PALI UNIVERSITY OF SRI LANKA

THE SCOPE AND FOCUS OF THE SYLLABUSES OF THE BUDDHIST AND PÂÉI UNIVERSITY OF SRI LANKA

 Prof. Oliver Abeyanayake, Senior Professor of Buddhist Philosophy, Buddhist and Pâéi University of Sri Lanka

 Brief History of the University

An intensive and in-depth dialogue went on in the late seventies of the last century to decide on a model on which the higher education of the community of monks had to be organized. It was correctly felt that the system that existed thus far was not satisfactory. By the seventies of the last century, there were Departments of Pâéi and Buddhist Studies at certain Universities to cater for the education of the Buddhist monks. The criticism leveled against the education provided at these Departments was that it was geared towards secular ends neglecting the practical aspects of traditional Buddhist education. Therefore, a new experiment was carried out by establishing a separate Faculty at Anuradhapura with the University status for the purpose of streamlining the Bhikkhu education. In the dialogue mentioned above, it transpired that this particular experiment was also unsatisfactory due to the fact that it had not taken into consideration the genuine aspirations of the young monks and the global challenges. The necessity of a new model capable of fulfilling both secular and religious ends as well as local and foreign needs emerged to the extent that it could not have been ignored any more. The Buddhist and Pâéi University of Sri Lanka was the final result of the deliberations of this process of searching for the ideal institutional model for the Bhikkhu education.

 The Buddhist and Pâéi University of Sri Lanka was established by the Government of Sri Lanka under Act of Parliament No. 74 of 1981 and ceremonially inaugurated on the 22nd April 1982. In the original Act, the number of affiliated colleges recognized was two. However, an amendment was proposed in the Parliament to increase this number to four in the amended Act No. 30 of 1983. Subsequently, the academic activities of the Buddhist and Pâéi University of Sri Land commenced on 13th October 1983 at the affiliated colleges which were the seats of excellence for Oriental Studies in Sri Lanka.

 Initially, the main objectives of this University were to propagate Buddhism, to promote Pâéi and Buddhist Studies in Sri Lanka and abroad and to provide facilities for research in relevant fields. At the very outset, a research unit was formed as an integral part of the University.

In the academic curriculum, the pride of place was given to Pâéi, Buddhist Philosophy and Buddhist Culture among various other subjects of the University. The aim of the pioneers of this University was to impart the knowledge of Buddhism and to inculcate Buddhist values in a religious environment. A decentralized system was introduced to achieve these goals.

 No individual or institution can remain rigid forever without being subject to the changes that the circumstances force on them. The Buddhist and Pâéi University of Sri Lanka was no exception to this law of nature. There was a reasonable demand from the stakeholders to centralize the system of education to suit the environment of a University in its modern sense. The archaic model of education and administration inbuilt in the system was not tolerated any more. Therefore, the then People's Alliance Government decided to amend the Act on which the Buddhist and Pâéi University was established.

 The amended Act No. 37 of 1995 introduced drastic changes to the system envisaged in the earlier Act. All local affiliated Colleges were made defunct. The University was restructured on the lines of the National Universities. The mechanism of Departments and Faculties was brought in. The powers of regulating academic activities were entrusted to the Faculty Boards and the Senate. A location for restructured University with residential facilities to function had to be identified. The result of this endeavor is the Homagama Campus where the academic activities are now carried out.

The Scope of the Syllabuses

Among the objectives of the establishment of the Buddhist and Pâéi University of Sri Lanka as stipulated in the amended Act No.37 of 1995, what is emphasized is the generation of Buddhist scholars who are competent to propagate Buddhism and to foster Buddhist missionary activities both in Sri Lanka and abroad. The development of the study of Pâéi language, Buddhist Culture and Buddhist Philosophy is entrusted to this University with the aim of elevating them to suit the contemporary conditions of the world. To achieve these objectives, the University is empowered to make arrangements to teach any approved field of study subject to the compulsory provisions of Pâéi and Buddhism. The Senate of the University has the authority to recommend new proposals to the Council of the University on reorganizing the existing Departments and Faculties and establishing new Departments and Faculties. The Council is vested with the powers of introducing a new Department or a Faculty to fulfill the objectives of the University and to develop teaching and research with the concurrence of the Ministry (of Higher Education).

