Buddhist Studies 1984 1990

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269622/1

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Buddhist studies 1984-1990
J. W. de Jong
1. Introduction 2. Collected papers and felicitation volumes 3. Earliest Buddhism 4. The anātman doctrine 5. Facsimiles 6. Vinaya, Agama and Abhidharma texts 7. Buddhist literature 8. Abhidharmakosa 9. Prajñāpāramitā literature 10. Mahāyāna sūtras 11. Madhyamaka 12. Yogācāra and Tathāgatagarbha 13. The epistemological school 14. Tantrism 15. Dictionaries, catalogues and bibliographies 16. Pāli studies 17. Monographs 18. Postscript
1. In 1984 I published a paper entitled: "Recent Buddhist Studies in Europe and America, 1973-1983". It is not without misgivings that I have accepted the kind invitation of Professor Moriichi Yamazaki to give a survey of Buddhist studies in the last seven years. It has become more and more difficult to keep oneself informed of all that is being published in many languages and in many countries. This survey would have been much more incomplete if I had not had the benefit of
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the kindness of colleagues who have generously sent me their publications. The library of the Australian National University has been a good source of information but financial restrictions did not make it possible for it to acquire all the publications which I would have liked to see. Especially regrettable is the cancellation of subscriptions to several journals. It is possible that important publications have escaped my notice. However, even if one could have access to all books and periodicals that have been published in the last seven years, it would still not be possible to enumerate all books published in this period, not to mention articles. Moreover, it is undoubtedly impossible for one single individual to inspect and read so many publications, even if the selection, as in the previous article, is limited mainly to philological publications relating to Indian Buddhism. Perhaps it will be possible to fill in the gaps which remain in a future publication. Therefore I would be much obliged if readers would take the trouble to point out to me important publications which ought to have been mentioned.
Buddhist studies suffered a gread loss by the untimely death on January 9, 1984 of John Brough (1917-1984). John Brough had a critical mind and a great knowledge of Sanskrit, Pāli, Prakrit, Tibetan and Chinese. His work on the Gāndhāri Dharmapada (London, 1962) is one of the most important works in the field of Buddhist studies published since the second World War. Brough wrote many articles which deserve publication in a volume of collected papers. In the same year Giuseppe Tucci (1894-1984) passed away. His numerous publications on Indian and Tibetan Buddhism are well-known to all scholars of Buddhism. In 1985 Ernst Waldschmidt (1897-1985) died. We owe him a great many editions of Buddhist Sanskrit fragments from Central Asia and several volumes of the catalogue of Sanskrit manuscripts from Central Asia. Two prominent Japanese scholars passed away: Hakuyū Hadano (1911-1985) who published widely on Indian and Tibetan Buddhism, and Shinten Sakai (1908-1988) who was a specialist in Tibetan translations of Indian Tantric texts. Other scholars who passed
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Buddhist studies 1984-1990 (J. W. de Jong) away are David Friedmann (1903-1984) who translated the first chapter of Sthiramati's Madhyāntavibhāgaţikā (Utrecht, 1937), Eugène Denis (1921-1986), the author of a two-volume book on the Lokapanñatti: La Lokapaññatti et les idées cosmologiques du bouddhisme ancien (Paris, 1977), and Hermann Kopp (1902-1987) who edited several Pāli commentaries. In 1986 A.L. Basham (1914-1986) passed away. Most of his publications relating to Buddhism aim at a more general public. No complete bibliography of his writings has as yet been published. In 1982 S.N. Mukherjee published a bibliography which does not go beyond 1976 and the same bibliography has been faithfully reproduced, misprints and all, with the addition of a few more by S.K. Maity in 1988. Russell Webb has given a useful survey of Basham's publications relating to Buddhism. It is, however, not complete and does not mention, for instance, his article on "The evolution of the concept of the bodhisattva”.
2. Several volumes of collected papers were published in recent years. The seventieth birthday of Gustav Roth saw the publication of a volume of his Indian Studies (Delhi, 1986). Friedrich Weller's Kleine Schriften were published in two volumes (Stuttgart, 1987). In 1989 Ernst Waldschmidt's Ausgewählte kleine Schriften were published (Stuttgart, 1989). On the occasion of his retirement from Kyoto University Yüichi Kajiyama's English and German articles were published: Studies in Buddhist Philosophy (Kyoto, 1989). The first volume of K.R. Norman's Collected Papers was published in 1990 (Oxford, 1990). It comprises thirty articles first published between 1956 and 1977. The writings of both Hakuyū Hadano and Shinten Sakai were published in four volumes: Hadano Hakuyū Chibetto-Indogaku shūsei (Kyoto, 1986-1988); Sakai Shinten chosakushū (Kyoto, 1983-1988).
Tucci's memory was honoured with the publication of three volumes of papers, edited by G. Gnoli and L. Lanciotti: Orientalia Iosephi Tucci Memoriae Dicata (Roma, 1985, 1987 and 1988). The Indologica
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hakushi
Taurinensia (XIV, 1987-88) published a volume in honour of Colette Caillat. Three Japanese scholars were honoured with felicitation volumes: Jikidō Takasaki: Takasaki Jikidö hakushi kanrekikinenronshu-Indogaku bukkyögaku ronshů (Tokyo, 1987). Masaaki Hattori: Indoshisōshi kenkyů 6-Hattori Masaaki hakushi taikankinenronshú (Kyōto, 1989) and Kōtatsu Fujita: Fujita Kotatsu kanrekikinenronshu-Indo tetsugaku to bukkyō (Kyoto, 1989). In 1990 Tadeusz Skorupski published a volume of Indo-Tibetan Studies. Papers in honour and appreciation of Professor David L. Snellgrove's contribution to Indo-Tibetan Studies (Tring, 1990). The volume does not include a bibliography of Snellgrove's writings but the most important ones are mentioned in Skorupski's article: "The Life and Adventures of David Snellgrove" (pp. 1-21). Many articles on Buddhism are to be found in the following three felicitation volumes: Eivind Kahrs (ed.), Kalyanamitrārāganam. Essays in Honour of Nils Simonsson (Oslo, 1986); Harry Falk (ed.), Hinduismus und Buddhismus. Festschrift für Ulrich Schneider (Freiburg, 1987); Gilbert Pollet (ed.), India and the Ancient World. History, Trade and Culture before A.D. 650. Professor P.H.L. Eggermont Jubilee Volume Presented on the occasion of his seventieth birthday (Leuven, 1987).
3. In recent years there has been a lively discussion among scholars about the possibility of recovering the original message of the Buddha. A workshop on "Earliest Buddhism" held during the VIIth World Sanskrit Conference in Leiden in August 1987 showed that there were irreconcilable opinions about this. Three of the four papers read at the conference have been published by L. Schmithausen. In his preface he outlines three different positions: 1. Some scholars, mainly British, accept the reliability of the greater part of the Nikayas and believe that the canonical texts give a true picture of the doctrine of the Buddha. 2. Other scholars believe that it is not possible to retrieve the doctrine. of earliest Buddhism, not to speak of the Buddha's own doctrine be
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Buddhist studies 1984-1990 (J. W. de Jong) cause the Buddhist texts were transmitted and transformed during many centuries before being written down, and even thereafter were not immune to changes. 3. Other scholars again, believe that it is possible to apply the methods of higher criticism to Buddhist canonical texts and to establish a relative sequence (or sequences) of textual layers and/or sequence (or sequences) of doctrinal development.
The first position has been most vigorously defended by Richard Gombrich. Gombrich points out the importance of the oral tradition and remarks that “the kind of analysis which can dissect a written philosophical tradition is inappropriate for oral materials.” Elsewhere he refers to an article by Lance Cousins on “Pali Oral Literature" in which Cousins remarked that "authenticity lies not in historical truth although this is not doubted, but rather in whether something can accord with the essential structure of the dhamma as a whole. If it can not, it should be rejected. If it can, then it is to be accepted as the utterance of the Buddha." There is no doubt that the importance of the oral tradition has not been sufficiently understood by scholars in the past. For instance, both Hajime Nakamura and André Bareau who have written extensively on early Buddhism have compared Pāli canonical texts and Chinese āgama texts without taking into account the role played by oral tradition in the transmission of these texts. It will be a task for future research to try to determine how far the oral tradition has been instrumental in shaping the wording and the contents of the canonical Buddhist texts.
Another important point raised by Gombrich is the Buddha's and his followers' knowledge of brahmanical traditions and doctrines. According to Gombrich the Buddha presented central parts of his message as a set of antitheses to brahmanical doctrine.
In 1981 Schmithausen published a long paper on “Liberating Insight and Enlightenment in Early Buddhism" in which he examined various and conflicting theories in the Sūtrapițaka and tried to sketch the outlines of a historical development. Schmithausen expressed the hope
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that his paper might have some stimulating effect. This has certainly been the case. A similar approach is to be found in publications by Tilmann Vetter, Noritoshi Aramaki, Johannes Bronkhorst and Konrad Meisig. Both Tilmann Vetter and Johannes Bronkhorst have examined the meditation theories in early Buddhism, Vetter concentrating on the Buddhist meditation and Bronkhorst contrasting the main stream meditation found in early Jaina and Hindu scriptures with the meditation practices described in early Buddhist texts. Already in 1980 Aramaki published an article in which he distinguished five strata: 1. An older gāthā-tradition starting in the early Upanişads; 2. The oldest stratum of the Buddhist scriptures such as the proto-Dharmapada, the Atthakavagga and the Pārāyaṇavagga of the Suttanipāta; 3. The Devatāsamyutta, the Mārasamyutta and the Bhikkhunisamyutta of the Sagāthavagga of the Suttanipāta; 4. The latest of the verse sūtras such as the Hemavatasutta of the Suttanipāta; 5. A great number of prose suttas. Konrad Meisig has compared in great detail the different recensions of the Śrāmanyaphala-sūtra and the Aggañña-sutta in order to establish a stratification of the texts. In another study of the Srāmanyaphala-sūtra Graeme Macqueen made a comparative analysis of the text and studied its main themes.
At the VIIth International Sanskrit Conference K.R. Norman read a paper which Schmithausen characterizes as an attempt to reintegrate the divergencies into a largely coherent picture of the authentic doctrine of the Buddha as represented by the majority of the canonical sources. It is not surprising that Schmithausen, who is one of the main defenders of the third position, arrived at the conclusion that the different approaches were hardly compatible. He wisely suggested that it would seem reasonable to try different approaches side by side and to test the heuristic value of each of them.
It is perhaps useful to consider some aspects of the controversy. It is interesting to see that several scholars have attached great importance to the Suttanipāta as one of the oldest texts and as reflecting at least in
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Buddhist studies 1984-1990 (J. W. de Jong) parts the original message of the Buddha. Some scholars, especially Hajime Nakamura, are of the opinion that the older verses such as those found in the Suttanipāta and in other parts of the canon contain the oldest form of the Buddhist teachings. An opposite view has been expressed by Shinkan Murakami who remarked: "we pointed out that the Buddhist canon has some of his verses in common with the Mahābhārata and the Jaina Sūtras. Considering also, that, in most cases, verses are not likely to convey a teaching in an accurate way and that the verse portions can not be said to contain the whole of the early Buddhist teaching, one may question the attempt to recover the original teachings of the Buddha from the verses only.” The picture which Nakamura sketches of early Buddhism on the basis of the older verses in the canon is indeed entirely different from the one presented, for instance, in the above mentioned article by K.R. Norman. It is a misconception to assume that the oldest form of the doctrine is to be found in verses which in their literary form are older and more archaic than other parts of the canon. Many of these verses have parallels in nonBuddhist texts and belong to collections of verses current among wandering groups of ascetics. These verses were much later incorporated into the Khuddaka nikāya, the fifth and last collection of the Suttapitaka of the Theravādins. The doctrines found in these verses became in this way part of the Buddhist teachings but this does not mean that they reflect the oldest form of the Buddha's message.
Another frequently found misconception is that a shorter version of some doctrinal development is necessarily more original than a more expanded one and that an enumeration of a few items is likewise more primitive than one in which there are more items mentioned.
Probably much can be said in favour of the second position as outlined by Schmithausen. There is no reason to doubt that the Buddha preached for many years and that many of his utterances are to be found in the canonical texts. However, how can the teachings of the Buddha himself be distinguished from those preached in later times?
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How is it possible to prove that the traditional accounts of the first sermons of the Buddha are reliable historical sources? Not long after the Nirvāņa of the Buddha the leaders of the samgha tried to find criteria for assessing the authenticity of texts. We must admire their methods and their scrupulousness but it is not possible to deny that they were unable to lay down infallible principles of authenticity. It is difficult to see how more than two thousand years later modern scholars would be more successful in this regard.
4. The difficulties encountered in interpreting the canonical texts show themselves clearly in the continuing discussion on the ātman in early Buddhism. In 1973 Kamaleswar Bhattacharya published a book in which he tried to demonstrate that Buddhism recognised the upanişadic ātman. Since 1973 Bhattacharya has published several articles in which he adduces further arguments and documents. His most recent article concludes with the following words: “The Buddha's Absolute appears to be the same as that of the Upanişads". A similar point of view has been defended by J. Pérez-Rémon, but his views have been refuted by Tilmann Vetter and Steven Collins. Collins made a detailed study of the anātman doctrine and arrived at quite opposite conclusions.
One of the most penetrating studies of the ātman problem is to be found in Claus Oetke's book in which he carefully analyses the anātman doctrine in the Pāli canon, the second book of the Milindapañha (ed. V. Trenckner pp. 25-28) and the ninth book of the Abhidharmakośabhāṣya. On pp. 119-121 he discusses the famous Alagaddūpama Sutta (Majjhima nikāya, sutta 22) which is often adduced by those who believed that the Buddhists did not deny the existence of an ātman. Oetke refers to discussions of this sutta by La Vallée Poussin, Bhattacharya and Pérez-Rémon. It is instructive to compare their remarks with recent studies of the same sutta by K.R. Norman and Richard Gombrich.
Strangely enough, the ātman problem seems to excite the minds of
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Buddhist studies 1984 - 1990 (J. W. de Jong) scholars who are not at all at home in the world of Buddhist scholarship. For instance, in 1987 Frits Staal tried to show that Lamotte refrained from adopting a definite position in this regard. Staal made disparaging remarks about those who did not share his ill-founded opinion. It is to be hoped that the recent publication of an English translation of Lamotte's Histoire du boụddhisme indien will be able to dispel such fanciful interpretations of his ideas.
Oetke has shown convincingly that most of the arguments adduced in favour of the belief in an ātman in early Buddhism are invalid (op. cit., pp. 156-159). Whatever conclusion may be drawn from a few isolated texts, one has to take into account the fact that, as La Vallée Poussin has pointed out, the canon, in its entirety, denies the existence of any reality whatsoever apart from the impermanent skandhas. It is certainly rather perverse to assume that with regard to the ātman the Buddhists in later times adopted a position which would be entirely opposed to that found in the oldest texts.
