Buddhist Spectrum
Buddhism and education in contemporary Sri Lanka
Prof. Oliver Abeynayake
The origin of all problems in contemporary Sri Lanka is due to the
disorganized system of education. Some of the problems to be recalled
here are unemployment, poverty, violence, underdevelopment and ethnic
disharmony.
Even though sixty years have elapsed from our independence, these
problems have taken an alarming position day by day without any hope for
a solution in the near future.
The reason for this is the patching up of each problem in isolation
instead of delving into the root cause of all ills. I believe that there
is no way to solve the problems that Sri Lanka faces today, except by
introducing an enormous change to the education system.
Therefore, the time has come to introduce a new vision to the
teaching and learning process. Any further postponement of it is a gross
disregard of the duty that history has imposed on us at this juncture.
Education is a well developed and complex process. It has become a
universal trend spreading beyond the societal and national divisions.
Our duty is to identify this process properly and apply it to suit our
country.
The whole world is coming under a common curriculum of studies and a
system of examinations. The problems of this country cannot be solved by
going against this world trend. Our duty is to conform to the education
system that has emerged worldwide.
We still follow the education system that the colonial rulers
introduced to Sri Lanka. It is doubtful whether a structural or
qualitative change has taken place in our country. Instead of following
the endeavors that the United Kingdom implements to put the education on
the correct track on the basis of the experience of the developed
countries, we still continue with the old system with minimal change.
It is accepted by many that our educational system, carried out
without any innovation in the curriculum, system of examinations and
evaluation, has become a burden on this country.
I would like to mention here two nation States. One of them is South
Korea and the other is Singapore. It is to be recalled that these two
countries are located in Asia like Sri Lanka and their religious and
cultural environment was very much akin to that of Sri Lanka.
It is also accepted by many that these two countries were not as
developed as Sri Lanka when we regained our independence in the middle
of the last century. However, both South Korea and Singapore have
overtaken Sri Lanka to become two powerful and well developed nation
States in the modern world.
The dream of most of the under developed countries now is to become
either like South Korea or Singapore. Both South Korea and Singapore
reached the present position due to their educational reforms.
The Korean leaders of the era of renaissance introduced a massive
educational process with the understanding that it was the sole method
of developing the country. It is known as the Korean System of
Education.
The result thereof, was the instant forward march of the country.
When Mr. Lee Kuan Yew was once questioned as to how he transformed
Singapore as a topmost state of scientific and technological
development, he answered that he achieved it by appropriate organization
and management of education in the country.
Sri Lanka can be transformed into a developed country devoid of all
ills only by massive educational reform as in South Korea and Singapore.
It should be an urgent and accelerated programme.
It should also be a combination between modern knowledge as well as
experience and traditional values. In this regard, Buddhism can be of
immense help. I would like to devote this convocation address to
highlight a segment of the contribution of Buddhism to streamline our
educational system.
Buddhism as well as the modern world emphasizes that education is a
collective effort. It is not a concern of a particular group of
individuals or an institution. Unfortunately, the belief in the
developing countries like Sri Lanka is that the state should take the
sole responsibility of education.
As Buddhism teaches us, education builds up only when the parents,
teachers, clergy and the state suitably carry out the duties assigned to
each of them. Buddhism earmarks a special task to be adopted by all four
parties collectively. It is solely the instilling of discipline into the
relevant social stratum as parents into children, teachers into pupils,
clergy into laity and the state into society.
I would like to say a few words about an important phenomenon that
exists in education in Sri Lanka. It is competition that prevails in all
spheres of education. The students in Sri Lanka compete with one another
in three public examinations.
They are the Grade Five Scholarship Examination, General Certificate
of Education (Ordinary Level) and General Certificate of Education
(Advanced Level). The sole or most important task of the parents is to
prepare their children for these examinations. The children too have
devoted their entire childhood to face these examinations. There is no
life either for the parent or for the children except this.
