Buddhist Spectrum
He who is calm experiences
transcendental joy
The bhikkhu who has retired to a lonely abode who has calmed
his mind, who perceives the doctrine clearly experiences a
joy transcending that of men. Bhikkhu Vagga - The
Dhammapada |
Academic studies in Buddhism and the universities in Sri Lanka
Convocation address by Emeritus Professor Y. Karunadasa of University
of Kelaniya at the BMICH on November 14, 2007.
Rock-cut cave, Sankaram Krisha Valley region, India. Rich
heritage of architecture and sculpture that transports one back
to the glorious periods in the development of the three main
schools of Buddhism. (Courtesy: Frontline) |
As you are perhaps aware, today the age-old traditional approach to
religious studies has been supplemented with another. This is what is
known as the academic approach to religious studies. According to the
traditional approach a religion is usually (but not necessarily) studied
in order to follow it as one's own personal faith.
Whereas according to the modern academic approach a religion can also
be studied without any commitment either to accept or reject its
doctrinal tenets, but purely as part of a liberal education.
This has enabled Buddhist studies to transcend its traditional
boundaries and to establish itself as an academic discipline attracting
the attention of scholars, both of the East and of the West, Buddhist as
well as non-Buddhist.
The net result of all this is that today Buddhist studies is no more
the monopoly and concern of the Buddhists only. In point of fact, with
the possible exception of Japan the West now leads the world in Buddhist
scholarship.
Three major Buddhist traditions
What was the historical background to this situation? As you are
aware, in the continent of Asia today there are three major Buddhist
traditions which coincide with three major geographical regions. The
first is the region which includes Sri Lanka and four countries in South
East Asia: Myanmar, Thailand, Laos, and Cambodia.
The Buddhism that prevails in all these countries is called Theravada
or Southern Buddhism. It is also called Pali Buddhism because both its
canonical and exegetical scriptures are written in Pali, which is a
Middle Indian dialect.
What makes Theravada Buddhism different from all other schools of
Buddhist thought is that it seeks to interpret the Word of the Buddha in
the light of its own Abhidhamma.
In passing it may be noted that both in preserving and disseminating
the Theravada version of Buddhism it was our country that played the
leading role.
For as you all know, it was in Sri Lanka that the oral transmission
of the Theravada Buddhist Canon was committed to writing and it was also
here in Sri Lanka that all the commentaries, subcommentaries,
compendiums, and other expository works related to the Pali Canon were
compiled before they found their way to the neighbouring Buddhist
countries in South East Asia.
Tibetan Buddhism
The second geographical zone which corresponds to another major
Buddhist tradition is the Himalayan Region (Tibet, Bhutan and Sikkim)
and Mongolia.
The Buddhism that developed in this region could be called Tibetan
Buddhism because it is mainly based on the teachings embodied in the
Tibetan Tripitaka, the Mongolian version of the Tripitaka being a
rendering from the Tibetan.
The Tibetan Buddhism is much different from the Buddhism that
prevails in Sri Lanka and South East Asia. Though somewhat eclectic it
is more oriented towards Yogacara, the Idealistic School of Buddhism and
also to Tantrayana or Esoteric Buddhism, which is a further extension of
the Mahayana.
The Tibetan Tripitaka too is very much unlike ours, for it contains
the teachings of more than one school of Buddhist thought. It is true
that much of it is a rendition from Sanskrit and Middle Indian
vernaculars.
However, the indigenous Buddhist literature that developed in the
wake of translations is equally considerable. What is unique about the
Tibetan Buddhist traditional is that more than any other it has
preserved to us the full richness of esoteric (Tantric) doctrines and
practices, when in most other Asian countries Esoteric Buddhism (Tantrayana)
declined in the past.
Buddhism in East Asia
The third geographical region which corresponds to yet another great
Buddhist tradition is East Asia. China, Korea and Japan. Buddhism in
East Asia is not a uniform phenomenon as Buddhism in South East Asia.
It represents a wide spectrum of Buddhist doctrines and practices,
mostly coming under Mahayana. However, the primary literary basis of all
East Asian Buddhism is the Chinese Tripitaka.
Unlike the Pali Tripitaka with which we are familiar, the Chinese
Tripitaka embraces all ages and schools wherein translations of the most
diverse Indian Buddhist works are supplemented by original compositions
in Chinese.
According to the well-known catalogue prepared by Bunyui Nanjio
(Oxford 1883) the collection contains some 1662 works classified into
four main divisions: Sutra, Vinaya, Abhidharma and the Miscellaneous.
What is unique about the Chinese Tripitaka is that while embodying the
doctrines of almost all schools of Buddhist thought, its compilers
represent a large number of ethnic groups in the continent of Asia.
For, among those who translated Buddhist works into Chinese were not
only Indians. According to Nanjio's Catalogue of the Chinese Tripitaka
among those who translated Sanskrit Buddhist texts into Chinese during
the period from 420-550 four were from Sri Lanka.
In this regard the best known Sri Lankan was Amoghavajra who came to
China in 724 and translated a large number of Buddhist texts into
Chinese, to one of which a preface was written by the Emperor Tai-tsung.
