“Buddhist Perspective on Sustainable Development of Environment with Special Reference to the Kula Sutta of Anguttara Nikaya”
Venerable Peramandiye Indarathana
Contents
I. Introduction to the Environment
· What is meant by Environment?
· Its nature and various kinds of environments
II. Sustainable development of environment
· What is meant by sustainable development?
III. Kula Sutta and Its Factors
· An Introduction to the kulasutta
IV. Conclusion
V. Bibliography
VI. Introduction to the Environment
· What is meant by Environment?
· Its nature and various kinds of environments
It is very important to note that here the environment is a main place where all beings live and depend on. And also the earth is the place in which human beings can survive, there is nowhere else in the whole universe that is just as sustainable for human beings to live in. at least no such a place can be found at this moment. Therefore when taking about the environment it is much needed that to understand the meaning of environment and the kinds of environments which are surrounding us. When discussing the environment we come across some definitions which are very important to understand. The definitions can be noted down in this way.
“The totality of surrounding conditions, the area in which something exists or lives, the external elements and conditions which surround, influence and effect the life and development of an organism or population. As the definitions have been mentioned it is said that environment is everything in the universe including flora and fauna. At the same time thare are two special environment ca be found. They are
Natural Environment and
Cultural Environment
According to the Wikipedia of free encyclopedia the natural environment has been explained in this way “The natural environment encompasses all living and non-living things occurring naturally on earth or some region thereof. It is an environment that encompasses the interaction of all living species. Climate, weather, and natural resources that affect human survival and economic activity. The concept of the natural environment can be distinguished by components: and also according to the Cultural environment it is known as Cultural environment because it is a set of beliefs, practices, customs and behaviors that are found to be common to everyone that is living within a certain population. It is matter of fact according to the Buddhism, human relationship is being dependent in the environment, occur through the following three special factors.
Physical environment
Mental environment
Social environment
If it is simply said that physical environment of this universe is consisted as the sun, the moon, the sky, the wind, the vegetation and the earth. And also the mental environment is that apart from the physical environment which is meant for human habitation, man should have a good relationship for the spiritual development of this intellectual and moral conduct. Finally the social environment means that, man bears relationships with the social environment raised by himself. According to the above stated details people can understand the meaning of the environment and the kinds of environments.
I. Sustainable development of environment
· What is meant by sustainable development?
According to the free encyclopedia the meaning of Sustainable development has been defined in this manner. “Sustainability can be defined as the practice of reserving resources for future generation without any harm to the nature and other components of it”
When we discussing about the environment sustainability, the environment sustainability is the process of making sure current processes of interaction with the environment are pursued with the idea of keeping the environment as pristine as naturally possible based on idea seeking behavior. Sustainability requires that human capacity only uses nature’s recourses at a rate at which they can be replenished naturally. Inherently, the concept of sustainable development is intertwined with concept of carrying capacity.
I. Kula Sutta and Its Factors
· An Introduction to the kulasutta
According to the Kula sutta of the Aṅguttara nikāya there are some factors which are very important to understand, has been defined by the Buddha with reference to the group of monks who was living in the jetavana. According to the explanation done by the Buddha, it says that some people who have come to the top of the financial development suddenly fall down to the lower steps because of not having a balance livelihood or sammā ājīva and right effort or Sammā vyā yāma. And also the Buddha say that the reason of having the wealth of the wealthy person for a long time in the same sutta. The Buddha explains that people should earn wealth and protect them without wasting those unnecessary ways. The Buddha has promulgated in that sutta, the reasons for the gradual decrease of the wealth of the wealthy person in a nicer way. The reasons are mentioned in as follow in the cannon.
.Yāni kānici bhikkhave kulāni bhogesu mahantataṃ1. Pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi?
Naṭṭhaṃ na gavesanti, jiṇṇaṃ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti.
Yāni kānici bhikkhave kulāni bhogesu mahantataṃ pattāni. Na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarena.
Yāni kānici bhikkhave kulāni bhogesu mahantataṃ pattāni ciraṭṭhitikāni bhavanti sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi?
Naṭṭhaṃ gavesanti, jiṇṇaṃ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti.
Yāni kānici bhikkhave kulāni bhogesu mahantataṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarenāti
This is the Sinhala translation of this above sutta.