The children who go to school early in the morning come back home
late in the evening only after spending their time in the tuition
classes. The parents to these children who have become victims of this
vicious circle not only think but also declare that their children would
become disciplined citizens, after learning at the suitable age.
The parents who are trapped by this wrong belief are not aware of the
behaviour of their children. They are not bothered about the complaints
they receive against their children. They wait till their children
become good after learning. There is a dictum that they chant as a
divine medicine for their psychological satisfaction. It is the age old
statement: Learning gives discipline.
During my childhood, I had my primary education at the Buddhist Mixed
School at Kuleegoda in the Galle District. I still remember that there
were proverbs written on the wooden beams in big letters for the
enhancement of knowledge of the parents as well as the pupils.
The Buddhist Theosophical Society which governed this school as well
as others would have thought that the exhibition of these proverbs would
generate enthusiasm not only among the parents but also among the
children.
The most prominent among these proverbs was "Vidya Dadati Vinayam". I
would like to declare that the historical role that this proverb played
to instill in our parents' mind that their children would become
virtuous and disciplined citizens as a result of learning has been a
misfortune to our nation.
I understood this only after I obtained a good knowledge of Pali
language and Buddhist Philosophy. Unfortunately, as you know, there are
a few learned men and women who still have their faith in this proverb.
Firstly, I should mention here that the statement "Vidya Dadati
Vinayama" is written not in Pali, but in Sanskrit. Therefore, it has no
connection with Buddhism, as we think. Secondly, it was not the Buddha
who stated that learning gives discipline, but the brahmins who
maintained their authority through the means of education.
Ruins of Nalanda University, India. Founded in 5th century it is
one of the first universities in the world. |
What Buddhism reiterates is exactly the opposite of this. What is
repeatedly stated in the Pali Canon is that discipline should be
achieved before learning. The motto of Buddhism is "first discipline,
second learning". If those parents who are of the opinion that their
children would be good after learning are Buddhists, to them I say that
they see a dream due to the absence of proper understanding of Buddhism.
The Buddha wants the parents to restrain their children from vice and
exhort them in good (papa nivarenti kalyane nivesenti) before they make
arrangements for their children to learn (sikkham sikkhapenti). The
teachers are also requested to train the students well (suvinitam
vinenti) before they make them master that which they themselves have
learned (suggahitam gahapenti).
The members of the clergy should restrain the laity and exhort them
in good (papa nivarenti, kalyane nivesenti) before they teach the laity
what they have not learned earlier and correct what they have already
learned (assutam saventi. sutam pariyodapenti).
This shows that the sole responsibility, according to Buddhism, of
these three social strata of parents, teachers and clergy is to
establish discipline. Accordingly, Buddhism has pointed out three
institutions of ethical significance as family, school and temple.
In my opinion, the disaster of Sri Lanka today is that these three
institutions have taken education into their hands after ignoring their
direct responsibility of discipline. What is to be understood here is
that the child who is not disciplined at home cannot be transformed to a
virtuous, tolerant and good citizen with any amount of learning.
It is in relation to this context that a well-known English author
Bernard Shaw has said that the child should be given to him till the age
of five. He has further said that he does not mind even if the child is
given to the devil after that.
It should be elucidated here what the Buddha means when He points out
that the responsibility of parents and the members of the clergy is to
restrain the children and the members of the laity from vice and exhort
them in good.
The attention of the listeners/readers is drawn in this connection to
three discourses in the Pali Canon. They are the discourses of Bahitika
and Ambalatthika Rahulovada of the Majjhimanikaya and the discourse of
Kalama in the Anguttaranikaya.
In the first two discourses, the Buddha states that the things that
are not conducive to one's own well- being or the well-being of others
or the well-being of both are unwholesome. The things that are conducive
to the benefit of oneself, others and both are good and wholesome.
Accordingly, any action in thought, word or deed that harms oneself,
others or both should on no account be performed. On the other hand, the
actions that are not harmful and conducive to the welfare of oneself,
others or both should be performed.
