Recent Buddhist Studies In Europe And America

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269701/1

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Recent Buddhist Studies in Europe and America
1973-1983
J. W. DE JONG
Ten years ago, in October and November 1973, I sketched the history of Buddhist studies in Europe and America in a series of lectures delivered at the University of Tokyo.' It seems appropriate on this occasion to give a brief account of Buddhist studies in the ten years which have elapsed. since 1973.
In the first place it is our sad duty to mention the names of the scholars who have passed away during this period. Frank-Richard Hamm (19201973) died in 1973, Erich Frauwallner (1898-1974) the following year. Ludwig Alsdorf (1904-1978) passed away in 1978. 1979 witnessed the death of Paul Demiéville (1894-1979), Edward Conze (1904-1979),"
1 'A Brief History of Buddhist Studies in Europe and America', Eastern Buddhist, vol. VII, 1 (1974), pp. 49-82; vol. VII, 2 (1974), pp. 55–106. Published as a book with an index in 1976 in Varanasi. Japanese translation by Hirakawa Akira: Bukkyō kenkyü no rekishi. Tōkyō, 1975. x, 208 pp. A Chinese translation by Fok Tou-hui appeared in the monthly periodical Nei ming 80-93 (Hong Kong, Nov. 1978-Dec. 1979). It appeared in book-form in Hong Kong in 1983: Ou-mei fo-hsüeh yen-chiu hsiao-shih. 2 Michael Hahn, 'Frank-Richard Hamm (1920-1973)', ZDMG 125 (1975), pp. 6-10. 3 Gerhard Oberhammer, 'Erich Frauwallner (28.12.1898-5.7.1974)', WZKS 20 (1976), pp. 5-17; 'Verzeichnis der Schriften Erich Frauwallners', ibid., pp. 19-36.
Klaus Bruhn, 'Ludwig Alsdorf (1904-1978)', ZDMG 129 (1979), pp. 1-7. Gerhard Oberhammer, 'Ludwig Alsdorf', Almanach der Österreichischen Akademie der Wissenschaften, 129. Jahrgang (1979), pp. 368–377. 'Bibliographie der Schriften von Ludwig Alsdorf', Ludwig Alsdorf, Kleine Schriften (Wiesbaden, 1974), pp. v-xix.
5 Jacques Gernet et Yves Hervouet, 'Paul Demiéville (1894-1979)', T'oung Pao 65 (1979), pp. 1-12; Yves Hervouet, 'Paul Demiéville et l'École française d'ExtrêmeOrient', BEFEO LXIX (1981), pp. 1-29.
6 J. W. de Jong, 'Edward Conze 1904-1979', IIJ 22 (1980), pp. 143-146. For bib
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and Christiaan Hooykaas (1902–1979).' In 1980 Valentina Stache-Rosen (1925-1980)8 and Friedrich Weller (1889-1980)o passed away. The following year Isaline Horner (1896–1981)10 died. In 1982 Jean Filliozat (1906-1982)11 passed away and in May of this year Étienne Lamotte (1903–1983) departed this life. It is not necessary, I believe, to describe here the accomplishments of these scholars, as their books have been mentioned in previous lectures or will be referred to in the course of this lecture. Apart from Frank-Richard Hamm and Valentina Stache-Rosen, who died at a relatively young age, all the scholars mentioned died in their seventies or eighties or even in their nineties, and their contributions to Buddhist studies are well-known. I would like, however, to say a few words about Étienne Lamotte whose recent death is still so fresh in our memory. In 1973 I expressed the hope that he would be able to complete his translation of the first parivarta (chüan 1-34) of the Mahāprajñāpāramitāśāstra or Prajñāpāramitopadeśa. The first three volumes of his translation appeared in 1944, 1949 and 1970. In 1976 and 1980 Lamotte published volume four and volume five, thereby completing his translation of the first parivarta. The complete work, which contains more than two thousand five hundred pages, is of a scope without parallel in the history of Buddhist studies in the West. It is difficult to realise that these five large volumes constitute only a part of his achievement. We also owe him excellent translations of five important works: Samdhinirmocana (1935), Karmasiddhiprakarana (1936), Mahāyānasamgraha (1938-1939), Vimala
liographies of his writings see E. Conze, Further Buddhist Studies (Oxford, 1975), pp. 222–234; The Prajñāpāramitā Literature (Tokyo, 1978), pp. 127-137, and The Memoirs of a Modern Gnostic, Part I (Sherborne, 1979), pp. 154-157; see also Prajñāpāramitā and Related Systems: Studies in Honor of Edward Conze (Berkeley, 1977 (1979]), pp. 419-433.
? J. L. Swellengrebel, 'In memoriam C. Hooykaas 26th December 1902-13th August 1979', BKI 136 (1980), pp. 190–214.
8 Ernst Waldschmidt, "Valentina Stache-Rosen (1925–1980)', ZDMG 132 (1982), pp. 22–28.
9 Wilhelm Rau, 'Friedrich Weller (1889–1980)', ZDMG 132 (1982), pp. 1-21.
10 'Selected bibliography of publications by I. B. Horner', Buddhist Studies in Honour of 1. B. Horner (Dordrecht, 1974), pp: ix-xi: R. E. and C. W. Iggleden, 'Isaline Blew Horner: A Biographical Sketch', ibid., pp. 1-8.
11 “Travaux de Jean Filliozat', Jean Filliozat. Laghu-prabandhāh. Choix d'articles d'indologie (Leiden, 1974), pp. xi-xxv. 'Bibliographie des travaux de Jean Filliozat, JA CCLXXI (1983), pp. 5–24.
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kirtinirdeśasūtra (1962) and Sūraṁgamasamādhisūtra (1965) and moreover a comprehensive history of Indian Buddhism up to the Saka era: Histoire du bouddhisme indien: Des origines à l'ère Saka (1958). His many articles and reviews are listed in the bibliography which Daniel Donnet contributed to a volume of Indian and Buddhist studies published in honour of Étienne Lamotte in 1980.12
During these last ten years several scholars were honoured with the publication of a felicitation volume: Isaline Horner13 in 1974, Ernst Waldschmidt14 and Herbert Guenther15 in 1977, Edward Conze16 in 1979 and Étienne Lamotte17 in 1980. Volumes in memory of Richard Robinson's and Ludwig Alsdorf19 were published in 1978 and 1981. Particularly welcome were the publication of collected articles of Wilhelm Geiger20 in 1973, of Ludwig Alsdorf 21 and Jean Filliozat22 in 1974, of R. Otto Franke23 in 1978, of H. von Glasenapp 24 in 1980, and of Erich Frauwallner25 in 1982. It is to be hoped that notwithstanding difficult economic conditions the 'Kleine Schriften' of eminent scholars will continue to be published, because there is no better way to honour a scholar than by making his work more accessible. In this connection one can have nothing but praise for the von Glasenapp Stiftung which since 1967 has published the Kleine Schriften of many scholars.
Although, on the one hand, Buddhist studies suffered severe losses with
12 Indianisme et Bouddhisme: Mélanges offerts à Mgr Étienne Lamotte. Louvain-laNeuve, 1980, pp. vii-xvi.
13 See note 10.
14 Beiträge zur Indienforschung: Ernst Waldschmidt zum 80. Geburtstag gewidmet. Berlin, 1977.
15 Buddhist Thought and Asian Civilization: Essays in Honor of Herbert V. Guenther on His Sixtieth Birthday. Emeryville, California, 1977.
16 See note 6. 17 See note 12.
18 Minora Kiyota (ed.), Mahāyāna Buddhist Meditation: Theory and Practice. Honolulu, 1978.
19 Studien zum Jainismus und Buddhismus: Gedenkschrift für Ludwig Alsdorf. Wiesbaden, 1981.
20 Kleine Schriften. Wiesbaden, 1973. 21 Kleine Schriften. Wiesbaden, 1974. 22 See note 11. 23 Kleine Schriften. Wiesbaden, 1978. 24 Ausgewählte kleine Schriften. Wiesbaden, 1980. 25 Kleine Schriften. Wiesbaden, 1982.

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the passing away of several eminent scholars, on the other, it is a matter of rejoicing to see that in recent years young scholars have published excellent work and have in this way contributed to the continued flourishing of Buddhist studies. In most countries of Europe and in America, universities have faced great difficulties in maintaining their existing programmes but Buddhist studies have been continued, and, in some instances, on an even larger scale. There are perhaps at present in Europe and America more scholars engaged in the study of Buddhism than ever before. Let us hope that the younger generation of Buddhist scholars will be able to continue the tradition handed down by their elders.
In the following survey of Buddhist studies we will mainly be concerned with studies relating to Buddhist texts in Indian languages or translated from these languages into Tibetan and Chinese. Without any doubt, the study of Indian Buddhist texts deserves a central place in Buddhist studies because it forms the basis for any serious work in the study of religion, philosophy, history and art.
In the first place we have to draw attention to the fact that in recent years a great number of facsimile editions of Buddhist Sanskrit manuscripts have been published. In the past editions of Sanskrit fragments of Buddhist texts were often accompanied by facsimiles, but facsimiles of complete manuscripts or of large fragments have been rare, although one must mention that already in 1926 in Japan a facsimile edition of a Sanskrit manuscript brought back by Kawaguchi was published.26 W. Baruch pointed out that this manuscript was written in 1069/1070.27 H. Toda has published a romanised transliteration of the entire manuscript.28 The publication of facsimiles makes it possible to check the readings adopted by editors of texts. However, this is not the only advantage of facsimiles. It is absolutely necessary to study texts as much as possible on the basis of facsimiles of manuscripts because this is the only way to understand the mistakes which have been and can be committed by scribes. Moreover, it is only by taking into account the fact that texts were often successively written in different scripts that one can fully understand the often complicated history of a text in the course of its transmission. For
26 Saddharmapundarikanāmamahāyāna sūtram. Tokyo, 1926. Reprinted in 1956. 27 Beiträge zum Saddharmapundarikasūtra. Leiden, 1938, p. 1.