5. The publication of facsimiles of Sanskrit manuscripts is of great benefit for the study of texts. In the previous article I mentioned the publication by the Institute for the Comprehensive Study of the Lotus Sūtra of a facsimile edition of more than thirty manuscripts. Twelve volumes have been published and three remain to be published. The same institute has now undertaken the tremendous task of publishing a romanized text and index of the manuscripts of the Lotus sūtra. Two volumes have already been published.
In 1984 a facsimile edition of a Nepalese manuscript of the Lotus sūtra, dated 1082, was published in Beijing and sold for the ridiculous price of $2,500. I have not been able to consult this edition nor the romanized version which was published in 1988. Hirofumi Toda was the first to report on the facsimile edition. Toda, himself, continued to publish editions and studies of Sanskrit manuscripts of the Lotus sūtra. Keisho Tsukamoto, one of the scholars engaged in preparing the roma
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nized edition of the manuscripts of the Lotus sutra, published notes on the Saddharmapundarika-stavas and a study of the Sanskrit manuscripts of the Lotus sutra.
The edition of 85 folios of seven manuscripts of the Saddharmapundarikasūtra by M. Vorobyova-Desyatovskaya is accompanied by facsimiles. The same volume also contains editions of six fragments of the Mahāparinirvanasûtra and of an almost complete manuscript of the Dharmasarirasutra by G.M. Bongard-Levin. The fragments of the Mahāparinirvanasütra have also been published in an English edition in Tokyo. New fragments of the same text were discovered by Kazunobu Matsuda in the Stein/Hoernle collection in the India Office Library. Bongard-Levin and Vorobyova-Desyatovskaya have also published at survey of the Sanskrit texts from Central Asia in the Leningrad collection.
The fifth volume of the catalogue of Sanskrit manuscripts from Central Asia (Sanskrithandschriften aus den Turfanfunden, Teil V, Stuttgart, 1985) contains facsimiles of the fragments described in this volume. However, the sixth volume (Stuttgart, 1989) does not contain any facsimiles. Volume five also includes a word index. In both volumes the majority of the texts consist of fragments of vinaya and sutra texts most of which have been identified. Additions and corrections to volumes 1 to 5 are to be found in an important appendix in volume six (pp. 209-225). Fumio Enomoto has been able to identify many fragments as belonging to the Samyuktagama. He has also recently edited several Samyuktagama fragments found in Bamiyan and in Eastern Turkestan. In a recent article he has shown that the Chinese Samyuktagama belongs to the Mülasarvästiväda school.
Very welcome also is the publication of a new series entitled Bibliotheca Codicum Asiaticorum the first volume of which contains facsimiles of Sanskrit manuscripts of three works of Vasubandhu: the Trisvabhavanirdesa, the Vimśatika with its vṛtti and the Trimsika with Sthiramati's commentary. Noteworthy is the inclusion of a photocopy,
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Buddhist studies 1984-1990 (J. W. de Jong) alas not very legible, of a Sanskrit manuscript of the Triņšikā belonging to the Cultural Palace of the Nationalities in Beijing.
6. Many text editions have been published in recent years. In 1986 Georg von Simson published an edition of manuscripts of the Prātimokşasūtra of the Sarvāstivādins. The final part of the same Prātimokşasūtra was edited by Klaus T. Schmidt who compared the Sanskrit and Tokharian A versions with parallel versions. Klaus T. Wille has given a very useful survey of the Gilgit manuscript of the Vinayavastu of the Mūlasarvāstivādins of which 405 out of the total of 523 leaves have been preserved. His book includes an edition or new edition of a number of fragments. In a postscriptum Heinz Bechert draws attention to an unauthorized edition of leaves 199-201 of the Gilgit manuscript of the Vinayavastu by Hisashi Matsumura and lists a number of misreadings. Claus Vogel and Klaus Wille published fragments of a Gilgit manuscript of the Pravrajyāvastu.
Fragments of the Dirghāgama of the Sarvāstivādins were published by Jens-Uwe Hartmann. The same volume comprises an edition of canonical verses, the Sarīragātha which occur in the Yogācārabhūmi, by Fumio Enomoto and a not very satisfactory edition of the Ayuhparyantasūtra by Hisashi Matsumura.
In the field of Abhidharma literature one must mention editions of Dharmaskandha fragments by Siglinde Dietz and Kazunobu Matsuda. Fragments of the Lokaprajñapti have been identified by Matsuda. Siglinde Dietz has identified other fragments of the same text in a Gilgit manuscript and in the Turfan collection. According to her 48 pages out of the 222 pages of the Tibetan translation are preserved in the Sanskrit fragments.
7. Jens-Uwe Hartmann's edition of Mātộceta's Varņārhavarṇastotra replaces the previous edition published by D.R. Shackleton Bailey in 1950. Shackleton Bailey had at his disposal about 58% of the original
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text whereas Hartmann was able to base his edition on fragments covering about 82% of the original text. Hartmann has also published fragments of Asvaghosa's Buddhacarita and Saundarananda and of Mātṛceta's Anaparāddhastotra and Prasadapratibhodhava (=Śatapañcāśatka). Carol Meadows was able to use a manuscript from the National Archives of Nepal for a new edition of Arya-Śūra's Pāramitāsamāsa but without deriving full profit from it.
Ratna Basu published an edition of the Sanskrit text of an anonymous commentary on the Jātakamālā and of the Tibetan version of Viryasimha's Jātakamālāpañjikā. Peter Khoroche made a new translation of the Jātakamālā. This text was also translated into Japanese by Ryūshō Hikata and Shin-ichi Takahara (Tōkyō, 1990). The Jātakamālā was first translated into English by J.S. Speyer (1895), and thereafter into Hindi by S. Caudhari (1951 and 1971), into Russian by A. P. Barannikov and O.F. Volkova (1962) and into Italian by Raniero Gnoli (1964). Ratna Handurukande published an article on Jātakamālās in Sanskrit.
Michael Hahn who has done so much for the study of the narrative literature of the Buddhists published a complete edition of the voluminous Mahajjātakamālā accompanied by a long introduction in which he gives very useful bibliographical information about the medieval narrative literature of the Buddhists which is still very little studied: Aśokāvadānamālā, Bhadrakalpāvadānamālā, Dvāvimśatyavadanakathā, Kalpadrumāvadānamālā, Ratnāvadānamālā, Vicitrakarṇikāvadānamālā, Vratāvadānamālā and Sambhadrāvadānamālā. Ratna Handurukande published the text and translation of five Buddhist legends in the campu style from the Avadānasārasamuccaya. Tilak Raj Chopra edited the Sabhika-parivarta which is chapter XIV of the Bhadrakalpāvadāna and chapter IX of the Sambhadrāvadānamālā, and Hahn edited the Punyarāśyavadāna, chapter 13 of the Aśokāvadānamālā, which according to him was written by Gopadatta. Bibliographical information on the publications by Michael Hahn and his pupils has been given by Hahn in his article on Indian and Nepalese manuscripts in the Indological Insti(12)

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Buddhist studies 1984-1990 (J. W. de Jong) tute of Bonn University. To Hahn we also owe a reprint of Gauri Shankar's edition of Sivasvāmin's Kapphiņābhyudaya followed by a revised romanized version of cantos i-viii and xix. Hahn describes in detail the new manuscript materials used by him (pp. l-xxxvi of the appendix).
In 1930 N.P. Chakravarti (1893-1956) published an edition of chapters I-III and V-XXI of the Udānavarga. This edition is based upon a manuscript written on wooden planks which was discovered by Paul Pelliot in a temple of Subaši near Kučā. Recently Hideaki Nakatani published a complete edition of the text together with parallel verses. A separate volume contains facsimiles. A volume still to be published will comprise an introduction and a commentary. Prajñāvarman's voluminous commentary on the Udānavarga is preserved in Tibetan translation only. It has been edited by Michael Balk who wrote also a dissertation on the Udānavarga in which he showed the importance of the commentary for the study of the second recension of the Udānavarga which belongs to the school of the Mūlasarvāstivādins. A new edition of the Tibetan text of the Udānavarga was published by Champa Thupten Zongtse together with Siglinde Dietz. This edition is based upon the text of the Lhasa Kanjur and lists in the notes the readings of other editions. Important for the study of the different recensions of the Udānavarga and Dharmapada is Margaret Cone's new edition of the Patna Dharmapada.
The Tanjur contains the Tibetan text of thirteen letters. Three letters have been edited and translated several times: Nāgārjuna's Suhrllekha, Candragomin's Sişyalekha and Mātộceța's Mahārājakanişkalekha. Nine of the remaining ten have been edited and translated by Siglinde Dietz.
8. In 1983 Subhadra Jha published the first volume of an English translation of the Abhidharmakośabhāşya and of La Vallée Poussin's commentary. I do not know if more volumes have been published but not
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much good can be said of this first volume. Recently Leo M. Pruden published in four volumes a complete translation of La Vallée Poussin's monumental work. James Duerlinger translated the ninth chapter of the Abhidharmakośabhäṣya. Both the first edition of the Sanskrit text by Prahlad Pradhan (Patna, 1967) and the revised edition by A. Haldar (Patna, 1975) leave much to be desired. In 1987 Yasunori Ejima published critical notes on the text of the ninth chapter and in 1989 he published a new edition of the first chapter. Ejima has also announced a new edition of chapter nine by himself and one of chapter four by Toshio Sako. It is to be hoped that the other chapters will also be edited in the same way.
In 1984 tables of citations of Agama texts in the Abhidharmakosabhāṣya were published by Kōtatsu Fujita and Yoshifumi Honjo. Bhikkhu Pāsādika studied not only the canonical quotations but also those from Abhidharma texts and from texts written by single authors. In, 1987 José Pereira and Francis Tiso published in the A.R.I. kiyö a translation of the first chapter of the Abhidharmakosa (the kärikā text) followed by a schematic presentation of the contents of the first chapter and a Sanskrit-English glossary. The same journal publishes much interesting Abhidharma material. Of great importance is the index of Yasomitra's Abhidharmakośavyäkhya by Tetsuya and Hoshiko Tabata of which five parts have been published so far.
A young Russian scholar, V.I. Rudoj, has undertaken a complete translation of the Abhidharmakośabhäṣya the first volume of which was recently published. In the introduction he mentions the plan for the study of the Abhidharmakosa which Stcherbatsky had outlined in 1917. It is instructive to read in a recent article by Y. V. Vasil'kov how his plans were frustrated by the machinations of Stalinist lackeys. All his pupils perished in camps with the sole exception of B. V. Semičov (1900-1981). In 1980 Semičov and M. G. Bryansky published a Russian translation of chapters I-III of the Abhidharmakośabhāṣya from the Tibetan in two volumes which comprise also an edition of the Tibetan
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Buddhist studies 1984-1990 (J. W. de Jong) text from the Derge Tanjur. Strangely enough, Rudoj. does not even mention this translation. His own work is planned on a grand scale. The first volume comprises a long introduction on Abhidharma philosophy, translation of the first chapter, a detailed commentary, a reconstruction of the system, the Sanskrit, Tibetan and Chinese texts of the kārikās and a Sanskrit-Tibetan-Chinese index.
9. In 1934 Nalinaksha Dutt published an edition of the first chapter of the recast version of the Pancavimśatisāhasrikā Prajñapāramitā. Recently Takayasu Kimura has undertaken the laborious task of editing the other chapters. The text of chapters II-III was published by him in 1986 and that of chapter IV in 1990. Kimura's edition is based upon four manuscripts, two from Tokyo and two from Cambridge. According to him the most correct manuscript is manuscript no.234 from the Tokyo collection. It is to be hoped that Kimura will also be able to publish the remaining chapters.
In December 1982 seven gold plates were discovered in Anurādhapura. The text inscribed on the plates contains sections of the first chapter of the Pancaviņsatisāhasrikā Prajñāpāramitā. Oskar von Hinüber who published an edition of the text in 1983 identified it as belonging to the recast version but Tsutomu Yamaguchi proved that it is a portion of the original text prior to its recasting. M.H.F. Jayasuriya has also edited the same text together with a translation. His work appeared in 1988 but does not refer to von Hinüber's edition. An urgent desideratum is an edition of the Gilgit manuscripts of the Pancavimsatisāhasrikā Prajñāpāramitā. Also a complete edition of the Satasāhasrikā Prajñāpāramitā of which P. Ghosha edited the first twelve chapters (Calcutta, 1902-1913) would be very welcome.
The Gilgit manuscript of the Vajracchedikā has been edited twice, in 1956 by N.P. Chakravarti (Giuseppe Tucci, Minor Buddhist Texts. Part I, 1956, pp. 173–192) and in 1959 by Nalinaksha Dutt (Gilgit Manuscripts, Vol. IV, 1959, pp. 139-170). Gregory Schopen recently pub
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lished a transcription and translation of the Gilgit manuscript, signaling in the notes the errors and silent alterations which appear in Chakravarti's and Dutt's editions.
Hirofusa Amano, to whom we owe already a study on Haribhadra's “Small Commentary" ('Grel-chun) on Maitreya's Abhisamayālamkāra, has recently edited the Sanskrit text on the basis of two Nepalese manuscripts. In an article he showed that Haribhadra's Small Commentary is not an abridgment of his “Great Commentary” ('Grel-chen; Alokā) as suggested by Obermiller.
10. One of the oldest Mahāyāna sūtras is the Pratyutpanna-BuddhaSammukhāvasthita-Samādhi-Sūtra. Paul Harrison translated the Tibetan version which he had edited in 1978. His book comprises a long introduction, an appendix on the textual history of the sūtra in China and a new edition of the Sanskrit fragment in the Hoernle collection.
Several scholars studied the Samadhirājasūtra the Gilgit manuscript of which was published by Nalinaksha Dutt (Calcutta, 1941-1954). The first four chapters have been translated by a group of scholars at the University of Michigan from 1982 to 1983. The translation is preceded by a lengthy introduction and a very useful bibliography. Christoph Cüppers published a study of the IXth chapter which comprises an edition based upon thirteen manuscripts, a translation of the version represented by the Nepalese tradition and an edition and translation of the Tibetan version of Mañjuśrīkīrti's commentary Kirtimālā. It is to be hoped that all chapters of the Samādhirājasūtra will be studied in the same exemplary way. Finally, one must mention a translation of the Gilgit text of the Samadhirājasūtra by the late Jean Filliozat which is being prepared for publication.
Jikido Takasaki consulted seventeen manuscripts for a new edition of the Kṣaṇika chapter of the Lankāvatārasūtra which was edited in 1923 by Bunyiu Nanjio. A new edition of the entire text is an urgent desideratum. In a recent publication F.G. Sutton translates many passages
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Buddhist studies 1984-1990 (J. W. de Jong) without even consulting the Tibetan translation which could have helped him to avoid misinterpretations.
