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 Demieville (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: Bukkyo kenkyu no rekishi. Tokyo, 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-hsueh 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 Osterreichischen 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 Demieville (1894-1979)', T'oung Pao 65 (1979), pp. 1-12; Yves Hervouet, 'Paul Demieville et l'Ecole francaise d'ExtremeOrient', BEFEO LXIX (1981), pp. 1-29. 6 J. W. de Jong, 'Edward Conze 1904-1979', IIJ 22 (1980), pp. 143-146. For bib 79

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DE JONG 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 Etienne 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 Etienne 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 (chuan 1-34) of the Mahaprajnaparamitasastra or Prajnaparamitopadesa. 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), Mahayanasamgraha (1938-1939), Vimala liographies of his writings see E. Conze, Further Buddhist Studies (Oxford, 1975), pp. 222-234; The Prajnaparamita Literature (Tokyo, 1978), pp. 127-137, and The Memoirs of a Modern Gnostic, Part I (Sherborne, 1979), pp. 154-157; see also Prajnaparamita 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-prabandhah. Choix d'articles d'indologie (Leiden, 1974), pp. xi-xxv. 'Bibliographie des travaux de Jean Filliozat, JA CCLXXI (1983), pp. 5-24. 80

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RECENT BUDDHIST STUDIES kirtinirdesasutra (1962) and Suramgamasamadhisutra (1965) and moreover a comprehensive history of Indian Buddhism up to the Saka era: Histoire du bouddhisme indien: Des origines a l'ere 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 Etienne 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 Etienne 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: Melanges offerts a Mgr Etienne Lamotte. Louvain-laNeuve, 1980, pp. vii-xvi. 13 See note 10. 14 Beitrage 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.), Mahayana Buddhist Meditation: Theory and Practice. Honolulu, 1978. 19 Studien zum Jainismus und Buddhismus: Gedenkschrift fur Ludwig Alsdorf. Wiesbaden, 1981. 20 Kleine Schriften. Wiesbaden, 1973. 21 Kleine Schriften. Wiesbaden, 1974. 22 See note 11. 23 Kleine Schriften. Wiesbaden, 1978. 24 Ausgewahlte kleine Schriften. Wiesbaden, 1980. 25 Kleine Schriften. Wiesbaden, 1982.

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DE JONG 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 Saddharmapundarikanamamahayana sutram. Tokyo, 1926. Reprinted in 1956. 27 Beitrage zum Saddharmapundarikasutra. Leiden, 1938, p. 1. 28 Tokushima Daigaku Kyoyobu Kiyo (Jimbun Shakai-Kagaku) 15 (1980), pp. 299-347; Tokushima Daigaku Kyoyobu Rinri Gakka Kiyo 8-10 (1980-1982). 82

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RECENT BUDDHIST STUDIES 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 Saddharmapundarika 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 Saddharmapundarika 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 Saddharmapundarika (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-Sutra. Kashgar Manuscript. Edited by Lokesh Chandra. New Delhi, 1976. Second edition, Tokyo, 1977. Saddharmapundarikasutra: Central Asian Manuscripts. Romanized Text. Edited by Hirofumi Toda. Tokushima, 1981. First published in seven instal/ments from 1977 to 1979. 31 'Uber die "Marburger Fragmente" des Saddharmapundarika', NAWG. I. Phil.-hist. KI., Jahrgang 1972, Nr. 1, 81 pp. 32 Gilgit Buddhist Manuscripts (Facsimile Edition), Sata-Pitaka Series Volume 10, 1-10. Delhi 1959-1974. 33 Saddharmapundarika Manuscripts. Two Parts. Tokyo, 1972. 34 'Saddharmapundarikasutra Gilgit Manuscripts (Groups B and C)', Tokushima Daigaku Kyoyobu Kiyo (Jimbun Shakai-Kagaku), 14 (1979), pp. 249-304. 83