28 Tokushima Daigaku Kyoyõbu Kiyo (Jimbun Shakai-Kagaku) 15 (1980), pp. 299–347; Tokushima Daigaku Kyoyõbu Rinri Gakka Kiyo 8-10 (1980–1982).
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this reason we must welcome very much the facsimile editions published in recent years. Of particular importance for the history of Buddhist literature are the manuscripts from Central Asia and Gilgit. Most of the manuscripts from Central Asia contain only fragments. German scholars have published a great number of facsimiles of these manuscripts, either together with text editions or separately since the first publications by Pischel in 1904.29 An almost complete manuscript of the Saddharmapundarika was recently published in facsimile by Lokesh Chandra and in romanisation by H. Toda.30 This so-called “Kashgar" manuscript is described by Heinz Bechert in his foreword to the facsimile edition. Heinz Bechert edited also nine folios of this manuscript in 1972.31 Readings of this manuscript were made known for the first time in 1912 by Hendrik Kern in the edition of the Saddharmapuņdarīka published in the Bibliotheca Buddhica, but we have had to wait till 1976 for the publication of a facsimile edition of this very important manuscript. The Saddharmapundarīka is undoubtedly one of the most interesting texts for the study of the history of Buddhist texts because manuscripts of it have been found in Central Asia, Gilgit and Nepal. Many of the Sanskrit manuscripts discovered in Gilgit—those kept in the National Archives in Delhi-were published in facsimile by Lokesh Chandra in ten volumes from 1959 to 1974.32 Two groups of manuscripts of the Saddharmapundarīka (A and B) were published in facsimile and in romanisation by S. Watanabe in 1972.33 Two folios of group B and manuscripts of group C were published in facsimile by Lokesh Chandra. They were not included in the facsimiles published by Watanabe. H. Toda has published a romanised text of these folios, thereby supplementing Watanabe's edition. 34 In 1982 Oskar von
29 Cf. Sanskrithandschriften aus den Turfanfunden. Teil I. Wiesbaden, 1965, pp. xxvixxxii; Teil III. Wiesbaden, 1971, pp. 275-276; Teil IV. Wiesbaden, 1980, pp. 353–354.
30 Saddharma-Pundarika-Sūtra. Kashgar Manuscript. Edited by Lokesh Chandra. New Delhi, 1976. Second edition, Tokyo, 1977. Saddharmapundarikasūtra: Central Asian Manuscripts. Romanized Text. Edited by Hirofumi Toda. Tokushima, 1981. First published in seven instal/ments from 1977 to 1979.
31 'Über die "Marburger Fragmente" des Saddharmapundarika', NAWG. I. Phil.-hist. KI., Jahrgang 1972, Nr. 1, 81 pp.
32 Gilgit Buddhist Manuscripts (Facsimile Edition), Śata-Pitaka Series Volume 10, 1-10. Delhi 1959-1974.
33 Saddharmapundarika Manuscripts. Two Parts. Tokyo, 1972.
34 'Saddharmapuņdarīkasūtra Gilgit Manuscripts (Groups B and C)', Tokushima Daigaku Kyoyõbu Kiyo (Jimbun Shakai-Kagaku), 14 (1979), pp. 249–304.
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Hinüber edited folios 45–74 of another Gilgit manuscript (K) of the Saddharmapundarīka.35 In his introduction he showed that the Gilgit manuscripts of the Saddharmapundarīka can be divided into two families, one comprising the manuscripts of group A, the other the manuscripts B, C and K. The relations of these two recensions with the Central Asian materials on the one hand and with the Nepalese manuscripts on the other prove to be much more complicated than scholars had thought in the past.
Although, as in my previous lectures, it is my intention to limit this survey to work done by scholars in Europe and America, it was necessary to mention here the facsimiles published by Lokesh Chandra and Watanabe. It is also absolutely indispensable to mention at least the publication by the Institute for the Comprehensive Study of the Lotus Sutra (Rissho University) of facsimiles of more than thirty manuscripts of the Saddharmapuņdarīka from Nepal, Gilgit and Central Asia in fifteen volumes of which twelve have been published since 1977. It has now become possible to make an exhaustive study of the different recensions of the Saddharmapundarīka and to analyse in detail the grammatical and lexicographical characteristics of each recension. When writing his Buddhist Hybrid Sanskrit Dictionary and Grammar, Franklin Edgerton had only very unreliable text editions of the Saddharmapundarīka at his disposal. It will be one of the main tasks of Buddhist philology to eventually replace Edgerton's monumental work with one which is based upon reliable editions of texts, but it will be a long time before it will be possible to think of such an undertaking. At present the most important work to be undertaken is the editing of all texts published in facsimiles and the study of different recensions and their grammatical and lexicographical characteristics. What we need are grammars of single texts and not only that but grammars of one single recension of a text on the model of the grammar of the Sanskrit Recension A of the Prajñā-pāramitā-ratna-guņa-samcayagāthā, published by A. Yuyama in 1973.36 The same applies to lexicographical studies. Only when a sufficient number of grammars and
35 A New Fragmentary Gilgit Manuscript of the Saddharmapundarikasūtra. Tokyo, 1982.
36 A Grammar of the Prajñā-pāramitā-ratna-guna-samcaya-gāthā (Sanskrit Recension A). Canberra 1973. A. Yuyama (ed.), Prajñā-pāramitā-ratna-guna-samcaya-gātha (Sanskrit Recension A). Cambridge, 1976. Cf. G. Schopen's review, IIJ 20 (1978), pp. 110–124.
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The publication of facsimiles of Gilgit manuscripts has made it possible to prepare new editions of the texts previously edited in a very unsatisfactory way by Nalinaksha Dutt. Oskar von Hinüber published an excellent survey of the history of the studies on the Gilgit manuscripts. 37 It contains a bibliography of editions of manuscripts published in facsimile by Lokesh Chandra. In a recent article on the importance of the Gilgit manuscripts, von Hinüber deals with different problems relating to these manuscripts such as the colophons which contain interesting information on the presence of Sakas in Gilgit and on the patola-şāhi dynasty. 38 Von Hinüber also examines the different recensions of the Samghātasūtra of which eight manuscripts have been found in Gilgit. Of great importance is the almost complete manuscript of the Vinayavastu of the Mūlasarvāstivāda school. The text of three vastus, Sanghabheda-, Sayanāsana- and Adhikaranavastu was published by Raniero Gnoli.39 It is very much to be hoped that the manuscript used by Gnoli will also be published in a facsimile edition.
Another important collection of manuscripts and photocopies is the Patna collection of the manuscripts from Tibet which were photographed or copied by Rāhula Sankstyāyana in the years 1929–1938. Several texts have been published by Indian scholars since 1973.40 However, some of these editions are very unsatisfactory and the publication of facsimiles would be highly desirable.41 Gustav Roth edited the text of the
-360.raschrider, 19. PP.
n, Sim'ssbaden, 1982's bei Gilgit
37 'Die Erforschung der Gilgit-Handschriften', NAWG. I. Phil.-hist. Kl., Jahrgang 1979, Nr. 12, 34 pp. (327-360).
38 'Die Bedeutung des Handschriftenfundes bei Gilgit', ZDMG Suppl. V. XXXI. Deutscher Orientalistentag (Wiesbaden, 1982), pp. 47-66. See also 'Die Kolophone der Gilgit-Handschriften', StII 5/6 (1980), pp. 49-82; 'Namen in Schutzzaubern aus Gilgit', StIl 7 (1981), pp. 163–171.
39 The Gilgit Manuscript of the Sanghabhedavastu. Two Parts. Roma, 1977-1978; The Gilgit Manuscript of the Sayanāsanavastu and the Adhikaranavastu. Roma, 1978.
40 Śrāvakabhūmi of Asanga, 1973; Aśokanibandhau, 1974; Prātimokşasūtram, 1976; Abhidharmasamuccayabhāşya, 1976; Sāratamă, 1979; The Buddhist Hybrid Sanskrit Dharmapada, 1979; Tarkarahasya, 1979.
41 Cf. J. W. de Jong, Review of K. Shukla's edition of the Srāvakabhūmi, IIJ 18 (1976), pp. 307-310; Lambert Schmithausen, 'Die letzten Seiten der Srāvakabhūmi', Indological and Buddhist Studies (Canberra, 1982), pp. 457-489.
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Dharmapada which was also edited by N. S. Shukla.42 K. R. Norman and Margaret Cone are at present working on a new edition and critical study of this text which is of great importance for the study of the different recensions of the Dharmapada.43 Chinese versions of the Dharmapada and Udānavarga have been studied by Charles Willemen.44 It is probably not necessary to mention how useful, for Western scholars as well, is the recent publication of the Dharmapada studies of K. Mizuno.45
The fourth volume of the catalogue of the Sanskrit manuscripts from Central Asia (Sanskrithandschriften aus den Turfanfunden, Teil IV, Wiesbaden, 1980) lists the editions of texts published in the years 1970– 1980. Also very useful is the systematic survey of the manuscripts described in the four volumes of the catalogue. The contents of the manuscripts of Buddhist literature is divided into seven sections: 1. Vinaya; 2. Sūtra; 3. Anthologies of Religious Poems and Narratives; 4. Abhidharma, Buddhist Technical Terms, Commentaries, Yoga; 5. Cult; 6. Mahāyāna-Sūtras; 7. Poetry. In recent years German scholars have been active in photographing Sanskrit manuscripts in Nepal for the Nepal-German Manuscript Preservation Project. A few publications based upon these manuscripts have already appeared. 46 Without doubt this project will be of great importance for the study of Sanskrit Buddhist texts but, as long as no list or catalogue is available, it is difficult to know which new materials have been uncovered.
So far we have discussed mainly the publication of facsimile editions and the contents of manuscript collections from Central Asia, Gilgit, Tibet and Nepal. It may perhaps be useful to sketch recent developments in the study of Buddhist texts in a more systematic way, and to begin with the texts of the Hīnayāna schools. We have mentioned already the editions
42 Die Sprache der ältesten buddhistischen Überlieferung (Göttingen, 1980), pp. 93– 155. For Shukla's edition see note 40.
