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Only with moral education can human beings eliminate conflicts, selfish and greedy tendencies and practices so that man may truly coexist with mindful and peaceful consideration for each other. This state of peaceful coexistence will only be achieved if all parties work together to solve the moral failings caused by incomplete or flawed education. Rehabilitation of Education The rehabilitation of education starts with the young in the home and is the result of the six directions of teaching, as earlier described, each reassessing their correctness and effectiveness. The same reassessment must be made by teachers in the classroom, and at the temple or place of moral and spiritual guidance. Reassessments must be based on the principles expounded within the Dhamma to ensure correctness of content and delivery of moral education. The Success of Rehabilitation Actual rehabilitation achievements depend on the concepts and practices of three types of teacher: 1. Teachers at home are those who are parents or guardians. Concepts that these teachers need to understand and apply are to know the function of each of the six directions and also fulfilling their duty for each direction in the presence of children. 2. Teachers at school who are responsible on a daily basis to deliver academic knowledge in accordance with their important role in society. 3. Teachers at the temple who are monks serving a special function that is higher than the lay teacher in that it is morally hallowed in approach. They will confirm and enlighten their pupils to the effects of kamma in the present, celestial and future lives. It is also the function of the monkhood and spiritual teachers to teach respect for others and to explain the concepts of hell, heaven and Nirvana, whilst offering moral and emotional support within the mortal realm. TRAINING THE TRAINERS 88 SUMMARY The people of tomorrow are taught by the teachers of today. The kind of people that they become will depend on their level of understanding, the knowledge they have acquired from being taught, and their own desire to learn plus the moral values and examples that they encounter, especially in their early and formative years. This places an enormous responsibility upon the shoulders of those that choose to become teachers and upon the shoulders of those who are tasked with the training of teachers. Teachers must be fully aware that they are teachers not for self-satisfaction or benefit but have, chosen to take responsibility for the future of not only their immediate pupils but also the effect their pupils will have on others. Teachers shape the social behaviour and future happiness of families, communities, nations and the world at large. Good teachers should strive to disseminate knowledge using teaching skills based on the principles of moral conduct and spiritual guidance in accordance with the Buddha’s Dhamma, or comparable ethos, if they are to play an effective role in bringing understanding, compassion, happiness and peace to a world plagued by suffering. A good teacher will make a good person better and a bad person less bad. The essential disciplines of a moral and wholesome life will be second nature to one who has mastered being a good pupil and a good teacher, for a good teacher is also a lifelong pupil, forever seeking self-improvement and seeking out kilesa, accumulating a protective aura of boon of great personal benefit, and viewed as a desirable example of human excellence to others. They will empower their pupils to suppress detrimental desires and habits with Dhamma tools and correct understanding. As well as a science, being a good teacher is an art. The teacher paints the canvas of life for students. If the colours are impure or the pictures distorted the students will be given incorrect and poor quality images upon which to base their learning and appreciation. They will not respect the artist and will be uninspired. This book is intended to explain in a simple way how to bring out the pure colours and quality transference of knowledge, both acquired and 89