This is what is called discipline of life. This is what is to be told
by the parents to the children, by the teachers to the pupils and by the
clergy to the members of the laity before they embark on the pursuits of
learning.
We have already experienced in Sri Lanka that learning without
discipline is neither beneficial to the country nor to its citizens.
My personal opinion is that the mass scale problem that pervades all
social institutions in Sri Lanka is indiscipline. The fact of common
knowledge is that indiscipline reigns in all State Institutions,
Corporations, Schools and Universities as well as on the streets.
The number of rapes, looting, robberies and killings increases day by
day. Violence has reached the stage of killing opponents in Courts. The
authority of the underworld gangs holds sway in the society.
The mutual respect and affection has disappeared from the society. I
see all this is as a result of the behaviour of the parents, teachers
and clergy as well as the state under principle: learning first,
discipline second. To liberate Sri Lanka from this menace, we should
march towards a new educational policy where parents in children,
teachers in students, clergy in the laity and the state in the society
establish discipline as the Buddha has taught us in obvious terms.
Education is a process that operates under the interactions between
the givers and the receivers. So far, we discussed about the parents,
teachers, clergy and the state, the stakeholders of giving. The pupils
represent the receivers. There is no education in their absence.
The pupils are sometimes young and at other times old. They are
sometimes the seekers of employment and at other times the employed. All
of them run after learning. The demand for learning is such that
institutions of national and international calibre prop up like
mushrooms.
The students do not have any notion whatsoever of their standards.
The unlimited demand for learning has made it a means of exploitation.
The Buddha too requests the students to study well. However, it is no
secret that the field of education is filled with students, whether they
study well or not, whose sole aim is learning. We have completely
ignored the Buddha's advice on the mutual relationship that should be
established between the teachers and the students before the beginning
of the learning process. The irony is that we go further either to have
a sarcastic view or to level multiple and colourful criticisms against
the Buddha's advice.
The students' reactions such as rising from their seats (utthana),
personal service (upatthana), attentive listening (sussusa) and waiting
upon the teacher (paricariya) indicate, as the Buddha points out, the
essential relationship that has to be maintained between the disciplined
students and the teachers.
The terms Acariya, Upajjhaya, Guru and Antevasika indicate the close
association inherently existing between the teachers and the students.
However, the stimulation that the students receive at various
educational institutions today is that they should not maintain any
closeness with the teachers.
The students at present do not pay attention to the benefits that
they can accrue from the association with teachers. They are concerned
only with the opportunity that they can earn to misbehave by avoiding
teachers.
The education is not complete without the mutual relationship between
the students and the teachers even if everything else is accomplished.
Accordingly, Sri Lanka today has an incomplete system of education.
According to Buddhism, learning is two fold as Suta and Sippa. The
term Suta indicates the subjects like language, religion, philosophy,
history, economics and geography. The term Sippa takes the areas of
skills such as agriculture, carpentry, masonry, archery and
swordsmanship into consideration.
Accordingly, Suta means academic education while Sippa means
vocational education leading to skill oriented employment. As the Jataka
stories inform us, the students went to Takkasila to study these two
aspects of education.
However, at present in Sri Lanka, we basically focus and deliberate
on academic education. Enough attention is not paid to the vocational
education that leads us to skill oriented employment.
We endeavour to make our children the doctors, engineers and
accountants, but not the carpenters, masons and soldiers. The reason for
unemployment in Sri Lanka is this attitude of the people. The
unemployment problem of this country cannot ever be solved by paying
attention only to the academic education.
The respect of the school leavers after the General certificate of
Ordinary and Advanced Level Examinations can be maintained only with the
due recognition of a system of education aiming at skill oriented
employment. In other words, the respectful position bestowed on academic
education should equally be extended to vocational education too.
The scrutiny of the discourses of the Pali Cannon would reveal that
the carpenters, masons and the soldiers have participated in the
philosophical discussions with the Buddha with equal competence as the
Kings, Ministers and the learned people. The emergence of a social group
with the mentality of seeking employment only in offices after academic
education would show that the essence of education has not yet crept
into the hearts and minds of our people.