43 Letter K. R. Norman 4.1.1982.
44 Dharmapada: A Concordance to Udänavarga. Dhammapada, and the Chinese Dharmapada Literature. Bruxelles, 1974; Udänavarga: Chinese-Sanskrit Glossary. Tokyo, 1975; The Chinese Udānavarga (Mélanges chinois et bouddhiques, vol. XIX). Bruxelles, 1978.
45 Hokkukyō no kenkyū. Tōkyō, 1981.
46 Cf. Paul M. Harrison, 'Sanskrit fragments of a Lokottaravādin Tradition', Indological and Buddhist Studies (Canberra, 1982), pp. 211-234; Michael Hahn, Nāgārjuna's Ratnāvali. Vol. I. Bonn, 1982.
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of parts of the Vinaya of the Mulasarvästiväda school and of the socalled Patna Dharmapada. Fragments of Sutras from the Turfan collection were edited by Waldschmidt in the fourth volume of the catalogue of the Sanskrit manuscripts from Central Asia, and in separate publications.47 Fragments of the Abhidharmaprakaraṇabhāṣya were edited by J. Imanishi." J. Takasaki identified fragments of the Dharmaskandha among the Gilgit fragments edited by Sudha Sengupta. Candrabhal Tripathi identified fragments of the Ekottaragama among these same fragments, and is preparing a new edition. 50
In the past, Western scholars have paid relatively little attention to Abhidharma literature. The one great exception is, of course, de La Vallée Poussin. It is therefore not surprising to see that two important Abhidharma texts were recently translated by two pupils of Lamotte. José van den Broeck translated Ghoşaka's Amṛtarasa from the Chinese.51 The translation is preceded by a long and interesting introduction which outlines the place of the Amrtarasa in the development of the Sarvästiväda school. Marcel van Velthem translated Skandhila's Abhidharmavatāraśāstra from the Chinese and edited the text of the Tibetan version. 52 Another important Abhidharma text, the Abhidharmahṛdaya Abhidharmasära by Dharmaśrī was translated into English by Charles Willemen and into French by I. Armelin. 53 The same text has also been studied in several articles by Leon Hurvitz. In my previous lectures I
or
49
47 Cf. note 29.
48 Fragmente des Abhidharmaprakaranabhäṣyam in Text und Übersetzung, NAWG.I. Hist.-phil.Kl., 1975, Nr. 1, 54 pp.
49 'Remarks on the Sanskrit Fragments of the Abhidharmadharmaskandhapādaśāstra' Journal of Indian and Buddhist Studies 13 (1965), pp. 403(33)-411(41).
50 Cf. von Hinüber's article (see note 37), p. (6)332.
51 La saveur de l'immortel (A-p'i-t'an Kan Lu Wei Lun). La version chinoise de l'Amṛtarasa de Ghoşaka (T. 1553). Louvain-la-Neuve, 1977. Cf. J. W. de Jong's review, T'oung Pao 66 (1980), pp. 277-283.
52 Le traité de la descente dans la profonde loi (Abhidharmavatāraśāstra) de l'Arhat Skandhila. Louvain-la-Neuve, 1977. Cf. J. W. de Jong's review, T'oung Pao 65 (1979), pp. 294-303.
53 Charles Willemen, The Essence of Metaphysics. Abhidharmahrdaya. Bruxelles, 1975; I. Armelin, Le coeur de la loi suprême. Traité de Fa-cheng. Abhidharmahrdayaśāstra de Dharmasri. Paris, 1978. Cf. J. W. de Jong's review, Eastern Buddhist XIII, 1 (1980), pp. 151-158.
54 The Abhidharma on the "Four Aids to Penetration", Buddhist Thought and Asian Civilization (Emeryville, 1977), pp. 59-104; 'Fa-sheng's Observations on the Four
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failed to mention the Abhidharma studies published by Frauwallner in 1963, 1964, 1971, 1972 and 1973.55 It is the only systematic survey of Abhidharma literature in a Western language and it is a pity that these studies have not been included in his Kleine Schriften. It is to be hoped that they will be published in a separate volume and stimulate further Abhidharma studies.
In the field of Prajñāpāramitā studies Edward Conze, the great pioneer who has done so much in this neglected field, continued his work. In 1978 he published a revised and enlarged edition of his book on The Prajñāpāramitä Literature.56 Apart from this book Conze has published since 1973 a translation of The Short Prajñāpāramitā Texts (London, 1973), a translation of The Perfection of Wisdom in Eight Thousand Lines & its Verse Summary (Bolinas, 1973), an edition of chapters 70 to 82 of The Gilgit Manuscript of the Astadaśasāhasrikā-Prajñāpāramitā (Roma, 1974), and a further volume of collected articles entitled Further Buddhist Studies (Oxford, 1975). In the volume in honour of Conze, Prajñāpāramitā and related systems,57 most contributions deal with one aspect or another of the Prajñāpāramitä literature. This volume shows clearly that Conze's example has stimulated younger scholars to engage in the study of the Prajñāpāramitā literature. Much remains still to be done and it is to be hoped that a future edition of Conze's book on the Prajñāpāramitā literature will testify to a continuing interest in this branch of Buddhist
studies.
With regard to Mahāyāna sūtras we have mentioned already the many publications of facsimiles and romanised editions of the Saddharmapundarikasūtra. Paul Harrison published an edition of the Tibetan text of one of the earliest Mahāyāna sütras, the Pratyutpanna-buddha
Stations of Mindfulness', Mahāyāna Buddhist Meditation: Theory and Practice (Honolulu, 1978), pp. 207-248; 'Dharmaśrī on the Sixteen Degrees of Comprehension', JIABS II, 2 (1979), pp. 7-30. On the second article see J. W. de Jong's remarks in Eastern Buddhist XII, 2 (1979), pp. 159-160.
55 WZKS 7 (1963), pp. 20-36; 8 (1964), pp. 59-99; 15 (1971), pp. 69-121; 16 (1972), pp. 95-152 and 17 (1973), pp. 97-121.
56 Tokyo, 1978. For additions see von Hinüber's review, IIJ 23 (1980), pp. 73-74. Yuyama's edition of the recension A of the Prajñāpāramitāratnaguņasamcayagāthā and his grammar of the same text were reviewed by Gregory Schopen, IIJ 20 (1978), pp. 110-124.
57 Berkeley Buddhist Studies series, Volume I, Berkeley 1977 [published in 1979].
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sammukhāvasthita-samadhi-sūtra.58 His translation and study of this text will be published in the near future. In 1965 Friedrich Weller published a German translation of the Kāśyapaparivarta. Another German scholar, Bhikkhu Pāsādika, translated the same text into English.59 It will be very useful to compare these two translations carefully when studying the Kāśya paparivarta. Bhikkhu Pāsādika also restored' the Sanskrit text of the Vimalakirtinirdeśasūtra from the Tibetan version and arrived in several instances at interpretations which differ from those found in Lamotte's French version which was also translated into English. 60 A very good and readable translation of the same text was published by Robert Thurman.61 Pierre Python O.P. translated the Vinaya-viniscayaupāli-pariprcchā into French. His book contains also a translation of Mātņceta's Sugatapañcatrimsatstotra.62 A text which is one of the scriptural authorities for the Tathāgatagarbha school, the Śrīmālāsimhanādasūtra, was translated from the Tibetan and the Chinese by Alex and Hideko Wayman.63
Much work has been done also in recent years with regard to the Madhyamaka school. To David Seyfort Ruegg we owe the first comprehensive treatment of The Literature of the Madhyamaka School of Philosophy in India (Wiesbaden, 1981). Another important work is Chr. Lindtner's Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna (Copenhagen, 1982) in which he studies the thirteen texts which, according to the author, can be safely attributed to Nāgārjuna: I. Mūlamadhyamakakārikā; II. Sūnyatāsaptati; III. Vigrahavyāvartanī; IV.
58 The Tibetan Text of the Pratyutpanna-buddha-sammukhāvasthita-samadhi-sūtra. Tokyo, 1970.
59 Cf. “Linh-Son" - Publications d'études bouddhiques (Joinville-le-Pont, 1977–1979), Nos. 1-9.
60 Bhiksu Prāsādika and Lal Mani Joshi, Vimalakirtinirdeśasütra. Tibetan Version, Sanskrit Restoration and Hindi Translation. Sarnath, 1981. Cf. J. W. de Jong's review, IIJ 25 (1983), pp. 160-161. The Teaching of Vimalakirti. From the French translation by Étienne Lamotte rendered into English by Sara Boin. London, 1976.
61 Robert A. F. Thurman, The Holy Teaching of Vimalakirti. A Mahāyāna Scripture. Pennsylvania State University Press, 1976, Cf. J. W. de Jong's review, IIJ 22 (1980), pp. 254-256.
62 Pierre Python O.P., Vinaya-viniscaya-upäli-pariprcchā. En appendice: Sugatapañcatrimsatstotra. Paris, 1973. Cf. J. W. de Jong's review, IIJ 19 (1977), pp. 131-135.
63 Alex and Hideko Wayman, The Lion's Roar of Queen Srimālā. New York, 1974.
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Vaidalyaprakarana; V. Vyavahārasiddhi; VI. Yuktişaşţikā; VII. Catuḥstava; VIII. Ratnāvalī; IX. Pratītyasamutpādahşdayakārikā; X. Sūtrasamuccaya; XI. Bodhicittavivarana; XII. Suhfllekha; XIII. Bodhisambhāra[ka]. Finally, one must mention Jacques May's article on Chūgan in the fifth fascicule of the Hõbõgirin (Paris-Tōkyō, 1979), pp. 470-493.
