Buddhism is one of the major as well as the oldest religions of the world. During a period running into over 25 centuries it has grown, like a massive tree, sending its roots deep down and spreading its many salubrious branches far and wide providing the soothing, calm shade and the gentle, refreshing breeze, to enrich and enliven human thought and culture of a good part of the world. There had been a lone unbroken line of great thinkers who have been passing on the flame of knowledge from generation to generation, brightening up the dark corners and shedding brighter light on new avenues. This is a religion rich in profound philosophical thought with an enlightening massive literature.

Ever since the west got a glimpse of the wealth of knowledge that lay hidden in the Pali Buddhist texts, great pioneer savants like Max Muller, Louis de la Vallee Poussin, Herman Oldenberg, Rhys Davids and a host of others did in depth studies on a wide array of subjects related to Pali Buddhism. It is due to their contributions that Pali Buddhist studies found an important place in the carriculae western of universities, and higher education institutes in the world. Though that enthusiasm and application of the old western scholars is lacking at present, yet, off and on we come across valuable publications when browsing through ‘new arrivals’ on Buddhism.
At present there is a marked shift of interest from Theravada (=Pali) Budddhism towards Sanskrit Buddhism, which includes also Mahâyana Buddhim. Japan, China, Korea and Taiwan are in the forefront of research undertaking on Mahâyana. Western scholarship is making recognizable contribution to these studies. Besides, particularly noticeable is the special focus now being directed on studying Tibetan Buddhism.

Even a casual perusal of a catalogue published by any recognized book publisher would suffice to make one gauge both the quality and quantity of new research that in being done in these fields.

When compared against these developments in research on Buddhism, the contributions of the major Therav¯a da Buddhist countries namely, Sri Lanka, Burma and Thailand to Theravâda or Pali Buddhist studies do not appear at all encouraging. Among these countries, too, it is Sri Lanka that is traditionally considered as the oldest inheritor as well as the possessor, protector preserver and the propagator of Therav¯a da Budhhism. These accreditions are supported by the lone cherished reputation Sri Lanka enjoys regarding Buddhist scholarship.

Not a single day passes without we being reminded of this eminent position Sri Lanka enjoys, and that Buddhism is the most precious gift that we can give to the world.
Has Buddhist scholarship here done enough, during the last quarter century or so, to justify the eminent position that is accredited to Sri Lanka? Have those who publicly avow to make that precious gift to the world taken any worthwhile follow on action to turn their avowals into realities?

It is a fact that there are a number of national universities having Departments of Pali and Buddhist studies. There are also two universities, especially established for Buddhist studies. In spite of these, one cannot be faulted for asking whether any of these universities, in recent times, have made any outstanding contribution to Theravâda Buddhist studies. To take up a meare basic issue, is anyone of these universities adequately equipped to help in depth and methodical research on Buddhism?

The library is the most fundamental working tool of a researcher. But how many universities and institutes possess good libraries for Buddhist studies? I.T technology, with its off-shoots such as the Internet, web-site, on-line source facilities are all now common tools used by any researcher. Do our universities and institutes training researchers on Buddhism provide them with these basic work tools? It would be interesting to find out which university provides, at least, a small cubicle for a post-graduate researcher.

Conditions being such, it is not possible to expect very high quality research from our scholars who are engaged in Buddhist studies. Without remedying these basic shortcomings, it is not possible to make a worthwhile gift out of Buddhism to the world. In failing to make a worthwhile gift out of Buddhism, Sri Lanka fails also in discharging the responsibility tradition has devolved on her.

The constitution of Sri Lanka contains provisions that empower the State to take necessary steps to remedy this type of grave shortcoming. It says that Buddhism should be given the foremost place, and also makes it mandatory for the State to protect and foster Buddhism. What is necessary is the ‘will’ of the authorities concerned to convert these provisions into concrete actions.

What all this means is that the time is now most opportune to take constructive steps to establish a properly equipped institute for research in Buddhism studies. This should not be done haphazardly by trying to convert some vacant, abandoned building located in some remote part of the island to an institute merely putting up a huge name board. Modalities regarding establishing such an institute should be carefully worked out in consultation with academics who are knowledgeable, dedicated and who are in possession of a clear vision about such matters. Location, accessibility, the infrastructure etc. are all important. There is no need to do research or debate on this, for there are such model institutes in other countries, which we could adopt to suit our needs.