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DE JONG Hinuber edited folios 45-74 of another Gilgit manuscript (K) of the Saddharmapundarika.35 In his introduction he showed that the Gilgit manuscripts of the Saddharmapundarika 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 Saddharmapundarika 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 Saddharmapundarika 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 Saddharmapundarika 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 Prajna-paramita-ratna-guna-samcayagatha, 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 Saddharmapundarikasutra. Tokyo, 1982. 36 A Grammar of the Prajna-paramita-ratna-guna-samcaya-gatha (Sanskrit Recension A). Canberra 1973. A. Yuyama (ed.), Prajna-paramita-ratna-guna-samcaya-gatha (Sanskrit Recension A). Cambridge, 1976. Cf. G. Schopen's review, IIJ 20 (1978), pp. 110-124. 84

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RECENT BUDDHIST STUDIES lexicons have been published in this way, will it become possible to undertake the compilation of a comprehensive grammar and dictionary of Buddhist Hybrid Sanskrit. 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 Hinuber 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 Hinuber 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-sahi dynasty. 38 Von Hinuber also examines the different recensions of the Samghatasutra of which eight manuscripts have been found in Gilgit. Of great importance is the almost complete manuscript of the Vinayavastu of the Mulasarvastivada school. The text of three vastus, Sanghabheda-, Sayanasana- 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 Rahula Sankstyayana 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 Sayanasanavastu and the Adhikaranavastu. Roma, 1978. 40 Sravakabhumi of Asanga, 1973; Asokanibandhau, 1974; Pratimoksasutram, 1976; Abhidharmasamuccayabhasya, 1976; Saratama, 1979; The Buddhist Hybrid Sanskrit Dharmapada, 1979; Tarkarahasya, 1979. 41 Cf. J. W. de Jong, Review of K. Shukla's edition of the Sravakabhumi, IIJ 18 (1976), pp. 307-310; Lambert Schmithausen, 'Die letzten Seiten der Sravakabhumi', Indological and Buddhist Studies (Canberra, 1982), pp. 457-489. 85

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DE JONG 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 Udanavarga 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. Sutra; 3. Anthologies of Religious Poems and Narratives; 4. Abhidharma, Buddhist Technical Terms, Commentaries, Yoga; 5. Cult; 6. Mahayana-Sutras; 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 Hinayana schools. We have mentioned already the editions 42 Die Sprache der altesten buddhistischen Uberlieferung (Gottingen, 1980), pp. 93- 155. For Shukla's edition see note 40. 43 Letter K. R. Norman 4.1.1982. 44 Dharmapada: A Concordance to Udanavarga. Dhammapada, and the Chinese Dharmapada Literature. Bruxelles, 1974; Udanavarga: Chinese-Sanskrit Glossary. Tokyo, 1975; The Chinese Udanavarga (Melanges chinois et bouddhiques, vol. XIX). Bruxelles, 1978. 45 Hokkukyo no kenkyu. Tokyo, 1981. 46 Cf. Paul M. Harrison, 'Sanskrit fragments of a Lokottaravadin Tradition', Indological and Buddhist Studies (Canberra, 1982), pp. 211-234; Michael Hahn, Nagarjuna's Ratnavali. Vol. I. Bonn, 1982. 86

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RECENT BUDDHIST STUDIES of parts of the Vinaya of the Mulasarvastivada 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 Abhidharmaprakaranabhasya 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 Vallee Poussin. It is therefore not surprising to see that two important Abhidharma texts were recently translated by two pupils of Lamotte. Jose van den Broeck translated Ghosaka's Amrtarasa 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 Sarvastivada school. Marcel van Velthem translated Skandhila's Abhidharmavatarasastra from the Chinese and edited the text of the Tibetan version. 52 Another important Abhidharma text, the Abhidharmahrdaya Abhidharmasara by Dharmasri 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 Abhidharmaprakaranabhasyam in Text und Ubersetzung, NAWG.I. Hist.-phil.Kl., 1975, Nr. 1, 54 pp. 49 'Remarks on the Sanskrit Fragments of the Abhidharmadharmaskandhapadasastra' Journal of Indian and Buddhist Studies 13 (1965), pp. 403(33)-411(41). 50 Cf. von Hinuber'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'Amrtarasa de Ghosaka (T. 1553). Louvain-la-Neuve, 1977. Cf. J. W. de Jong's review, T'oung Pao 66 (1980), pp. 277-283. 52 Le traite de la descente dans la profonde loi (Abhidharmavatarasastra) 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 supreme. Traite de Fa-cheng. Abhidharmahrdayasastra 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 87