Bhikkhu Päsädika published the Tibetan version of Nāgārjuna's Sūtrasamuccaya which he had already translated in its entirety in the periodical Linh-Son (nos. 2-20, 1978-1982). He plans a study of the text, a revision of the translation and the publication of new IndoTibetan lexicographical material obtained through a comparative study of the Tibetan version and corresponding Sanskrit passages.
In 1970 R.E. Emmerick published a translation of the Suvarnabhäsottamasutra. A revised edition of the translation appeared in 1990. In his preface Emmerick announces a new edition of the Sanskrit text by P.O. Skjaervø for which he was able to use a Nepalese manuscript that was not available to Nobel.
Kōtatsu Fujita consulted no less than thirty-four manuscripts for a new edition of the vow section in the Larger Sukhävativyüha which replaces his former edition (Sapporo, 1980). In his preface Fujita announces a romanized edition of the manuscripts of the entire text to be followed later by a critical edition.
Şeveral sections of Santideva's Sikṣāsamuccaya were translated in a rather unsatisfactory way by Jürg Hedinger.
In section five publications relating to the Sanskrit texts of the Saddharmapundarikasütra and the Mahāyāna Mahāparinirvanasūtra have already been mentioned.
11. The Madhyamaka school continues to be widely studied. Mitsuyoshi Saigusa published the texts of the Sanskrit, Tibetan and Chinese versions of the Mülamadhyamakakārikās together with Japanese renderings. Akira Saitō examined the Sanskrit text of the kärikäs and the Tibetan translations. A new English translation of the kärikäs by David J. Kalupahana found little favour with reviewers. Claus Oetke studied the philosophical ideas of the kārikās.
Fernando Tola and Carmen Dragonetti published the text and trans
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lation of the Catustava, reproducing Tucci's edition of the Niraupamyastava and the Paramārthastava and Lindtner's edition of the Lokātītastava and the Acintyastava. The same scholars edited and translated the Tibetan text of the Sunyatāsaptati. The Pratītyasamutpādakārikās are attributed to Nagārjuna. Lindtner accepts their authenticity but this is disputed by Carmen Dragonetti who assigns this work to Suddhamati. Lindtner's Nāgārjuniana (Copenhagen, 1982) was reviewed in detail by P. Williams.
Karen Lang published the Sanskrit and Tibetan texts of Aryadeva's Catuḥsataka together with an annotated translation. The Sanskrit fragments comprise less than a third of the four hundred verses. A complete translation of Candrakirti's commentary remains a desideratum.
Buddhapālita's commentary on the Mūlamadhyamakakārikās was analysed by William L. Ames. In his Ph.D thesis "A Study of the Buddhapālita-Madhyamaka-vrtti" (Australian National University, 1984) Akira Saito translated the entire commentary and edited the Tibetan text. The English translation will be soon published in Delhi. M.D. Eckel translated chapters 18, 24 and 25 and W. Ames chapters 3-5, 23 and 26 of Bhāvaviveka's Prajñāpradīpa in unpublished doctoral dissertations. A complete edition and English translation is being prepared by Eckel and Ames.
Recently Raghunatha Pandeya published a Sanskrit “Reconstruction” of the Akutobhayā, Buddhapālita's Madhyamakavrtti and Bhāvaviveka's Prajñāpradīpavrtti together with an edition of the Prasannapadā which is entirely based on La Vallée Poussin's edition.
Per K. Sørensen edited and translated the Tibetan text of Candrakīrti's Trišaranasaptati. Peter Fenner's work on the ontology of the Middle Way comprises a translation of the verses of the Madhyamakāvatāra. According to an announcement his book addresses two questions: 1. What is the relationship between reason and insight?; 2. How are the Mahāyāna religious doctrines of universal compassion and therapeutic skill related to the Madhyamika concept of emptiness? An ex
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Buddhist studies 1984-1990 (J. W. de Jong) cellent translation of the difficult first chapter of the Prasannapadā was published by Teruyoshi Tanji who also studied the commentaries on chapter 16 of the kārikās. In 1988 Megumu Honda and Takeki Okuzumi published complete translations of the Prasannapadā which I have not been able to consult.
In 1985 V.V. Gokhale and S.S. Bahulkar published an English translation of chapter 1 of the Sanskrit text of the Madhyamakahệdayakarikās and of the Tibetan version of the Tarkajvālā. Both the kārikās and the Tarkajvālā are attributed to Bhavya or Bhāvaviveka but this is not generally accepted. Further research is necessary according to Seyfort Ruegg in his article on the authorship of some works attributed to Bhavya/Bhāvaviveka. Recently Olle Qvarnström published a new edition of the kārikās of the eighth chapter: Vedāntatattvaviniscaya. Qvarnström was able to make use of a photograph of the manuscript copied by Rāhula Sānkrtyāyana in 1936. Until now editions of chapters of the kārikās were based upon this handwritten copy as, for instance, Shinjo Kawasaki's edition of the Mimāmsa and Sarvajña chapters (9 and 10). It is to be hoped that a critical edition of the entire text of the kārikās will be prepared together with an English translation of the Tarkajvālā. Qvarnström's book comprises an English translation of chapter 8 and an edition of the Tibetan version of the same chapter by Per K. Sørensen.
Malcolm David Eckel edited and translated the Tibetan version of the Satyadvayavibhangavstti by Jñanagarbha, one of the pioneers of the Yogācāra-Mădhyamika school, who lived probably in the eighth century. Of fundamental importance for the study of Sāntarakṣita and Kamalasila is Masamichi Ichigo's book on the Madhyamakālamkāra. Volume I comprises a lengthy introduction on the YogācāraMadhyamika school and text and translation of the kārikās of the Madhyamakālamkāra and an edition of the Tibetan text of Santarakṣita's vrtti and Kamalasila's panjikā. Volume two is in Japanese and contains six essays relating to śāntarakṣita and Kamalaśīla and a translation of
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the Madhyamakālamkāra and its vịtti. A revised text of the introduction and of the translation of the kārikās was published recently.
12. In 1987 Lambert Schmithausen published his great work on ālayavijñāna which contains a wealth of material both in the text volume and in the notes. Another important contribution to the study of the Yogācārabhūmi is Hidenori S. Sakuma's book in which he traces the development of the āśrayaparivștti theory in the Yogācārabhūmi. Mark Tatz translated the chapter on ethics in the Bodhisattvabhūmi. His work includes a translation of Tson-kha-pa's commentary.
Gajin Nagao has studied the Mahāyānasamgraha for more than forty years. In 1987 he published the second volume of his translation. His work includes an edition of the Tibetan text and a retranslation of chąpters I and II into Sanskrit by Noritoshi Aramaki. In his book On Being Mindless Paul J. Griffiths makes much use of the Mahāyānasamgraha and the Abhidharmasamuccaya which, in his view, represent the classical stage of the Yogācāra. Recently he published a long article on omniscience in the Mahāyānasūtrālamkāra and its commentaries.
Many works of Vasubandhu have been translated in recent years. Thomas A. Kochumuttom translated the Madhyāntavibhāgabhāşya, chapter I, the Trisvabhāvanirdeśa, the Trimsikākārikās and the Vimsatikākārikās together with the vstti. Fernando Tola and Carmen Dragonetti translated the Trisvabhāvakārikās of Vasubandhu and Stefan Anacker published a translation of seven works of Vasubandhu: Vādavidhi, Pañcaskandhaprakarana, Karmasiddhiprakaraṇa, Vimsatikākārikāvịtti, Trimśikākārikās, Madhyāntavibhāgabhāşya and Trisvabhāvanirdesa. Anacker is not much impressed by previous translations and remarks, for instance, that his translation of the Karmasiddhiprakarana "can safely claim to be more accurate" than the one published by Lamotte. However, his own translation of the Madhyāntavibhāgabhāşya is incredibly bad. In 1985 P.S. Jaini published Sanskrit fragments of Vinītadeva's Trimsikātīkā. (20)

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Buddhist studies 1984-1990 (J. W. de Jong) In the field of tathāgatagarbha studies the most important publications are due to Jikido Takasaki, the leading Japanese specialist in this field. He published a Japanese translation of the Ratnagotravibhāga which he had previously rendered into English (Roma, 1966). His collected articles on tathāgatagarbha were published in two volumes. Motilal Banarsidass announced the publication of a book by Brian E. Brown on tathāgatagarbha and alayavijñāna.
13. The epistemological school has been studied intensively in recent years by many scholars both in Japan and in the West. It is to be hoped that a specialist in this field will give a critical survey of the many publications which have appeared since Hajime Nakamura's Indian Buddhism (1980) which contains a chapter on logicians (pp. 294-312).
One of the most important publications on Dignāga is Richard Hayes's Dignāga on the Interpretation of Signs which contains a translation of the most important parts of chapter two and five of the Pramānasamuccaya. Shõryū Katsura studied the development of the concept of vyāpti (pervasion) which was established by Dignāga as the formal and structural basis of the inevitable relation. A brief summary of his long Japanese article was published in 1986. Much bibliographical information is to be found in two articles which Katsura contributed to a collective work on Indian Buddhism: one on the logical school and one on apoha.
In June 1989 the second conference on Dharmakīrti was held in Vienna. The first took place in Kyoto in July 1982. Hõjun Nagasaki published a report on the Vienna conference. He mentions a rumour according to which Christian Lindtner and Miss Hu Haiyan were preparing a critical edition of a Sanskrit manuscript of the Pramāņaviniscaya but neither of them seems to have seen the manuscript in Beijing.
In 1984 Tilmann Vetter published a translation of verses 131cd-285 of the pramāṇasiddhi chapter of the Pramāņavārttika. Recently his work was discussed in a long review by Eli Franco. Vittorio A. van
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Bijlert's book includes an annotated translation of verses 1-7 of the pramāṇasiddhi chapter. In 1985 Hiromasa Tosaki published the second volume of his translation of the pratyakşa chapter. Both volumes were reviewed in the Indo-Iranian Journal by Masaaki Hattori. Ram Chandra Pandeya published a new edition of the Pramāņavārttika with the Svopajñavṛtti and Manorathanandin's vịtti but without any indication of the manuscripts he used.
Ernst Steinkellner edited and translated the Tibetan version of Dharmottara's Paralokasiddhi. He also edited and translated another Paralokasiddhi text, Prajñāsena's 'Jig rten pha rol sgrub pa, composed by a Tibetan scholar and based upon the tradition and upon a work composed by Subhagupta (ca. 720-780). Together with Helmut Krasser he edited and translated Dharmottara's digression on valid cognition in his Pramāņaviniscayaţikā.
Jñānaśrimitra's apoha doctrine has been studied by Katsura. In 1984 Raghunath Pandey published an edition of the Udayaniräkarana which he attributed to Ratnakirti. The manuscript has been described by Gudrun Bühnemann who pointed out in her review that the title is Vādarahasya. Torsten Much remarked that the attribution to Ratnakirti can not be substantiated.
14. Two important tantras have been translated by Peter Gäng, the Candamahārosaņatantra and the Guhyasamājatantra. The translation of the first is based upon Christopher S. George's edition for chapters I-VIII whereas the translation of chapters IX-XXV is based upon the Cambridge manuscripts Ad. 1319 and 1470. The translation of the Guhyasamājatantra is based upon Matsunaga's edition. It does not contain chapter eighteen. The translation is preceded by a long introduction dealing with the Buddha, aspects of Buddhist psychology, Buddhist yoga, the development of Buddhist yoga, aspects of Buddhist philosophy, the mysticism of tantric Buddhism, language and mysticism of the Guhyasamāja. Gäng is also the author of a book on problems of lan
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Buddhist studies 1984-1990 (J. W. de Jong) guage in the mysticism of tantric Buddhism which I have not been able to consult.
The Kalacakra has been studied by John R. Newman who contributed a brief history of the Kalacakra to a volume called The Wheel of Time. The same volume includes two articles by Roger Jackson and two by Geshe Lhundub Sopa. As No. 1 of the Kalacakra Research Publications. David Reigle published a paper on "The Lost Kalacakra Múla Tantra on the Kings of Sambhala". According to a prefatory note he is engaged in a critical edition of the Vimalaprabha, the great Kalacakra commentary. The most important work on the Kalacakra is John Newman's Ph.D. thesis: The Outer Wheel of Time: Vajrayana Buddhist Cosmology in the Kalacakra which comprises a long introduction including a history of the Kalacakra in India, a detailed survey of previous study of the Kalacakra and a translation from the Sanskrit and the Tibetan of Śri Kalacakra I. 1-27, 128-170 and Vimalaprabha I. 1.1-9, 28, 10.128-149. Newman discusses in some detail Banerjee's edition of the Sri Kalacakra (pp. 175-179) and briefly notes Jagannatha Upadhyaya's edition of the Śrī Kālacakra and the Vimalaprabha (p. 211).
of
In 1927 Haraprasad Shastri published twenty-one works Advayavajra under the title Advayavajrasamgraha. A group of scholars belonging to the Institute for Comprehensive studies of Buddhism at the Taisho. University has undertaken a critical edition and Japanese translation of the Advayavajrasamgraha. The same group has also published the Sanskrit text and a Japanese translation of the Vajradhātumahamaṇḍalopäyika-Sarvavajrodaya.
Hindu Saktism has been incorporated into Buddhist Tantrism. Therefore it is probably useful to also mention here Marion Meisig's critical edition, translation and glossary of the Mahäcinäcära-Tantra. Meisig has consulted no less than eighteen manuscripts. His work is a very important contribution to the study of Śaktism.
15. Fascicles four and five of the Sanskrit-Wörterbuch der buddhisti
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schen Texte aus den Turfan-Funden were published in 1984 and 1987. With the publication of the sixth fascicle the vowels will be complete. In 1990 Heinz Bechert published a very useful list of abbreviations for Buddhist literature in India and South-East Asia as a supplement to the Sanskrit dictionary of Buddhist texts from Turfan. Also the vowel section of the Critical Pāli dictionary approaches completion, almost seventy years after the publication of the first fascicle. Four fascicle's were published in 1985, 1987, 1988 and 1989. Volume II, part VI of the Pali Tipitakaṁ Concordance was published in 1984 but no new fascicles have been announced.
Three more fascicles of the Encyclopaedia of Buddhism were published in 1984, 1988 and 1989.
A Sanskrit, Tibetan, Chinese index of the Saddharmapundarīkasūtra is being published by the Reiyukai. The first fascicle appeared in 1985 and the seventh (purusottama-bauddha) in 1990. Takashi Maeda published a Tibetan-Sanskrit-Chinese index to the first chapter of the Sarvatathāgatatattvasangraha. Yumiko Ishihama and Yoichi Fukuda published a critical edition of the Mahāvyutpatti comprising the Sanskrit, Tibetan and Mongolian terms. The two Mongolian translations have been edited on the basis of the Leningrad manuscript and the Mongolian Tanjur. Mie Ishikawa edited the Sgra-sbyor bam-po gñis-pa.
