5(b). Methodological approaches for Teaching and Learning

In propagating his religion, the Buddha adopted various methodological approaches for teaching and learning^[1] which may be summarized as follows;

(1) Gradual Approach.

For imparting instructions to beginners, the Buddha, utilizing a psychological principle, was very careful to take into consideration their particular background and not to preach the profound, detailed principles of the subject all at once as that would scan them away. It was the more elementary doctrine that was imparted to them at first. Those who intended to follow his teaching were urged to accept at first the tenets and practices that were suitable to their aptitudes, tendencies and interests and then the more profound doctrines were placed before them by stages. In this way too, the Buddha did not speak from the outset of the things that constituted the scope and kernel of his teaching but he began urging his listeners to the practice of virtues such as generosity and rectitude of behavior in their worldly vocation. He spoke of heaven with its rewards awaiting those who lead a life of earnest purpose here below, and as soon as he knew that his hearers were fit to learn something deeper and higher, he proceeded to instruct them in the higher doctrines of the Four Noble Truths, and so forth.

Even in teaching the Four Noble Truths, he proceeded in stages, from the concrete to the abstract principle, from effect to causes, i.e. from the phenomenal element of suffering as the obvious, to its causes, its cessation and the ways leading to its cessation. This approach shows the Buddha’s attitude; “I do not maintain that the attainment of profound knowledge comes straight way, on the contrary, it comes by gradual learning, practice and progressive operation”.^[2]

(2) Approach of Adaptation.

The present situation and circumstance were also used by the Buddha to impart his ideal to people. In order to gain over the hearers or the opponents to his view, the Buddha made use of a style which T.W. Rhys Davids characterized as ‘pouring new wine into the old bottles’^[3]. This consists in the Buddha’s giving a new meaning to words that over already current.

He adapted traditional ideas and practices and adjusted his sermons to suit the temperaments of his hearers, a method that came to be known as ‘upayakosallam’ i.e. the skilful policy (expedient means) of converting people, by which is meant that the Buddha possessed as one of his intellectual faculties the ability to comprehend the dispositions or tendencies of his fellow men (nanadhimuttikata), of those to whom he spoke. Here, he claimed to know,‘Brahma-God' and also preached ‘the path leading to companion ship with Brahma-God’, by cultivating Brahmaviharadhamma; i.e. the Four virtues of Excellent Abiding^[4]. To mention another example, he also gave a Brahmin an instruction in the 'ritualistictation' of washing away the sin. Instead of going into the river and washing it away by bathing, the latter was advised to take a bath in spiritual culture by harming no living being, etc.

(3) Illustrative Approach,

By the expression ‘illustrative approach' is meant the use of analogy, simile, parable (upama), the use of fable and story drawn from ordinary life, in the Buddha's speeches along with beautiful verses in order to make them sweet, effective and attractive. It is often said in the texts; I will give you an analogy, for by means of an analogy, some people of intelligence (vinnupurisa) understand the meaning of what is said and ‘a smile is employed in order to make the sense of a teaching clears. Thus, to teach the meaning of the ‘Middle Way’ (Majjimapatipada) to the Venerable Sona Kolivisa^[5], who was an expert in playing the lute in his earlier life, the Buddha made use of the analogy of playing the lute and observed that ‘only when the lute’s string were neither over strung nor overlapped, it was tuneful and playable. Similarly, the analogy of ‘lust, hatred and delusion (raga, dosa, moha) with fiery flames (aggi) was used to instruct the three brothers Jatilas^[6], who, as the Buddha knew beforehand, believed in the Fire worship. He started “Everything is in fiery flames; the eye, etc.…. are all in fiery flames.. By the fiery flames of lust, of hatred and of delusion by which all are kindled, produce and kindle the further fires of birth, etc…."^[7] Here and there in the Pali cannon, especially in the Jataka, the Buddha is reported to teach his disciples by the use of fables and stories, and he added at the end of every instruction the moral the fable illustrated.

(4) Analytical Approach.

The analytical approach of teaching is one of the most important characteristics found in the earlier texts. This is especially the case when the doctrine was meant for the more intelligent hearers or followers. The entire teaching of the Buddha is described as one which is of a critical outlook, to be verified and realized by the intelligent (vinnu, prudent, wise), who represents for the Buddha the impractical critic at the level of intellectual common sense. The Buddha himself claimed to be ‘an analyst’ (vidhajjavada); when he was asked for his explanation of the truth of the proposition; ‘The householder is accomplishing the right path, the monk is not accomplishing the right path, he answered that one could not make an absolute assertion as to the truth of some propositions, but one should first analytically examine the nature of the subject of the discussions, the proposition in question means that, if both the householder and the monk were testified of wrong conduct, then they are to be blamed, but if both of them conducted themselves rightly, they are to be praised.