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DE JONG 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 Prajnaparamita 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 Prajnaparamita Literature.56 Apart from this book Conze has published since 1973 a translation of The Short Prajnaparamita 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 Astadasasahasrika-Prajnaparamita (Roma, 1974), and a further volume of collected articles entitled Further Buddhist Studies (Oxford, 1975). In the volume in honour of Conze, Prajnaparamita and related systems,57 most contributions deal with one aspect or another of the Prajnaparamita literature. This volume shows clearly that Conze's example has stimulated younger scholars to engage in the study of the Prajnaparamita literature. Much remains still to be done and it is to be hoped that a future edition of Conze's book on the Prajnaparamita literature will testify to a continuing interest in this branch of Buddhist studies. With regard to Mahayana sutras we have mentioned already the many publications of facsimiles and romanised editions of the Saddharmapundarikasutra. Paul Harrison published an edition of the Tibetan text of one of the earliest Mahayana sutras, the Pratyutpanna-buddha Stations of Mindfulness', Mahayana Buddhist Meditation: Theory and Practice (Honolulu, 1978), pp. 207-248; 'Dharmasri 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 Hinuber's review, IIJ 23 (1980), pp. 73-74. Yuyama's edition of the recension A of the Prajnaparamitaratnagunasamcayagatha 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]. 88

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RECENT BUDDHIST STUDIES sammukhavasthita-samadhi-sutra.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 Kasyapaparivarta. Another German scholar, Bhikkhu Pasadika, translated the same text into English.59 It will be very useful to compare these two translations carefully when studying the Kasya paparivarta. Bhikkhu Pasadika also restored' the Sanskrit text of the Vimalakirtinirdesasutra 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-viniscayaupali-pariprccha into French. His book contains also a translation of Matnceta's Sugatapancatrimsatstotra.62 A text which is one of the scriptural authorities for the Tathagatagarbha school, the Srimalasimhanadasutra, 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 Nagarjuna (Copenhagen, 1982) in which he studies the thirteen texts which, according to the author, can be safely attributed to Nagarjuna: I. Mulamadhyamakakarika; II. Sunyatasaptati; III. Vigrahavyavartani; IV. 58 The Tibetan Text of the Pratyutpanna-buddha-sammukhavasthita-samadhi-sutra. Tokyo, 1970. 59 Cf. "Linh-Son" - Publications d'etudes bouddhiques (Joinville-le-Pont, 1977-1979), Nos. 1-9. 60 Bhiksu Prasadika and Lal Mani Joshi, Vimalakirtinirdesasutra. 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 Etienne Lamotte rendered into English by Sara Boin. London, 1976. 61 Robert A. F. Thurman, The Holy Teaching of Vimalakirti. A Mahayana 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-upali-pariprccha. En appendice: Sugatapancatrimsatstotra. 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 Srimala. New York, 1974. 89

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DE JONG Vaidalyaprakarana; V. Vyavaharasiddhi; VI. Yuktisastika; VII. Catuhstava; VIII. Ratnavali; IX. Pratityasamutpadahsdayakarika; X. Sutrasamuccaya; XI. Bodhicittavivarana; XII. Suhfllekha; XIII. Bodhisambhara[ka]. Finally, one must mention Jacques May's article on Chugan in the fifth fascicule of the Hobogirin (Paris-Tokyo, 1979), pp. 470-493. One of the most difficult problems in Madhyamaka studies is the great number of works that are attributed to Nagarjuna Christian Lindtner adopts internal and external criteria of authenticity. He considers the Mulamadhyamakakarikas to be his magnum opus. Those works which agree with it in regard to style, scope and doctrine and which are explicitly ascribed to Nagarjuna by the testimony of 'trustworthy witnesses', viz. Bhavya (Bhavaviveka), Candrakirti, santaraksita and Kamalasila are considered by him to be genuine. Seyfort Ruegg takes as his point of departure the Mulamadhyamakakarikas together with any other texts ascribed to the same author that are doctrinally related, namely the Yuktisastika, the Sunyatasaptati, the Vaidalyaprakarana, the Vigrahavyavartani and the Ratnavali. As to the other seven texts attributed to Nagarjuna 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 Vajrayanist master, Arya Nagarjuna, who was most probably also the author of a commentary on the Guhyasamaja and of the Pancakrama. It seems that all scholars agree in considering the Mulamadhyamakakarikas to be the most important work of Nagarjuna, 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.), Nagarjuna: Mulamadhyamakakarikah. Madras, 1977. 65 Nagarjunas filosofiske vaerker (Kobenhavn, 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, Nagarjuna: Madhyamaka karika, Le stanze del cammino di mezzo. Torino, 1961. 90