Two comprehensive Tibetan dictionaries were published in recent years: George N. Roerich's Tibetan-Russian-English dictionary with Sanskrit equivalents and the Great Tibetan-Chinese dictionary published in Beijing in three volumes in 1985. .
T.C.H. Raper compiled a catalogue of the Pāli printed books in the India Office Library and C.E. Godakumbura made a catalogue of Cambodian and Burmese Pāli manuscripts in the Copenhagen library. Heinz Braun and Daw Tin Tin Myint published the second volume of the catalogue of Burmese manuscripts in German collections. Siegfried Lienhard published the first volume of the catalogue of Nepalese manuscripts in the State Library in Berlin.
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Buddhist studies 1984-1990 (J. W. de Jong) Lewis Lancaster edited and revised a bibliography of Buddhist scriptures by Edward Conze which was reviewed rather critically by Helmut Eimer. Günther Grönbold compiled a bibliography of the Buddhist canon and Peter Pfandt a bibliography of Mahāyāna texts translated into Western languages (1983) of which a revised edition appeared in 1986.
Siglinde Dietz reported on the bibliographical survey of Buddhist Sanskrit literature undertaken by the Academy of Sciences in Göttingen. Part 1: Vinaya-Texte was published by Akira Yuyama in 1979. Ernst Steinkellner and Torsten Much are preparing a volume on Pramāna literature.
In Japan Keisho Tsukamoto, Yūkei Matsunaga and Hirofumi Isoda published the first volume of a comprehensive bibliography of Sanskrit Buddhist Literature in five volumes. The first volume is the fourth of the series and deals with Buddhist tantras. Other volumes will describe early Buddhist texts, Mahāyāna texts and śāstras. A fifth volume will deal with collections of manuscripts, writing material, scripts, languages, catalogues and will contain a detailed index.
16. During recent years the Pali Text Society continued to publish editions and translations of Pāli texts. In 1984 K.R. Norman published a new translation of the Suttanipāta. His notes on the text will be published in a second volume. Padmanabh S. Jaini edited the Lokaneyyappakaraṇa which contains 596 verses together with a prose narrative. According to Jaini of the 596 verses only about 141 may be considered true nīti, verses. Jaini also completed Miss Horner's translation of volume one of the Paññāsa Jātaka and translated volume two. A.A. Hazlewood translated the Samantakūtavannanā written by Vedeha Thera in the thirteenth century. The first 717 verses describe the life of Siddhattha Gotama from his birth until the time when, after becoming the Buddha, he made his sacred footprint of Mount Samanta. The last 85 verses describe the beauties of the mountain and the making of
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the footprint. Part I of Bhiķku Nāņamoli's translation of the Sammohavinodani was revised by L.S. Cousins, Nyanaponika Mahāthera and C.M.M. Shaw. N.A. Jayawickrama made a new translation of the Nidāna-kathā of the Jātakatthakathā. Peter Masefield translated the commentary on the Vimāna stories. An index to the Dhammasangani was compiled by Tetsuya Tabata, Satoshi Nonome and Shōkū. Bando:
Very welcome is the revival of the Journal of the Pali Text Society of which four volumes (X-XIII) appeared in the years 1985-1989. The Journal publishes texts, translations, studies, notes, etc.
Two scholars made important contributions to the study of Pāli commentaries. Friedgard Lottermoser wrote a dissertation on Quoted Verse Passages in the Works of Buddhaghosa. Sodo Mori published in Japanese a Study of the Pāli commentaries. Recently he published a collection of twelve articles in English which will make his views better known to non-Japanese scholars. Sodo Mori is also responsible for the publication of the journal Bukkyo Kenkyū (Buddhist Studies) which is. published principally for studies in Early and Pāli Buddhism. Volumes 14-19 (I have not seen volume 18) were published in 1984-1990. It contains articles both in Japanese and English
Japanese scholars have also been active in translating Pāli texts. Volume seven of a series of ten volumes of Early Buddhist texts (Genshi butten) contains a translation of the Dhammapada by Kötatsu Fujita and a translation of the Suttanipāta by Noritoshi Aramaki and Yoshifumi Honjo. I have not seen other volumes and do not know if all ten volumes have appeared. Also translated into Japanese were the Jātakas in ten volumes of which I have been able to consult volume one, containing the translation of jātakas 1-70 by Kötatsu Fujita and volume four containing the translation of jātakas 301-385 by Hisashi Matsumura and Shinya Matsuda.
K.R. Norman and O. von Hinüber published numerous articles relating to Pāli studies. It is to be hoped that in due course von Hinüber's collected papers will be published in the same way as those of Norman. ( 26 )

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Buddhist studies 1984-1990 (J. W. de Jong) 17. In 1987 David Snellgrove published a book entitled Indo-Tibetan Buddhism which, according to his preface, represents an overall survey of all the work done throughout his university career. It comprises five large chapters: I. Origins in India; II. Later Developments in India; III. Tantric Buddhism; IV. Buddhist communities in India and beyond; V. The conversion of Tibet. Everything Snellgrove writes deserves to be read by serious students of Buddhism. The most important chapters in his book are probably those dealing with Tantrism and the conversion of Tibet. Richard Gombrich published a book on Theravāda Buddhism in which he does not hesitate to advance his personal and sometimes controversial views. In the same series Paul Williams wrote on Mahāyāna Buddhism. His book is less original but well informed.
An English translation of Étienne Lamotte's Histoire du Bouddhisme indien (1958) was published in 1988. The text has not been revised but the translation includes a bibliographical supplement which is not very satisfactory. The index of technical terms which includes Lamotte's French translation of each term and an English translation is very welcome. It would be extremely useful to expand this index to include all Lamotte's publications.
The publication of a detailed study of Nagarjuna and his doctrine by V.P. Androsov bears testimony to the revival of Buddhist studies in the U.S.S.R. Androsov introduces the concept of Nāgārjunism to denote the religio-philosophical trend in the evolution of Mahāyāna in the 2nd -4th centuries.
Heinz Bechert published two volumes containing the papers read in 1982 in Göttingen at a symposium on "Schulzugehörigkeit von Sanskrit Werken der Hinayāna-Literatur”. This publication which is provided with detailed indexes is of great importance for the study of the Buddhist schools. In 1988 another symposium was held in Göttingen on the theme of "Das Datum des historischen Buddha und seine Bedeutung für die indische Geschichte und für die Weltgeschichte". The merit for this accrues to Heinz Bechert who has raised this prob
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lem in recent years. We look forward to the publication of the proceedings of the symposium in which many prominent scholars have participated. Jens-Uwe Hartmann has written an interesting report on the symposium
18. In preparing this survey which is limited to studies relating to Indian Buddhist texts I was struck by the amount of work done in recent years. Nevertheless, this survey is far from complete. From the innumerable Japanese publications I have mentioned only the very few which have come to my notice. A more complete survey can only be made by a Japanese scholar who is able to consult the many journals published in Japan. It is perhaps possible for Japanese scholars to keep informed of the publications of their compatriots but this is practically impossible for non-Japanese scholars outside Japan. It would be extremely useful if a university or institute in Japan would take the initia- . tive to publish regularly (preferably monthly) a bulletin in English which would list recent Japanese publications relating to Buddhism.
It is regrettable that the Bibliographie bouddhique has not been continued. Perhaps it is too difficult to organise such an international bibliography but it ought to be possible to publish at regular intervals bibliographies which would cover one or more countries, languages or language groups. European publications could be covered almost entirely by bibliographies of publications in respectively Germanic, Romance, Scandinavian and Slavic languages. Furthermore it would be necessary to publish bibliographies for the U.S.A. and Canada and for India and the Theravāda countries and one for Chinese publications. This would amount to an annual or bi-annual publication of seven bibliographies which would certainly be of immense benefit to all scholars working in the field of Buddhist studies. Perhaps it would also be possible to fill in the same way the gap left since the cessation of the Bibliography bouddhique in 1958.
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Buddhist studies 1984-1990 (J. W. de Jong) his American students that for Buddhist studies it is necessary to know eight languages, i.e. Sanskrit, Pāli, Tibetan, Chinese, Japanese, English, French and German (Kū no shiso, Kyoto, 1983, p. 233). French and German publications are often not consulted at all, especially in South Asia and in the United States as pointed out by Heinz Bechert (Einführung in die Indologie, Darmstadt, 1979, p. 67). Japanese scholars are much better informed about publications in English, French and German than Western scholars are about Japanese publications. One has only to consult a recent collective work such as the three volumes on Indian Buddhism (I wanami köza-Toyo shiso 8-10, Tōkyō, 19881989) to become aware of the fact that knowledge of Japanese publications has become more and more important for specialists in Buddhism. Rare are scholars such as Lambert Schmithausen who are able to make critical comments on Japanese publications (cf. his Alayavijñāna. Tokyo, 1987). Some progress is being made but many scholars are not even aware of the fact that, for instance, the text they are translating has already been rendered into Japanese. To mention only one example. In 1979 Stefan Anacker published a translation of chapters 2, 4 and part of 5 of the Madhyāntavibhāgabhāsya (Minoru Kiyota ed., Mahāyāna Buddhist Meditation, Honolulu, 1978, pp. 83-113). The complete translation appeared in his book Seven Works of Vasubandhu (Delhi, 1984). In a review of Mahāyāna Buddhist Meditation (Eastern Buddhist XII, 2, October 1979, pp. 156-157) it was made abundantly clear with the help of a few examples that the translator was quite unprepared for his task. An excellent translation by Gajin Nagao (Daijo butten, vol. 15, 1976) was not even mentioned by Anacker.
Anacker's book was favourably reviewed. One reviewer speaks of "reliable and interesting (sic) translations" (JAOS 108, 1988, p. 181); another reviewer found the translations "most reliable" (JIABS 9, 1, 1986, p. 137). Of the seven texts translated by Anacker the Madhyāntavibhāgabhāşya is the only one not previously rendered in its entirety into a Western language. One would expect a reviewer to carefully
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study Anacker's translation of this text, and, if possible, compare it with the translation published by Nagao, a renowned scholar in this field.
It is perhaps the case that serious and critical reviews are not encouraged by editors of some journals. I may illustrate this by the following anecdote. Once, I sent a rather critical review to a journal. I received an acknowledgment and a statement that after circulating it to the rest of the editorial team, I would be informed of the final decision. as quickly as possible. Having waited seven months for a reply, I made an inquiry. According to the reply my review had been sent to the author who had not yet replied. After having waited another three. months I wrote again and suggested my publishing this review elsewhere. I now finally received a letter informing me that my review together with the author's reply would be published. I was asked to immediately forward a brief response! Finally, the review was published together with the reply of the author and my own response. However, the matter did not end here. In the following issue of the journal my name was omitted from the Editorial Advisory Board-without previous notice. With some difficulty I at last received a reply to my enquiry about the removal of my name. The answer was that the Editorial Advisory Board ought to reflect more closely the people with whom they actually did consult and that they had not yet succeeded in thus revising the list entirely. Needless to say that after several years no other name has as yet been removed. Sapienti sat!
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Buddhist studies 1984-1990 (J. W. de Jong) Bibliography
Publications which I have not been able to consult are marked with an asterisk. In the case of reviews yet to be published in the Indo-Iranian Journal references to volume number, etc. are not given. Names of Japanese scholars are written in the Western way: first name followed by family name.
Abbreviations
BIS Berliner Indologische Studien BSOAS Bulletin of the School of Oriental and African Studies BSR Buddhist Studies Review IBK Indogaku bukkyōgaku kenkyū
Indo-Iranian Journal JAOS Journal of the American Oriental Society JIABS
The Journal of the International Association of Buddhist
Studies JIPh Journal of Indian Philosphy JPTS Journal of the Pāli Text Society JSS Journal of the Siam Society KZ Kuhn's Zeitschrift für vergleichende Sprachforschung MSS Münchener Studien zur Sprachwissenschaft NAWG Nachrichten der Akademie der Wissenschaften in Göttingen OLZ Orientalistische Literaturzeitung StII Studien zur Indologie und Iranistik WZKS: Wiener Zeitschrift für die Kunde Südasiens
J. W. de Jong, “Recent Buddhist Studies in Europe and America', The Eastern Buddhist, N.S. XVII, 1 (1984), pp. 79-107. Reprinted in A Brief History of Buddhist Studies in Europe and America (Delhi, 1987), pp. 88-115 with the addition of indexes (pp. 117-129), but omitting the list of abbreviations (The Eastern Buddhist, XVII, 1, p. 107)..
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John Burton-Page, 'Obituary John Brough', BSOAS XLVIII (1985), pp. 333-339. In the bibliography one must add the following article: 'Sakāya Niruttiyā: Cauld kale het', Die Sprache der ältesten buddhistischen Überlieferung (Göttingen, 1980), pp. 35-42.
Gherardo Gnoli, 'Giuseppe Tucci (1894–1984)', East and West 34 (1984), pp. 11-21; Russell Webb, 'Giuseppe Tucci' BSR 1 (1983-4), pp. 157-163. For a complete bibliography see Luciano Petech and Fabio Scialpi, East and West 34 (1984), pp. 23-42.
Herbert Härtel, 'Laudatio auf Herrn Professor Dr. Ernst Waldschmidt anlässlich seines 85. Geburtstages', H. Bechert (ed.), Zur Schulzugehörigkeit von Werken der Hinayāna-Literatur, Erster Teil (Göttingen, 1985), pp. 11-19; Herbert Härtel, 'Ernst Waldschmidt (18971985)', ZDMG 137 (1985), pp. 5-11; Lore Sander, 'Ernst Waldschmidt (15. 7. 1897-25. 2. 1985). A personal tribute', BSR 2 (1985), pp. 7379. For a complete bibliography see Ernst Waldschmidt, Ausgewählte kleine Schriften (Stuttgart, 1989), pp. XIII-XLI. For reviews of volumes I-V of the Catalogue see J. W. de Jong, OLZ 62 (1967), Sp. 498-499; 69 (1974), Sp. 74–75; 71 (1976), Sp. 75-76; 79 (1984), Sp. 391-393; 82 (1987), Sp. 393-394.
Tuvia Gelblum, 'David Friedmann (1903-1984)', JIABS 8 (1985), pp. 149-150.
André Bareau, 'Eugène Denis (1921-1986)', BSR 4 (1987), pp. 143145. For a review of his book see J.W. de Jong, IIJ 22 (1980), pp. 70-73.
Russell Webb, 'Hermann Kopp (1902-1987), BSR 4 (1987), p. 143.
