Dhamma to the students naturally falls upon the Dhamma schools. Buddhist education in the Dhamma schools should be concerned above all with the transformation of character. Since a person's character is molded by values, and values are conveyed by inspiring ideals, the first task to be faced by Buddhist educators is to determine the ideals of their educational system. If we turn to the Buddha's discourses in search of the ideals proper to a Buddhist life, we find five qualities that the Buddha often held up as the hallmarks of the model disciple, whether monk or layperson. These five qualities are faith, virtue, generosity, learning, and wisdom. Of the five, two — faith and generosity — relate primarily to the heart: they are concerned with taming the emotional side of human nature. Two relate to the intellect: learning and wisdom. The second, virtue or morality, partakes of both sides of the personality: the first three precepts-abstinence from killing, stealing, and sexual abuse- govern the emotions; the precepts of abstinence from falsehood and intoxicants help to develop the clarity and honesty necessary for realization of truth. Thus Buddhist education aims at a parallel transformation of human character and intelligence, holding both in balance and ensuring that both are brought to fulfillment.

The entire system of Buddhist education must be rooted in faith (saddha) — faith in the Triple Gem, and above all in the Buddha as the Fully Enlightened One, the peerless teacher and supreme guide to right living and right understanding. Based on this faith, the students must be inspired to become accomplished in virtue (sila) by following the moral guidelines spelled out by the Five Precepts. They must come to know the precepts well, to understand the reasons for observing them, and to know how to apply them in the difficult circumstances of human life today. Most importantly, they should come to appreciate the positive virtues these precepts represent: kindness, honesty, purity, truthfulness, and mental sobriety. They must also acquire the spirit of generosity and self-sacrifice (caga), so essential for overcoming selfishness, greed, and the narrow focus on self-advancement that dominates in present-day society. To strive to fulfill the ideal of generosity is to develop compassion and renunciation, qualities which sustained the Buddha throughout his entire career. It is to learn that cooperation is greater than competition, that self-sacrifice is more fulfilling than self-aggrandizement, and that our true welfare is to be achieved through harmony and good will rather than by exploiting and dominating others.

The fourth and fifth virtues work closely together. By learning (suta) is meant a wide knowledge of the Buddhist texts which is to be acquired by extensive reading and persistent study. But mere learning is not sufficient. Knowledge only fulfills its proper purpose when it serves as a springboard for wisdom (pañña), direct personal insight into the truth of the Dhamma. Of course, the higher wisdom that consummates the Noble Eightfold Path does not lie within the domain of the Dhamma school. This wisdom must be generated by methodical mental training in calm and insight, the two wings of Buddhist meditation. But Buddhist education can go far in laying the foundation for this wisdom by clarifying the principles that are to be penetrated by insight. In this task learning and wisdom are closely interwoven, the former providing a basis for the latter. Wisdom arises by systematically working the ideas and principles learned through study into the fabric of the mind, which requires deep reflection, intelligent discussion, and keen investigation.

It is wisdom that the Buddha held up as the direct instrument of final liberation, as the key for opening the doors to the Deathless, and also as the infallible guide to success in meeting life's mundane challenges. Thus wisdom is the crown and pinnacle of the entire system of Buddhist education, and all the preliminary steps in a Buddhist educational system should be geared toward the flowering of this supreme virtue. It is with this step that education reaches completion, that it becomes illumination in the truest and deepest sense, as exclaimed by the Buddha on the night of his Awakening: "There arose in me vision, knowledge, wisdom, understanding, and light."