It must also be recorded here that two Buddhist works compiled in Sri
Lanka during the Anuradhapura period, namely, Samantapasadika which is
the commentary to the Vinaya, and Vimuttimagga, a work belonging to the
Abhayagiri Fraternity, are also included in the Chinese Tripitaka.
What I have said so far amounts to a brief introduction to the three
major Buddhist traditions which developed in three major regions in the
continent of Asia, namely (1) Sri Lanka and South East Asia, (2) the
Himalayan region together with Mongolia, and (3) East Asia comprising
China, Korea and Japan. Each tradition, as we saw, had its own literary
basis in a classical language such as Pali, Tibetan and Chinese.
Interaction and mutual influence between these Buddhist traditions, one
cannot completely rule out.
However, it would not be incorrect to say that until modern times
they developed in comparative isolation. What we call modern academic
studies in Buddhism can be said to begin when this isolationism broke
down and the literary sources belonging to the major Buddhist traditions
in Asia came to the attention of modern scholars.
The process began in the first quarter of the 19th century when
literary works of each tradition came to be discovered one after the
other.
Sanskrit Buddhist Literature
Among those literary sources the first that came to the attention of
modern scholars were Sanskrit works belonging to the Mahayana. This was
made possible by the distribution in the libraries of Calcutta, London
and Paris of a large number of manuscripts which were collected from
Nepal by B. H. Hodgson, the British resident of the country, during the
years of 1821-1841.
Among these manuscripts were some of the most important Mahayana
Sutras, such as Karandavyuha, Vajrasuci, Lankavatara, Saddharmapundarika
and many versions of the Prajnaparamita Sutras.
One of the earliest to do research on these materials was Eugene
Burnouf from France. His "Lotus de la Bonne Loi," the French translation
of the Saddharmapundarika published in 1852 was the first rendering into
a European language of a Buddhist literary work.
It was some seven years earliest that Eugene Burnouf wrote his
well-known History of Indian Buddhism, which secured his place as the
founder of modern Buddhist scholarship in the West.
The Nepalese manuscripts which thus led to the beginning of modern
studies in Buddhism came to the attention of the Indian scholars as
well. In the 1870's Rajendra Lal Mitra and Hara Prasad Sastri made a
catalogue of the Buddhist manuscripts in the libraries in Nepal and this
helped to bring out critical editions and annotated translations of a
large number of Mahayana works.
The field of Sanskrit Buddhist studies became further enlarged by the
discovery in Central Asia of no less than twenty six texts of the
Central Asian Sanskrit Buddhist Canon and manuscript remains of many
other Buddhist works.
Along with this must be mentioned the Gilgit Manuscripts discovered
by Nalinaksha Dutt and which he published in eight volumes.
Two of the most important works in this collection are the
Samadhiraja Sutra and the Vinayavastu of the Mulasarvastivada School of
Buddhism, which has a close correspondence to the Pali Vinaya Pitaka.
Pali Buddhist Literature
It was in the second quarter of the 19th century that the Pali
literary works were brought to the notice of scholars outside the
Theravada countries and in this connection Sri Lanka was able to make a
notable contribution.
For, those who pioneered Pali studies in Europe, India and Japan,
such as Professor Rhys Davids, Satish Chandra Vidyabhusan, the Venerable
Dhammananda Kosambi and Chizen Akanuma were closely associated with the
scholar monks of Sri Lanka.
Notable among them were Venerable Hikkaduve Sumangala Maha Thera,
Venerable Waskaduwe Sri Subhuti Maha Thera and Venerable Mahagoda Maha
Thera Nanissara Maha Thera.
The translation of the Mahavamsa into English by George Turnour in
1837 and the translation, ten years later, of the Dhammpada into Latin
by Fausboll were the first important attempts by European scholars to
introduce Pali literature to the West.
However, it was some ten years earlier that Eugene Burnouf and
Christian Lassen published their famous introduction to Pali, "Un Essay
sur le Palie", which paved the way for Pali studies in Europe and
America.
Particularly in the last quarter of the last century great strides
were made in Pali studies.
The establishment of the Pali Text Society in London in 1895 and the
Buddhist Text Society in Calcutta in 1898 played a major role in this
regard. Now both canonical and post-canonical Pali Buddhist texts have
Romanized editions and translations into English, French and German.
The Pali Canon, in its entirety, has also been translated into
Japanese and it contains some sixty five volumes. Together with this
must be mentioned the Royal Thai Edition (Thailand), the Chattha
Mhasangayana Edition (Myanmar), the Nava Nalanda Edition (India) and the
Buddha Jayanti Edition (Sri Lanka) of the Pali Tipitaka.
Tibetan Buddhist Literature
The credit of pioneering modern studies in Tibetan Buddhism should go
to Csoma de Koros, a native of Transylvania. For it was his Analysis of
the Kanjur published in Asiatic Researches, Vol. 20, 1936 that drew the
attention of modern scholars to Tibetan Buddhism.
The concluding part of this article will be published on 24.11.2007.
Dhamma protection
With faith
as deep as the ocean
I opened my heart
to the Thathagata.
Homeless I travelled
around the world,
where will I find
a shelter.
Like rain
drizzling from the sky
generously showers
the earth.
All my needs are covered
from the Holy Dhamma.
Ayya M. Vimala, Lanka Vihara, Hawaii Hanolulu, USA. |