One of the most difficult problems in Madhyamaka studies is the great number of works that are attributed to Nāgārjuna Christian Lindtner adopts internal and external criteria of authenticity. He considers the Mūlamadhyamakakārikās to be his magnum opus. Those works which agree with it in regard to style, scope and doctrine and which are explicitly ascribed to Nāgārjuna by the testimony of 'trustworthy witnesses', viz. Bhavya (Bhāvaviveka), Candrakīrti, śāntarakşita and Kamalaśīla are considered by him to be genuine. Seyfort Ruegg takes as his point of departure the Mūlamadhyamakakārikās together with any other texts ascribed to the same author that are doctrinally related, namely the Yuktişaşţikā, the Sūnyatāsaptati, the Vaidalyaprakaraṇa, the Vigrahavyāvartani and the Ratnāvalī. As to the other seven texts attributed to Nāgārjuna by Lindtner, Seyfort Ruegg is much less confident and with regard to most of them he mentions only that they are ascribed to him. With regard to the Bodhicittavivarana, Seyfort Ruegg is inclined to attribute it to a Vajrayānist master, Arya Nāgārjuna, who was most probably also the author of a commentary on the Guhyasamāja and of the Pañcakrama.
It seems that all scholars agree in considering the Mūlamadhyamakakārikās to be the most important work of Nāgārjuna, and, as such, it has recently been the subject of many studies. New manuscript material has made it possible to publish a new edition which appeared in Madras in 1977.64 Another edition was published by Lindtner who also translated the text into Danish.65 Lindtner is critical of previous English translations of this work by Streng and by Inada, but praises Gnoli's Italian translation.66 It is to be hoped that a good English translation of this work will be published in the near future.
64 J. W. de Jong (ed.), Nāgārjuna: Mulamadhyamakakārikāḥ. Madras, 1977. 65 Nāgärjunas filosofiske vaerker (København, 1982), pp. 67-135 and 175-215.
66 Frederick J. Streng, Emptiness (Nashville, 1967), pp. 181-220; Kenneth K. Inada, Nagarjuna: Romanized text and translation with introductory essay. Tokyo, 1970; R. Gnoli, Nāgārjuna: Madhyamaka kārikā, Le stanze del cammino di mezzo. Torino, 1961.
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Of particular importance is the fact that in recent years scholars have concentrated their attention on the Mūlamadhyamakakārikās in order to analyse Nāgārjuna's philosophy. In his book Seyfort Ruegg takes this text as his basis for his sketch of some important points of philosophical interest in Nāgārjuna's thought. Also based exclusively upon it are two articles by Tilmann Vetter and a very detailed study of the logic and dialectics of Nāgārjuna by Guy Bugault.67
Lindtner published in his Nagarjuniana an edition of the Tibetan text of the Sūnyatāsaptati, of the Sanskrit text and the Tibetan version of the Vigrahavyāvartanī, of the Tibetan version and the Sanskrit fragments of the Yuktişaştikā and of the Bodhicittavivarana. His book also contains the first edition of the Sanskrit text of the Lokātītastava and the Acintyastava. According to Lindtner, the four hymns of Nāgārjuna are the following: Lokātītastava, Niraupamyastava, Acintyastava and Paramarthastava, because these four are found in four MSS and are often quoted. Moreover, the same four hymns are found in Amstākara's Catuḥstavasamāsārtha.68 In his book Lindtner has translated into English the following texts: Sūnyatāsaptati, Yuktişaşţikā, Lokātītastava, Acintyastava, Bodhicittavivarana and the Bodhisambhāra[ka]. Moreover, he has translated into Danish the four following texts in his book Nagarjuna: Juvelkaeden og andre skrifter (København, 1980): Ratnāvali, Yuktişaşţikā, Niraupamyastava and Paramārthastava. His Nāgārjuna's filosofiske vaerker (København, 1982) contains a Danish translation of the Bodhicittavivarana, the Lokātītastava, the Acintyastava, the Mūlamadhyamakakārikās, the Sünyatāsaptativștti, the Vigrahavyāvartanī, and the Bodhisambhāra[ka]. Moreover, this book contains also an edition of the Tibetan text of the Śūnyatāsaptativștti.
Michael Hahn has published a new edition of Nāgārjuna's Ratnāvalī.69
67 'Die Lehre Nāgārjunas in den Müla-Madhyamaka-Kārikās', Epiphanie des Heils (Wien, 1982), pp. 87-108; 'Zum Problem der Person in Nāgārjuna's MūlaMadhyamaka-Karikās', Offenbarung als Heilserfahrung im Christentum, Hinduismus und Buddhismus (Freiburg-Basel-Wien, 1982), pp. 167-185; Guy Bugault, 'Logic and dialectics in the Madhyamakakārikās', Journal of Indian Philosophy 11 (1983), pp. 776.
68 Cf. G. Tucci, Minor Buddhist Texts, I (Roma, 1956), pp. 236-237; É. Lamotte, Le traité de la grande vertu de sagesse, III (Louvain, 1970), p. xliii.
69 Michael Hahn, Nägärjuna's Ratnāvali. Vol. 1. The Basic Texts (Sanskrit, Tibetan, Chinese). Bonn, 1982.
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His book also contains the text of the canonical Tibetan version and a photocopy of the Chinese translation by Paramārtha. Ajitamitra's commentary will be critically edited and analysed by Hahn's pupil, Y. Okada. Nāgārjuna's Sūtrasamuccaya was translated from the Tibetan version by Bhikkhu Pāsādika.70 Hsueh-li Cheng translated from the Chinese the Twelve Gate Treatise.71 This work is ascribed to Nāgārjuna in the Chinese tradition, but is probably a later compilation based upon Nāgārjuna's work. 72
Aryadeva is generally considered to be a direct disciple of Nāgārjuna. His most important work is without doubt the Catuhsataka of which parts have been preserved in Sanskrit. By 1931 Vidhushekara Bhattacharya had already published the Sanskrit and Tibetan texts of chapters VIIIXVI.73 Only recently, however, have Western scholars undertaken the study of this important work. One must mention in the first place Jacques May's translation of the ninth chapter in which permanent entities are refuted. His work consists of a translation of the text and of Candrakīrti's commentary and of an edition of the Tibetan version of those portions the Sanskrit text of which has not been transmitted. 74 It is to be hoped that other chapters will be studied in the same way. Lindtner has announced an edition of the Catuḥsataka.75 The Akşaraśataka and its Vrtti are attributed to Āryadeva by the Chinese tradition. A new edition by Holten Pind will be published in Indiske Studier V.76 The Hastavālaprakarana and its Vftti are attributed to Āryadeva or to Dignāga. The authors of the most recent translation, Fernando Tola and Carmen Dragonetti, are inclined to attribute the work to Aryadeva.77
Regarding the commentaries on the Mūlamadhyamakakārikās: Lindtner has translated the eighteenth chapter of Buddhapālita's com
70 Cf. “Linh-Son"-Publications d'études bouddhiques (Joinville-le-Pont, 1978– 1982), Nos. 2–20.
71 Hsueh-li Cheng, Nāgārjuna's 'Twelve Gate Treatise'. Dordrecht, 1982. 72 Cf. J. W. de Jong's review to be published in IIJ. 73 The Catuhsataka of Aryadeva. Part II. Calcutta, 1931.
74 Āryadeva et Candrakirti sur la permanence'. Indianisme et Bouddhisme: Mélanges offerts à Mgr. Etienne Lamotte (Louvain-la-Neuve, 1980), pp. 215-232; BEFEO LXIX (1981), pp. 75-96; Asiatische Studien XXXV, 2 (1981), pp. 47-76.
75 Cf. Nagarjuniana, p. 278, n. 260. 76 Cf. Nagarjuniana, p. 15, n. 32.
77 'The Hastavālanāmaprakaraņavstti', The Journal of Religious Studies VIII, 1 (Patiala, 1980), pp. 18-31.
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mentary and Mervyn Sprung several chapters of Candrakirti's Prasannapadā.78 However, the latter translation has not found favour with reviewers. 79
More than seventy years ago de La Vallée Poussin published his incomplete translation of Candrakirti's Madhyamakāvatāra and his bhāşya. 8° Recently Helmut Tauscher has continued de La Vallée Poussin's work by translating the last part of chapter six (verses 166–226) which had not been translated by de La Vallée Poussin.81 Christian Lindtner has published the Tibetan text of Candrakīrti's Pañcaskandhaprakarana which is to be followed by an English translation.82
One of the most popular works of the Madhyamaka literature is śāntideva's Bodhicaryāvatāra of which several new translations have recently been published: in English by Stephen Batchelor, in German by Ernst Steinkellner, in Danish by Christian Lindtner and in Dutch by Ria Kloppenborg.83
Among the later Madhyamaka scholars one of the most important is Kamalaśīla, the disciple of Sāntarakşita, on whose Tattvasamgraha he wrote a very extensive commentary. He is also the author of three Bhāvanākramas which have been much studied in recent years.84 In 1977 J. van den Broeck published a French translation of the first Bhāvanākrama
78 Christian Lindtner, 'Buddhapālita on Emptiness (Buddhapālitamūlamadhyamakavštti XVIII)', IIJ 23 (1981), pp. 187-217; Mervyn Sprung, Lucid Exposition of the Middle Way: The Essential Chapters from the Prasannapadā of Candrakirti. London, 1979.
79 Cf. J. W. de Jong, IIJ 23 (1981), pp. 227-230; Ernst Steinkellner, JAOS 102 (1982), pp. 411-414.
80 Le Muséon 8 (1907), pp. 249–317; 11 (1910), pp. 271-358; 12 (1911), pp. 236328.
81 Candrakirti: Madhyamakāvatārah und Madhyamakāvatārabhäşyam (Kapitel VI, Vers 166-226). Wien, 1981; cf. J. W. de Jong, IIJ 25 (1983), pp. 214–215.
82 Candrakirti's Pañcaskandhaprakarana. I. Tibetan Text', Acta Orientalia 40 (1979), pp. 87-145.
83 Stephen Batchelor, A Guide to the Bodhisattva's Way of Life. Dharamsala, 1979: Ernst Steinkellner, Santideva: Eintritt in das Leben zur Erleuchtung (Bodhicaryāvatāra). Düsseldorf-Köln, 1981; Chr. Lindtner, To Buddhistiske Laeredigte. København, 1981, pp. 36-162; Ria Kloppenborg's translation is mentioned by Chr. Lindtner, op. cit., p. 7, n. 2, who also refers to an Italian translation by A. Pezzali.
