user295: In early Buddhism we see that characters like:

Angulimala
Ajatasatru
Ashoka

In recent times we have seen S.N.Goenka doing prison courses. Also there are new perspectives in correction discussed in talks like: The neuroscience of restorative justice.
So how can Buddhism be used for the correction of people, and how does this compare with other developments in this area using lessons and teachings from within the Tripiṭaka?

user254: I guess it can be difficult to make a connection with people.
Maybe they're not interested in Buddhism. How then can you talk with them?
Here is a short story of a venerable teaching blues harmonica to the people at a juvenile detention centre ("juvenile detention" implies "young criminals"):

In addition to his other duties Kusala Bhikshu gave presentations in the Los Angeles County Central Juvenile Hall on Buddhism, and meditation for four years, and for a year taught Blues Harmonica at a juvenile probation camp in Malibu, CA. Before his work in juvenile hall, and the probation camp, he spent one year as a volunteer at the Los Angeles County State Prison for men. In December of 1998 Kusala was given the “Good Samaritan of the Year” award for his work in juvenile hall by the Los Angeles County Probation Department.
In March of 2000 Kusala ended his volunteer work at Central Juvenile Hall, and accepted an invitation from the Garden Grove Police Department to become a police chaplain. Meditation, and yoga are still being taught at Central Juvenile hall thanks to the dedicated effort of various Buddhist volunteers and yoga teachers.


user-1: I didn't down vote! I would say that the Buddha and the Buddha's system are not ways to reform people, they are ways for people to reform themselves.
What the Buddha did in cases like Angulimala was to perceive the particular approach which would be met with a comprehension that lead to their change or understanding of the goal. And this also usually under circumstances of compassion specific to the individual.
The idea of reforming people involves ambition, desire, wanting, etc. I think the distinction applies especially in cases such as prison reform. The lack of a specific target and certainty that one is providing an approach that will lead to attainment of the reform tells me that what is at work in a case like that is personal ambition rather than compassion.
When the Buddha speaks of the good man being of benefit to gods and men, he is speaking about the example they set. From the good example people reform themselves.
So, I suppose I would give as answer to this question: the best method for providing an opportunity for people to reform themselves is by being a good example.

295: <p>In early Buddhism we see that characters like:</p>

<ul>
<li><a href="http://en.wikipedia.org/wiki/Angulimala">Angulimala</a></li>
<li><a href="http://en.wikipedia.org/wiki/Ajatasatru">Ajatasatru</a></li>
<li><a href="http://en.wikipedia.org/wiki/Ashoka">Ashoka</a></li>
</ul>

<p>In recent times we have seen <a href="http://www.prison.dhamma.org/">S.N.Goenka doing prison courses</a>. Also there are new perspectives in correction discussed in talks like: <a href="http://www.ted.com/talks/daniel_reisel_the_neuroscience_of_restorative_justice?language=en">The neuroscience of restorative justice</a>.</p>

<p>So how can Buddhism be used for the correction of people, and how does this compare with other developments in this area using lessons and teachings from within the <a href="http://en.wikipedia.org/wiki/Tripi%E1%B9%ADaka">Tripiṭaka</a>?</p>
 254: <p>I guess it can be difficult to make a connection with people.
Maybe they're not interested in Buddhism. How then can you talk with them?</p>
<p><a href="http://www.urbandharma.org/bdharma2/bdharma/aboutrk.html" rel="nofollow noreferrer">Here is a short story</a> of a venerable teaching blues harmonica to the people at a juvenile detention centre (&quot;juvenile detention&quot; implies &quot;young criminals&quot;):</p>
<blockquote>
<p>In addition to his other duties Kusala Bhikshu gave presentations in the Los Angeles County Central Juvenile Hall on Buddhism, and meditation for four years, and for a year taught <a href="http://www.urbandharma.org/kusala/revkus/bluesharmonica.html" rel="nofollow noreferrer">Blues Harmonica</a> at a juvenile probation camp in Malibu, CA. Before his work in juvenile hall, and the probation camp, he spent one year as a volunteer at the Los Angeles County State Prison for men. In December of 1998 Kusala was given the “Good Samaritan of the Year” award for his work in juvenile hall by the Los Angeles County Probation Department.</p>
<p>In March of 2000 Kusala ended his volunteer work at Central Juvenile Hall, and accepted an invitation from the Garden Grove Police Department to become a police chaplain. Meditation, and yoga are still being taught at Central Juvenile hall thanks to the dedicated effort of various Buddhist volunteers and yoga teachers.</p>
</blockquote>
 -1: <p>I didn't down vote! I would say that the Buddha and the Buddha's system are not ways to reform people, they are ways for people to reform themselves.</p>

<p>What the Buddha did in cases like Angulimala was to perceive the particular approach which would be met with a comprehension that lead to their change or understanding of the goal. And this also usually under circumstances of compassion specific to the individual.</p>

<p>The idea of reforming people involves ambition, desire, wanting, etc. I think the distinction applies especially in cases such as prison reform. The lack of a specific target and certainty that one is providing an approach that will lead to attainment of the reform tells me that what is at work in a case like that is personal ambition rather than compassion.</p>

<p>When the Buddha speaks of the good man being of benefit to gods and men, he is speaking about the example they set. From the good example people reform themselves.</p>

<p>So, I suppose I would give as answer to this question: the best method for providing an opportunity for people to reform themselves is by being a good example.</p>
