Saichō 最澄　（767－822），　who traveled to China to study Buddhism and returned to Japan to become the founder of the Tendai school，　expressed his ideals for Buddhist education in his Sange gakushō shiki 山家学生式　and proclaimed his resolve to nurture his students to become　“the treasure of the nation，　the teacher of the nation and the asset of the nation” through Buddhist education。 Similarly，　Kūkai 空海　（774－835），　who also traveled to China to study esoteric Buddhism and observed the educational facilities there，　composed the Sōgei shuchiin shiki 综芸种智院式　and created a school upon returning to Japan。 The Sōgei shuchiin shiki expresses Kūkai’s ideal as follows：　“The flourishing and decline of things necessarily depends on the person。 The rise and fall of humans definitely resides in the Way。” In other words，　the question of whether something flourishes or declines all depends on the people who are involved with it。 The question of whether a human experiences prosperity or setback necessarily depends on whether one practices the Way。

Such tradition of Buddhist education eventually gave rise to educational institutions called　“terakoya” 寺子屋　（temple schools）　during the Edo period。 At that time，　more than 15000 temples schools existed，　thoroughly spreading Buddhist education and nurturing the common people as human beings。 Present－day Japanese Buddhist education is built upon such legacy and a number of schools for elementary，　middle and higher educations are operated by many Buddhist denominations。 At the level of higher education，　there are over seventy Buddhist universities and junior colleges in Japan。 But what should the education of such institutions consist of？　This is the question with which these schools are confronted。

Buddhist Studies in Japanese Buddhist universities are centered on philological studies。 It cannot necessarily be said that emphasis is placed on education concerning，　and research into，　the practical matters related to the development of human character，　which is the essence of Buddhism。 This is the reason why it is commonly said，　“As Buddhism thrives，　Buddhism declines。”

It is necessary to reconsider the nature of Buddhist Studies and Buddhist education。 In Buddhist universities，　“research” for the development of knowledge about Buddhism，　and　“education” which spreads this research to the world at large，　must go together，　like the two wheels of a cart or two wings of birds。 Whether one conducts research into Buddhism or works as an educator，　one cannot be without religious conviction。