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RECENT BUDDHIST STUDIES Of particular importance is the fact that in recent years scholars have concentrated their attention on the Mulamadhyamakakarikas in order to analyse Nagarjuna's philosophy. In his book Seyfort Ruegg takes this text as his basis for his sketch of some important points of philosophical interest in Nagarjuna's thought. Also based exclusively upon it are two articles by Tilmann Vetter and a very detailed study of the logic and dialectics of Nagarjuna by Guy Bugault.67 Lindtner published in his Nagarjuniana an edition of the Tibetan text of the Sunyatasaptati, of the Sanskrit text and the Tibetan version of the Vigrahavyavartani, of the Tibetan version and the Sanskrit fragments of the Yuktisastika and of the Bodhicittavivarana. His book also contains the first edition of the Sanskrit text of the Lokatitastava and the Acintyastava. According to Lindtner, the four hymns of Nagarjuna are the following: Lokatitastava, Niraupamyastava, Acintyastava and Paramarthastava, because these four are found in four MSS and are often quoted. Moreover, the same four hymns are found in Amstakara's Catuhstavasamasartha.68 In his book Lindtner has translated into English the following texts: Sunyatasaptati, Yuktisastika, Lokatitastava, Acintyastava, Bodhicittavivarana and the Bodhisambhara[ka]. Moreover, he has translated into Danish the four following texts in his book Nagarjuna: Juvelkaeden og andre skrifter (Kobenhavn, 1980): Ratnavali, Yuktisastika, Niraupamyastava and Paramarthastava. His Nagarjuna's filosofiske vaerker (Kobenhavn, 1982) contains a Danish translation of the Bodhicittavivarana, the Lokatitastava, the Acintyastava, the Mulamadhyamakakarikas, the Sunyatasaptativstti, the Vigrahavyavartani, and the Bodhisambhara[ka]. Moreover, this book contains also an edition of the Tibetan text of the Sunyatasaptativstti. Michael Hahn has published a new edition of Nagarjuna's Ratnavali.69 67 'Die Lehre Nagarjunas in den Mula-Madhyamaka-Karikas', Epiphanie des Heils (Wien, 1982), pp. 87-108; 'Zum Problem der Person in Nagarjuna's MulaMadhyamaka-Karikas', Offenbarung als Heilserfahrung im Christentum, Hinduismus und Buddhismus (Freiburg-Basel-Wien, 1982), pp. 167-185; Guy Bugault, 'Logic and dialectics in the Madhyamakakarikas', Journal of Indian Philosophy 11 (1983), pp. 776. 68 Cf. G. Tucci, Minor Buddhist Texts, I (Roma, 1956), pp. 236-237; E. Lamotte, Le traite de la grande vertu de sagesse, III (Louvain, 1970), p. xliii. 69 Michael Hahn, Nagarjuna's Ratnavali. Vol. 1. The Basic Texts (Sanskrit, Tibetan, Chinese). Bonn, 1982. 91

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DE JONG His book also contains the text of the canonical Tibetan version and a photocopy of the Chinese translation by Paramartha. Ajitamitra's commentary will be critically edited and analysed by Hahn's pupil, Y. Okada. Nagarjuna's Sutrasamuccaya was translated from the Tibetan version by Bhikkhu Pasadika.70 Hsueh-li Cheng translated from the Chinese the Twelve Gate Treatise.71 This work is ascribed to Nagarjuna in the Chinese tradition, but is probably a later compilation based upon Nagarjuna's work. 72 Aryadeva is generally considered to be a direct disciple of Nagarjuna. 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 Candrakirti'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 Catuhsataka.75 The Aksarasataka and its Vrtti are attributed to Aryadeva by the Chinese tradition. A new edition by Holten Pind will be published in Indiske Studier V.76 The Hastavalaprakarana and its Vftti are attributed to Aryadeva or to Dignaga. 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 Mulamadhyamakakarikas: Lindtner has translated the eighteenth chapter of Buddhapalita's com 70 Cf. "Linh-Son"-Publications d'etudes bouddhiques (Joinville-le-Pont, 1978- 1982), Nos. 2-20. 71 Hsueh-li Cheng, Nagarjuna'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 Aryadeva et Candrakirti sur la permanence'. Indianisme et Bouddhisme: Melanges offerts a 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 Hastavalanamaprakaranavstti', The Journal of Religious Studies VIII, 1 (Patiala, 1980), pp. 18-31. 92

