Buddhist studies

Buddhist studies, also known as Buddhology (although the latter term is sometimes reserved for the study of Buddhas rather than that of Buddhism as a whole), is the academic study of Buddhism. The term applies especially to the modern academic field, which is a subset of religious studies, and is distinct from Buddhist philosophy or Buddhist theology. Scholars of Buddhist studies represent a variety of disciplines including history, anthropology, and philosophy.

In contrast to the study of Judaism or Christianity, the field of Buddhist studies has been dominated by "outsiders" to Buddhist cultures and traditions. However, Japanese universities have also made major contributions, as have Asian immigrants to Western countries, and Western converts to Buddhism.

Charles Prebish, a scholar-practitioner and Chair of Religious Studies at Utah State University, describes the academics who are also Buddhist practitioners as fulfilling a crucial traditional role that has gone otherwise unfilled in countries that are not traditionally Buddhist:

Throughout much of Buddhism’s history, Buddhist scholarship and practice have been two very distinct vocations in a highly polarized tradition. Not surprisingly, stories reflecting the study/practice dichotomy in Buddhism are abundant in both the primary and secondary literature on the subject. Walpola Rahula’s History of Buddhism in Ceylon provides a good summary of the issue. During the first century B.C.E., in response to a concern over the possible loss of the Tripitaka during a severe famine, a question arose: What is the basis of the Teaching (sasana)—learning or practice? A clear difference of opinion resulted in the development of two groups: the Dhammakathikas, who claimed that learning was the basis of the Sasana, and the Pamsukulikas, who argued for practice as the basis. The Dhammakathikas apparently won out.

The two vocations described above came to be known as gantha-dhura, or the “vocation of books,” and vipassana-dhura, or the “vocation of meditation,” with the former regarded as the superior training (because surely meditation would not be possible if the teachings were lost). Moreover, the vipassana-dhura monks began to live in the forest, where they could best pursue their vocation undisturbed, while the gantha-dhura monks began to dwell in villages and towns. As such, the gantha-dhura monks began to play a significant role in Buddhist education.

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Wikipedia