The University Buddhist Education Foundation (UBEF) is a not-for-profit trust, which was established in December 2000 for the purpose of funding the teaching of Buddhist Studies within universities in Australia. The UBEF was formally launched on the 8th of April 2001 at the Chinese Gardens, Darling Harbour, Sydney, in the distinguished presence of Her Excellency Professor Marie Bashir AC, Governor of New South Wales. Since its launch the foundation has contributed significant financial support to the Buddhist Studies program at the University of Sydney, which is jointly run by the Department of Indian Subcontinental Studies and the Department of Studies in Religion (see http://www.arts.usyd.edu.au/departs/indian/ & http://www.arts.usyd.edu.au/departs/religion/index.php). From initially funding units of study in Buddhist Philosophy and the Pali language, the UBEF has since expanded its contribution to fund the following within the Department of Indian Subcontinental Studies:
A Pew Forum on Religion and Public Life survey on religion, education, and money was covered in a recent NYT article. The article was titled Is Your Religion Your Financial Destiny?, which is probably misleading because it doesn’t seem that the survey could possibly indicate whether educational attainment and family income were the result of people’s religious affiliations, or vice versa. Other issues might also be at work, such as geographic ones. If you’re in a poor, rural area there’s probably not likely to be a Buddhist temple handy, but there may well be a Baptist church. Despite all this, the data are fascinating. As the NYT report says: The most affluent of the major religions — including secularism — is Reform Judaism. Sixty-seven percent of Reform Jewish households made more than $75,000 a year at the time the Pew Forum on Religion and Public Life collected the data, compared with only 31 percent of the population as a whole. Hindus were second, at 65 percent, and Conservative Jews were third, at 57 percent. On the other end are Pentecostals, Jehovah’s Witnesses and Baptists. In each case, 20 percent or fewer of followers made at least $75,000. As an aside, I find myself wishing that my Jewish ancestors hadn’t converted, although none of them seemed to have much luck with money anyway and those that made the most money did it in ways that ended up with them also earning hefty prison sentences. The graph makes more or less a straight line, showing a strong correlation between education and income, with a few outliers. In the middle we have Orthodox Christians, Buddhists, and Unitarians, who are all modestly less well off than you might exist, and right at the end the most highly educated religion — Hindus — are still the richest, but despite their educational attainments they’re less rich than you would expect. What does this tell us about Buddhists? Apart from the obvious facts that they’re considerably better educated than average, and that given that level of education they are less well-off than might be expected, there’s little that can be said definitively. Apart from anything else, who are America’s Buddhists? There tends to be a rather sharp divide between America’s “ethnic Buddhists” — immigrants from Asia or their descendants — and so-called “Western Buddhists.” It’s not clear what the relative sizes of the two populations are, but it’s conceivable that Asian-American Buddhists (who are also Western Buddhists, surely?) constitute at least half of the total Buddhist community in the US. Often the two groups practice very different kinds of Buddhism, and for very different reasons. And there’s a tendency for the two groups to be separate. They may practice in different languages and in different places (temples versus “Buddhist Centers”) Even in publications the two communities are separated. Arun Likhati has kept an “Asian Meter” for the popular magazine, Tricycle: The Buddhist Review. He’s found that Tricycle consistently under-represents Asian Buddhists in its pages. Nevertheless, the two communities may have much in common as regards education. Asian families, including Buddhist Asian families — tend to value education highly. Coming from another direction, European-Americans who are highly educated are often less interested in traditional religion, and more open to other spiritual paths, including Buddhism. That covers the finding that Buddhists in the US (from both groups) tend to be generally highly educated, but what about their being less affluent than you might expect? There’s no hard data available. The study focuses on annual income, so its findings tell us nothing about whether Buddhists are giving more or their money away. All we know is that fewer of them earn over $75,000 a year. The NYT article states that “some religions are more likely to produce, or to attract, people who voluntarily choose lower-paying jobs, like teaching.” They don’t back that statement up with any data, but I think both parts — “produce” and “attract” — are true. But I think that it’s more the case that Buddhism “attracts” well-educated people who are in social work, teaching, alternative health professions, and social work. Why do I think that? This is purely anecdotal, of course, but I meet a lot of those sorts of people at Buddhist centers. And it seems to me that those are the professions people hold when they first walk through the door. Westerners aren’t, on the whole embracing Buddhism as stock traders and Fortune 500 executives and then taking up high-school teaching because Buddhism somehow encourages this. Rather, high-school teachers (and people in other less highly paid occupations) are embracing Buddhism. Sometimes — perhaps it’s most often — this is because they’re stressed and start by taking up meditation in order to relax, and this is followed by a deeper exploration of Buddhist practice. Buddhism may be more acceptable to many people because it can be viewed as a more “rational” system of personal development rather than as a belief-oriented religion. It may also be attractive because it is perceived as a religion of compassion, which is presumably a plus factor if you’re a teacher or social worker or nurse because you want to help people. Once Westerners have converted to Buddhism, however, I think they do on the whole tend to be less invested in consumerism, and this may lead to them not pursuing promotion, or otherwise moving to higher paid jobs. Again, this is just my anecdotal take, based on my perceptions of the people I’ve encountered in Buddhist centers. So I do think there’s an element of Buddhists “voluntarily choosing lower-paying jobs,” but it’s a secondary aspect. It’s more that people who are highly educated who have already chosen lower-paid jobs are more attracted to Buddhism in the first place.		• Four years of funding for a lectureship in Buddhist Studies. This position was initially occupied by Dr Mark Allon (Lecturer in South Asian Buddhist Studies, September 2006 to July 2008) and is currently held by Dr Andrew McGarrity (Lecturer in South Asian and Indo-Tibetan Buddhism, February 2009 to 2011) (see http://www.arts.usyd.edu.au/departs/indian/staff/index.shtml). • Beginning in 2008, a three year Pali Prize to the amount of $1000 per year, which is awarded annually, on the recommendation of the Lecturer in Pali, to the most proficient student in first year Pali (see http://www.arts.usyd.edu.au/departs/indian/undergrad/prizes.shtml). The 2008 recipients were Ariya Chittasy and Daranee Nuntivanich. • $2000 in 2008 to improve the Buddhist Studies holdings in Fisher library, University of Sydney. • $30,000 to fund the teaching of second year Pali ($10,000 per year for three years, starting 2009). • $768,000 for a Visiting Professorship of Buddhist Studies which will bring notable international scholars to Sydney in order to expose students and academics to current trends in research and in order to raise the profile of Buddhist Studies in Australia. The inaugural distinguished visiting scholar in 2009 was Professor Peter Skilling, Maître de Conférences, École française d’Extrême-Orient (see http://www.arts.usyd.edu.au/departs/indian/staff/profiles/skilling.shtml).
		UBEF funding has been instrumental in enabling the University of Sydney to development Australia’s first Master of Buddhist Studies program and to improve its undergraduate offerings. (see http://www.arts.usyd.edu.au/departs/religion/postgraduate/?id=DC049∂ =overview) The University of Sydney now offers an extremely rigorous and robust Buddhist Studies program, which is the most extensive in the southern hemisphere, ranging from Pali and Sanskrit language study to studies of Buddhist thought, literature and practice in India, Gandhara, Tibet, North East Asia and the West. The UBEF has also provided ongoing financial support, most notably for conferences, to the Australasian Association of Buddhist Studies, which was established in 2005 to promote the academic study of Buddhism. Its activities include hosting a seminar series, an annual conference, and posting a regular electronic newsletter.