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RECENT BUDDHIST STUDIES mentary and Mervyn Sprung several chapters of Candrakirti's Prasannapada.78 However, the latter translation has not found favour with reviewers. 79 More than seventy years ago de La Vallee Poussin published his incomplete translation of Candrakirti's Madhyamakavatara and his bhasya. 8deg Recently Helmut Tauscher has continued de La Vallee Poussin's work by translating the last part of chapter six (verses 166-226) which had not been translated by de La Vallee Poussin.81 Christian Lindtner has published the Tibetan text of Candrakirti's Pancaskandhaprakarana which is to be followed by an English translation.82 One of the most popular works of the Madhyamaka literature is santideva's Bodhicaryavatara 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 Kamalasila, the disciple of Santaraksita, on whose Tattvasamgraha he wrote a very extensive commentary. He is also the author of three Bhavanakramas which have been much studied in recent years.84 In 1977 J. van den Broeck published a French translation of the first Bhavanakrama 78 Christian Lindtner, 'Buddhapalita on Emptiness (Buddhapalitamulamadhyamakavstti XVIII)', IIJ 23 (1981), pp. 187-217; Mervyn Sprung, Lucid Exposition of the Middle Way: The Essential Chapters from the Prasannapada 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 Museon 8 (1907), pp. 249-317; 11 (1910), pp. 271-358; 12 (1911), pp. 236328. 81 Candrakirti: Madhyamakavatarah und Madhyamakavatarabhasyam (Kapitel VI, Vers 166-226). Wien, 1981; cf. J. W. de Jong, IIJ 25 (1983), pp. 214-215. 82 Candrakirti's Pancaskandhaprakarana. 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 (Bodhicaryavatara). Dusseldorf-Koln, 1981; Chr. Lindtner, To Buddhistiske Laeredigte. Kobenhavn, 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. 93

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DE JONG which was also translated into Spanish by Luis Gomez.85 The same scholar translated the third Bhavanakrama into Spanish and an English translation of the same text by Robert Olson and Masao Ichishima appeared in 1979.86 Kamalasila's Bhavanayogavatara was rendered into Spanish by Luis Gomez. 87 The two other philosophical Mahayana schools, the Yogacara and the Tathagatagarbha, 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 Vijnaptimatrata and the Alayavijnana, which is his 'Habilitationsschrift', has not yet been published, but many problems have been discussed by him in articles on the Vimsatika, the Trimsika, 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 Yogacara 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 Yogacara school. A new edition of the Bodhisattvabhumi was published by N. Dutt in 1966, but Gustav Roth has 85 J. van den Broeck, La progression dans la meditation. Bruxelles, 1977. Luis O. Gomez, 'Primer tratado de cultivo graduado (Purvabhavanakrama), I', Dialogos IX, num. 29-30 (1977), pp. 177-224. 86 Luis O. Gomez, 'Ultimo tratado de cultivo graduado (Uttarabhavanakrama)', Dialogos VIII, num. 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 Bhavanayogavatara de Kamalasila', Estudios de Asia y Africa XIV (1979), pp. 110-137. 88 "Sautrantika-Voraussetzungen in Vimsatika und Trimsika', WZKSO (1967), pp. 109-136; "The definition of pratyaksam 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 alteren Yogacara-Schule', ZDMG Supplement I. XVII. Deutscher Orientalistentag. Vortrage, Teil 3 (Wiesbaden, 1969), pp. 811-823. 94