Acting on the provisions mentioned above, the academic activities of the Buddhist and Pâéi University of Sri Lanka are now carried out under the Faculties of Buddhist Studies and Language Studies. In the Faculty of Buddhist Studies facilities are provided to learn the subject areas of Buddhist Philosophy, Buddhist Culture, Buddhist Art and Architecture, Comparative Religion and Philosophy. In the Faculty of Language Studies, facilities are provided to learn Pâéi, Sanskrit, Sinhala, English and Korean.

Except English and Korean, all the other subjects mentioned above are taught for the Degree of the Bachelor of Arts either at the General or Special level. English and Korean at the moment can be offered as a certificate course. Two more certificate courses in Computer Applications and Buddhist Counseling are available for the internal students.

 There are separate syllabuses for the internal and external examinations geared for the Certificates, Diplomas and Undergraduate Degrees of the University. The distinction between internal and external does not apply to Research Degrees.

The Focus of the Syllabuses

The Buddhist and Pâéi University of Sri Lanka cater for both local and foreign students. As mentioned above, one of its prime objectives is fostering Buddhist missionary activities. Therefore, the medium of English is given its due place in the academic activities of the University. The internal courses, except Sinhala, are taught in both Sinhala and English. All the examinations, either internal or external, are conducted in Sinhala as well as in English. The dissertations and thesis for the research degrees can also be submitted in either language. The certificate course of English is compulsory for the internal students so that they can be competent in a world language through which the message of peace and prosperity of Buddhism can be propagated throughout the world.

As mentioned before, the Parliamentary Act under which the Buddhist and Pâéi University of Sri Lanka was established has spelt out in obvious terms that both Pâéi and Buddhism should be compulsory for the First Degree of the University. In other worlds both Pâéi and Buddhism should be studied with the other subjects which the students may select within the facilities available. The Act further states that the Postgraduate Degrees of this University should offer either Pâéi or Buddhist Culture or Buddhist Philosophy as the compulsory ingredient. Accordingly, all taught courses, whether Undergraduate or Postgraduate, should be designed by the University to disseminate the knowledge of Pâéi and Buddhism at all levels.

 The University has put these statutory provisions into practice in two ways. Firstly, Pâéi and Buddhist Philosophy or Buddhist Culture is made compulsory at all levels throughout the University courses. Secondly, the students are permitted to select only one of these three subjects for the Special Degree. If a student selects Pâéi as his special subject, Buddhist Philosophy or Buddhist Culture automatically becomes his subsidiary subject, while if he selects either Buddhist Philosophy or Buddhist Culture as his special subject, Pâéi automatically becomes his subsidiary subject. Even though the external students are not privileged to do a special degree, they are also bound to follow the compulsory provisions of Pâéi and Buddhism.

At this stage it becomes necessary to explain the logic behind the compulsory provisions of Pâéi and Buddhism. As all of you know, Buddhism was introduced to Sri Lanka by the Arahant Mahinda, the son of Emperor Asoka of India, in the third century B.C. That was the turning point of the Theravâda Tradition. If Buddhism had not been introduced to Sri Lanka, the Theravâda Tradition would have disappeared from the world before long. The Arahant Mahinda brought the Tipiíaka the language of which was Pâéi to Sri Lanka. The subject matter of the Tipiíaka is called Buddhism. Therefore, Buddhism and Pâéi are inseparably linked together. It was Sri Lanka which preserved and fostered Pâéi and Buddhism. The Pâéi Tipiíaka was committed to writing in Sri Lanka. The Pâéi commentaries and sub commentaries were also written in Sri Lanka. The primary exegetical works on the Vinaya and the Abhidhamma were composed by the Sri Lankan scholars from time to time. Sri Lanka pioneered the Pâéi grammatical tradition by introducing the First Grammars on the language of Pâéi. Taking all this and many more into consideration, the Buddhist and Pâéi University of Sri Lanka was established to rejuvenate the Theravâda Tradition by promoting Pâéi and Buddhism in its past glory. It was felt that the introduction of compulsory provisions was the legacy of Sri Lanka. For the first time in the modern world, the position of Pâéi and Buddhism was thus restored in a University structured in the western model by the Buddhist and Pâéi University of Sri Lanka. In my opinion, this experiment can be carried forward to the future with minor adjustments.

