Dhamma or Dharma is the ultimate foundation for the Buddhist ethics.  The term Dhamma is a multi-significant term but the study of Pāli literature reveals two main meanings of the word Dharma which has been preserved throughout the ages.

　　Firstly it means to ‘sustain’ which is its general meaning and derived from the root/Dhr (dhareti) and the other meaning is more specific meaning based on the realization which refers to ‘nature’ or ‘characteristic’.  Thus, the underlying meaning refers to ‘universal law’ which sustains and governs both the physical and moral order of the universe.  Dharma can best be translated as ‘law of nature’, a term that captures both its main sense namely as the principle of order and regularity seen in the behavior of natural phenomena and also the idea of universal moral law whose requirements have been revealed by the enlightened beings such as the Buddha.  It is a given fact that every aspect of our life is regulated by Dharma, seasons to the movements of the planets, day and night are all in succession because of Dharma.

　　In his 1st sermon, the Buddha was said to have turned the wheel of Dharma and given the doctrinal expressed to the truth about how things are in reality.  It was in this discourse that the Buddha set out the four noble truths and the eight fold paths, which can be summed up in three categories — Sīla, Samādhi, and Paññā.

　　Dharma may be defined as the laws of nature or nature of laws which, when realized through insight, lead one gradually towards the goal of full liberation.  Some can say Dharma has these essential ingredients:

　　The focal point is laws of nature or nature of laws, cutting across all sectarianism. These laws, or their nature, have to be realized through insight at the experiential level, thereby saving Dharma from being degraded into a mere intellectual game.  One should have the feeling of being led on to the final goal of full liberation, which will make one persevere on the path of Dharma.

　　Dharma is thus an exposition of the laws pertaining to our inner and outer world, just as science deals with the laws pertaining to the outer world.  The difference between science and Dharma is thus only a difference in the realm of enquiry — as there are differences between the various “departments” of science, such as physics, chemistry and botany.  Yet there is a perception of irreconcilability between science and Dharma.

　　The distinctive feature of Dharma is that it should be capable of being realized at the experiential level through insight and applied in daily life.  Unless Dharma becomes applicable in daily life, it will be like a flower that is lovely and beautiful to look at, but does not emit any fragrance.

　　With the proper application of Dharma in daily life, one is bound to get amazing results.  When this starts happening, one begins to realize sooner rather than later that applied Dharma is nothing but an art of living, as it keeps one happy and contented in all situations.

　　Although Dharma is universal and nothing to do with sectarianism, the misconception that these are one and the same has prevailed in India for a long time.  Even in the Buddha’s time there were people who would use such terms as “my dharma” and “another’s dharma”.  They called their own dharma perfect and the other’s dharma imperfect.  Thus contending, the quarrel with each other.  They consider their own depositions to be true.  To guard people against such statements, the Buddha gave a clear and succinct message to the Kalamas, who also felt perturbed by similar talk on certain occasions:

　　“Now look, you Kalamas. Be not misled by report, tradition, or hearsay.  Be not misled by proficiency in any scripture, or by reasoning or logic or reflection on and approval of some theory, or because some view conforms with one’s own inclinations, or out of respect for the prestige of a teacher.  However, when you know for yourselves: these things are unwholesome, these things are blameworthy, these things are censured by the wise; these things when practiced and observed conduce to loss and sorrow-then do ye reject them.  But if at any time you know for yourselves: These things are wholesome, these things are praised by the intelligent; these things, when practiced and observed, conduce to welfare and happiness, then Kalamas, do ye, having practiced them, abide.”

　　Thus, the accent in this message was on realizing for oneself for the sake of one’s welfare.  Such realization comes through the practice of Dharma and realizing by experience, through deep introspection through the technique of the practice of morality (sīla), mastery over the mind (samādhi) and insight (paññā).

　　Nearly two centuries after the passing away of the Buddha, the Emperor Asoka practiced and propagated the Dhamma for the spiritual development of his people, with remarkable success. This earned him great fame in the annals of the world. H.G. Wells, the renowned historian of modern times, pays glowing tribute to him in the following words:

　　‘Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and gracious nesses and serenities and royal highnesses and the like, the name of Asoka shines, and shines almost alone, a star.’

　　Emperor Asoka explains in one of his edicts how he could achieve amazing success while his predecessors could not.  According to him, in olden times other rulers also wanted their subjects to progress by the adequate promotion of Dhamma.  He himself was filled with a similar desire, and to achieve this goal he undertook various measures.  He provided several types of amenities to the public, as his predecessors had, but doing this proved of no avail. Then he exhorted people to follow certain dhamma practices, so that they might develop compassion, charity, truthfulness, purity, gentleness and goodness.  For this purpose he adopted two means: the issue of dhamma proclamations and the practice of deep introspection (nijhati).

