Buddhism is considered as a main subject in the system of education. In the school system, Buddhism is mandatorily taught from grades 1 to 11. In GCE A/L Buddhism is operated in several areas within the Arts stream. In the Pirivena education system, it is taught as Buddhism and in the school education system it is taught as
Buddhist civilization. The content of these two systems is slightly different. Buddhism consists of a comprehensive collection of the basic teachings of Buddhism. Buddhist Civilization consists of a comprehensive collection of developmental stages that arose with the spread of Buddhism. What are the aims of teaching these subjects? The objective related to the Buddhist civilization syllabus introduced in 2017 can be used in explaining that.
Objectives for The Preparation of the 2017 New Syllabus
The syllabi related to the subjects of Buddhism and Buddhist Civilization which were in effect until the year 2009 in the advanced level classes have been modernized to new syllabi which is currently in operation and was prepared in the year 2017. The new syllabus has been prepared in order to master the skills and competencies of the students who are struggling to overcome the challenges of life in the new millenary. The following objectives are expected to be achieved in this competency development programme.
- To develop equitable, critical and progressive attitudes in the student community.
- Contribute to the building of social characters comprised of ‘Brahmavihāra’: metta, karunā, mudithā & uppekhā
- To raise a generation of children who believe in their own strength and act rationally.
- To create people who practice Buddhist-based rituals.
- Guiding them to develop the future based on the past experiences.
- Contributing more knowledgable, sensitive and creative children to society.
- Creating a future generation with a core and balanced personality.
Anthology of Buddhist Civilization New Syllabus.
Just like taking a drop of water from the sea, the new syllabus has been prepared from selected parts of a wide range of facts. The teaching of the subject starts by making the student understand the social environment of India during the Buddha’s period. From there, it gradually allows the student to study information about the current social environment in India. The syllabus has been completed with a wide range of subjects such as the Buddha’s distinctive character traits, ideal discipleship, individuality, the Buddhist views of social origin, Buddhist ethics, Buddhist attitude towards the environment, wealth and management, values related to ‘Agarika Patipada’, History of the Budhha Sasana from the Buddha’s time until the third Buddhist Council, the spread of Buddhism in Sri Lanka and the spread of Buddhism in Asian countries, and art and literature nourished by Buddhism.
Relevance of the subject field.
Advanced-level Buddhism, Buddhist civilization and Buddhist studies in Universities are unique topics that are being discussed in society. In the end, there are a few questions raised. What are these subjects for? What can be done by studying such subjects? What is the job market?
I would like to recall the objectives of the subject to the people who ask such questions. Must only one category of Sri Lankan students achieve those objectives? A doctor must have a trained mental energy to rightly focus on the patient. A doctor’s kindness itself is a medicine to the patient. There are two types of sicknesses a man can be diagnosed with; one is mental illnesses and the other is physical illnesses. Facts mentioned in the Tripitaka literature are sufficient to prove that the finest cure for mental illnesses is given by the Buddha. Shouldn’t modern physicians know that the ‘Besajjakkhandaka’ of the ‘Vinaya Pitaka’ is devoted to the analysis of diseases and treatment methods, and what those methods are?
Management is a subject in the commerce stream. But it is not alien to the field of Buddhist studies. The Buddha was the most skilled manager who practically showed management of human resources and physical resources. The ‘Vinaya Pitaka’ and many suttas in ‘Sutta Pitaka’ can be cited as evidence for this. Shouldn’t modern managers know these management theories that were presented in the 6th BCE?
Economics is a major subject of the modern commerce stream. But we have authentic primary sources that thoroughly analyze the importance of the correct financial methods, wealth utilization, wealth conservation, and the concept of labour. ‘Singāla Sutta’ in ‘Dīghanikaya’, ‘Anguttara Nikaya’, ‘Vyagghapajja’, ‘Pattakamma’, ‘Parābhava’, ‘Samyutta Nikāya’ and ‘Rasiya’ are just a few of them. Doesn’t an economist who teaches credit and debit need the advice given in ‘Singalowada Sutta’: “Ekena bhoge buṅṅeyya – dvihi kammaṅ payojaye”.
Politics is a major subject of the modern arts stream. In order to make any change in a state, government and various political agendas, one must analyze the ‘Sutra Pitaka’. ‘Kūṭadanta Sutta’ of ‘Dīgha Nikāya’, ‘Cakkavattisihanāda Sutta’, and ‘Mahāparinibbāna Sutta’ are a few examples.
In modern times, law and punishment are being discussed in the field of law. What is the purpose of making laws? What is the purpose of punishment? Can a society be corrected only by corporeal punishment? If that is not possible, what should be done? So many dilemmas. The ‘Vinaya Pitaka’ has the answers to all these questions.
Aesthetic subjects such as music, dancing, art etc. are currently tutored in the school system. The aim of developing aesthetic subjects is to develop students’ aesthetic tastes and to detach any of their defilements. Leo Tolstoy, who was motivated to provide a definition of what aesthetic is, could not give a precise definition even after citing one hundred and fifty-two definitions. But when the Buddha listened to Panchasika’s veena playing, he said: “saṅsandathi ko paṅcasika thanthissaro ca thanthisaarena. Na ca pana the paṅcasika thanthissaro geethassaraṅ athivaththathi, geethassarocha thanthissaraṅ” “The sound of your strings, Five-crest, so harmonizes with that of your song, and the sound of your voice with that of the strings, that your lyre does not too much colour your song, nor your song too much colour your play. Where, Five-crest, did you learn these verses concerning the Awakened One and the Truth, the Arahants, and Love?”. Shouldn’t the musicians know how this evaluation was done?
I would like to draw your attention little away from Tripitaka and focus on Sri Lankan education in the early period of Sri Lanka. The Mahavihara was the first institute that began after the official introduction of Buddhism. Its syllabus was ‘paryāpthi’, ‘prathipatthi’ and ‘prathiveda’. Accordingly, the study of the ‘Tripitaka’ and ‘Atthakatha’, as well as the principles, was compulsory. The ‘Tripitaka’ was self-studied. The students were given the opportunity to select if they are studying the whole book or just a part of it. However, the principles were compulsory.
Why gold industry in which practical activities were carried out was introduced in Asgiriya where Buddhist education took place? It was through such places that the students who studied Buddhism were given vocational training. Who did the paintings inside the Relic chamber of Ruwanweliseya? A bhikkhu called Nanda. How did a monk master the art of painting? Opportunities and facilities for that were provided in the monasteries to them. After King Dutugemunu decided to build the Great Stupa, who created the plan for it? A ‘Samanera’ named Sarabhu. How did the ‘Samanera’ have such good architectural knowledge? Many of the monastic buildings built in the early ages of Sri Lanka were not instructed by engineers but by monks. How did monks get such knowledge? The ‘Senasanakkhanda’ in ‘Vinaya Pitaka’ is dedicated to the analysis of monastic constructions. They all are in accordance with ‘Vinaya’. The ‘Nagarupama Sutta’ of the ‘Sutta Pitaka’ is dedicated to presenting information on urban landscaping. The monks who referred to the Tripitaka did not need to be taught how the construction industry works.
You can now provide yourself with an answer to the question that was raised earlier regarding Buddhist studies. The components of social convictions should not only be known by a certain part of society. It is something that all citizens should be acknowledged and apply. In an organization, it is very important for everyone from the lower level to the executive level, to have knowledge about it in order to perform their work well and effectively. Therefore, shouldn’t the system of education make Buddhist studies mandatory for all students from first grade to the university level ?