 As I have pointed out before, in the objectives of the Parliamentary Act under which the Buddhist and Pâéi University of Sri Lanka was established, it is specifically said that the studies of Pâéi, Buddhist Philosophy and Buddhist Culture should be elevated to suit the present conditions of the world. This can be achieved in two ways. Firstly, various other relevant subjects have to be introduced to the curriculum of the University. Secondly, syllabuses should be cast and designed with this objective in mind. The measures to be taken to expand the curriculum face constraints beyond the control of the University. It has political and financial implications. However, casting and designing of the syllabuses are the sole responsibility of the University Authorities. In this regard, the Buddhist and Pâéi University of Sri Lanka has taken suitable steps towards the right direction.

In the traditional seats of learning of the Theravâda countries, the subject of Buddhism is more or less confined to the life story of the Buddha and the basic teachings of the Pâéi Canon. The Buddhist and Pâéi University of Sri Lanka felt at the very beginning that the subject of Buddhist Philosophy is much more than this. Therefore, in addition to a critical study of the life story of the Buddha and the basic doctrinal aspects, the philosophical and religious tendencies that are manifested in the Pâéi Canon have been duly recognized in the syllabuses. Therefore, the aspects of Buddhist Cosmology, Buddhist Epistemology, Buddhist Ethics, Buddhist Psychology, Buddhist Aesthetics, Buddhist Logic, Buddhist Legal Philosophy, Buddhist Social Philosophy and Buddhist Metaphysics were introduced to the syllabuses by the Buddhist and Pâéi University of Sri Lanka. The analytical and comparative approaches are well ingrained in the syllabuses thus formulated. The historical dimension is also given its due place since the history of Buddhism with special reference to the emergence of the Buddhist Schools is dealt with prominently. Therefore, the students are given the opportunity to study the basic tenets of all four great traditions of Buddhism, namely, the Sautrântika, Sarvastivâda, Madhyamaka and Yogâcâra. The fundamentals of Tantric Buddhism without which the study of Buddhism will never be complete, is also given due recognition.

The above resume would reveal that the syllabuses of the Buddhist and Pâéi University of Sri Lanka encompass all aspects of Buddhism. They are not confined to any particular tradition, even though the pride of place is given to Theravâda. The Buddhist and Pâéi University of Sri Lanka endeavors to teach Buddhism as a fully fledged philosophy. Therefore, the dialectical, rational, empirical, pragmatic and idealistic tendencies in early Buddhism are greatly emphasized.

In the traditional seats of learning in the Theravâda Buddhist countries, the study of Pâéi covers, more or less, comprehension and translation of the Pâéi texts. In the exercise of translation, the words of the texts are etymologically and grammatically explained. The study of Pâéi at the Buddhist and Pâéi University of Sri Lanka deviates from this traditional approach. The textual studies, of course, occupy a prominent place in our Pâéi syllabuses. The texts are prescribed from all categories of Pâéi literature including the Cannon, the Commentaries, and the Sub-commentaries, the exegetical words, the prose and the verse. In the study of the texts, our emphasis is on the doctrinal issues and the historical contexts. Since grammar is a separate branch of the Pâéi studies, the textual studies are carried out with less burden of grammar. The grammar is taught at the Buddhist and Pâéi University of Sri Lanka not on a basis of a particular text. The entire grammatical tradition with all its branches is taken as a whole in the study of Pâéi grammar. Unnecessary prominence to either Bâlâvatâra or Rûpasiddhi is avoided in this way. The language of Pâéi is studied in the historical and linguistic contexts. Therefore, the topics like the home Pâéi, whether Pâéi was a living language, the relationship and interaction among Pâéi, Vedic Sanskrit and Secular Sanskrit, are included in the syllabuses. One of the highlighted subject areas of the Pâéi syllabuses is the history of Pâéi literature. The historical background, authorship and the doctrinal and literary significance of the Pâéi texts written in all the Theravâda countries are taken into account in this regard. In our syllabuses, the accepted fact is that the Pâéi Canon took its present shape through a historical development. Therefore, the students are encouraged to study the Pâéi Canon in its proper perspective. The comparative analysis of the Pâéi Tipiíaka in relation to the other Tipiíakas, discovered so far is one of the salient features of the syllabuses of the Buddhist and Pâéi University of Sri Lanka. It has introduced for the first time, a new area of study to its Pâéi syllabuses under the caption: Pâéi Literary Criticism. The aim of this study is to show that a methodology of literary criticism which is quite independent form the Vuttodaya and Subodhâlaàkâra, can be formulated from the Canonical teachings.