‘යානි කානිචි, භික්ඛවෙ, කුලානි භොගෙසු මහත්තං පත්තානි න චිරට්ඨිතිකානි භවන්ති, සබ්බානි තානි චතූහි ඨානෙහි, එතෙසං වා අඤ්ඤතරෙන. කතමෙහි චතූහි? නට්ඨං න ගවෙසන්ති, ජිණ්ණං න පටිසඞ්ඛරොන්ති, අපරිමිතපානභොජනා හොන්ති, දුස්සීලං ඉත්ථිං වා පුරිසං වා ආධිපච්චෙ ඨපෙන්ති. යානි කානිචි, භික්ඛවෙ, කුලානි භොගෙසු මහත්තං පත්තානි න චිරට්ඨිතිකානි භවන්ති, සබ්බානි තානි ඉමෙහි චතූහි ඨානෙහි , එතෙසං වා අඤ්ඤතරෙන.
‘‘යානි කානිචි, භික්ඛවෙ, කුලානි භොගෙසු මහත්තං පත්තානි චිරට්ඨිතිකානි භවන්ති, සබ්බානි තානි චතූහි ඨානෙහි, එතෙසං වා අඤ්ඤතරෙන. කතමෙහි චතූහි? නට්ඨං ගවෙසන්ති, ජිණ්ණං පටිසඞ්ඛරොන්ති, පරිමිතපානභොජනා හොන්ති, සීලවන්තං ඉත්ථිං වා පුරිසං වා ආධිපච්චෙ ඨපෙන්ති. යානි කානිචි, භික්ඛවෙ, කුලානි භොගෙසු මහත්තං පත්තානි චිරට්ඨිතිකානි භවන්ති, සබ්බානි තානි ඉමෙහි චතූහි ඨානෙහි, එතෙසං වා අඤ්ඤතරෙනා’’ති. පඤ්චමං.
When we carefully look at the meaning of this Pāli quotation taken from the Aṅguttara nikāya it is obvious that those factors are very important to know by the people who lead a worldly life. The meaning is under that way.
"In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They don't look for things that are lost. They don't repair things that have gotten old. They are immoderate in consuming food and drink. They place a woman or man of no virtue or principles in the position of authority. In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons.
"In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They look for things that are lost. They repair things that have gotten old. They are moderate in consuming food and drink. They place a virtuous, principled woman or man in the position of authority. In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons."
According to the above details all these can be noted as a summery.
Reproduction
Restoration
Refraining limitless usage
Assigning a virtuous person as a guardian of resources
When we look at the current world, there are so many crisis can be seen. All these problems because of production process of the people. As a result of production process people have to suffer a lot, because they use them unnecessary ways. At the same time according to the teachings of the Buddha, the Buddha says that managing industries without harming to the living beings. By today people have incline to earn what they need harming to others. In Rāhulovāda sutta the Buddha say that when we are going to do something, we have to think first whether this action in good for me or others, both for me and other, such an actions are wholesome. In that way we should live. It is known as right effort, right livelihood. The Buddha says that a clever person collects wealth as a bee who takes honey from the flower. Even though he collects the wealth carelessly and harmfully could be able to collect mass of wealth, he will make discomfort able die
I. Conclusion
It could be argued that the teachings of the Buddha are 2600 years old; hence out of date and out of tune with the vast changes that have taken place in relation to mind and matter. Yet for all, in our search for the Buddhist path to sustainable development, many are the lessons that can be drawn from Buddhist teachings which have stood the test of time. Buddhism reiterates that other than Homo sapiens our planet is inhabited by a countless number of living beings of different forms, shapes and sizes. It emphasizes the intrinsic value and contribution of our planet and animal life in the preservation of ecological integrity and biodiversity. Further, it highlights the interrelationships and interdependencies between and among different ecosystems in maintaining the natural equilibrium so essential for environmentally sound and sustainable development.
Even in the current context the teachings of the Buddha are of particular relevance because they are able to withstand rationalization as well as scientific examination. Buddhism does not accept the metaphysical concept of a creator God to account for the existence of a world of life and matter. Buddhism views world systems as well as living beings inhabiting them as being subject to a cyclic process of arising and ceasing to be. Thus the world goes through incalculably long periods of evolution and dissolution. The Buddha has spoken about relative origins of the universe as consisting of clusters of world systems extending over vast areas of space in an inconceivable manner. It is said that the birth of the Buddha in this world was just a flash of cosmic illumination through the vehicle of the Dhamma, (teachings). The Buddha himself did not expect the influence of his teachings to last long; may be a few millennia after the Buddha's demise. The fading of the Doctrine at hand is probably one of the symptoms of the onset of a period of moral degeneration characterized by the increase of fatalities, proliferation of weapons, threat of terrorism and the deepening spiritual crisis
Bibliography
http://www.gsba.lk/index.php/en/vesak-sirisara-2011
http://www.greenfaith.org/files/buddhist-environmental-slides-stephanie-kaza
https://en.wikipedia.org/wiki/Sustainable_development
2016/ 02/ 4 time 9.55 PM
Dr Ariyarathne Iromi: Buddhist Perspective of Man and Environment: Handout
Kumaratne Savithri Dr.(2015) Joy and Happiness: Buddha’s Teachings for Lay persons. Nadimala. Godage and Brothera.