(5) Experimental Approach.

The Buddha did not want anybody to accept his teaching without one's critical spirit of experimentation. Since it is generally regarded as 'pragmatism' and 'rationalism' in the sense of ‘utilitarian pragmatism, canonical Buddhism is a verifiable system of philosophy experimentally discovered by the Buddha in the light of both failure and success in his experimental quest for the truth, which is synthesized on scientific principles regardless of past traditions; observation of actual life, experiments in asceticism, final deduction of a way to end ills, seeking the knowledge of nature–the knowledge which may be characterized as scientific on account of its basis of verification, etc.

The Buddha showed the disciples the experimental course of his ‘Noble quest, through his own example, by having tried the various methods practiced by various systems prevalent in his times. Therefore, his success in achieving enlightenment is not considered to be a mysterious single act, but an achievement through the development of natural faculties. Even knowledge of salvation is achieved only as the final phase of gradual process of practice. He also identified himself as one of the experimentalists, those who have a personal knowledge of the truth through their own experience. He closed his discourse to the Kalamas and to Bhaddiya, the Licchavi, with the remark that one should accept a doctrine as true only when one had experimentally realized by oneself its practical validity. “Let an intelligent person come to me, sincere, honest and straightforward, I shall instruct him in the doctrine so that on my instruction he could practice by himself in such a way that before long he would himself know and himself realize.”^[8]

The educational course has been formulated and pointed out by the Buddha for his disciples. Only by energetically practicing, trying experimenting with it, they may come to realize through their experience here and now the truth. “Monks, what should be done by the teacher for his disciples, seeking their good, out of compassion, that has been done by me for you…concentrate on it and be not careless, do not reproach yourself afterwards. This is our command to you…"^[9] When Ganaka Maggallana put a question to him; “Sir, what is the cause and reason why, though Nibbana does exist, though the way leading to Nibbana exist, and even though you exist as adviser, some of your disciples on being exhorted and instructed thus by you, attain the goal, Nibbana, but some do not?" The Buddha replied; “what can I do, Brahmin, in this matter? (It must be always remembered that) a Tathagata (only) shows the way.”^[10]

(6) Philosophy

Generally speaking, philosophy, etymologically meaning ‘Love of wisdom’, represent a personal attitude or view of things.^[11] It signifies a natural urge in human beings to interpret and understand themselves and the world in which they live, move, act and have their being. It stands for an intellectual as well as a spiritual guest for facts and truths, and tries to inquire with a critical spirit into the deepest nature and most essential meaning of things that immediately and remotely concern man. Philosophical attitude depends upon one’s own appreciation of creative contemplation and wisdom. Philosophy also provides a connected picture of the totality of things^[12], and aims at giving a selfconsistent understanding of things observed^[13]. It clarifies, evaluates and synthesizes all aspects of knowledge. The main purpose of philosophical things is to take into account the results of various sciences and to add to them the results of religious and ethical experience of mankind, and to reflect upon the nature of reality as a whole. Philosophy is not merely concerned with the problems of transcendental entities, but it also deals with the study of lacteal and spiritual effort of human beings to view and interpret things in relation to the whole within which they exist and to apply them to their benefit. The word which most aptly describes philosophy in India is ‘darsana’, which comes from the verbal root ‘drs’ meaning ‘to see’. ‘To see' is to have a direct intuitive experience of the object, or, rather to realize it^[14]. No doubt, in the Eastern cultures philosophy and religion go together; both originate from the same root and develop integrally. There is no distinction or separation between philosophy and religious thought. In a word, there could have been no place for philosophy without religion and vice versa.

In the Pali tradition, we have the word ‘Panna’ which, though not exclusively corresponding to the term 'philosophy' in the Western sense, refers to the ‘embodiment of wisdom as such', and not to ‘Love of wisdom' which could be taken merely as its starting point or the means to it. Man falls in love with wisdom and theme tries to obtain it by means of concentration (samadhi) inevitably promoted by observing the principles of morality or good conduct (sila).