84 Cf. A. Yuyama, IIJ 17 (1975), pp. 265-270; J. W. de Jong, IIJ 25 (1983), pp. 154155.
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which was also translated into Spanish by Luis Gómez.85 The same scholar translated the third Bhāvanākrama into Spanish and an English translation of the same text by Robert Olson and Masao Ichishima appeared in 1979.86 Kamalaśīla's Bhāvanāyogāvatāra was rendered into Spanish by Luis Gómez. 87
The two other philosophical Mahāyāna schools, the Yogācāra and the Tathāgatagarbha, have received less attention from Western scholars in the period under review. Important articles on both schools were published by Lambert Schmithausen. His book on the Vijñaptimātratā and the Ālayavijñāna, which is his 'Habilitationsschrift', has not yet been published, but many problems have been discussed by him in articles on the Vimsatikā, the Trimśikā, and the Abhidharmasamuccaya. 88 According to Schmithausen "the thesis of universal idealism originated from the generalization of a situation observed in the case of objects visualized in meditative concentration, i.e., in the context of spiritual practice.”89 Schmithausen has also paid attention to the literary history of the oldest texts of the Yogācāra school. The names of Maitreya, Asanga and Vasubandhu are attached to these texts but it is not possible to accept the traditional ascriptions. It is only through detailed textual studies such as the ones undertaken by Schmithausen that it will become possible to trace the history of the early Yogācāra school. A new edition of the Bodhisattvabhūmi was published by N. Dutt in 1966, but Gustav Roth has
85 J. van den Broeck, La progression dans la méditation. Bruxelles, 1977. Luis O. Gómez, ‘Primer tratado de cultivo graduado (Purvabhāvanākrama), I', Diálogos IX, núm. 29–30 (1977), pp. 177-224.
86 Luis O. Gómez, 'Ultimo tratado de cultivo graduado (Uttarabhāvanākrama)', Diálogos VIII, núm. 23 (1972), pp. 85–137; Robert F. Olson and Masao Ichishima, “The third process of meditative actualization by Kamalasila', Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University 1 (1979), pp. 241(17)-205(53).
87 'El Bhāvanāyogāvatāra de Kamalaśila', Estudios de Asia y Africa XIV (1979), pp. 110-137.
88 "Sautrāntika-Voraussetzungen in Vimsatikā und Trimśikā', WZKSO (1967), pp. 109-136; "The definition of pratyakşam in the Abhidharmasamuccayah', WZKS 16 (1972), pp. 153-163; 'Zu Rahula Walpolas Ubersetzung von Asangas Abhidharmasamuccaya', WZKS 20 (1976), pp. 111-122. .
89 'On the Problem of the Relation of Spiritual Practice and Philosophical Theory of Buddhism', German Scholars on India, Vol. II (Bombay, 1976), p. 247.
90 'Zur Literaturgeschichte der älteren Yogācāra-Schule', ZDMG Supplement I. XVII. Deutscher Orientalistentag. Vorträge, Teil 3 (Wiesbaden, 1969), pp. 811-823.
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shown convincingly that Dutt's edition is not to be relied upon. Roth has published a new edition of the beginning of the text corresponding to Dutt's edition p. 1-p. 2, line 3.91 The Tattvārtha chapter of the Bodhisattvabhūmi was translated by Janice Dean Willis but this work is completely unsatisfactory.92
In 1969 David Seyfort Ruegg published his great work on the doctrines of the tathāgatagarbha and the gotra. It was reviewed in a long article by Schmithausen.93 In 1973 Seyfort Ruegg published a translation of Bu ston's treatise on the tathāgatagarbha.94 His book contains a long introduction on Bu ston's sources and on the doctrine of the tathāgatagarbha according to Bu ston's school. Thanks to the studies of Takasaki and Seyfort Ruegg it has now become possible to understand the importance of this school of thought.
Much work was done by Frauwallner for the study of the epistemological school of Buddhism which was founded by Dignāga and which reached its apogee with Dharmakīrti. Ernst Steinkellner published in 1973 an edition of the Tibetan version and the Sanskrit fragments of the Svārthānumāna chapter of Dharmakīrti's Pramāņaviniscaya.95 His annotated translation appeared in 1979.96 In 1977 he published a verse index of the Tibetan versions of Dharmakīrti's works.97 One must also mention his articles on works by Dharmottara, Karņakagomin, Jñānaśrīmitra, Jinendrabuddhi and sākyamati.98 Recently Steinkellner sketched
91 Gustav Roth, 'Observations on the first chapter of Asanga's Bodhisattvabhūmi', Indologica Taurinensia III-IV (Torino, 1977), pp. 403–412.
92 Janice Dean Willis (tr.), On Knowing Reality: The Tattvārtha Chapter of Asanga's Bodhisattvabhūmi. New York, 1979. Cf. J. W. de Jong's review to be published in OLZ.
93 'Zu D. Seyfort Rueggs Buch "La théorie du tathāgatagarbha et du gotra", WZKS 17.(1973), pp. 123–160.
94 Le traité du tathāgatagarbha de Bu ston Rin chen grub. Paris, 1973. 95 Dharmakirti's Pramāņaviniscayaḥ, Zweites Kapitel: Svārthānumānam. Teil 1: Tibetischer Text und Sanskrittexte. Wien, 1973.
96 Teil II: Übersetzung und Anmerkungen. Wien, 1979. 97 Verse-index of Dharmakirti's works (Tibetan version). Wien, 1977.
98 'Der Einleitungsvers von Dharmottaras Apohaprakaranam', WZKS 20 (1976), pp. 123-124; Jñānaśrimitra's Sarvajñasiddhih', Prajñāpāramitā and Related Systems: Studies in Honor of Edward Conze (Berkeley, 1977), pp. 383–393; 'Yogische Erkenntnis als Problem im Buddhismus', Transzendenzerfahrung, Vollzugshorizont des Heils (Wien, 1978), pp. 121-134; 'Miszellen zur erkenntnistheoretisch-logischen Schule des Buddhismus', WZKS 23 (1979), pp. 141-154; 'Some Sanskrit fragments of Jinendra
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the spiritual place of the epistemological tradition in Buddhism in a lecture given at several universities in Japan in 1982.99 A student of Steinkellner, Gudrun Bühnemann, translated Ratnakīrti's Sarvajñasiddhi.100 In 1930 Frauwallner translated Dignāga's Ālambanaparikşāvstti into German. Recently the same text was translated into English by Fernando Tola and Carmen Dragonetti. 101
Alex Wayman has been active in the field of Tantric studies. In 1973 he published a collection of articles and in 1977 a book on the Yoga of the Guhyasamājatantra. 102 Christopher S. George edited and translated the first eight chapters of the Candamahāroşaņa tantra of which de La Vallée Poussin had edited the sixteenth chapter in 1897.103 Many Sanskrit Tantric manuscripts are kept in manuscript collections and still await an editor. It is a pity that in the West few scholars seem to be interested in the philological study of Tantric texts. We owe to a Japanese scholar, Horiuchi Kanpin, the edition of one of the most important tantras, the Sarvatathāgatatattvasamgraha.104 Per Kvaerne published in 1977 a very thorough study of the Caryāgīti.109 His book contains the text of the Caryāgīti and of Munidatta's commentary and an edition of the Tibetan versions. The concept of sahaja which plays an important role in these Tantric songs was studied by him in a separate article. 106
In the field of Buddhist literature remarkable work has been done by
buddhi's Viśālāmalavati', A Corpus of Indian Studies: Essays in Honour of Professor Gaurinath Sastri (Calcutta, 1980), pp. 96-105; 'Philological remarks on Sākyamati's Pramānavārttikaţikā', Studien zum Jainismus und Buddhismus: Gedenkschrift für Ludwig Alsdorf (Wiesbaden, 1981), pp. 283–295.
99 "The spiritual place of the epistemological tradition in Buddhism, Nanto Bukkyo 49 (1982), pp. 1-18.
100 Der allwissende Buddha. Ein Beweis und seine Probleme. Ratnakirtis Sarvajñasiddhi. Wien, 1980. Cf. J. W. de Jong's review IIJ 25 (1983), pp. 155–158.
101 Dignāga's Alambanaparikşāvstti', JIPh 10 (1982), pp. 105-134.
102 The Buddhist Tantras: Light on Indo-Tibetan Esotericism. New York, 1973; Yoga of the Guhyasamäjatantra: The Arcane Lore of Forty Verses. Delhi, 1977. On the latter work see Per Kvaerne's review IIJ 22 (1980), pp. 242-247.
103 The Candamahārosana Tantra. A Critical Edition and English Translation, Chapters I-VIII. New Haven, 1974.
104 Volume I, Koyasan, 1983; Volume II, Koyasan, 1974.
105 An Anthology of Buddhist Tantric Songs: A Study of the Caryāgiti. Oslo, 1977. Cf. K. R. Norman's review Acta Orientalia 41 (1980), pp. 105-109.
106 'On the Concept of Sahaja in Indian Buddhist Tantric Literature', Temenos 11 (1975), pp. 88-135.
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Michael Hahn. In 1974 he published the Tibetan version and a translation of Candragomin's Lokānandanāțaka. 107 In a paper published in 1977 he studied the Jātakamālās of Haribhatta and Gopadatta. 108 The Tibetan version of four jātakas from the Haribhattajātakamālā were edited and translated by Hahn.109 In another article he studied the date of Haribhatta who according to him was active in the first half of the fifth century. 110 Hahn also published a new edition of the Subhāşitaratnakarandakakathā which was previously studied very carefully by Heinz Zimmermann, especially with regard to the very defective Tibetan version.111 Hahn also made a contribution to the study of the first canto of Buddhacarita by studying the Tibetan version of the verses missing in the Sanskrit manuscripts. 112 Another text studied in recent years is Kşemendra's Bodhisattvāvadānakalpalatā of which many readings in the Bibliotheca Indica edition were shown to be incorrect.113 Especially useful was a Cambridge manuscript dating from 1302. Buddhist epistolary literature has been studied by Siglinde Dietz in a very voluminous thesis which will be published soon in the Asiatische Forschungen. 114 The Suhrllekha was
107 Candragomins Lokānandanāšaka. Nach dem tibetischen Tanjur herausgegeben und übersetzt. Wiesbaden, 1974; 'Der Autor Candragomin und sein Werk', ZDMG, Supplement II, 18. Deutscher Orientalistentag (Wiesbaden, 1974), pp. 331–355; 'Strophen des Candragomin in der indischen Spruchliteratur', IIJ 19 (1977), pp. 21-30.