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RECENT BUDDHIST STUDIES 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 Tattvartha chapter of the Bodhisattvabhumi 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 tathagatagarbha 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 tathagatagarbha.94 His book contains a long introduction on Bu ston's sources and on the doctrine of the tathagatagarbha 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 Dignaga and which reached its apogee with Dharmakirti. Ernst Steinkellner published in 1973 an edition of the Tibetan version and the Sanskrit fragments of the Svarthanumana chapter of Dharmakirti's Pramanaviniscaya.95 His annotated translation appeared in 1979.96 In 1977 he published a verse index of the Tibetan versions of Dharmakirti's works.97 One must also mention his articles on works by Dharmottara, Karnakagomin, Jnanasrimitra, Jinendrabuddhi and sakyamati.98 Recently Steinkellner sketched 91 Gustav Roth, 'Observations on the first chapter of Asanga's Bodhisattvabhumi', Indologica Taurinensia III-IV (Torino, 1977), pp. 403-412. 92 Janice Dean Willis (tr.), On Knowing Reality: The Tattvartha Chapter of Asanga's Bodhisattvabhumi. New York, 1979. Cf. J. W. de Jong's review to be published in OLZ. 93 'Zu D. Seyfort Rueggs Buch "La theorie du tathagatagarbha et du gotra", WZKS 17.(1973), pp. 123-160. 94 Le traite du tathagatagarbha de Bu ston Rin chen grub. Paris, 1973. 95 Dharmakirti's Pramanaviniscayah, Zweites Kapitel: Svarthanumanam. Teil 1: Tibetischer Text und Sanskrittexte. Wien, 1973. 96 Teil II: Ubersetzung 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; Jnanasrimitra's Sarvajnasiddhih', Prajnaparamita 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 95

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DE JONG 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 Buhnemann, translated Ratnakirti's Sarvajnasiddhi.100 In 1930 Frauwallner translated Dignaga's Alambanapariksavstti 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 Guhyasamajatantra. 102 Christopher S. George edited and translated the first eight chapters of the Candamaharosana tantra of which de La Vallee 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 Sarvatathagatatattvasamgraha.104 Per Kvaerne published in 1977 a very thorough study of the Caryagiti.109 His book contains the text of the Caryagiti 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 Visalamalavati', A Corpus of Indian Studies: Essays in Honour of Professor Gaurinath Sastri (Calcutta, 1980), pp. 96-105; 'Philological remarks on Sakyamati's Pramanavarttikatika', Studien zum Jainismus und Buddhismus: Gedenkschrift fur 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 Sarvajnasiddhi. Wien, 1980. Cf. J. W. de Jong's review IIJ 25 (1983), pp. 155-158. 101 Dignaga's Alambanapariksavstti', JIPh 10 (1982), pp. 105-134. 102 The Buddhist Tantras: Light on Indo-Tibetan Esotericism. New York, 1973; Yoga of the Guhyasamajatantra: 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 Candamaharosana 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 Caryagiti. 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. 96

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RECENT BUDDHIST STUDIES Michael Hahn. In 1974 he published the Tibetan version and a translation of Candragomin's Lokanandanataka. 107 In a paper published in 1977 he studied the Jatakamalas of Haribhatta and Gopadatta. 108 The Tibetan version of four jatakas from the Haribhattajatakamala 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 Subhasitaratnakarandakakatha 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 Ksemendra's Bodhisattvavadanakalpalata 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 Lokanandanasaka. Nach dem tibetischen Tanjur herausgegeben und ubersetzt. 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 Aryasura. On the Rediscovery of Parts of their Jatakamalas. 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 fur Ludwig Alsdorf (Hamburg, 1981), pp. 107-120. 111 Heinz Zimmermann, Die Subhasita-ratna-karandaka-katha (dem Aryasura zugeschrieben und ihre tibetische Ubersetzung. Ein Vergleich zur Darstellung der Irrtumsrisiken bei der Auswertung tibetischer Ubersetzungen. Wiesbaden, 1975; Michael Hahn, Die Subhasitaratnakarandakakatha. Ein spatbuddhistischer Text zur Verdienstlehre. Gottingen, 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 Bodhisattvavadanakalpalata (pallavas 42-108). Tokyo, 1979; 'The Bodhisattvavadanakalpalata and saddantavadana', 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 Saddantavadana'; Indologica Taurinensia VIII (Torino, 1981), pp. 281-297. 114 Die buddhistische Briefliteratur Indiens. Nach dem tibetischen Tanjur herausgegeben, ubersetzt und erlautert. 3 Teile. Inaugural-Dissertation Bonn, 1980. 97