While dealing with the Buddhist way of thinking, we must always bear in mind that their wisdom is taken in a special sense that is truly unique in the history of human thought. The Buddhist understands wisdom as the methodical contemplation of Dhammas, or more properly the methodical realization of truths. This is clearly shown by Buddhaghosacariya's formal and academic definition of the term: “Wisdom (panna) has the characteristic of penetrating into the real nature of dhammas; it has for its taste the destruction of the darkness of delusion which covers the real nature of dhammas; it has for its function the being not deluded; it has for its proximate basis the concentration becomes of the statement, ‘He who is concentrated known and see what really is”.^[15]

It is by ‘panna’ i.e. sammaditthi—the right view, that Buddhist offers its own solution of the riddle of the universe, which it wants its followers understand this new viewpoint.^[16] The whole of the Buddhist culture is comprised in this threefold principle or scheme of enculturation; the second the practice of concentration; and the highest scheme represents wisdom. The Buddha said “Being well cultivated on the basis of Morality, Concentration is of fruit and advantage, being well cultivated on the basis of Concentration, Wisdom is of great fruit and advantage; being cultivated on the basis of wisdom, the mind is set quite free from the Defilement…”^[17] In this way, the Buddhist standpoint shows that goodness is a function of wisdom and wisdom is justified by goodness, as beauty is of health and vice versa.

To follow the traditional classification of philosophy, it has within its scope the following main branches;

1. Metaphysics or Ontology,
2. Epistemology,
3. Ethics,
4. Logic,
5. Aesthetics, and
6. Axiology.^[18]

In addition to the above classification, it is in keeping with the process of recent development of philosophical study that the modern mind is increasingly interested in the applied philosophies: philosophy of religion, philosophy of culture, political philosophy, philosophy of history, philosophy of economics, philosophy of science, linguistic philosophy, educational philosophy and social philosophy

Footnotes and references:

[1]:

According to early Buddhist texts, after realizing that meditative jhana was the true path to Awakening and that extreme asceticism did not work, Siddhartha discovered what Buddhists call the “Middle Way” (or the “Noble Eightfold Path”)–a course of moderation away from the extremes of both self-indulgence and self-mortification (Bhikkhu Thanissaro, 2010C). Starved and weakened, he accepted milk and rice pudding from a village girl named Sujata. Afterwards, it has been stated that Siddhartha sat beneath a pipal tree in Bodh Gaya, India, where he vowed never to arise until he had discovered the Truth. Believing that Siddhartha had abandoned his search for knowledge and become undisciplined, his companions left. After a reputed 49 days of meditation and at the age of 35, Siddhartha is said to have attained Enlightenment. From that time forward, he was known to his followers as the Buddha or “Awakened One” (also the “Enlightened One”). He is often referred to in Buddhism as Shakyamuni Buddha, or “Awakened One of the Shakya Clan” (Gyatso, 2007, pp. 8-11).

According to a story in the Ayacana Sutta, Samyutta Nikaya VI.1–a scripture found in the Pali and other canons–immediately after his Awakening, the Buddha debated whether or not he should teach the Dharma (or “life path”) to others. He was concerned that human beings were so overpowered by ignorance, greed, and hatred that they could never recognize the path, which is subtle, deep, and hard to grasp. However, in the story, Brahma Sahampati argued that at least some will understand, which makes the attempt worthwhile in and of itself. The Buddha eventually relented and agreed to teach (Hirakawa & Groner, 2007, p. 119)., For details: http://www.newfoundations.com/GALLERY/Buddha.html

[2]:

Venerable Dr. W.Rahula, What the Buddha Taught, p.17.

[3]:

Sharma Dr.R.N., Principles and Techniques of Education, p.85.

[4]:

The Holy Abidings: (1) Metta: Loving-kindness (2) Karuna: Compassion (3) Mudita: Sympathetic joy (4) Upekkha: Equanimity (see also; Ańguttaranikaya III,226.)

[5]:

Vinayapitaka Mahavakka,vol. V, p.237.

[6]:

Vinayapitaka Mahavakka,vol. V, pp.40-43.

[7]:

Vinayapitaka Mahavakka,vol. V, pp.46-48.

[8]:

Ańguttaranikaya Kalamasuttanta, Vol.I, pp.28-29.

[9]:

Majjhimanikaya,Vol.,III. P.220.

[10]:

Dhammapada (Khuddakanikaya), p.25.

[11]:

Max Mullar, The Six System of Indian Philosophy, pp.1-5.

[12]:

B. Bosanquet, Science and Philosophy, p. 25.

[13]:

A.N. Whitehead, Modes of Thought, p. 25.

[14]:

Max Mullar, ibid. pp.28-29.

[15]:

Vism, p.370.

[16]:

N. Dutt, Eary Monastic Buddhism,p.144

[17]:

Cp. Chap.VI, notes 33,34,35

[18]:

S. Buravas,Vijaprahna (philosophy),p.22.