Let us pay our attention only to the unemployment problem of the
graduates. All graduates aspire to become government employees. However,
the objective of obtaining a degree should be to acquire the competency
to do whatever livelihood that comes our way more effectively in an
organised way in comparison with the non-degree holders.
I have met graduates who successfully maintain the corner shops on
streets in England. Similarly, I have met graduates who lead comfortable
lives as farmers, animal breeders and plant sellers in America. The time
has come to convince our people that a degree is an instrument, not a
white elephant, which exhibits the ability and competency over others in
doing the task assigned or selected.
Without explaining in attractive terms, the unlimited avenues and
opportunities for self employment in the agricultural sector to those
who have faith in academic education, the problem of unemployment in Sri
Lanka cannot be solved in a beneficial way to the country and society.
The State and the society at the same time should pay more attention
than today to the sorrowful deterioration of academic eduction in our
country.
The process of learning and teaching from the schools to the
universities is confined only to the exchange of notes today. As a
result, the creative skills of our nation have faded away to the extent
of disappearance. Our neighbouring countries like India, Pakistan,
Thailand and Malaysia have overtaken Sri Lanka in the competition of
providing authoritative scholars in all fields.
In my opinion, a project to inject the memory power that our old
generations practised as the Buddha taught them into our system of
education should be reintroduced. Today, everything is either in the
note or in the computer.
There is nothing in the mind. How could we produce scholars with
creative ability under these circumstances? The attention of all of us
should be paid here to what the Buddha has reiterated: What is most
essential to understand the Dhamma is to remember what is heard or read.
Then follows the examination of the meanings of what is remembered (sutva
dhareti. Dhatanam dhammanam attham upaparikkhati. Attham upaparikkhato
dhamma nijjhanakkhamanti). Similarly the process of learning the Dhamma
goes through the stages of listening, remembering, constant reciting,
mental observation and ideological understanding (Dhamma bahussuta,
dhata, vacasa paricita, manasanupekkhita, ditthiya suppatividdha).
This shows that it is impossible to examine and understand what is in
the note or in the computer. In isolation and at rest, the meanings can
be examined only of things that we remember. The contemporary education
completely ignores the memory tool.
Therefore, there is no possibility for a generation of students who
examine the meanings in this way to emerge in present Sri Lanka. In my
opinion this is a gross weakness of present day academic eduction.
I conclude this convocation address with the summary of the
Silavimansa Jataka which is the three hundred and sixty second story of
the Jataka Book (It is to be noted here that there are four more stories
in the Jataka Commentary under the same name).
When the King Brahmadatta was reigning in Benares, the Bodhisatta was
born into a Brahmin family. When he came of age, he acquired every
liberal art at Takkasila, and on his return to Benares he became the
family priest for the king.
The Bodhisatta was respected and honoured by the king constantly. The
suspicion arose in the Bodhisatta whether the king regarded him with
respect due to his discipline or to his acquisition of learning.
To test the king the Bodhisatta robbed gold coins from the royal
treasury. He was caught as a robber and brought before the king. The
king ordered him to be punished.
Then the Bodhisatta informed the king that he robbed the gold coins
to check whether the king respected him due to his virtue or learning.
Being exonerated with due respect, the Bodhisatta uttered some stanzas,
two of which are quoted below.
Silam seyyo sutam seyyo iti me samsayo ahu
Silameva suta seyyo iti me natthi samsayo
Mogha jati ca vanno ca silameva kiruttamam
Silena anupetassa sutenattho na vijjati.
A doubt had arisen in me as to which of the two, learning or
discipline, is superior. I have no doubt that discipline itself is
better than learning (after the testing I have carried out).
Both birth and social status are empty. What is best is discipline.
There is no value of leaning without being nourished by discipline.
The convocation address made at BMICH on Dec. 31, 2007. |