108 Haribhatta and Gopadatta: Two Authors in the Succession of Aryaśūra. On the Rediscovery of Parts of their Jātakamālās. Tokyo, 1977.
109 Cf. WZKS 17 (1973), pp. 49–88; 20 (1976), pp. 37-74; 22 (1978), pp. 75-108; 24 (1980), pp. 99-128.
110 'Das Datum des Haribhatta', Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf (Hamburg, 1981), pp. 107–120.
111 Heinz Zimmermann, Die Subhāşita-ratna-karandaka-kathā (dem Aryaśūra zugeschrieben und ihre tibetische Übersetzung. Ein Vergleich zur Darstellung der Irrtumsrisiken bei der Auswertung tibetischer Übersetzungen. Wiesbaden, 1975; Michael Hahn, Die Subhāṣitaratnakarandakakathā. Ein spätbuddhistischer Text zur Verdienstlehre. Göttingen, 1982 (NAWG. I. Phil. hist. Kl. Jg. 1982, Nr. 9).
112 'Buddhacarita I, 1-7 und 25-40', IIJ 19 (1977), pp. 21-30.
113 J. W. de Jong, Textcritical Remarks on the Bodhisattvāvadānakalpalatā (pallavas 42-108). Tokyo, 1979; 'The Bodhisattvāvadānakalpalatā and șaddantāvadāna', Buddhist Thought and Asian Civilization: Essays in Honor of Herbert V. Guenther on His Sixtieth Birthday (Emeryville, 1977), pp. 27–38; 'The Sanskrit text of the Saddantāvadāna'; Indologica Taurinensia VIII (Torino, 1981), pp. 281-297.
114 Die buddhistische Briefliteratur Indiens. Nach dem tibetischen Tanjur herausgegeben, übersetzt und erläutert. 3 Teile. Inaugural-Dissertation Bonn, 1980.
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translated into Danish by Lindtner and into English by Kawamura and by Jamspal. 115
Of great importance for the history of Buddhism in India are inscriptions, and particularly the Aśokan inscriptions. Ulrich Schneider has published a critical edition and translation of the rock edicts.116 K. R. Norman has made many contributions in a series of articles. 117 Since the second world war the Aśokan inscriptions have been studied by many scholars and a systematic bibliography, which would supplement the one published by M. A. Mehendale, would be very welcome." so-called epigraphical Hybrid Sanskrit has been studied by Th. Damsteegt in a book published in 1978,119
In 1881 the Pali Text Society was founded by T. W. Rhys Davids, 120 To commemorate the centenary of its foundation, the Pali Text Society published volume 9 of the Journal of the Pali Text Society to which fifteen scholars contributed articles. 121 Under the guidance of Miss Horner and K. R. Norman, who succeeded her as president, the Pali Text Society continued with the publication of texts, translations, indexes, etc. Miss Horner has made new translations of the Vimānavatthu and the Bud
115 C. Lindtner, To Buddhistiske Laredigte. (København, 1981), pp. 19–35; Leslie Kawamura, Golden Zephyr: Instructions from a Spiritual Friend. Emeryville, 1975; Ven. L. Jamspal et al., Nägarjuna's Letter to King Gautamiputra. Delhi, 1978.
116 Ulrich Schneider, Die grossen Felsen-Edikte Aśokas. Kritische Ausgabe. Übersetzung und Analyse der Texte. Wiesbaden, 1978. See the reviews by K. R Norman, Acta Orientalia 40 (1979), pp. 346-353, and Colette Caillat to be published ir the IIJ.
117 See Ulrich Schneider, op. cit., p. 180; 'Notes on the so-called 'Queen's edict' o Asoka', Studies in Indian Epigraphy 3 (1976), pp. 35-42; 'Middle Indo-Aryan studie: XIII. The recensions of the Aśokan Rock Edicts', JOIB 27, 3-4 (1978), pp. 78-85.
118 M. A. Mehendale, Aśokan Inscriptions in India. A linguistic study, together witl an exhaustive bibliography. Bombay, 1948.
119 Th. Damsteegt, Epigraphical Hybrid Sanskrit. Its Rise, Spread, Characteristic and Relationship to Buddhist Hybrid Sanskrit. Leiden, 1978. See the reviews by K. R Norman, Lingua 48 (1979), pp. 291-294 and G. Fussmann, JA 1980, pp. 420-426.
120 Cf. K. R. Norman, "The Pali Text Society: 1881-1981', The Middle Way 56, (1981), pp. 71-75.
121 Journal of the Pali Text Society, Volume IX, 1981. Edited by K. R. Normar 1981. The contributors are A. Bareau, H. Bechert, L. S. Cousins, R. Gombrich, O. vo Hinüber, I. B. Horner, P. S. Jaini, J. W. de Jong, D. J. Kalupahana, Ét. Lamott K. R. Norman, Walpola Rahula, D. Seyfort Ruegg, H. Saddhatissa and A. K. Warde
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dhavamsa and Cariyāpitaka.122 Her last work was a translation of her edition of the Buddhavamsa commentary. 123 Bhikkhu Nānamoli translated the Pațisambhidāmagga.1 24 In 1982 the Pali Text Society published a very useful index of the Kathāvatthu which was compiled by a group of Japanese scholars.125 A new translation of the famous Vessantara-jātaka was published by the Oxford University Press in 1977.126 K. R. Norman published some important notes on the text of this jātaka.127 Ludwig Alsdorf wrote an article on the Bhūridatta-jātaka in which he suggested corrections in the text. 128
One of the most important publications is that of the Burmese recension of a collection of fifty jātakas by P. S. Jaini.129 An important cosmological text, the Lokapaññatti, was edited by Eugène Denis who examined in detail the relations of this text to other texts in Pāli, Sanskrit, Chinese and Tibetan. 13° According to Denis the Lokapaññatti was probably translated into Pāli, or compiled in Pāli making use of Sanskrit sources, in Burma in the eleventh or twelfth century. Jacqueline Ver Eecke has edited and translated two later Pāli texts, the Dasavatthupakaraṇa and the Sīhaļavatthupakaraņa. 131 Her editions are based mainly upon Sinhalese editions. H. Saddhātissa has written a number of articles on Pāli literature in Thailand, Cambodia and Laos. 132 Oskar von Hinüber showed the
122 Vimānavatthu: Stories of the Mansions. London, 1974; Buddhavamsa: Chronicle of Buddhas, Cariväpi taka: Basket of Conduct. London, 1975.
123 Clarifier of the Sweet Meaning (Buddhavamsa Commentary). London, 1978. 124 The Path of Discrimination (Pațisambhidāmagga). London, 1982.
125 Index to the Kathāvatthu. Compiled by Tetsuya Tabata, Satoshi Nonome, Toyoaki Uesugi, Shokū Bando and Genshoh Unoke. London, 1982.
126 Margaret Cone and Richard F. Gombrich, The Perfect Generosity of Prince Vessantara. Oxford, 1977.
127 'Notes on the Vessantara-jātaka', Studien zum Jainismus und Buddhismus: Gedenkschrift für Ludwig Alsdorf (Wiesbaden, 1981), pp. 163-174.
128 'Das Bhūridatta-jātaka', WZKS 21 (1977), pp. 25-55.
129 Paññāsa-jātaka or Zimme Pannasa (in the Burmese Recension). 2 vols. London, 1981-1983.
130 La Lokapaññatti et les idées cosmologiques du bouddhisme ancien. 2 vols. Paris, 1977.
131 Le Dasavatthupakaraņa. Paris, 1976; Le Sihaļavatthupakaraņa. Paris, 1980.
132 'Pāli Literature of Thailand', Buddhist Studies in Honour of 1. B. Horner (Dordrecht, 1974), pp. 211-225;'The Dawn of Pali Literature in Thailand', Malalasekera Commemoration Volume (Colombo, 1976), pp. 315-324; 'Pali Studies in Cambodia', Buddhist Studies in Honour of Walpola Rahula (London, 1980), pp. 242-250; 'Pali
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importance of the Pali tradition in Burma for the transmission of the Päli texts. 133 Both K. R. Norman134 and O. von Hinüber135 have made detailed studies of etymological and philological problems in Pāli texts.
Literature in Cambodia', Journal of the Pali Text Society, volume IX (London, 1981), pp. 178-197; 'Pali literature from Laos', Studies in Pali and Buddhism (Delhi, 1979), pp. 327-340.
133 Notes on the Päli Tradition in Burma. Göttingen, 1983 (NAWG. I. Phil.-hist. Kl. Jg. 1983, Nr. 3).
134 'Pāli and the language of the heretics', Acta Orientalia 37 (1976), pp. 117-125; 'Middle Indo-Aryan studies XIII. The palatalization of vowels in Middle Indo-Aryan', JOIB 25 (1976), pp. 328-342; "The Labalisation of vowels in Middle Indo-Aryan', StII 2 (1966), pp. 41-58; 'The Buddha's View of Devas', Beiträge zur Indienforschung: Ernst Waldschmidt zum 80. Geburtstag gewidmet (Berlin, 1977), pp. 329-336; "The role of Pāli in early Sinhalese Buddhism', Buddhism in Ceylon and Studies in Religious Syncretism in Buddhist Countries (Göttingen, 1978), pp. 28-47; 'Two Pali etymologies', BSOAS 42 (1979), pp. 321-328; 'Magadhisms in the Kathāvatthu', Studies in Pali and Buddhism (Delhi, 1979), pp. 279-287; 'Four Etymologies from the Sabhiya-sutta', Buddhist Studies in Honour of Walpola Rahula (London, 1980), pp. 173-184; "The dialects in which the Buddha preached', Die Sprache der ältesten Überlieferung (Göttingen, 1980), pp. 61-77; 'Middle Indo-Aryan Studies XIV-XV', JOIB 29 (1979), pp. 37-49; 'Devas and Adhidevas in Buddhism', JPTS 9 (1981), pp. 145-155; 'Dhammapada 97: A misunderstood paradox', Indologica Taurinensia VII (Torino, 1980), pp. 325331; 'A note on attā in the Alagaddīpama-sutta', Studies in Indian Philosophy (L. D. Series 84. Ahmedabad, 1981), pp. 19-29; 'The Four Noble Truths: A problem of Pāli Syntax', Indological and Buddhist Studies (Canberra, 1982), pp. 377-391.
