Study of Buddhist Education status on Vishwa Shanti Vihara

Kathmandu District

Submitted to:

Faculty Of Humanities and Social Science, Department of Social Work Baneshwor Multiple
Campus, Tribhuvan University, in the Partial fulfilment of the requirement for the Bachelor
Degree in Social Work 2nd year Subject “ Methods of Social Work (BSW 312)”

Submitted by:

Deepti Joshi

Reg. No: 6-2-280-27-2016

Symbol No: 2800119

2075

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 Recommendation Letter

This Field study report prepared by Deepti Joshi a student of Methods of social Work subject BA
2nd Year in this Baneshwor Multiple Campus was done under my direct supervision and far as I
know, the primary data mentioned by them genuine. Hence, I would like to recommend it to the
final assessment committee to make an appropriate assessment of this field study report.

Internal Proctor

Name:

Date:

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 Approval Letter

It is because that a field study report after doing a work in a field Vishwa Shanti Vihara research
on Study of Educational Status on Vishwa Shanti Vihara topic has been presented by Deepti
Joshi a student of Methods of Social Work, BA 2nd year studying in Baneshwor Multiple Campus
under Tribhuvan University through internal proctor for its approval it’s been approved by the
assessment committee.

Internal Proctor:

Date:

External:

Date:

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 Acknowledgement

It is because that the students of Social Work Subject Methods of social Work BA 2 nd year under
Tribhuvan University has to prepare a report on field work study, it is attempted that this report
on field work study has been prepared for the aforesaid use.

First of all, I would like to express my heartfelt gratitude to subject lecture of Baneshwor
Campus who has given me proper guidance, advices, suggestions and direction in order to make
this report on fieldwork study more effective and successful, because this study could not be
possible at all without his proper suggestions and help in every way. And also I am very thankful
to other teachers and lectures of this campus for providing me their great and precious help.

I would like to thankful staffs of Vishwa Shanti Vihara their valuable answers and response out
of their busy hours to complete this study. I would also like to thanks each and every one of you
for all your direct and indirect helps to prepare this report on field work study.

Presenter

Deepti Joshi

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 CHAPTER I

1.1 Introduction

Tribhuvan University (TU), which was established in 1959, is the first national institution of
higher education in Nepal. The central administrative office and the central campus of the
university are located on the north eastern façade of Kirtipur, an ancient and small town located
five km away from Kathmandu city center. The prime minister of Nepal is the chancellor of the
university where as minister of education is the pro-chancellor. TU is a non-profit autonomous
on Jan 8, 2013, the government of Nepal has principally agreed to declare TU as the central
university.

Baneshwor Multiple Campus was established in 1990 AD. By the group of social workers,
renowned academicians and nonprofit teaching institute at Baneshwor Kathmandu. The college
affiliated to TU. Since its establishment Baneshwor Campus has been providing the quality
education in affordable fee structures. The college has been running several educational faculty
in various levels which include inter mediate +2, bachelor’s degree and Master’s degree.

Vihara means generally refers to a monastery for Buddhist renounces. The concept is ancient and
in early Sanskrit and Pali texts, it meant any arrangement of space or facilities for pleasure and
entertainment. The term evolved into an architectural concept wherein it refers to living quarters
for monks with an open shared space or courtyard, particularly in Buddhism. The term is also
found in Ajivika, Hindu and Jain monastic literature, usually referring to temporary refuge for
wandering monks. The vihara was originated to be a shelter for Monks.

Vishwa Shanti Vihara was establishment in B.S. 2041. Vishwa Shanti Vihara also known as
Vishwa Shanti Bauddha Shikshalya. Vishwa Shanti Bauddha Shikshalya (World Peace Buddhist
School) is educational is educational organ of Vishwa Shanti Vihara the World Peace Temple. It
was founded as an educational extension of the well-known as religious school. The able
guidance and management of Bhikshu Jnanapurnuik Mahasthavira in order to fulfill the noble
goal producing learned and capable monks and nuns, being expert in the formal school education
as well as in Buddhist teachings (Pariyatti Shiksha) and capable of propagating and popularizing
Buddhism in Nepal and abroad. The School intends to become self-established in the near future.

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This school is established for spreading peace and prosperity through Buddhism, academic
knowledge and noble knowledge of Buddhism. Therefore there no bad things is happen.

The school started from 5 to ten. Part time and full time teachers are employed to teach the
students. Students are selected by strictly on the basis of entrance test and interviews from
among those studying Pariyatti Shiksha in different Viharas of Nepal, and also from among the
common folks who are willing to hand over their children Shramaners and Anagarikas to the
Vihara as a support to the Dhamma. Thinking is going ahead to admit Shramaners and
Anagarikas from other Viharas as day scholars, if they are capable of joining the class.