S.N. Mukherjee, 'Publications of A.L. Basham', S.N. Mukherjee (ed.),
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Buddhist studies 1984-1990 (J. W. de Jong) India. History and Thought. Essays in Honour of A.L. Basham (Calcutta, 1982), pp. 326-331; S.K. Maity, Studies in Orientology: essays in memory of Prof. A.L. Basham (Agra, 1988), pp. 14-18; Russell Webb, ‘A.L. Basham (24. 6. 14-27. 1. 86)', BSR 3 (1986), pp. 45–47; A.L. Basham, 'The evolution of the concept of the boddhisattva', The Bodhisattva Doctrine in Buddhism (Waterloo, 1982), pp. 19-59, cf. J.W. de Jong, The Eastern Buddhist, N.S. XV, 1 (1982), pp. 149-151.
David Seyfort Ruegg and Lambert Schmithausen (eds.), Earliest Buddhism and Madhyamaka Leiden, 1990: Richard Gombrich, 'Recovering the Buddha's message', pp. 5-23; K.R. Norman, 'Aspects of early Buddhism', pp. 24-35; Tilmann Vetter, 'Some remarks on older parts of the Suttanipāta', pp. 36-57. Noritoshi Aramaki's paper 'Some Precursors of the Subconscious Desire in the Attadandasutta' was not available for publication.
Richard Gombrich's paper is also published in The Buddhist Forum. Volume I (London, 1990), pp. 5-20. The same volume contains his paper 'How the Mahāyāna began', pp. 21-30, first published in The Journal of Pali and Buddhist Studies, I (Nagoya, 1988), pp. 29-46. See further Richard Gombrich, 'Notes on the brahminical background to Buddhist ethics', Gatare Dhammapala et al. (eds.), Buddhist Studies in Honour of Hammalava Saddhātissa (Nugegoda, 1984), pp. 91-102; Theravada Buddhism: a social history from ancient Benares to modern Colombo. London, 1988; 'Buddhism' to be published in the next edition of the Encyclopaedia Britannica.
L.S. Cousins, 'Pali Oral Literature', P.T. Denwood and A. Piatigorsky (eds.), Buddhist Studies Ancient and Modern (London, 1983), pp. 1-11 (for passage quoted see p. 3).
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Hajime Nakamura, Genshi bukkyō no shiso, 2 vols., Tokyo, 1970-71; André Bareau, Recherches sur la biographie du Buddha dans les Sütrapiṭaka et les Vinayapiṭaka anciens: de la quête de l'éveil à la conversion de Sariputra et de Maudgalyayana. Paris, 1963.
Lambert Schmithausen, 'On Some Aspects of Descriptions or Theories of "Liberating Insight" and "Enlightenment" in Early Buddhism', Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf (Wiesbaden, 1981), pp. 199-250.
Tilmann Vetter, 'Recent Research on the Most Ancient Form of Buddhism. A Possible Approach and its Results', Buddhism and Its Relations to Other Religions: Essays in Honour of Dr. Shōzen Kumoi on His Seventieth Birthday (Kyoto, 1985), pp. 67-85; The Ideas and Meditative Practices of Early Buddhism. Leiden, 1989.
Noritoshi Aramaki, 'A Text-stratum-analytical Interpretation of the Concept Pañcaskandhas', Jimbun. College of Liberal Arts. Kyoto University 26 (1980), pp. 1-35. The following articles are known to me only from bibliographical references: 'Suttanipata Aṭṭhakavagga ni mirareru ronsō hihan ni tsuite', Nakagawa Zenkyo sensei shōtokukinenronshu (Kyōto, 1983), pp. 117-146; 'Genshi bukkyō kyöten no seiritsu ni tsuite', Tōyō gakujutsu kenkyu 23, 1 (1984), pp. 52-67; 'Attadandasutta (Sn 935-954) wa "Shakuson no kotoba" de arieru ka', Nippon bukkyō gakkai nenpo 50 (1985), pp. (1)-(18); 'On the formation of a short prose Pratītyasamutpada Sūtra', Buddhism and Its Relation to Other Religions: Essays in Honour of Dr. Shōzen Kumoi on His Seventieth Birthday (Kyoto, 1985), pp. 87-121.
Johannes Bronkhorst, The Two Traditions of Meditation in Ancient India. Stuttgart, 1986.
Konrad Meisig, Das Śramanyaphala-sutra. Synoptische Übersetzungen und Glossar der chinesischen Fassungen verglichen mit dem Sanskrit und Pāli. Wiesbaden, 1987. Cf. Paul J. Griffiths, JAOS 109 (1989), pp. (34)

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Buddhist studies 1984-1990 (J. W. de Jong)
146-149; Das Sūtra von den vier Ständen. Das Aggañña-Sutta im Licht seiner chinesischen Parallelen. Wiesbaden, 1988. Graeme MacQueen, The Doctrines of the Six Heretics According to the Śrāmanyaphala Sūtra’, IIJ 27 (1984), pp. 291-307; A Study of the Srāmanyaphala-sútra. Wiesbaden, 1988.
Shinkan Murakami, 'Muyoku to mushou; Mahābhārata to bukkyo (1)', Tohoku daigaku bungaku-bu kenkyū nenpo 29 (1979), pp. 140-213, English abstract pp. 248–244. For the quotation see p. 245.
Kamaleswar Bhattacharya, L'Atman-Brahman dans le bouddhisme ancien. Paris, 1973 (cf. Ét. Lamotte, Le traité de la grande vertu de sagesse, Tome IV, Louvain, 1976, p. 2005); *'On the Brahman in Buddhist Literature', Sri Venkateswara University Oriental Journal XVIII (Tirupati, 1975), pp. 1ff.; *The ätman in two Prajñāpāramita-Sutras, Our Heritage, 1979 (Special Number: 150th Anniversary Volume; Calcutta Sanskrit College Research Series No. CXIX), pp. 39-45; 'Dittham, Sutam, Mutam, Viññātam', Buddhist Studies in Honour of Walpola Rahula (London, 1980), pp. 10-15; 'Brahman in the Pali Canon and in the Pali commentaries', Studies in Orientology: Essays in Memory of Prof. A.L. Basham (Agra, 1988), pp. 95-112; 'Some thoughts on Atman-Brahman in early Buddhism', Dr. B.M. Barua Birth Centenary Commemoration Volume 1989 (Calcutta, 1989), pp. 63-83.
J. Pérez-Rémon, Self and Non-Self in Early Buddhism. The Hague, 1980; S. Collins, 'Self and Non-Self in early Buddhism', Numen XXIX, 2 (1982), pp. 250-271; Tilmann Vetter, WZKS 27 (1983), pp. 211215.
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S. Collins, Selfless Persons. Imagery and thought in Theravāda Buddhism. Cambridge, 1982. Cf. Paul J. Griffiths, Philosophy East and West 33 (1983), pp. 303-305.
Claus Oetke, "Ich" and das Ich. Analytische Untersuchungen zur buddhistisch-brahmanischen Atmankontroverse. Stuttgart, 1988. . Louis de La Vallée Poussin, Le dogme et la philosophie du bouddhisme (Paris, 1930), pp. 100 and 197; K. Bhattacharya, op. cit., p. 67 (see also 'Dittham, etc.', Buddhist Studies in Honour of Walpola Rahula, pp. 10-15); J. Pérez-Rémon, op. cit., p. 188. K.R. Norman, 'A note on Attā in the Alagaddūpama Sutta', Studies in Indian Philosophy: a memorial volume in honour of Pandit Sukhlalji Saghvi (Ahmedabad, 1981), pp. 19-29. R. Gombrich, 'Recovering the Buddha's message', Earliest Buddhism and Madhyamaka (Leiden, 1990), pp. 14-16.
Cf. Frits Staal, Substitutions de paradigmes et religions d'Asie', Cahiers d'Extrême-Asie 1 (1985), pp. 42-44. For a refutation see J.W. de Jong, 'Lamotte and the doctrine of non-self', ibid., 3 (1987), pp. 151-153. La Vallée Poussin, op. cit., p. 101: "Quelle que soit la valeur des affirmations, claires ou voilées, de l'âtman, le Bouddhisme historique ne se trompe pas en confessant que le Canon, dans l'ensemble, nie l'existence de quelque réalité que ce soit en dehors des skandhas impermanents, - mettant à part le Nirvâna, chose en soi et éternelle”.
Sanskrit Manuscripts of Saddharmapundarika, Collected from Nepal, Kashmir and Central Asia. Romanized Text and Index. Vol. 1, 1986; vol. 2, 1988.
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Buddhist studies 1984-1990 (J. W. de Jong) *Lotus Sutra. Beijing, Nationalities Culture Palace, 1984; *A Sanskrit Manuscript of Saddharmapundarika, kept in the Library of the Nationalities, Beijing. Romanized Text. Edited and annotated by Jiang Zhingyin with the Preface by Ji Xianlin. China Social Sciences Publishing House Beijing, 1988.
H. Toda, 'Some Remarks on the text of the Saddharmapundarīkasūtra', Hokke bunka kenkyū 11 (1985), pp. 67-90; 'Pekin minzokubunkakyūtoshokan shozó bonbun Hokekyo baiyo shahon', Toyogakujutsu kenkyū 23, 2 (1984), pp. 260(1)-247(14). For other articles on the Lotus sutra by Toda see Tokushima daigaku kyoyo-bu, Jinbun Shakai Kagaku 19-25 (1984-1990); Toyogakujutsu kenkyū 23, 1 (1984); Bukkyōgaku 17 (1984); Tokushima daigaku kyāyo-bu, Rinri gakka kiyo 1119 (1985-1990); Naritasan bukkyo kenkyū kiyo 11: Bukkyo shisoshi ronshū (1988); Fujita Kötatsu hakushi kanrekikinenronshū: Indo tetsugaku to bukkyo (1989). Keisho Tsukamoto, ‘Notes on the Saddharmapundarīka-stavas', Hokke bunka kenkyū 11 (1985), pp. 23-66; 'A Study of Sanskrit Manuscripts of Saddharmapundarīkasūtra', Hokke bunka kenkyū 13 (1987), pp. 3977.
G.M. Bongard-Levin and M.I. Vorobyova-Desyatovskaya, Pamjatniki indijskoj pis’mennosti iz centralnoj Azii. Vypusk I. Moskva, 1985. Cf. J.W. de Jong, IIJ 30 (1987), pp. 215-221; D. Seyfort Ruegg, BSOAS 51 (1988), pp. 576-578; L. Sander, OLZ 84 (1989), Sp. 92-97. G.M. Bongard-Levin, New Sanskrit Fragments of the Mahāyāna Mahāparinirvāṇasūtra. Tokyo, 1986. Kazunobu Matsuda, 'New Sanskrit Fragments of the Mahāyāna Mahāparinirvānasūtra in the Stein/Hoernle Collection: A Preliminary Report', The Eastern Buddhist, XX, 2 (1987), pp. 105-114; Sanskrit Fragments of the Mahāyāna Mahāparinirvanasūtra. Tokyo, 1988. G.M. Bongard-Levin and M.I. Vorobyova-Desyatovskaya, Indian Texts
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from Central Asia (Leningrad Manuscript Collection). Tokyo, 1986.
Fumio Enomoto, "Zōagongyö" kankei no bonbun danpen. "Turfan shutsudo bonbun shahon mokuroku" dai-go-kan o megutte', Bukkyō kenkyu 15 (1985), pp. 81-93; 'Sanskrit Fragments from the Samyuktāgama Discovered in Bamiyan and Eastern Turkestan', Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen (Göttingen, 1989), pp. 7-16; 'On the Formation of the Original Texts of the Chinese Agamas', BSR 3, 1 (1986), pp. 19-30.
Bibliotheca Codicum Asiaticorum 1: Three Works of Vasubandhu in Sanskrit Manuscript. The Trisvabhavanirdeśa, the Vimśatika with its Vṛtti, and the Trimśika with Sthiramati's Commentary. Edited by Katsumi Mimaki, Musashi Tachikawa and Akira Yuyama. Tokyo, 1989.
6
Georg von Simson, Prätimokṣa der Sarvästivādins. Teil I. Wiedergabe bisher nicht publizierter Handschriften in Transkription. Göttingen,
1986.
Klaus T. Schmidt, Der Schlussteil des Pratimokṣasūtra der Sarvästivādins. Text in Sanskrit und Tocharisch A verglichen mit den Parallelversionen anderer Schulen. Göttingen, 1989. Cf. J. W. de Jong, IIJ.
Klaus Wille, Die handschriftliche Überlieferung des Vinayavastu der Mulasarvästivādin. Stuttgart, 1990.
Claus Vogel and Klaus Wille, Some Hitherto Unidentified Fragments of the Pravrajyavastu Portion of the Vinayavastu Manuscript Found Near Gilgit. NAWG, Phil. -hist. Kl. 1984, Nr. 7. Göttingen, 1984.
Jens-Uwe Hartmann, 'Fragmente aus dem Dirghāgama der Sarvästivā(38)

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Buddhist studies 1984-1990 (J. W. de Jong) dins' Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen (Göttingen, 1989, pp. 37-67; Fumio Enomoto, 'Sariragathā: A Collection of Canonical Verses in the Yogācārabhūmi. Part 1: Text', ibid., pp. 17-35; Hisashi Matsumura, 'Āyuḥparyantasütra: Das Sūtra von der Lebensdauer in den verschiedenen Welten. Text in Sanskrit und Tibetisch, nach der Gilgit-Handschrift herausgegeben', ibid., pp. 69-100. Cf. J.W. de Jong, IIJ.
Siglinde Dietz, Fragmente des Dharmaskandha. Göttingen, 1984. Cf. Bhikkhu Pāsādika, BSR 3, 1 (1986), pp. 65–71; Kazunobu Matsuda, Newly Identified Sanskrit Fragments of the Dharmaskandha in the Gilgit Manuscripts. Kyoto, 1986; 'Bonbun danpen Loka-prajñapti ni tsuite', Bukkyōgaku 14 (1982), pp. 1-21. See also Akira Yuyama, 'Remarks on the Kōkiji Fragment of the Lokaprajñapti', India and the Ancient World. Professor P.H.L. Eggermont Jubilee Volume (Leuven, 1987), pp. 215227. Siglinde Dietz, ‘A Brief Survey on the Sanskrit Fragments of the Lokaprajñaptiśāstra', Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute 7 (1989), pp. 79-86.
Jens-Uwe Hartmann, Das Varņārhavarnastotra des Mātịceța. Göttingen, 1987. Cf. J.W. de Jong, IIJ 32 (1989), pp. 243-248; Jens-Uwe Hartmann, Neue Aśvaghoșa- und Mätrceta-Fragmente aus Ostturkistan. NAWG, Phil.-hist. Kl. 1988, Nr. 2. Göttingen, 1988; Carol Meadows, Arya-Śūra's Compendium of the Perfections. Bonn, 1986. Cf. J.W. de Jong, IIJ 32 (1989), pp. 234-239.