135 'Reste des reduplizierten Aorists im Pali', MSS 32 (1974), pp. 65-72; 'Kulturgeschichtliches aus dem Bhiksuni-Vinaya: die samkakşika', ZDMG 125 (1975), pp. 133-139; 'Sprachliche Beobachtungen zum Aufbau des Pali-Kanons', StII 2 (1976), pp. 27-40; 'Zur Geschichte des Sprachnamens Pali', Beiträge zur Indienforschung. Ernst Waldschmidt zum 80. Geburtstag gewidmet (Berlin, 1977), pp. 237-246; 'Notes on the e-preterite in Middle Indo-Aryan', MSS 36 (1977), pp. 39-48; 'Gotrabhu: Die sprachliche Vorgeschichte eines philosophischen Terminus', ZDMG 128 (1978), pp. 326332; 'On the Tradition of Pāli Texts in India, Ceylon and Burma', Buddhism in Ceylon and Studies on Religious Syncretism in Buddhist Countries (Göttingen, 1978), pp. 4857; 'Pali kathati: ein Beitrag zur Überlieferungsgeschichte des Theravada-Kanons', IIJ 21 (1979), pp. 21-26; 'Über drei Begriffe der buddhistischen Rechtssprache: issaravata, givā und bhandadeyya', Indologica Taurinensia VII (Torino, 1980), pp. 275279; 'Die Entwicklung der Lautgruppen -tm-, -dm- und -sm- im Mittel- und Neuindischen', MSS 40 (1981), pp. 61-71; 'A Vedic Verb in Pāli: udājita', Ludwik Sternbach Felicitation Volume (Lucknow, 1981), pp. 819-822; 'Upali's verses in the Majjhimanikaya and the Madhyamagama', Indological and Buddhist Studies (Canberra, 1982), pp. 243-251; 'Zum Perfekt im Pali', KZ 96 (1982/1983), pp. 29-32.
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A structural grammar of Pāli was published by T. Y. Elizarenkova and V. N. Toporov in 1976.136
Of great importance for the study of texts are dictionaries, catalogues and bibliographies. A new dictionary, of which up till now three fascicles have been published, is the Sanskrit Dictionary of the Buddhist manuscripts from the Turfan Discoveries which, with the beginning of the third fascicle, includes also manuscript materials from collections other than the Berlin collection.137 It comprises in the first place texts belonging to the Sarvāstivāda school but also Dharmaguptaka and Mūlasarvāstivāda texts. Of the Critical Pāli Dictionary five more fascicles of volume II were published from 1973 to 1982.138 After the death of Ludwig Alsdorf the task of editing the dictionary was entrusted to K. R. Norman. The Hõbõgirin, which is correctly called an encyclopaedic dictionary, is a work well known to Japanese scholars. A fifth fascicle containing many important articles appeared in 1979.139 A new catalogue of the Taisho edition, this time including all one hundred volumes, was published in 1978.140
We mentioned already the catalogues of the Turfan manuscripts. Important for Pāli studies are the catalogue of Ceylonese Manuscripts in the Royal Library in Copenhagen by the late Godakumbura, and the catalogue of Burmese manuscripts by Heinz Bechert. 141 Tibetan blockprints and manuscripts in German collections were described by D. Schuh
136 T. Y. Elizarenkova, V. N. Toporov, The Pali Language. Moscow, 1976.
137 Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-funden 1. Lieferung: a-, an- / antar-vāsa. Göttingen, 1973; 2. Lieferung: antar-hā / avadāta-varna. Göttingen, 1976; 3. Lieferung: avadāta-varņa / ātmadrsți-(pratipakşārtham). Göttingen, 1981. See reviews by D. Seyfort Ruegg, JAOS 97 (1977), pp. 550-552; JAOS 99 (1979), pp. 160-161, by L. Schmithausen, ZDMG 132 (1982), pp. 407-414; by M. Hahn, GGA 231 (1979), pp. 273–288 and by W. Thomas, IF 80 (1975), pp. 232– 237; IF 84 (1979), pp. 297-302.
138 Fascicle 8: ugghāțiyati-udaka-sakuņika. Copenhagen, 1973; fascicle 9: udakasankhāta—upakkama. Copenhagen, 1975; fascicle 10: upakkama-uparima. Copenhagen, 1979; fascicle 11: uparima-uposathakiriyā. Copenhagen, 1981; fascicle 12: Uposathakumāra-uļumpa. Copenhagen, 1982. For bibliographical details on reviews see Oskar von Hinüber's review of fascicles 6-10: 'Bemerkungen zum Critical Pāli Dictionary II', KZ 94 (1980), pp. 10–31.
139 Hõbõgirin. Cinquième fascicule: chõotsusho-chữu. Paris-Tokyo, 1979. 140 Répertoire du canon bouddhique sino-japonais. Paris-Tokyo, 1978.
141 C. E. Godakumbura, Catalogue of Ceylonese Manuscripts. Copenhagen, 1980; Heinz Bechert, Daw Khin Khin Su and Daw Tin Tin Myint, Burmese Manuscripts, Part I. Wiesbaden, 1979.
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and by F. Wilhelm and J. Losang Panglung. 142 Another important publication is the descriptive catalogue of the Korean Buddhist Canon which was compiled by Lancaster. 14 3
Some attempts have been made to revive the Bibliographie bouddhique, but alas without success. The last fascicle of it comprised the years 1954 to 1958 and in the twenty-five years which have since elapsed no publication has filled this gap in our bibliographical information. However, we must welcome some very useful systematic bibliographies, as, for instance, A. Yuyama's very exhaustive bibliography of the Vinaya literature144 and H. Nakamura's comprehensive bibliography of Indian Buddhism. 145 A bibliography of translations of Pali texts has been published by Russell Webb.146 Also very useful are the bibliographies contained in the reprint of the Dbu-ma, Sems-tsam and Tshad-ma sections of the Derge Kanjur. 147 Another very detailed bibliography comprising both Kanjur and Tanjur will be published as a supplement to the edition of the Nyingma edition of the Tibetan Buddhist Canon which was published by the Dharma Publishing in 1981.
So far we have dealt mainly with Buddhist studies relating to Indian texts. It is not possible to mention even briefly the work which has been done with relation to texts from Tibet, China and the Theravāda countries. Even less will it be possible to do justice to studies in the fields of philosophy, religion, history and art. However, it is perhaps useful to mention a few publications as an indication of the kind of work which is being done in these fields by Western scholars. Since 1959 Tibetan studies have greatly developed, with many publications relating to Tibetan Buddhism and, indirectly, to Indian Buddhism. In 1977 Michel Strickmann
142 D. Schuh, Tibetische Handschriften und Blockdrucke. Teil 5. Wiesbaden, 1975; Teil 6. Wiesbaden, 1976; Teil 8. Wiesbaden, 1981; F. Wilhelm und J. Losang Panglung, Tibetische Handschriften und Blockdrucke. Teil 7. Wiesbaden, 1979. See J. W. de Jong's reviews IIJ 20 (1978), pp. 317-318; 25 (1983), pp. 158-160; 23 (1981), pp. 232-234.
143 Lewis R. Lancaster, The Korean Buddhist Canon: A Descriptive Catalogue. Berkeley, 1979.
144 Akira Yuyama, Systematische Übersicht über die buddhistische SanskritLiteratur. Erster Teil: Vinaya-Texte. Wiesbaden, 1979.
145 Hajime Nakamura, Indian Buddhism: A Survey with Bibliographical Notes. Osaka, 1980.
146 Russell Webb, An Analysis of the Pali Canon. With a Bibliography. Kandy, 1975.
147 Tokyo, 1977–. See J. W. de Jong's reviews IIJ 22 (1980), pp. 260-261; 25 (1983), pp. 154-155.
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presented an excellent survey of Tibetan Buddhist studies. 148 of the many publications published since 1977 we mention only one, namely Helmut Eimer's edition of the Tibetan version of the Pravrajyāvastu of the Vinaya of the Mūlasarvāstivāda school.149 Eimer has paid much attention to the different Kanjur and Tanjur editions and has shown the importance of consulting as many of these as possible. His edition of the Pravrajyāvastu is based upon no less than six blockprint editions and five manuscripts. With regard to studies on Theravāda countries, one must draw attention to the symposium on Buddhism in Ceylon and on religious syncretism in Buddhist countries. 150 Much information on Buddhism in Cambodia is to be found in the studies published since 1976 by François Bizot.151 C. Hooykaas, who died in 1979, has made important contributions to the study of Buddhism in Bali152.
Very interesting for the study of the texts of the Hinayāna schools is Schmithausen's study on the recensions of the Udānavarga. 153 Seyfort Ruegg published an important article on the chronology of the Madhyamaka school.1 34 Based upon very careful study of the Pāli texts and the Chinese versions of Hinayāna texts are the studies of André Bareau, which shed much light on the history of early Buddhism. 155
148 'A Survey of Tibetan Buddhist Studies', Eastern Buddhist X, 1 (1977), pp. 128-149.
