阿毗达磨佛教时期见证了佛教思想中一些最重要和最有创新的发展。相应地，熟悉阿毗达磨的教义种类，熟悉至少那段时期所争论的一些主要问题，对于正确了解佛教思想史是必不可少的。这样的一种熟悉同时对于从其正确地观点来了解大乘佛教教义的演变是不可分割的。

这门课程包括一个总的关于阿毗达磨根本类别的分析，接着是有选择地深入探讨阿毗达磨学派之间一些有争论的理论。这门课程的开始将依次概论历史和教义背景，这对于理解那些将作详细分析的有争论的教理是有必要的。紧接着，这门课程的主体将集中于所选择的一些有争论的重要理论，它包括：
1) 一切法三世实有(Sarvāstitvā)
2) 心(citta)和心所(caitta)- 它们的实体状态等；
3) 认识论；
4) 有部和经部业的理论；
5) 阿罗汉和佛：他们智(prajñā)的差异；
6) 因(hetu)和缘(pratyaya)的理论；‘
7) ‘我’(pudgala)的理论

有关这些争论的讨论将以《俱舍论》为主，以注释资料为辅。这些资料又包括《阿毗达磨大毘婆沙论》、世友的《顺正理论》、《阿毗达磨灯论》以及称友的《俱舍论注》。

Conjugation of the athematic verb classes II, V and VIII; more declensional cases of nouns and pronouns of the three genders with vowel and consonant endings; the denominative; the imperfect tense; the conditional tense; the periphrastic future; the locative and genitive absolutes; the future passive participles (gerundive); the present participles; further forms of bahuvrīhi samāsa; the avyayībhāva samāsa; possessive and adjective suffixes; past active participles.

In all Tibetan Buddhist schools – Nyingma, Kagyu, Sakya and Gelug – practices are basically classified into Sūtra and Mantra paths. All four schools have instructive literature to both Sūtra and Mantra. The present course will survey the most elaborate Guide on Sūtra: Lam rim Chen mo (“A Great Treatise on the Stages of the Path”) produced by the founder of the Gelug School, Tsongkhapa Lobsan Drakpa (1357-1419), with references to the corresponding literature of other schools.

The period of Abhidharma Buddhism is of great importance for a proper perspective of the development of Indian Buddhism in general. It was essentially in this period that Buddhist ‘philosophy’ first evolved. Traditionally, there were said to be eighteen Abhidharma schools, sometimes also referred to as the Hīnayāna schools. This course will begin with an outline of the historical evolution of these schools, highlighting the doctrinal controversies that led to the schism at different schools.

This course aims at students without previous knowledge of Mahāyāna Buddhism. It provides an introduction to Mahāyāna Buddhism in the widest sense. After a brief look at the development of Buddhism in India after the death of the Buddha, this course concentrates on the historical, philosophical and religious origins of Mahāyāna Buddhism in India.

The study is designed as a wide-ranging survey of the state of Buddhism in the countries of Asia today. It will begin with a historical overview of the spread of Buddhism in: a) South and South East Asia (Sub-continent of India, Sri Lanka, Myanmar, Thailand, Indonesia, Cambodia, Laos, and Vietnam), b) the Himalayan Region (Tibet, Bhutan, Sikim), c) Central Asia (Afghanistan, Soviet Central Asia, Chinese Turkestan, Sinkiang, Mongolia), d) East Asia (China, Korea, Japan).

A re-examination of the fundamental doctrines of Early Buddhism in the light of the problems posed by subsequent doctrinal interpretations particularly of the Abhidhamma tradition and of the Madhyamaka and Yogācāra schools of Buddhist thought. The course will also take into consideration the problems of interpretation highlighted in modern academic studies on Buddhism.

The course is intended as a comparative study of Buddhism in relation to Hinduism, Christianity and Islam. The primary focus of the course will be on the world-view of each religion and the spiritual life based on it. The purpose of the course is to promote inter-faith understanding among contemporary world-religions.

The course will examine the socio-cultural circumstances that led to the rise and popularity of the Pure Land School (Jìngtǔzōng or Jōdokyō), both in China and Japan and its basic teachings. The course will focus specially on the religious and philosophical significance of the prayer to the Amida Buddha so essential in Pure Land pietism. The division of the school into Jodo and Jodoshin after its introduction to Japan will also be considered.

The course is designed as an introductory study of the basic teachings of the Idealistic School of Buddhism, known as Yogācāra Vijñānavāda. It will commence with a review of the antecedent idealistic trends in the pre-Mahāyāna schools and will be followed up with an introduction to the very essence of the Vijñānavāda metaphysics and the spiritual discipline based on it.