Ambattha Sutta DN 3 (DN 1 PTS p-100)
Kulasutta AN
Tuesday, March 1, 2016
Wednesday, January 13, 2016
Teacher student relationship is important in Buddhism”
“Teacher
student relationship is important in Buddhism”
Venerable Peramandiye Indararathana thera[1]
Content page
Ø Introduction to the teacher- student
relationship with special attention to its Background.
Ø Buddhist Point of View on teacher-
Student relationship
Ø Duties of teacher towards their
students
Ø Duties of student towards their
teachers
Ø Importance of teacher- student
relationship in modern education
Ø Conclusion
Ø Bibliography
Ø Introduction to the teacher- student
relationship with special attention to its Background
It is a well-known fact that teacher-
student relationship coming from very long ago and it has been a very
significant factor in ancient education. In ancient Indian education was not
like today. It was completely deferent and teaching methods also were very high
and worthy studying. According to the Vedic historical evidences it has been
proved that, the most valid and important learning system was cramming or studying
by heat. Therefore student had to go where their teacher stay and had to give
gift for their teacher. But now a day we also can see there are many
institutions and organizations have emerged in order to give education to the
young generations. But in early period parents had to send their children into
their teachers place. Therefore it’s obvious that in ancient time and today has
been completely deferent. Now teacher comes to the students and give knowledge
and go. Therefore considerable percentage of the teacher has been decayed.
According to the Mookerji, he has explained the historical background of
teacher-student relationship quoting examples from the Brahmanical texts
in ancient India. In that explanation the role of the student has been
described in this manner.
“The life of the student was
regulated on the principle that he must do what is pleasing and serviceable to
his teacher. One text sums up the position by standing that the pupil should
serve his teacher as ‘Son, Deva, King, Supplicant or Slave’. Charaka
states that the pupil should serve his teacher as he serves Agni, Deva, King,
Father and Master with steady devotion.
As Apastamba puts it more definitely the pupil shall “assist his
teacher daily by acts tending to the acquisition of Spiritual Merits and
wealth. The former class of acts will comprise collecting sacred fuel, Kusa
grass, cow-dung, earth and flowers for sacrifice as also fetching a pot full of
water, while latter class implies gathering fuel for cooking, begging alms. In the early oral traditions of the Upanishads, the guru-shishya relationship had evolved into a
fundamental component of Hinduism. The term "Upanishad" derives from
the Sanskrit words "upa" (near), "ni" (down) and "şad" (to sit) — so it means "sitting
down near" a spiritual teacher to receive instruction. The relationship
between Krishna and Arjunain the Bhagavad Gita portion of the Mahabharata, and 
between Rama and Hanuman in the Ramayana, are examples. In the Upanishads, gurus and disciples appear
in a variety of settings (e.g. a husband answering questions about immortality;
a teenage boy being taught by Yama, Hinduism's Lord of Death) sometimes the sages are women, and the
instructions may be sought by kings.
between Rama and Hanuman in the Ramayana, are examples. In the Upanishads, gurus and disciples appear
in a variety of settings (e.g. a husband answering questions about immortality;
a teenage boy being taught by Yama, Hinduism's Lord of Death) sometimes the sages are women, and the
instructions may be sought by kings.
In the Vedas, the
knowledge of Brahman (brahmavidya) is communicated
from guru to shishya by oral lore.