　　It was this Dhamma which is the ultimate foundation of the Buddhist ethics that was the main underline principle of the Nalanda Mahavihara.  Unlike in the present day the secular society dictates that institutional education should only focus in preparing students mainly for their career. As a result the major cause of our educational problems lies in this commercialization of our education.  In today’s turbulent world, however, eagerness to learn is often stifled, defamed by the moral twists that afflict the wider society.  Such a conception of the aim of education is quite different from that of consistent Nalanda principles.  Practical efficiency certainly has its place in Buddhist education, for Buddhism propounds a middle path which recognizes that our loftiest spiritual aspirations require a healthy body and materially secure society.  However, for Buddhism the practical side of education must be integrated with other requirements designed to bring the potentialities of human nature to maturity in the way envisioned by Lord Buddha.  Most importantly, an education policy guided by Buddhist principles must aim to instill values as much as to impart information.  It must be directed, not merely towards developing social and commercial skills, but towards nurturing in the students the seeds of spiritual nobility.

　　Buddhist education is concerned above all with the transformation of character.  Since a person’s character is mold by values, and values are conveyed by inspiring ideals, therefore, the first task is to determine the ideals of educational system.  If we turn to the Buddha’s discourse in search of the ideals proper to a Buddhist life, we find five qualities that the Buddha often held as the hallmarks of the model disciple, whether monk or layperson.  These five qualities are faith, virtue, generosity, learning, and wisdom.  Of the five, faith and generosity, these two relate primarily to the heart.  They are concerned with taming the emotional side of human nature.  Two relate to the intellect that are learning and wisdom.  The fifth, virtue or morality, partakes of both sides of the personality: the first three precepts -- abstinence from killing, stealing, and sexual abuse -- govern the emotions; the precepts of abstinence from falsehood and intoxicants help to develop the clarity and honesty necessary for realization of truth.  Thus Buddhist education aims at a parallel transformation of human character and intelligence, holding both in balance and ensuring both are brought to fulfillment. Based on the principles of the teachings of the Buddha, 'making of man' was the main theme of education in the ancient Nalanda Mahavihara and still continues to be at the Nava Nalanda Mahavihara.

　　The Nalanda University was undoubtedly a great centre for the study of Buddhism.  Although all the available texts of the eighteen Theravāda sects were thoroughly studied here, yet Nalanda was famous especially for the study of Mahāyāna Buddhism.  However, later on Esoteric Buddhism developed and came up as an offshoot of Mahāyāna Buddhism, which was studied here - in theory and practice.  Tantric Buddhism was the name given to this Esoteric Buddhism, which was otherwise called Tantrayana Buddhism.  Vajrayana, Kalacakrayana, and the like had been its latter developments - whatever might be the name that does not matter.  The fact was that Buddhism in general was taught and practiced at Nalanda Mahavihara following the age-old Buddhist concept of Pariyatti (theory), Patipatti (practice) and Paṭivedana (experience) thereby, acquiring knowledge both mundane and supra-mundane.

　　The gigantic teachers of Nalanda, of unfathomable knowledge and a peaceful, serene environment attracted the student-scholars from the distant places like China, Korea, Tibet, Mongolia and Southeast Asian countries.  This was the only center where all the branches of the Buddhist philosophy, Buddhist logic and metaphysics were taught from their grass-root level.  Student-scholars came to Nalanda and if they were admitted going through severe tests of knowledge, they learnt Sastra-texts written in Sanskrit thoroughly and translated them in their own mother language and propagated the same in their own countries.  In this way Buddhism was disseminated throughout Asian countries.  For this dissemination, credit goes undoubtedly to the renowned Pandits of the Nalanda Mahavihara.

　　It is indeed true to state that an institution is known because of its faculty, its staff and students. The personality of teacher plays a great role in the development of the character and culturing the outlook of the student which in totality leads to the development and rise of institution.  In this Nalanda made a great contribution to the arena of education, art and culture by creating an environment of enthusiasm for the pursuit of both intellectual and spiritual endeavors.  A good number of eminent teachers of the Nalanda Mahavihara dedicated their life for the dissemination of Buddhism in India and abroad through the medium of studying, teaching and translating the Buddhist Sastras.

　　To conclude we may say that there is an urgent need today for a reassessment of the role of education in this rapidly changing world.  The ideal of value education that many educators have begun to talk about today was achieved in Nalanda through the practice of the universal teachings of the Buddhist ethics.  Character development should become a conscious process wherein students become aware of the complexities of their minds and how instincts, desires, emotions, will, thought and imagination relate, can be understood and harmonize.  The ideal of all education, all training, should be to encourage students to explore and discover their immense potential, to nurture ethical citizens with the idea in mind that development of the individual will lead to development of the whole, whether it be family, community, state, nation or world.

　　Bhavatu  sabba  mangalam

　　May all being be happy