The organ of the International Association of Buddhist Studies, the journal used to be published by Heidelberg University but is now a partially open-access journal published by Peeters Online.

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how to interpret Buddhist Sanskrit texts in such a way as to avoid unnecessary bastardization of the English language, while still performing the scholarly task of making available the meaning of such texts to the scholarly community

the redefinition of arahantship cannot be looked upon as successful. The relaxed criteria would have enabled many monks of lesser attainment, as well as status-seeking monks, to proclaim themselves arahants. […] In its devalued form it simply could not satisfy the spiritual aspiration of those who sought the ultimate goal.

does the garuda alight from the sky on the treetop with his wings grown instantaneously to maturity, or once he has been born in a crag or elsewhere, must his wings mature gradually?

Indeed, it is no exaggeration to say that the MNS has provided the historical starting-point as well as the chief scriptural basis for enquiry into the problem of the Buddha-nature in China, and it would be difficult if not impossible to grasp the significance of the concept and its subsequent evolution in Chinese Buddhism without a proper understanding of the teaching of the MNS on the subject.

In the interests of conservatism it has had to compromise with modernity in such features as the veneer of bureaucratically efficient procedures and also the multiplication of interstitial roles. But the groups of devout men firmly penned into their quarters and lectured daily on the Jatakas pose no threat to traditional Buddhist order

the eightfold path is but one of several differently worded statements of Gotama’s course of practice

The four toraṇas, or gateways, [put] the stūpa, symbolically, at the place where four roads meet, as is specified in the Mahāparinibbāna Sutta.

With Ch’an but no Pure Land, nine out of ten people will go astray.

the vinaya is nearly as central to the Buddhist religion as the shari’a is to Islam. If we were to rank religions in order of legalism, Theravada would come at the legalistic end of the scale, near to Islam and far from, for example, Taoism.

This paper introduces a new distinction between the ‘formal’ and the ‘practical’ canon[…] in medieval Sri Lanka. I show that few monks encountered the [Vinaya] in anything close to its full form.
[Rather,] Monastic leaders considered the Anumāna, Dasadhamma and (Karaniya)metta Suttas to be [the important sources] for monastic education.

Since July 20, 1985, a new higher ordination (upasampadā) movement has emerged at the Dambulla Buddhist temple in Sri Lanka. The architect of this movement, a Sinhala Buddhist monk named Inamaluwe Sumangala, challenges the contemporary Buddhist monastic practice of ordaining monks on the basis of their castes

That nuns did participate in the transmission and explication of the sacred texts is, however, proven by both literary and epigraphic records.

simultaneously donning a tolerant posture while claiming the overriding-ness of one’s religion was in fact a distinct phenomenon from what could be called “synthesis,” and has in actuality characterized many syncretistic endeavors in Chinese history.

it appears contradictory that Chinese who follow the teachings of Mahāyāna Buddhism have worshipped arhats. […] who was the arhat for Chinese Buddhists?

While many assume Treasure to be innovative, those developed Treasure tradition texts we inspected can, at least in their final published versions, better be described as conservative, and often extremely so.

The spell overflows with concrete nouns and dynamic verbs, with-out ever committing fully to semantic or syntactic cohesion. What does such language do? How does it act in the world of the speaker or reader? The Saddharmapuṇḍarīka itself offers guarantees of efficacy, but does not explain the precise mechanism of the dhāraṇī.