149 Rab tu 'byun ba'i gži. Die tibetische Übersetzung des Pravrajyāvastu im Vinaya der Mülasarvāstivādins. Nach Vorarbeiten von Frank-Richard Hamm und weitern Materialien herausgegeben von Helmut Eimer. 2. Teil: Text. Wiesbaden, 1983.
150 Heinz Bechert (ed.), Buddhism in Ceylon and Studies on Religious Syncretism in Buddhist Countries. Göttingen, 1978.
151 Le figuier à cing branches: Recherche sur le bouddhisme khmer. Paris, 1976. 'La grotte de la naissance. Recherches sur le bouddhisme khmer II', BEFEO 67 (1980). pp. 221-273; Le don de soi-même. Recherches sur le bouddhisme khmer M. Paris, 1981.
152 C. Hooykaas and T. Goudriaan. Stuti and Stava (Bauddha, Saiva and Vaisnava) of Balinese Brahman priests. Amsterdam, 1971; C. Hooykaas, Balinese Bauddha Brahmans. Amsterdam, 1973. For a complete bibliography see the article mentioned in note 7.
153 'Zu den Rezensionen des Udānavargah', WZKS 14 (1970), pp. 47–124.
154 "Towards a chronology of the Madhyamaka school', Indological and Buddhist Studies (Canberra, 1982), pp. 505-530.
155 'La jeunesse du Buddha dans les Sūtrapițaka et les Vinayapitaka anciens', BEFEO 61 (1974), pp. 199-274; 'Le Parinirvāna du Buddha et la naissance de la religion bouddhique', ibid., pp. 275-299; 'Les récits canoniques des funérailles du Buddha et leurs anomalies: nouvel essai d'interprétation', BEFEO 62 (1975), pp. 151-189: 'La
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DE JONG For the study of Buddhist philosophy one must mention the work of Schmithausen on the smrtyupasthānas, on the threefold duḥkhatā and on liberating insight, 156 and Seyfort Ruegg's beautiful study on catuṣkoţi.157 A monograph on Self and Non-Self in Early Buddhism is known to me only by a reference in an article by Tilmann Vetter. 158 The two truths in Buddhism and Vedānta have been studied by several scholars in a volume edited by Mervyn Sprung. 159
How important it is to study again identifications made in the past has been shown by Dieter Schlingloff, who in a series of important articles has published the results of his studies of the wall-paintings of Ajanta and of other Buddhist monuments. 16° His work is based upon a careful study of the monuments and upon a profound knowledge of Buddhist narrative literature.
composition et les étapes de la formation progressive du Mahāparinirvāṇasūtra ancien', BEFEO 66 (1979), pp. 45–103; 'The place of the Buddha Gautama in the Buddhist Religion during the Reign of Asoka', Buddhist Studies in Honour of Walpola Rahula (London, 1980), pp. 1-9; 'Le Buddha et Uruvilvā', Indianisme et Bouddhisme; Mélanges offerts à Mgr Étienne Lamotte (Louvain-la-Neuve, 1980), pp. 1–18; 'Le massacre des Sākya: essai d'interprétation', BEFEO 69 (1981), pp. 45-73; 'Un personnage bien mystérieux: l'épouse du Buddha', Indological and Buddhist Studies (Canberra, 1982), pp. 31-59.
156 'Die vier Konzentrationen der Aufmerksamkeit', ZMR 60 (1976), pp. 241-266; ‘Zur buddhistischen Lehre von der dreifachen Leidhaftigkeit, ZDMG Supplement III.2. XIX. Deutscher Orientalistentag (Wiesbaden, 1977), pp. 918-931; 'Zur Struktur der erlösenden Erfahrung im indischen Buddhismus', Transzendenzerfahrung. Vollzugshorizont des Heils (Wien, 1978), pp. 97-119; 'On some Aspects of Descriptions of Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism', Studien zum Jainismus und Buddhismus: Gedenkschrift für Ludwig Alsdorf (Wiesbaden, 1981), pp. 199–250: "Versenkungspraxis und erlösende Erfahrung in der Srāvakabhūmi'. Epiphanie des Heils (Wien, 1982), pp. 59–85.
157 "The uses of the four positions of the catuskoți and the problem of the description of reality in Mahāyāna Buddhism', JIPh 5 (1977), pp. 1-71.
158 J. Pérez-Remón, Self and Non-Self in Early Buddhism. The Hague-Paris-New York, 1980.
159 G. M. C. Sprung (ed.), The Problems of Two Truths in Buddhism and Vedānta. Dordrecht, 1973.
160 'Das Lebensrad in Ajanta', Asiatische Studien 25 (1971), pp. 324-334; Jātakamālā-Darstellungen in Ajanta', WZKS 16 (1972), pp. 55-65; 'Die Erforschung altindischer Wandmalereien', Christina Albertina 13 (1972), pp. 32-38; 'A battlepainting in Ajanta', Indologen-Tagung 1971 (Wiesbaden, 1973), pp. 196-203; 'Prince Sudhana and the kinnari', Indologica Taurinensia 1 (Torino, 1973), pp. 155-167; "The
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Another field of study in which important work has been done in recent years is anthropology. Scholars working in this field have directed their attention to the Tibetans in India and Nepal and to the Theravāda countries. It must be left to a specialist in this field to make a survey of the results obtained by anthropologists.
I hope that I have been able to give some idea of the work which has been done in the last ten years by Western scholars in the field of Buddhist studies and, above all, with regard to the study of Buddhist texts in India. It is of course impossible for one man to give an adequate survey of the work which is being done in so many branches of Buddhist studies, and I can only hope that others will supplement the bibliographical information which it has been my pleasure to present to you in this lecture.
ADDENDUM
Since the writing of this paper several further books and articles have come to my notice. I should also add that Arnold Kunst (1903–1981) and Constantin Regamey (1907–1982) died in 1981 and 1982, respectively. Kunst's main work was the translation of the anumāna chapter of the Tattvasamgraha (Probleme der buddhistischen Logik in der Darstellung des
as Saundarānasa in der buddhiskärin
Unicorn, Origin and Migrations of an Indian Legend', German Scholars on India, vol. I (Varanasi, 1973), pp. 294-307; 'Ašvaghoşas Saundarānanda in Ajanta', WZKS 19 (1975), pp. 85-102; 'Die Erzählung von Sutasoma und Saudāsa in der buddhistischen Kunst', Altorientalische Forschungen 2 (Berlin, 1975), pp. 93–117; 'Kalyāņakārin's adventures. The identification of an Ajanta painting', Artibus Asiae 38 (1976), pp. 528: 'Der König mit dem Schwert. Die Identifizierung einer Ajantamalerei', WZKS 21 (1977); pp. 57–70; "Zwei Malereien in Höhle 1 von Ajanta', ZDMG. Supplement III, 2. XIX. Deutscher Orientalistentag (Wiesbaden, 1977), pp. 912-917; 'Die JātakaDarstellungen in Höhle 16 von Ajanta', Beiträge zur Indienforschung. Ernst Waldschmidt zum 80. Geburtstag gewidmet (Berlin, 1977), pp. 451-478; 'Zwei Antiden-Geschichten im alten Indien', ZDMG 127 (1977), pp. 369-397; 'Die älteste Malerei des Buddhalebens', Studien zum Jainismus und Buddhismus: Gedenkschrift für Ludwig Alsdorf (Wiesbaden, 1981), pp. 181-198; 'The Mahābodhi-jātaka in Bharhut', Ludwik Sternbach Felicitation Volume (Lucknow, 1981), pp. 745-749; 'Erzählung und Bild. Die Darstellungsformen von Handlungsabläufen in der europäischen und indischen Kunst', Beiträge zur allgemeinen und vergleichenden Archäologie 3 (
München, 1981), pp. 87213: 'Asoka or Māra? On the interpretation of some Sāñci reliefs', Indological and Buddhist Studies (Canberra, 1982), pp. 441-455.
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* DE JONG Tattvasangraha, Krakow, 1939), and the edition of the Tibetan translation of the same chapter (Melanges chinois et bouddhiques 8, 1946-1947, pp. 106-216). He also published, together with E. H. Johnston, the Sanskrit text of Nagarjuna's Vigrahavyavartani (ibid. 9, 1948-1950, pp. 99-152). Regamey's publications are listed in Asiatische Studien Etudes asiatiques 35, 2 (1981), pp. 9-17. Published in 1983 were Tadeusz Skorupski's book on the Sarvadurgatiparisodhanatantra (Delhi), K. R. Norman's Pali Literature, including the Canonical Literature in Prakrit and Sanskrit of all the Hinayana Schools of Buddhism (A History of Indian Literature, Volume VII, Fasc. 2, Wiesbaden) and Peter Pfandt's Mahayana Texts translated into Western Languages: A Bibliographical Guide (Koln). K. R. Norman also published an article on 'Asokan Sila-thambha-s and Dharmathambha-s' (Acarya-vandana. D. R. Bhandarkar Birth Centenary Volume, University of Calcutta, 1982 (?)) and another article entitled 'The pratyekabuddha in Buddhism and Jainism' (Buddhist Studies Ancient and Modern, London, 1983, pp. 92-106). In October and November 1983 the above paper of mine was read at various Japanese universities. As several publications by Japanese scholars, especially in Western languages, were mentioned, I was asked why other publications by Japanese scholars were not referred to. It was my intention to draw attention to the work done by scholars in Europe and America. Very few publications by Indian and Japanese scholars were mentioned, and these only in so far as they dealt with some specific areas such as facsimile editions of Buddhist Sanskrit texts, editions of Sanskrit Buddhist texts and bibliography. Detailed bibliographies of Japanese publications on Indian Buddhism were prepared on the occasion of the CISHAAN conference by Ejima Yasunori and Katsura Shoryu, and it is to be hoped that these will soon be published. In my paper I mentioned Tripathi's forthcoming edition of the Ekottaragama fragments from Gilgit. In this connection mention must be made also of the edition published by Okubo Yusen ('The Ekottara-agama fragments of the Gilgit manuscript-Romanized Text', Bukkyogaku Semina 35, 1982, pp. 120-91). 106