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DE JONG 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 Asokan 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 Asokan 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 Vimanavatthu and the Bud 115 C. Lindtner, To Buddhistiske Laredigte. (Kobenhavn, 1981), pp. 19-35; Leslie Kawamura, Golden Zephyr: Instructions from a Spiritual Friend. Emeryville, 1975; Ven. L. Jamspal et al., Nagarjuna's Letter to King Gautamiputra. Delhi, 1978. 116 Ulrich Schneider, Die grossen Felsen-Edikte Asokas. Kritische Ausgabe. Ubersetzung 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 Asokan Rock Edicts', JOIB 27, 3-4 (1978), pp. 78-85. 118 M. A. Mehendale, Asokan 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 Hinuber, I. B. Horner, P. S. Jaini, J. W. de Jong, D. J. Kalupahana, Et. Lamott K. R. Norman, Walpola Rahula, D. Seyfort Ruegg, H. Saddhatissa and A. K. Warde 98

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RECENT BUDDHIST STUDIES dhavamsa and Cariyapitaka.122 Her last work was a translation of her edition of the Buddhavamsa commentary. 123 Bhikkhu Nanamoli translated the Patisambhidamagga.1 24 In 1982 the Pali Text Society published a very useful index of the Kathavatthu which was compiled by a group of Japanese scholars.125 A new translation of the famous Vessantara-jataka was published by the Oxford University Press in 1977.126 K. R. Norman published some important notes on the text of this jataka.127 Ludwig Alsdorf wrote an article on the Bhuridatta-jataka 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 jatakas by P. S. Jaini.129 An important cosmological text, the Lokapannatti, was edited by Eugene Denis who examined in detail the relations of this text to other texts in Pali, Sanskrit, Chinese and Tibetan. 13deg According to Denis the Lokapannatti was probably translated into Pali, or compiled in Pali making use of Sanskrit sources, in Burma in the eleventh or twelfth century. Jacqueline Ver Eecke has edited and translated two later Pali texts, the Dasavatthupakarana and the Sihalavatthupakarana. 131 Her editions are based mainly upon Sinhalese editions. H. Saddhatissa has written a number of articles on Pali literature in Thailand, Cambodia and Laos. 132 Oskar von Hinuber showed the 122 Vimanavatthu: Stories of the Mansions. London, 1974; Buddhavamsa: Chronicle of Buddhas, Carivapi taka: Basket of Conduct. London, 1975. 123 Clarifier of the Sweet Meaning (Buddhavamsa Commentary). London, 1978. 124 The Path of Discrimination (Patisambhidamagga). London, 1982. 125 Index to the Kathavatthu. Compiled by Tetsuya Tabata, Satoshi Nonome, Toyoaki Uesugi, Shoku 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-jataka', Studien zum Jainismus und Buddhismus: Gedenkschrift fur Ludwig Alsdorf (Wiesbaden, 1981), pp. 163-174. 128 'Das Bhuridatta-jataka', WZKS 21 (1977), pp. 25-55. 129 Pannasa-jataka or Zimme Pannasa (in the Burmese Recension). 2 vols. London, 1981-1983. 130 La Lokapannatti et les idees cosmologiques du bouddhisme ancien. 2 vols. Paris, 1977. 131 Le Dasavatthupakarana. Paris, 1976; Le Sihalavatthupakarana. Paris, 1980. 132 'Pali 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 99