Ratna Basu, Eine Literatur-kritische Studie zu Aryaśūras Jätakamālā zusammen mit einer kritischen Edition der anonymen Jätakamālātīkā und einer kritischen Edition der Jätakamäläpañjikā des Viryasimha. Dissertation, Bonn, 1989; Peter Khoroche, Once the Buddha Was a
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Monkey. Arya Śūra's Jātakamālā. Chicago, 1989. Cf. J.W. de Jong, TIJ; Ratna Handurukande, Jātakamālās in Sanskrit', The Sri Lanka Journal of the Humanities, XI, 1-2, 1985 (1987), pp. 91-109.
Michael Hahn, Der grosse Legendenkranz (Mahajjātakamäla). Wiesbaden, 1985. Cf. J.W. de Jong, II) 31 (1988), pp. 156-158; Ratna Handurukande, Five Buddhist Legends in the campū Style. From a collection named Avadānasärasamuccaya. Bonn, 1984. Tilak Raj Chopra, ‘BHS triyantara and Hindi temtara', Frank-Richard Hamm Memorial Volume (Bonn, 1990), pp. 28-46; Michael Hahn, “Punyarāsyavadāna - Another Legend by Gopadatta?', ibid., pp. 103-132; Michael Hahn, 'Indische und nepalesische Handschriften im Indologischen Seminar der Universität Bonn', Indology and Indo-Tibetology. Thirty Years of Indian and Indo-Tibetan Studies in Bonn (Bonn, 1988), pp. 81-96; Sivasvā. min's Kapphiņābhyudaya or Exaltation of King Kapphina edited with an introduction by Gauri Shankar with an appendix and romanized version of cantos i-viii and xix by Michael Hahn. New Delhi, 1989. Cf. J.W. de Jong, IIJ.
H. Nakatani, Udānavarga de Subaši. Tome I: Texte; Tome II: Planches. Paris, 1987; Michael Balk, Prajñāvarman's Udānavargavivarana. Bonn, 1984. Cf. J. W. de Jong, IIJ 30 (1987), pp. 236-238; Michael Balk, Untersuchungen zum Udânavarga. Unter Berücksichtigung mittelindischer Parallelen und eines tibetischen Kommentars. Dissertation, Bonn. 1988; Udänavarga. Band III. Der tibetische Text unter Mitarbeit von Siglinde Dietz herausgegeben von Champa Thupten Zongtse. Göttingen, 1990; Margaret Cone, 'Patna Dharmapada l', JPTS XIII (1989), pp. 101-217. .
Siglinde Dietz, Die buddhistische Briefliteratur Indiens. Nach dem tibetischen Tanjur herausgegeben, übersetzt und erläutert von Siglinde
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Buddhist studies 1984-1990 (J. W. de Jong) Dietz. Wiesbaden, 1984. Cf. J. W. de Jong, BSR 3, 1 (1986), pp. 76–
79.
8
Subhadra Jha, The Abhidharmakosa of Vasubandhu. An English translation of the Sanskrit text edited by Dr. Prahlad Pradhan and the Commentary annotated and rendered into French by Dr. Louis de La Vallée Poussin. Volume I. Patna, 1983. Cf. J. W. de Jong, IIJ 33 (1990), p. 237.
Louis de La Vallée Poussin, Abhidharmakośabhāṣyam. English translation by Leo M. Pruden. Volumes I-IV. Berkeley, 1988-1990. Yasunori Ejima, "Textcritical remarks on the ninth chapter of the Abhidharmakośabhāṣya', Bukkyo bunka 20 (1987), pp. 2-40; Abhidharmakośabhāṣya of Vasubandhu. Chapter I: Dhatunirdeśa. Tokyo, 1989.
Kōtatsu Fujita, Kusharon shoin no Agongyo ichiran (Agamas cited in the Abhidharmakośabhāṣya). Hokkaido University, 1984. *Yoshifumi Honjo, Kusharon shoe Agon zenpyo (A Table of Agama citations in the Abhidharmakośabhāṣya and the Abhidharmakośopāyikā). Part I. Kyoto, 1984.
José Pereira and Francis Tiso, 'A Buddhist Classification of Reality: A Translation of The First Chapter of the Abhidharmakośa of Vasubandhu', A.R.I. kiyō 6 (1987), pp. 51-84.
Tetsuya and Hoshiko Tabata, 'Index of Yasomitra's Abhidharmakośavyākhyā', A.R.I. kiyo 5-9 (1986-1990).
Vasubandxu, Abxidxarmakoša (Enciklopedija Abxidxarmy). Razdel pervyj: Analiz po klassam èlementov. Perevod s sanskrita, vvedenie, kommentarij, istoriko-filosofskoe issledovanie V.I. Rudogo. Moskva, 1990.
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Y.V. Vasil'kov, 'Vstreča Vostoka i Zapada v naučnoj dejatel'nosti F.I. Ščerbatskogo. Vstupitel'naja stat'ja, sostavlenie i primečanija', VostokZapad. Issledovanija, perevody, publikacii. Vypusk četvertyj (Moskva, 1989), pp. 178-223. Vasubandxu Abxidxarmakoša. Blizkij k tekstu perevod s tibetskogo na russkij jazyk, podgotovka tibetskogo teksta, primečanij i tablic B.V. Semičova i M.G. Brjanskogo. Glavy pervaja i vtoraja. Ulan-Udè, 1980; Glava tret'ja. Ulan-Udè, 1980.
Takayasu Kimura (ed.), Pančavimśatisāhasrikā Prajñāpāramitā II - III. Tokyo, 1986; IV. Tokyo, 1990. Oskar von Hinüber, Sieben Goldblätter einer Pañcavimśatisāhasrikā Prajñāpäramitā aus Anuradhapura. NAWG, Phil.-hist. Klasse 1983, Nr. 7. Göttingen, 1984. Tsutomu Yamaguchi, 'On the Pancavimsatisāhasrikā Prajñāpāramitā discovered in Sri Lanka', Bukkyógaku 18 (1984), pp. 1-25. . M.H.F. Jayasuriya, Jetavanārāma Gold Plates. The University of Kelaniya, 1988.
Gregory Schopen, ‘The Manuscript of the Vajracchedikā Found at Gilgit', Luis O. Gomez and Jonathan Silk (eds.), Studies in the Literature of the Great Vehicle (Ann Arbor, 1989), pp. 89-139.
Hirofusa Amano, A Study on the Abhisamaya-alamkāra-kärika-śāstravrtti. Tokyo, 1975. Cf. J.W. de Jong, IIJ 20 (1978), pp. 313-314; 'Genkanshögonronshaku no bonbun shahon', Hijiyama joshitanki daigaku kiyo 17 (1983), Shimane daigaku kyõikugaku-bu kiyö 19-23 (19851989); "Genkanshögonronshaku no chosaku mondai saiko', Naritasan bukkyo kenkyūjo kiyo 11: Bukkyo shiso ronshū (Naritan, 1988), pp. 3357.
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Buddhist studies 1984-1990 (J. W. de Jong)
10
Paul Harrison, The Samādhi of Direct Encounter with the Buddhas of the Present. An annotated English Translation of the Tibetan Version of the Pratyutpanna-Buddha-Sammukhāvasthita-Samādhi-Sūtra. Tokyo, 1990.
The Sūtra of the King of Samādhis: Chapters I-IV, Luis O. Gomez and Jonathan A. Silk (eds.); Studies in the Literature of the Great Vehicle (Ann Arbor, 1989), pp. 3-88. Christoph Cüppers, The IXth Chapter of the Samādhirājasūtra. A Textcritical Contribution to the Study of Mahāyāna Sūtras. Stuttgart, 1990. For Jean Filliozat's translation see Studies in the Literature of the Great Vehicle, p. 82, n. 39.
Jikido Takasaki, A Revised Edition of the Lankāvatāra-sútra, KsanikaParivarta. Tokyo, 1981. Florin Giripescu Sutton, Existence and Enlightenment in the Lankāvatāra-sútra. A study in the Ontology and Epistemology of the Yogācāra School of Mahāyāna Buddhism. Albany, 1990.
Bhikkhu Pāsādika, Nāgārjuna's Sūtrasamuccaya: A Critical Edition of Mdo kun las btus pa. København, 1989.
R. E. Emmerick, The Sutra of Golden Light. Being a Translation of the Suvarnabhāsottama-sūtra. Second revised edition. Oxford, 1990.
Kõtatsu Fujita, The Vow in the Sanskrit Manuscripts of the Larger Sukhāvatīvyűha. Sapporo, 1988.
Jürg Hedinger, Aspekte der Schulung in der Laufbahn eines Bodhisattva. Dargestellt nach dem Siksāsamuccaya des śāntideva. Wiesbaden, 1984. Cf. J. W. de Jong, IIJ 30 (1987), pp. 230-235.
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11
Mitsuyoshi Saigusa, Churongejusōran (Nāgarjuna's Mūlamadhyamakakārikā-s. Texts and Translations). Tokyo, 1985.
Akira Saitō, "Textcritical Remarks on the Mulamadhyamakakārikā as Cited in the Prasannapadā', IBK XXXIII, 2 (1985), pp. 846 (24)-842 (28); 'A Note on the Prajña-nama-mūlamadhyamakakārikā of Nāgārjuna', IBK XXXV, 1 (1986), pp. 487 (15)-484 (18); "Konpon chūron" tekusuto kō', Takasaki Jikido hakushi kanrekikinenronshu: Indogaku bukkyōgaku ronshu (Tokyo, 1987), pp. 764 (75)-755 (84).
David J. Kalupahana, Nāgārjuna. The Philosophy of the Middle Way. Albany, 1986. See Eli Franco, 'Mahāyāna Buddhism-An Unfortunate Misunderstanding?', BIS 4/5 (1989), pp. 39-47; Christian Lindtner, JAOS 108 (1988), pp. 176-178.
Claus Oetke, 'Die Metaphysische Lehre Nāgārjunas', Conceptus. Zeitschrift für Philosophie XXII (1988), Nr. 56, pp. 47-56; 'On some nonformal aspects of the proofs of the Madhyamakakārikās', Earliest Buddhism and Madhyamaka (Leiden, 1990), pp. 91-109; *Rationalismus und Mystik in der Philosophie Nāgārjunas', StII 15 (1989), pp. 1-40.
Fernando Tola and Carmen Dragonetti, 'Nagarjuna's Catustava', JIPh 13 (1985), pp. 1-54; 'Śunyatasaptati. The Seventy Kärikäs on Voidness (according to the svavṛtti) of Nagarjuna', JIPh 15 (1987), pp. 155.
Carmen Dragonetti, "The Pratit yasamutpadahṛdayakārikā and the Pratityasamutpādahṛdayavyākhyāna of Suddhamati', WZKS 22 (1978), pp. 87-93; 'On Suddhamati's Pratīt yasamutpadahṛdayakārikā and on Bodhicittavivarana', WZKS 30 (1986), pp. 109-122; Christian Lindtner, 'Adversaria buddhica', WZKS 26 (1982), pp. 167-172. See also Cristina Anna Scherrer-Staub, 'D'un manuscript tibétain des Pratītyasamutpadahṛdayakārikā de Nāgārjuna', Cahiers d'Extrême-Asie
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Buddhist studies 1984-1990 (J. W. de Jong)
3 (1987), pp. 102-111. P. Williams, 'Chr. Lindtner, Nāgārjuniana: Studies in the Writings and Philosophy of Nāgārjuna', JIPh 12 (1984), pp. 73-104.
Karen Lang, Aryadeva's Catuḥśataka. Copenhagen, 1986.
William L. Ames, 'Buddhapālita's Exposition of the Madhyamaka', JIPh 14 (1986), pp. 313-348.
*M.D. Eckel, A Question of Nihilism. Bhāvaviveka's Response to the Fundamental Problems of Madhyamika Philosophy. Dissertation Harvard University, 1980. *W. Ames, Prajñāpradipa (tr. and ed. of Chs. 3-5, 23, 26). Dissertation University of Washington, 1986.
Raghunatha Pandeya (ed.), The Madhyamakaśāstram of Nāgārjuna. With the commentaries Akutobhayā of Nāgārjuna, Madhyamakavrtti of Buddhapālita, Prajñāpradīpavịtti of Bhāvaviveka, Prasannapadāvrtti by Candrakirti critically reconstructed. Two volumes, Delhi, 1988-1989.
Per K. Sørensen, Candrakirti: Trišaranasaptati. The Septuagint of the Three Refuges. Wien, 1986. See IIJ 31 (1988), pp. 41-42. Peter Fenner, The Ontology of the Middle Way. Dordrecht, 1990. Teruyoshi Tanji, Chūronshaku. Akiraka-na kotoba I. Kansai daigaku, 1988; Chimmoku to kyosetsu. Kansai daigaku, 1988.
V.V. Gokhale and S.S. Bahulkar, 'Madhyamakahrdayakārikā Tarkajvālā, Chapter I', Miscellanea Buddhica (Copenhagen, 1985), pp. 25-75. D. Seyfort Ruegg, 'On the authorship of some works ascribed to Bhāvaviveka/Bhavya', Earliest Buddhism and Madhyamaka (Leiden, 1990), pp. 59-71.
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Olle Qvarnström, Hindu Philosophy in Buddhist Perspective. The Vedāntatattvaviniscaya Chapter of Bhavya's Madhyamakakārikā. Lund, 1989. Shinjo Kawasaki, The Mimāmsā Chapter of Bhavya's Madhyamakahrdaya-kārikā-Sanskrit and Tibetan Texts - with the Sarvajña Chapter. Studies 1976, 1987, 1988, Institute of Philosophy, The University of Tsukuba.
Malcolm David Eckel, Jñanagarbha's Commentary on the Distinction between the Two Truths. An Eighth Century Handbook of Madhyamaka Philosophy. Albany. Cf. J.W. de Jong, IIJ '33 (1990), pp. 70-71. Masamichi Ichigo, Chūgan Shōgonron no kenkyū. Šāntarakṣita no shiso. Kyoto, 1985; 'śāntarakṣita's Madhyamakālamkāra. Introduction, Edition and Translation', Luis O. Gomez and Jonathan A. Silk (eds.), Studies in the Literature of the Great Vehicle (Ann Arbor, 1989), pp. 141-240. Ichigo's book was reviewed by David Jackson, cf. Bukkyogaku Semină 43 (1986), pp. 1-12 and BIS 2 (1986), pp. 13-22 and by Shiro Matsumoto, Töyógakujutsu kenkyū 25, 2 (1986), pp. 177-203.