Recent Activities of the Vishwa Shanti Vihara and the school present are as follows:

a. Formal school Education

Formal school education according to the prescribed government curriculum is given to the
children and qualified teachers are employed to teach them. Weak students are provided special
care and coaching in the needed subjects. With a few exception, the students are making good
progress as compared to their others school.

b. Pariyatti Shiksha and Pali language

The students remain in strict Buddhist discipline as required of Shramaneras and Anagarikas
performing all Vihara duties and obligations. They are Pariyatti education (Buddhist teaching) so
as to enable them to achieve the Saddhamma Palaka and Kovida stage during their residence in
the Vihara. They are also taught Pali language by learned Bhikshus since Pali is the basic
language needed to understand thoroughly the original teachings of Bauddha.

c. Establishing a model Buddhist library

To help the students in their studies as well as to provide them extra knowledge in Buddhism and
also for use by all lovers of Buddhist wisdom, a modest Buddhist library has been established in
the school. It contains many valuable books in Buddhism in different language published in
Nepal and other countries. It also contains varieties of encyclopedias, dictionaries, journals,
castes on Buddhist discourses etc. The vihara hopes to develop the present library into a model
Buddhist library with the help of generous donors from within the country and abroad.

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d. Teacher training program

In order to upgrade the vihara school teachers in their profession, the vihara has recently
launched a teacher training program for the teachers in science, mathematics, language, social
studies, and others areas by securing cooperation form experts in the respective areas. The vihara
will be conducting such programs from time to time.

e. Regular discourage and meditation programs

For the benefit of those interested in Buddhism and especially for the regular visitors of the
Vihara and the students, the Vihara conducts regular discourses on Buddhism by Bhikshu
Janapurnik Mahasthavira and others. Recently for the sake of those who are interested in the
deep Buddhist philosophy, a series of discourses in the Abhidhamma philosophy have been held
from time to time. Meditation Gurus (masters) and sayadaws from other countries are also
invited to the vihara, from time to time, to conduct mediation retreats for all interested persons,
so that they become benefited through actual Buddhist practices. The residents of the Vihara are
also made to long holidays and long gap after the final examination, meditation camps are held
for the Vihara students and others in the Vihara itself. Formerly, Meditation camp was held in
international Buddhist meditation center Kathmandu.

f. Post S.L.C activities of the students

After passing S.L.C examination, the students expressed strong desire to join the campus and
undertake higher studies. They were allowed to do so on their own, provided like they contribute
to the studies of the junior students of the school by teaching them, join Dhamma and Vinaya
classes arranged for them in the Vihara, supervise study hour of the Vihara students in the
evening and participate in all Vihara activities.

g. Extracurricular Activities

The Students of the school are made to participate regularly in pictorial arts competition, essay,
quiz, debate and speech competitions held among the students undergoing Pariyatti education in
different schools of the country. The students also participate in all Buddhist activities conducted

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in Vihara. Every year various extra-curricular activities are being held in this school for the
intellectual development of student.

1. Mention below are such as activities carried out recently:

I. Essay writing competition

II. Quiz competition
III. Oratory contest
IV. Prachalit Nepali Script Class
V. Study visit, etc.

2. Other Activities in the Vihara related to the school

I. Foreign Country visit by Shramaneras and Anagarika for study

II. Religious Discourse and Peaching
III. Pravajya (ordination) Programme
IV. Meditation Camp
V. Help/ Donation to the school and Vihara
VI. Bhikkshatan (Alms round)

3. Financial status of the school

Both the Vihara and school are non-profit making, non-commercial organizations. All activities
of the Vihara and the school depend solely on the kind religious contributes made by the faithful
devotes of the Vihara at home and abroad. The Vihara works hard to keep up the lamp of faith
and devotion ever burning in the hearts of all peace loving people. Due to the increase in the
number of students every year and various religious activities and also due to raise in the
teacher’s salary as required by raise of teachers salary in all government schools, the vihara is
finding it very hard to meet the expenses.

4. Problems and Challenges

A critical review of the school would not be complete without a review of the problems and
challenges that the school has to face in the recent years. These are briefly mention here:

I. Need of realistic financial policy.

II. Need of interesting activities for the students.

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III. Need of long range action plans for the students.

CHAPTER II

2.1 Objective of the Study

 To identify the organizations working on the Bauddha Shikshya.

 To identify the clients economics situation.
 To service and support for clients.
 To solving the clients problem.
 To analyzed the current environment of Bauddha Shikshya.
 To build up self-steem of clients.

2.2 Limitation of the Study

This study is the partial fulfillment of the requirement for the BA 1st Year Social work. So it
possess some limitation of its own. They are as follows:

 Being a student, time and resources were consistent.

 Limited variables have been selected.
 Shortage of area can arises the different kinds of problem.

2.3 Research and Methodology

This study will be carried out on the basis of exploratory research design because the study will
be focus on to the Bauddha Shikshya, Pariyatti Shikshya and formal school education. There are
different types of research design used in research as qualitative, quantitative. Among the
different research design I am relying on quantitative research design for my research activities.

2.4 Source of Fact

This study goals to explore the main role of education for Monks. The Secondary and primary
data is used for the deep study which is collected from organization. And interviews, internet,
techniques and tools are used.

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2.5 Methods of data collection
The data used in this study is secondary data. On the process of data collection tools and
techniques be used. Different questionnaire, interviews, and observation as well as focus group
discussion methods will be applied.