Ø Buddhist Point of View on teacher-
Student relationship
When
considering the importance of teacher-student relationship, Sigālovāda sutta[2] gives very much details
under this them. Once the Sigāla son worshiped six quarters and the
Buddha explains him to real way of worshiping six directions according to the
Discipline of the Ariya or Noble one. As well as instead of performing
the ritual worship according to the old Brahmic tradition. If the six
quarters are protected and treated properly they are made safe and secure, and
no danger would come from them. According to the above sutta six quarters can
be categorized as follow
Parents
as the east
Teachers
as the south
Wife
and children as the west
Friend
and companions as the north
Servant
and employees as the below
Recluse
and Brahmins as the above
Ø Duties of teacher towards their
students
It
is important to understand the duties of teacher toward their students. By
today there are many problems can be seen, most of them are related to the
teacher – students connection. It is because of not having understand their
responsibilities that they have to do. According to the Sigālovāda sutta
it explains some duties that teacher has to perform in the society. Sigālovāda
sutta gives five ways in which a pupil should conduct himself toward the
teacher and five in which the teacher should conduct himself toward the pupil.
The teacher should show his compassion, or love, for the pupils by teaching and
training the well and happily. Seeing that they grasp all the arts and crafts
equally and thoroughly, teaching them in the respectful manner he adopts towards
friends, and making them secure in every way, including the knowledge of their
duties to person represented by other directions.
Ø Duties of student towards their
teachers
It is important to understand the
duties of pupils towards their teacher. The five developing on the pupil are
stated in pāli terms which may be constructed both literally and
figuratively. In the literal sense, the pupil should rise from his seat in
salutation, wait on the teacher, and desire to hear him, render him personal
service and honor him by reception. Figuratively these may be taken as
displaying energy, understanding the teacher, paying attention, showing
obedience, and preparing the work thoroughly.
Ø Importance of teacher- student
relationship in modern education
When
considering the teacher-student relationship in modern education it’s important
to note that here, effectiveness in teaching is achieved by the pupils’ active
participation in learning. The teacher and the pupil should actively
participate in the teaching and the learning process. If the teacher is unable
to teacher for them very attractive way pupils will not be able to have a faith
for their teacher. Therefore teacher must teach them in practically. Sometimes
he must be able to act in the presence of students so that they can understand
the lesion easily. Then students will come to the class with purpose of
learning and achieving their goal. And also for the students to learn actively,
teacher should maintain the following standards mentioned in table
|
Standard
|
Relationship between teacher
and Student
|
|
Pedagogy
|
The
teacher must understand the central concepts, tools and structures of the
discipline e or she teachers and be able to create learning experiences that
make these aspects of subject matter meaning to students
|
|
Students
Development
|
The teacher should understand
how children learn ad develop and can provide learning opportunities that
support their intellectual, social and personal development
|
|
|
|
|
Instruction
Strategies
|
The teacher must
understand and use a variety of instructional strategies to encourage
students development of critical thinking problem solving and performance
skills
|
|
Learning
Environment
|
The
teacher must be able to use and understanding of individual and group
motivation positive social interaction, active engagement in learning
|
|
Communication
|
The teacher uses
knowledge of affective verbal, non-verbal and media communication techniques
to foster active inquiry, collaboration and supportive interaction in the
classroom
|
|
Planning
Instruction
|
The
teacher plans instructions based upon knowledge of subject matter, students
the community and curriculum goals.
|
Conclusion
When come to a conclusion on
teacher-student relationship according to the teachings of the Buddha, it is
important to note that here the Manatthaddha sutta of Majjhima Nikaya.
In this sutta clearly states that the important of teacher addressing to
a one of Brahmans. It says “mother and father and also the elder brother,
fourth is your teacher, towards them do not show conceit. Reverence them and
esteem them, they are suitable to be venerated. The Arahants who have destroyed
desires, and done their duties are the incomparable worthy of reverence. Having
suppressed pride and without being rigid, worship them who are unsurpassed”.
According to this statement done by the Buddha is very important to know that
the values of teacher who show the path of getting rest in the life. And also
if students can understand the qualities of teacher and the way he/ she should
respect there cannot see any problem arose within them. And also both teacher
and student must understand and should have a proper identification about their
states or positions in order not to happen any kinds of difficulties.
Bibliography
|
Students
|
Ambattha Sutta DN 3 (PTS p-90)
Buddha vagga of Dhammapada- Chapter
14 verses 195 and 196
Canki Sutta MN 95 (MN2 PTS p-168)
Manatthaddha Sutta SN 7.15 (SN p-178)
Sigalovada Sutta DN 31 DN 3 (PTS p-189)
|
|
Teachers
|
Sigalovada Sutta DN 31 DN 3 (PTS p-189)
|
Saddhatissa
Hammalawa, (2003) Buddhist Ethics, Canada: Wisdom Publication
Sylvie
Senadheera Prof, (2014.07.07) Background and the concept of teacher-Student
relationship
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