12
Lambert Schmithausen, Alayavijñāna. On the Origin and Early Development of a Central Concept of Yogācāra Philosophy. Two parts. Tokyo, 1987. Cf. Paul J. Griffiths, JIABS 12, 1 (1989), pp. 170-177. Hidenori S. Sakuma, Die Aśrayaparivrtti-Theorie in der Yogācārabhūmi. Zwei Teile. Stuttgart, 1990. Mark Tatz, Asanga's Chapter on Ethics with the Commentary of TsongKha-Pa, The Basic Path to Awakening, The Complete Bodhisattva. Lewiston, 1986. Cf. J. W. de Jong, IIJ 32 (1989), pp. 215-219.
Gajin Nagao, Shōdaijōron. Two vols. Tökyo, 1982–1987.
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Buddhist studies 1984-1990 (J. W. de Jong) Paul J. Griffiths, On Being Mindless. Buddhist meditation and the mind-body problem. La Salle, 1986. Cf. J. W. de Jong, IIJ 31 (1988), pp. 160-163; 'Omniscience in the Mahāyānasütrālankāra and its commentaries', IIJ 33 (1990), pp. 85-120.
Thomas A. Kochumuttom, A Buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogäcärin. Delhi, 1982. Fernando Tola and Carmen Dragonetti, 'The Trisvabhāvakārikā of Vasubandhu', JIPh 11 (1983), pp. 225-266. Stefan Anacker, Seven Works of Vasubandhu. The Buddhist Psychological Doctor. Delhi, 1984. Cf. Richard Stanley, IIJ 30 (1987), pp. 57 -
60.
P.S. Jaini, 'The Sanskrit Fragments of Vinītadeva's Trimśikā-ţikā', BSOAS 48 (1985), pp. 470-492.
Jikido Takasaki, Höshöron. Tokyo, 1989; Nyoraizē shiso. Two vols.
Tokyo, 1988-1989. - Brian E. Brown, The Buddha Nature: A Study of Tathāgatagarbha and
Alayavijñāna. Delhi, 1990.
13
Richard Hayes, Dignāga on the Interpretation of Signs. Dordrecht, 1988. Shõryū Katsura, 'The Origin and Development of the Concept of Vyāpti in Indian Logic from the Carakasamhitā up to Dharmakīrti', Hiroshima daigaku bungaku-bu kiyo 45, special issue no. 1 (1986), pp. 1-122; 'On the origin and development of the concept of vyāpti in Indian logic', Tetsugaku 38. (Hiroshima, 1986), pp. 1-16; 'Ronrigakuha', Iwanami köza: Tõyo shiso 8: Indo bukkyo 1 (Tokyo, 1988), pp. 314-342;
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"Gainen-apoharon o chữshin ni', Iwanami köza; Tõyo shiso 10: Indo bukkyo 3 (Tokyo, 1989), pp. 135-159.
Höjun Nagasaki, “Dai-2-kai kokusai Dharmakīrti gakkai ni shussekishite', Otani daigaku shinshū sögökenkyūjo kenkyūjoho 23 (1990), pp. 12-15.
Tilmann Vetter, Der Buddha und seine Lehre in Dharmakirti's Pramānavārttika. Wien, 1984. Eli Franco, 'Was the Buddha a Buddha?', JIPh 17 (1989), pp. 81-99. Vittorio A. van Bijlert, Epistemology and Spiritual Authority. The de velopment of epistemology and logic in the old Nyāya and the Buddhist school of epistemology with an annotated translation of Dharmakirti's Pramāņavārttika II (Pramāṇasiddhi) vv. 1-7. Wien, 1989. Hiromasa Tosaki, Bukkyo ninshikiron no kenkyū—Hossho-cho Pramanavārttika no genryöron. Two vols., Tokyo, 1979-1985. Cf. Masaaki Hattori, IIJ 25 (1982), pp. 58-61; 30 (1987), pp. 309-310. Ram Chandra Pandeya, Pramanavārttika with Svopajñavrtti and Manorathanandin's Pramānavārttikavrtti. Delhi, 1989.
Ernst Steinkellner, Dharmottaras Paralokasiddhi. Nachweis der Wiedergeburt zugleich eine Widerlegung materialistischer Thesen zur Natur der Geistigkeit. Der tibetische Text kritisch herausgegeben und übersetzt. Wien, 1986; Nachweis der Wiedergeburt. Prajñāsena's 'Jig rten pha rol sgrub pa. Two vols. Wien, 1988. Cf. J.W. de Jong, IIJ 33 (1990), pp. 66-69. See also Ernst Steinkellner, 'Anmerkungen zu einer buddhistischen Texttradition: Paralokasiddhi', Anzeiger der phil.-hist. Kl. der Österreichischen Akademie der Wissenschaften, 121 Jg. (1984), pp. 79-94; ‘Paralokasiddhi-Texts', Buddhism and Its Relation to Other Religions: Essays in Honour of Dr. Shozen Kumoi on His Seventieth Birthday (Kyoto, 1985), pp. 215-224.
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Buddhist studies 1984-1990 (J. W. de Jong) Ernst Steinkellner und Helmut Krasser, Dharmottaras Exkurs zur Definition gültiger Erkenntnis im Pramānaviniscaya. Wien, 1989.
Shõryū Katsura, 'Jñānaśrimitra no apoharon', Bukkyōgaku semină 48 (1988), pp. 70ff. R.N. Pandeya (ed.), Ratnakirti's Udayanirākaranam. Delhi, 1984. Gudrun Bühnemann, 'Tarkarahasya and Vādarahasya', WZKS 27 (1983), pp. 185-190; Review of AcāryaRatnakirtiviracitam Udayanirākaranam, WZKS 28 (1984), pp. 228-229. M.T. Much, Review of Acāryaratnakīrtiviracitam Udayanirākaranam, BSR 4, 1 (1987), pp. 88-90.
14
Peter Gäng, Das Tantra des Grausig-Gross-Schrecklichen. Berlin, 1981. Peter Gäng, Das Tantra der Verborgenen Vereinigung. GuhyasamājaTantra. München, 1988. Peter Gäng, Probleme der Sprache in der Mystik des tantrischen Buddhismus. Ein Beitrag zur buddhistischen Hermeneutik. Berlin, 1987.
The Wheel of Time. The Kalachakra in Context. Madison, 1985 (Roger Jackson, The Kalachakra in Context, pp. 1-49; John R. Newman, A Brief History of the Kalachakra, pp. 51-90; Geshe Lhundub Sopa, The Kalachakra Tantra Initiation, pp. 91-117; Roger Jackson, The Kalachakra generation-Stage Sadhana, pp. 119-138; Geshe Lhundub Sopa, The Subtle Body in Kalachakra, pp. 139-158). David Reigle, The Lost Kālacakra Müla Tantra on the Kings of Sambhala (Kālacakra Research Publications, No. 1). Eastern School, P.O. Box 684, Talent, Oregon 97540. 1986. John Ronald Newman, The Outer Wheel of Time. Ph.D. thesis. University of Wisconsin, 1987.
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Page #50

Biswanath Banerjee (ed.), A Critical Edition of Sri Kālacakratantrarāja. Calcutta, 1985. Jagannatha Upadhyaya (ed.), Vimalaprabhātikā of Kàlki Sri Pundarika on Sri Laghukālacakratantrarāja by Sri Manjusriyaśa. Vol. 1. Sarnath, 1986.
The Advayavajrasamgraha. New critical Edition with Japanese Translation, Parts I-III. Taisho daigaku sõgõbukkyo kenkyūjo nenpo, vols. 10, 12 and 13 (1988-1990). Vajradhātumahāmandalopāyika-Sarvavajrodaya, ibid., vols. 8-9 (1986 -1987).
Marion Meisig, Die "China-Lehre" des Saktismus. Mahācīnācāra-Tantra kritisch ediert nebst Übersetzung und Glossar. Wiesbaden, 1988.
15
Sanskrit Wörterbuch der buddhistischen Texte aus den Turfan-Funden. 4. Lieferung: ātma-dvīpa/idam. Göttingen, 1984; 5. Lieferung idam/ upa-sam-pădita. Göttingen, 1987. Heinz Bechert (hrsg.), Abkürzungsverzeichnis zur buddhistischen Literatur in Indien und Südostasien. Göttingen, 1990. A Critical Pāli Dictionary. Vol. II, fascicle 13: ulumpa-ekato. Copenhagen, 1985; fascicle 14: ekato-ekâyana, 1987; fascicle 15: ekâyana-evam-adhippāya, 1988; fascicle 16: evam-adhimuttiodissaka, 1989.
Encyclopaedia of Buddhism. Volume IV, fascicle 2: Cittavisuddhippakaraṇa— Democracy, 1984; fascicle 3: Demonology - Dhammadhātu, 1988; fascicle 4: Dhammadhātu-Dvesa, 1989.
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Buddhist studies 1984-1990 (J. W. de Jong) Yasunori Ejima (ed.), Index to the Saddharmapundarikasutra. Sanskrit, Tibetan, Chinese. Fascicles I–VII. Tokyo, 1985-1990. Takashi Maeda, Tibetan-Sanskrit-Chinese Index to the Sarvatathāgatatattoasangaha năma Mahāyāna sutra (For the 1st chapter). Tokyo, 1985. Yumiko Ishihama - Yoichi Fukuda, A New Critical Edition of the Mahāvyutpatti. Sanskrit-Tibetan-Mongolian Dictionary of Buddhist Terminology. Tokyo, 1989. Mie Ishikawa, A Critical Edition of the Sgra sbyor bam po gnyis pa. An Old and Basic Commentary on the Mahāvyutpatti. Tokyo, 1990.
Ju. N. Rerix (George N. Roerich), Tibetsko-Russko-Anglijskij slovar's sanskritskimi paralleljami. Vypusk 1-X. Moskva, 1983-1987. Cf. Brian Galloway, IIJ 32 (1989), pp. 328-331. Bod-rgya tshig-mdzod chen-mo. Three volumes. Beijing, 1985.
T.C.H. Raper, Catalogue of the Pāli printed books in the India Office Library. London, 1983. Cf. K.R. Norman, JRAS 1984, pp. 293-294; J.W. de Jong, IIJ 30 (1987), pp. 73–74. C.E. Godakumbura, Catalogue of Cambodian and Burmese Pāli Manuscripts. Copenhagen, 1983. Cf. J. W. de Jong, IIJ 29 (1986), pp. 324325. Burmese Manuscripts, Part 2. Compiled by Heinz Braun and Daw Tin Tin Myint with an introduction by Heinz Bechert. Stuttgart, 1985. Cf. J. W. de Jong, IIJ 30 (1987), pp. 239-240. Nepalese Manuscripts. Part 1: Nevāri and Sanskrit, Staatsbibliothek Preussischer Kulturbesitz, Berlin. Described by Siegfried Lienhard with the collaboration of Thakur Lal Manandhar. Stuttgart, 1988.
Edward Conze, Buddhist Scriptures. A Bibliography. Edited and revised by Lewis Lancaster. New York and London, 1982. Cf. Helmut Eimer, IIJ 30 (1987), pp. 60-64.
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Günter Grönbold, Der buddhistische Kanon. Eine Bibliographie. Wiesbaden, 1984. Cf. J. W. de Jong, IIJ 30 (1987), pp. 76-78. Peter Pfandt, Mahāyāna Texts translated into Western Languages. A Bibliographical Guide. Köln, 1983; Revised Edition with Supplement. Köln, 1986.
Siglinde Dietz, 'Investigation into Buddhist Literature, A Project of the Academy of Sciences in Göttingen', Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute, Vol. 7 (1989), pp. 71-77.
A Descriptive Bibliography of the Sanskrit Buddhist Literature. Vol. IV: The Buddhist Tantra. Edited by Keisho Tsukamoto, Yukei Matsunaga, Hirofumi Isoda. Kyoto, 1989.
16
K.R. Norman (tr.), The Group of Discourses (Sutta-nipäta). Volume I. London, 1984. Paperback edition, 1985. Padmanabh S. Jaini (ed.), Lokaneyyappakaranam. London, 1986. I.B. Horner and Padmanabh S. Jaini (tr.), Apocryphal Birth-stories (Paññāsa-Jātaka). Volume I. London, 1985; Padmanabh S. Jaini (tr.), Volume II. London, 1986. A.A. Hazlewood (tr.), In Praise of Mount Samanta (Samantakūtavannanā). London, 1986. Bhikkhu Nāņamoli (tr.), The Dispeller of Delusion (Sammohavinodani). Part I. Revised for publication by L.S. Cousins, Nyanaponika Mahāthera and C.M.M. Shaw. London, 1987. N. A. Jayawickrama (tr.), The Story of Gotama Buddha (Jātaka-nidāna). Oxford, 1990. Peter Masefield (tr.), Elucidation of the Intrinsic Meaning so named the Commentary on the Vimāna stories. Oxford, 1989. (52)

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Buddhist studies 1984-1990 (J. W. de Jong) Index to the Dhammasangani. Compiled by Tetsuya Tabata, Satoshi Nonome and Shokū Bando. London, 1987.
Journal of the Pali Text Society, Vol. X (1985), XI (1987), XII (1988), XIII (1989).
Friedgard Lottermoser, Quoted Verse Passages in the Works of Buddhaghosa: Contribution towards the Study of the lost Sīhaļaţthakathā Literature. Dissertation Göttingen, 1982. Cf. Sodo Mori, Buddhist Studies XV (1985), pp. 157-177. Sodo Mori, A Study of the Pāli Commentaries. Theravādic Aspects of the Atthakathās. Tokyo, 1984; Studies of the Pāli Commentaries. A provisional Collection of Articles. Japan, 1989. Buddhist Studies (Bukkyo kenkyü), XIV (1984), XV (1985), XVI (1987), XVII (1988), XVIII (1989?), XIX (1990).
Genshi butten, vol. 7: Buddha no shi I. Tokyo, 1986 (Dhammapada, tr. by Kötatsu Fujita; Suttanipāta, tr., by Noritoshi Aramaki and Yoshifumi Honjo). Jātaka zenshū, vol. 1. Tokyo, 1984 (Jātakas 1-70, tr. by Kötatsu Fujita); vol. 4. Tokyo, 1988 (Jātakas 301-385, tr. by Hisashi Matsumura and Shinya Matsuda).