2.6 Statement of Problem

Vishwa Shanti Vihara has facing many difficult problems. The problems of this organization is
realistic financial problems, problems in interesting activities of school, problems in the
managing of libraries books, problem in long range action plan for the students of the school.
Physical and psychological satisfaction it might be necessary for the vihara to work out action
plans and programs. Education problems lies commercialization on Vishwa Shanti Vihara as
they come and solving them successfully.

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 CHAPTER III

3.1 Literature Review

Education for Sustainable Development allows every human being to acquire the knowledge,
skills, attitudes and values necessary to shape a sustainable future. Education for Sustainable
Development means including key sustainable development issues into teaching and learning;
for example, climate change, disaster risk reduction, biodiversity, poverty reduction, and
sustainable consumption. It also requires participatory teaching and learning methods that
motivate and empower learners to change their behavior and take action for sustainable
development.

The twenty-first century, Buddhism has a great deal to offer at global level, which is not
restricted to one culture, because Buddhism was never restricted to one culture. But in these
areas of Buddhist science and Buddhist philosophy that it can offer, as I said, methods for
developing concentration, methods for developing more discipline. How do you develop
discipline? You develop discipline by seeing that there are many disadvantages not to have
discipline, and seeing how actually it hinders you not to have discipline. And you deal with
motivation and so on. Why would you want to set limits on how often you look at your text
messages – this sort of things? Certain limits have to be placed there, that type of discipline and
the ethical discipline to take others seriously, not just as people that you can turn on and off with
your machine.

The development of the mind is central theme in terms of Buddhist Education which helps one to
discriminate, for example, between wholesome and unwholesome thoughts and actions. In terms
of practicing and internalizing the Dhamma, the affective domain of learning and training is
without question an essential ingredient and is linked to harnessing the pool of information.

The critical goal of Buddhist education is to attain wisdom. Buddhism believes that the ultimate
wisdom is inherent in each person’s nature, stating that everyone has the potential to achieve that
wisdom. However, the majorities are distracted by misunderstanding and misconceptions,

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therefore, are incapable of being aware of this kind of potential. In this sense, Buddhism aims to
teach us recognize the intrinsic part of human nature. Buddhist wisdom varies from individual to
individual which is related to the degree of one’s delusion and there is no inherent difference
among all human beings. Buddhism helps us remove delusion and regain the wisdom to remove
confusions of individual potential and achieve happiness.

In thus Buddhist approach to social and economic development, the primary criterion governing
policy formulation must be the well-being of members of the society as a whole. Production
must serve the real needs of the people, not the demands of the economic system. In such a
system, economic development would be guided not by maximum consumption but sane and
rational consumption furthering human well-being. Buddhism promotes a wide distribution of
basic necessities so that no one has to suffer deprivation as deprivation is the root cause of social
conflict. Thus, talking about the cause of social conflict, the Buddha pointed out that, “goods not
being bestowed on the destitute poverty grew rife; from poverty growing rife stealing increased,
from the spread of stealing violence grew apace, from the growth of violence, the destruction of
life became common

The quality of the curriculum or dedication to learning about ourselves, in the world, is not a
consideration. The education system becomes increasingly dominated by ‘market
considerations’; the work of academics is measured in terms ‘customer satisfaction’ offered. For
example, large multinational companies can sponsor courses, which raise significant questions
about the objectivity and value of the final diploma. Students are less concerned about the skills
they obtain, but more with the diploma they receive. Pioneering and critical thinking, the
traditional driving force in educational establishments is costly, time-consuming and dangerous
since it challenges the status quo. Is there not then, a contradiction between the ultimate goal of
Buddhist education, i.e. to attain liberation from the misconception of a permanent self, and the
purpose of modern Western education, which is to strengthen and secure one’s mistaken sense of
identity? How can we resolve this contradiction in the context of modern Buddhist education? I
would like to offer four interlinking approaches to solve the dilemma:

1. Transforming students’ motivation

2. Presenting formal education as skilful means 3.
3. Emphasizing the role of meditation

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 4. Opening up new vistas of learning.

CHAPTER IV

4.1 Summary and Conclusion

Vishwa Shanti Vihara (The World Peace Temple) it was an educational extension under the able
guidance and management of Bhikhus to help the students in their studies as well as to provide
them extra knowledge in Buddhism and also for used by Buddhist wisdom. In the conclusion
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.  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.

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 References

UNESCO Education Report, 2010.

Bhikkhu Bodhi (ed.), In the Buddha’s words An Anthology of Discourses from the Pāli Canon,
Boston: Wisdom Publication, 2005.

Nyanaponika, Thera, The power of mindfulness, San Francisco: Unity Press, 1972.

TheDīghaNikāya, Translated from the Pāli by Rhys Davids, TheDialoguesofthe Buddha, 3 vols,
Delhi: Motilal Banarsidass, 2007 (reprints).

Bhikkhu Ñāṇamoli (trans.), Visuddhamagga, the Path of Purification, Buddhist Publication

Society, Colombo, Srilanka.

https://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_35.html

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