 Communication of Dhamma and Meditation

Most of the syllabuses of the Buddhist and Pâéi University of Sri Lanka are geared for the academic studies of the selected subjects conforming to the standards of the national Universities of Sri Lanka and of the Commonwealth Universities. However, acting on the mandate given to the university, two practical aspects of Buddhism are recognized in the syllabuses. They are the methods of communicating the Dhamma properly and meditation.

The methodology of Dhamma preaching underwent changes in the long history of Buddhism in Sri Lanka. The present format was introduced in the first quarter of the last century, which is short, devoid of ritual, well integrated and focused on the theme and above all, related to daily life. After a lapse of nearly a century, these principles and objectives are not followed to the very letter. There is no doctrinal depth and religious flavor in most of the sermons delivered today. Taking this into consideration, the Buddhist and Pâéi University of Sri Lanka has introduced a course to train the monks on how to take the message of the Buddha to the general masses forcefully and convincingly. The results of this programmer are yet to be seen.

 It is acclaimed that meditation is the heart of Buddhism. There is an overwhelming demand for the practice of meditation in all parts of the world. In two courses of the Buddhist and Pâéi University of Sri Lanka meditation plays a prominent role. They are Certificate course of Buddhist Counseling and Postgraduate Degree Examination in Fostering Dhammadûta Services. In these two courses, conducted at two different levels, the Buddhist Meditation is taught. Our emphasis here is to distinguish the Buddhist Meditation from other forms of meditation and to familiarize the students with the prerequisites for meditations, since we believe the Buddhist Meditation is not for all, at all times, everywhere. The meditation techniques are taught and put into practice after the above mentioned preliminaries.

 I have given above the salient features of the syllabuses of the Buddhist and Pâéi University of Sri Lanka. The copies of the syllabuses are not attached herewith taking their bulk into consideration. The list of the examinations conducted by the Buddhist and Pâéi University of Sri Lanka is given in Appendix. 

 

 

 

Appendix

The Examinations conducted by the Buddhist and Pâéi University of     Sri Lanka

Internal

 1. Special Arts Degree Examination

A four-year course with four parts:

               a. General Arts Qualifying Examination

Six papers each of three-hour duration.

               b. Special Arts Degree Part I Examination

Four papers each of three-hour duration.

               c. Special Arts Degree Part II Examination

Four papers each of three-hour duration.

            d. Special Arts Degree Part III Examination

Four paper each of three-hour duration.

2. General Arts Degree Examination

A three-year course with three parts:

a. General Arts Qualifying Examinations

Six papers each of three-hour duration.

b. General Arts Degree Part I Examination

Six papers each of three-hour duration.

c. General Arts Degree Part II Examination

Six papers each of three-hour duration.

3. One-Year Certificate Courses

 a. Computer Applications

Two papers each of three-hour duration plus a practical test.

 b. English

Two papers each of three-hour duration.

c. Buddhist Counseling

Two papers each of three-hour duration plus a practical test.

 d. Korean Language

Two papers each of three-hour duration plus a practical test.

External

1.     General Arts Degree Examination

A three-year course with three parts:

 a. General Arts Qualifying Examination

Six papers each of three-hour duration.

 b. General Arts Degree Part I Examination

Six papers each of three-hour duration.

 c. General Arts Degree Part II Examination

Six papers each of three-hour duration.

2.     Diploma Courses

 a. Diploma in Buddhism

A one-year course with five papers each of three-hour duration.

   b. Diploma in Pâéi

A one-year course with five papers each of three-hour duration.

 c. Diploma in English

Having three parts as follows:

1. Preliminary Level

Three papers each of three-hour duration plus an oral test.

 2. Certificate Level

Three papers each of three-hour duration plus an oral test

 3.  Diploma Level

Five papers each of three-hour duration plus an oral test.

d. Diploma in Communication of the Dhamma

A six-month course with six papers each of three-hour duration.

3.     Postgraduate Courses

1. Postgraduate Diploma in Buddhist Studies.

One-year course with five papers each of three-hour duration.

2. Master of Arts

One-year course with five papers each of three-hour duration.

3. Postgraduate Degree for Foreign Dhammadûta Services

Two-year course with six papers each of three-hour duration.

4. Master of Philosophy

Two-year research degree with two papers each of three-hour duration.

5. Doctor of Philosophy

A three-year research degree.

 



[1] Presented at The International Conference of All Theravâda Buddhist Universities held at The International Theravâda Buddhist Missionary University, Yangon, & at Woodlands Hotel, Poppa Mountain Resort, Bagan, Myanmar, 9-12th March 2007.