K.R. Norman, 'The value of the Pali tradition', Jagajjyoti Buddha Jayanti Annual (Calcutta, 1984), pp. 1-9; 'The Nine Treasures of a Cakravartin', Indologica Taurinensia XI (1983), pp. 183-193; 'The Metres of the Lakkhana-suttanta', Buddhist Studies in honour of Hammalava Saddhatissa (Nugegoda, 1984), pp. 176-188; 'On translating from Pāli', One Vehicle (Singapore, 1984), pp. 77--87; 'The influence of the Pāli Commentators and Grammarians upon the Theravādin Tradition', Buddhist Studies 15 (1985), pp. 109-123; ‘A Report on Pāli Dictionaries', ibid., pp. 145-152; 'Pāli lexicographical studies III - VI',
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JPTS 10 (1985), pp. 23-36, 11 (1987), pp. 33-49, 12 (1988), pp. 4963, 13 (1989), pp. 219-227; 'An Epithet of Nibbana', Śramana Vidya (Sarnath, 1987), pp. 23-31; 'An Aspect of External Sandhi in Pali', Buddhist Studies 17 (1988), pp. 89-95; "The origin of Pali and its posi-. tion among the Indo-European languages', Journal of Pali and Buddhist Studies 1 (1988), pp. 1-27; 'Dialect Forms in Pali', Dialectes dans les littératures indo-aryennes (Paris, 1989), pp. 369-392; "The Metres of the Lakkhaṇa-suttanta (II)', Indologica Taurinensia XIV (1987-1988), pp. 285-294; 'Notes on the Patna Dharmapada', Amala Prajñā (Delhi, 1989), pp. 431-444.
Oskar von Hinüber, 'Zum Perfekt im Pali', KZ 96 (1982/83), pp. 3032; 'Pāli as an artificial language', Indologica Taurinensia X (1982), pp. 133-140; 'Die älteste Literatursprache des Buddhismus', Saeculum XXXIV, 1 (1983), pp. 1-9; 'Pāli manuscripts of canonical texts from North Thailand', JSS 71 (1983), pp. 75-88; 'Two Jātaka Manuscripts. from the National Library in Bangkok', JPTS X (1985), pp. 1-22; Die Sprachgeschichte des Pali im Spiegel der südostasiatischen Handschriftenüberlieferung. Mainz, 1988; "The Pāli manuscripts kept at the Siam society, Bangkok. A short catalogue', JSS 75 (1987), pp. 9-74; 'Das buddhistische Recht und die Phonetik des Pali', StII 13/14 (1987), pp. 101-127; 'The oldest dated manuscript of the Milindapañha', JPTS XI (1987), pp. 111-119, XII (1988), pp. 173-174.
17
David Snellgrove, Indo-Tibetan Buddhism. Indian Buddhists & their Tibetan Successors. London, 1987. Cf. J. W. de Jong, IIJ 32 (1989), pp. 219-226.
Richard Gombrich, Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo. London-New York, 1988. Cf. J.W. de Jong, IIJ 32 (1989), pp. 239-242.
Paul Williams, Mahayana Buddhism. The Doctrinal Foundations. (54)

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Buddhist studies 1984-1990 (J. W. de Jong) London-New York, 1989. Cf. J. W. de Jong, IIJ.
Étienne Lamotte, History of Indian Buddhism. From the Origins to the Saka Era. Louvain-la-Neuve, 1988. Cf. J.W. de Jong, IIJ.
V.P. Androsov, Nagardžuna i ego učenie. Moskva, 1990.
Heinz Bechert (Hrsg.), Zur Schulzugehörigkeit von Werken der Hinayāna-Literatur. Two volumes. Göttingen, 1985-1987. Heinz Bechert, Die Lebenszeit des Buddha- das älteste feststehende Datum der indischen Geschichte? NAWG, Phil. -hist. Kl., 1986, Nr. 4. Göttingen, 1986; "The Problem of the Determination of the Date of the Historical Buddha', WZKS 33 (1989), pp. 93-120. Jens-Uwe Hartmann, 'Das Datum des historischen Buddha. Göttingen, 11-18. 4. 1988', Internationales Asienforum 19 (1988), pp. 391-403.
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INDEX
I. NAMES OF SCHOLARS'
Amano, F. 16 Ames, W.L. 18 Anacker, S. 20, 29 Androsov, V.P. 27 Aramaki, N. 6, 20, 26 Bahulkar, S.S. 19 Bailey, D.R.S. 11 Balk, M. 13 Bando, S. 26 Barannikov, A.P. 12 Bareau, A. 5 Basham, A.L. 3 Basu, R. 12 Bechert, H. 11, 24, 27, 29 Bhattacharya, K. 8 Bijlert, V.A. van 21 Bongard-Levin, G.M. 10 Braun, H. 24 Bronkhorst, J. 6 Brough, J. 2 Brown, B.E. 21 Bryansky, M.G. 14 Bühnemann, G. 22 Caillat, C. 4 Caudhari, S. 12 Chakravarti, N.P. 13, 15, 16 Chopra, T.R. 12 Collins, S. 8 Cone, M. 13 Conze, E. 25 Cousins, L.S. 5, 26 Cüppers, C. 16 Denis, D. 3 Dietz, S. 11, 13, 25 Dragonetti, C. 17, 18, 20 Duerlinger, J. 14 Dutt, N. 15, 16 Eckel, M.D. 18, 19 Eggermont, P.H.L. 4 Eimer, H. 25 Ejima, Y. 14 Emmerick, R.E. 17
Enomoto, F. 10, 11 Falk, H. 4 Fenner, P. 18 Filliozat, J. 16 Franco, E. 21 Friedmann, D. 3 Fujita, K. 4, 14, 17, 26 Fukuda, Y. 24 Gäng, P. 22 George, C.S. 22 Ghosha, P. 15 Gnoli, G. 3 Gnoli, R. 12 Godakumbura, C.E. 24 Gokhale, V.V. 19 Gombrich, R. 4, 8, 27 Griffiths, P.J. 20 Grönbold, G. 25 Hadano, H. 2, 3 Hahn, M. 12, 13 Haldar, A. 14 A Handurukande, R. 12 Harrison, P. 16 Hartmann, J-U 11, 12, 28 Hattori, M. 4, 22 Hayes, R. 21 Hazlewood, A.A. 25 Hedinger, J. 17 Hikata, R. 12 Hinüber, O. von 15, 26 Hoernle, A.F.R. 10, 16 Honda, M. 19 Honjo, Y. 14, 26 Horner, I.B. 25 Hu, H. 21 Ichigo, M. 19 Ishihama, Y. 24 Ishikawa, M. 24 Isoda, H. 25 Jackson, R. 23 Jaini, P.S. 20, 25 Jayasuriya, M.H.F. 15
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Buddhist studies 1984-1990 (J. W. de Jong) Jayawickrama, N.A. 26
Okuzumi, T. 19 Jha, S. 13
Pāsādika, B. 14, 17 Kahrs, E. 4
Pandey, R. 22 Kajiyama, Y. 3, 28
Pandeya, R.C. 18, 22 Kalupahana, D.J. 17
Pelliot, P. 13 Katsura, S. 21, 22
Pereira, J. 14 Kawasaki, S. 19
Pérez-Rémon, J. 8 Khoroche, P. 12
Pfandt, P. 25 Kimura, T. 15
Pollet, G. 4 Kiyota, M. 29
Poussin, de La Vallée 8, 9, 13, Kochumutton, T.A. 20
14 Kopp, H. 3
Pradhan, P. 14 Krasser, H. 22
Pruden, L.M. 14 Lamotte, E. 9, 20, 27
Qvarnström, 0. 19 Lancaster, L. 25
Raper, T.C.H. 24 Lanciotti, L. 3
Reigle, D. 23 Lang, K. 18
Roerich, G.M. 24 Lienhard, S. 24
Roth, G. 3 Lindtner, C. 18, 21
Rudoj, V.I. 14, 15 Lottermoser, F. 26
Ruegg, S. 19 Macqueen, G. 6
Saigusa, M. 17 Maeda, T. 24
Saito, A. 17, 18 Mahāthera, N. 26
Sakai, S. 2, 3 Maity, S.K. 3
Sako, T. 14 Masefield, P. 26
Sakuma, H.S. 20 Matsuda, K. 10, 11
Sānkrtyāyana, R. 19 Matsuda, S. 26
Schmidt, K.T. 11 Matsumura, H. 11, 26
Schmithausen, L. 4, 5, 6, 7, 20, Matsunaga, Y. 22, 25
29 Meadows, C. 12
Schneider, U. 4 Meisig, K. 6, 23
Schopen, G. 15 Mori, S. 26
Semičov, B.V. 14 Much, T. 22, 25
Shankar, G. 13 Mukherjee, S.N. 3
Shastri, H. 23 Murakami, S. 7
Shaw, C.M.M. 26 Myint, D.T.T. 24
Simonsson, N. 4 Nagao, G. 20, 29, 30
Simson, G. von 11 Nagasaki, H. 21
Skjaervø, P.O. 17 Nakamura, H. 5, 7, 21
Skorupski, T. 4 Nakatani, H. 13
Snellgrove, D.L. 4, 27 Nānamoli, B. 26
Sopa, G.L. 23 Nanjio, B. 16
Sørensen, P.K. 18, 19 Newman, J.R. 23
Speyer, J.S. 12 Nonome, S. 26
Staal, F. 9 Norman, K.R. 3, 6, 7, 8, 25, 26 Stcherbatsky 14 Obermiller 16
Stein, A. 10 Oetke, C. 8, 9, 17
Steinkellner, E. 22, 25
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Williams, P. 18, 27 Yamaguchi, T. 15 Yamazaki, M. 1 Yuyama, A. 25 Zongtse, C.T. 13
Sutton, F.G. 16 Tabata, H. 14 Tabata, T. 14, 26 Takahara, S. 12 Takasaki, J. 4, 16, 21 Tanji, T. 19 Tatz, M. 20 Tiso, F. 14 Toda, H. 9 Tola, F. 17, 20 Tosaki, H. 22 Trenckner, V. 8 Tsukamoto, K. 9, 25 Tucci, G. 2, 3, 15, 18 Vasil'kov, Y.V. 14 Vetter, T. 6, 8, 21 Vogel, C. 11 Volkova, O.F. 12 Vorobyova-Desyatoskaya, M. Waldschmidt, E. 2, 3 Webb, R. 3 Weller, F. 3 Wille, K.T. 11
10
II. TITLES OF TEXTS
Akutobhayā 18 Aggañña-sutta 6 Acintyastava 18 Atthakavagga 6 Advayavajrarasamgraha 23 Anaparāddhastotra 12 Abhidharmakosa 14 Abhidharmakośabhāsya 8, 13, 14 Abhidharmakośavyākhyā 14 Abhidharmasamuccaya 20 Abhisamayālamkāra 16 Alagaddūpama Sutta 8 Avadānasārasamuccaya 12 Asokāvadānamālā 12 Agama 14 Ayuhparyantasūtra 11 Alokā 16 Udayanirākarana 22 Udānavarga 13
Upanisad 6,8 Kapphiņābhyudaya. 13 Kalpadrumāvadānamālā 12 Karmasiddhiprakarana 20 Kālacakra Mula Tantra 23 Kirtimālā 16 Khuddaka nikāya 7 Guhyasamāja 22 Guhyasamājatantra 22 Candamahārosanatantra 22 Catuhsataka 18 Catustava 18 Jātaka 26 Jatakatthakatha 26 Jātakamālā 12 . Jātakamālāpañjikā 12 Tarkajvālā 19 Trimsikā 10, 11 Trimsikākārikā 20
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Buddhist studies 1984-1990 (J. W. de Jong) Trimsikātikā 20
Madhyamakávatāra 18 Trišaranasaptati 18
Madhyāntavibhāgatīkā 3 Trisvabhāvakārikā 20
Madhyāntavibhāgabhāsya 20, 29 Trisvabhāvanirdesa 10, 20
Mahajjātakamālā 12 . Dirghāgama 11
Mahācīnācāra-Tantra 23 Devatásamyutta 6
Mahāparinirvānasūtra 10 Dvavimšatyavadānakathā 12 Mahābhārata 7 Dhammapada 26
Mahāyāna Dhammasangani 26
Mahāparinirvānasūtra 17 Dharmapada 2, 6, 13
Mahāyānasamgraha 205 Dharmasarirasūtra 10
Mahārājakaniskalekha 13 Dharmaskandha 11
Mahāvyuttpatti 24 Nikāya 4
Mārasamyutta 6 Nidāna-kathā 26
Milindapanha 8. Niraupamyastava 18
Mūlamadhyamakakārikā 17, 18 Pañcavimšatisahasrikā
Yogācārabhūmi 11, 20 • Prajnāpāramita 15
Ratnagotravibhāga 21 Pancaskandhaprakarana 20
Ratnāvadānamālā 12 Pannasa Jataka 25
Lankāvatārasūtra 16 Paramārthastava 18
Lokaneyyappakarana 25 Paralokasiddhi 22
Lokapaññatti 3 Paramitasamāsa 12
Lokaprajñapti 11 Pārāyaṇavagga 6
Lokātītastava 18 Punyarāsyavadāna 12
Lotus sūtra 9, 10 Prajnapradipa 18
VajradhātumahāmandalopāyikaPrajoặpradipayrtti 18
Sarvavajrodaya 23 Pratītyasamutpadakārikā 18
Varnārhavarnastotra 11 Pratyutpanna-Buddha
Vādavidhi 20 Sammukhävasthita-Samādhi- Vimsatikā 10 Sutra 16
Vimsatikākārikā 20 Pramānavārttika 21, 22
Vimsatikākārikāvrtti 20 Pramāņaviniscaya 21
Vicitrakarnikāvadānamālā 12 Pramāņaviniscayaţikā 22
Vinayavastu 11 Pramānasamuccaya 21
Vimalaprabhā 23 Pravrajyāvastu 11
Vedāntatattvaviniscaya 19 Prasannapadā 18, 19
Vratăvadānamālā 12 Prasādapratibhodhava 12
Satapancāśatka 12 Prātimokşasūtra 11
Satasahasrikā Prajñāpāramitā 15 Buddhacarita 12
Sariragātha 11 Bodhisattvabhūmi 20
Siksāsamuccaya 17 Bhadrakalpāvadāna 12
Sisyalekha 13 Bhadrakalpāvadānamālā 12
Srāmanyaphala-sūtra 6 Bhikkhunisamyutta 6
Sri Kalacakra 23 Majjhima nikaya 8
Samyuttāgama 10 Madhyamaka-vrtti 18
Sagāthavagga 6 Madhyamakahrdayakārikā 19 Satyadvayavibhangavrtti 19 Madhyamakālamkāra 19, 20
Saddharmapundarikasūtra 10, 17, 24
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Saddharmapundarika-stava 10 Sabhika-parivarta 12 Samantakutavannana 25 Samadhirajasutra 16 Sambhadravadanamala 12 Sammohavinodani 26 Sarvatathagatatattvasangraha 24 Sukhavativyuha 17 Suttanipata 6, 7, 25, 26 Suttapitaka 7 Suvarnabhasottamasutra 17 Suhrlleka 13 Sutrapitaka 5 Sutrasamuccaya 17 Saundarananda 12 Svopajnavrtti 22 Hemavatasutta 6 'Grel-chun 16 'Grel-chen 16 sGra-sbyor bam-po gnis-pa 24 'Jig rten pha rol sgrub pa 22 (60)