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DE JONG importance of the Pali tradition in Burma for the transmission of the Pali texts. 133 Both K. R. Norman134 and O. von Hinuber135 have made detailed studies of etymological and philological problems in Pali 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 Pali Tradition in Burma. Gottingen, 1983 (NAWG. I. Phil.-hist. Kl. Jg. 1983, Nr. 3). 134 'Pali 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', Beitrage zur Indienforschung: Ernst Waldschmidt zum 80. Geburtstag gewidmet (Berlin, 1977), pp. 329-336; "The role of Pali in early Sinhalese Buddhism', Buddhism in Ceylon and Studies in Religious Syncretism in Buddhist Countries (Gottingen, 1978), pp. 28-47; 'Two Pali etymologies', BSOAS 42 (1979), pp. 321-328; 'Magadhisms in the Kathavatthu', 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 altesten Uberlieferung (Gottingen, 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 atta in the Alagaddipama-sutta', Studies in Indian Philosophy (L. D. Series 84. Ahmedabad, 1981), pp. 19-29; 'The Four Noble Truths: A problem of Pali 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 samkaksika', ZDMG 125 (1975), pp. 133-139; 'Sprachliche Beobachtungen zum Aufbau des Pali-Kanons', StII 2 (1976), pp. 27-40; 'Zur Geschichte des Sprachnamens Pali', Beitrage 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 Pali Texts in India, Ceylon and Burma', Buddhism in Ceylon and Studies on Religious Syncretism in Buddhist Countries (Gottingen, 1978), pp. 4857; 'Pali kathati: ein Beitrag zur Uberlieferungsgeschichte des Theravada-Kanons', IIJ 21 (1979), pp. 21-26; 'Uber drei Begriffe der buddhistischen Rechtssprache: issaravata, giva 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 Pali: udajita', 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. 100

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RECENT BUDDHIST STUDIES A structural grammar of Pali 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 Sarvastivada school but also Dharmaguptaka and Mulasarvastivada texts. Of the Critical Pali 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 Hobogirin, 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 Pali 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-Worterbuch der buddhistischen Texte aus den Turfan-funden 1. Lieferung: a-, an- / antar-vasa. Gottingen, 1973; 2. Lieferung: antar-ha / avadata-varna. Gottingen, 1976; 3. Lieferung: avadata-varna / atmadrsti-(pratipaksartham). Gottingen, 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: ugghatiyati-udaka-sakunika. Copenhagen, 1973; fascicle 9: udakasankhata--upakkama. Copenhagen, 1975; fascicle 10: upakkama-uparima. Copenhagen, 1979; fascicle 11: uparima-uposathakiriya. Copenhagen, 1981; fascicle 12: Uposathakumara-ulumpa. Copenhagen, 1982. For bibliographical details on reviews see Oskar von Hinuber's review of fascicles 6-10: 'Bemerkungen zum Critical Pali Dictionary II', KZ 94 (1980), pp. 10-31. 139 Hobogirin. Cinquieme fascicule: chootsusho-chuu. Paris-Tokyo, 1979. 140 Repertoire 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. 101

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DE JONG 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 Theravada 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 Ubersicht uber 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. 102

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RECENT BUDDHIST STUDIES 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 Pravrajyavastu of the Vinaya of the Mulasarvastivada 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 Pravrajyavastu is based upon no less than six blockprint editions and five manuscripts. With regard to studies on Theravada 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 Francois 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 Hinayana schools is Schmithausen's study on the recensions of the Udanavarga. 153 Seyfort Ruegg published an important article on the chronology of the Madhyamaka school.1 34 Based upon very careful study of the Pali texts and the Chinese versions of Hinayana texts are the studies of Andre 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 gzi. Die tibetische Ubersetzung des Pravrajyavastu im Vinaya der Mulasarvastivadins. 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. Gottingen, 1978. 151 Le figuier a 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-meme. 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 Udanavargah', 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 Sutrapitaka et les Vinayapitaka anciens', BEFEO 61 (1974), pp. 199-274; 'Le Parinirvana du Buddha et la naissance de la religion bouddhique', ibid., pp. 275-299; 'Les recits canoniques des funerailles du Buddha et leurs anomalies: nouvel essai d'interpretation', BEFEO 62 (1975), pp. 151-189: 'La 103

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DE JONG For the study of Buddhist philosophy one must mention the work of Schmithausen on the smrtyupasthanas, on the threefold duhkhata and on liberating insight, 156 and Seyfort Ruegg's beautiful study on catuskoti.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 Vedanta 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. 16deg His work is based upon a careful study of the monuments and upon a profound knowledge of Buddhist narrative literature. composition et les etapes de la formation progressive du Mahaparinirvanasutra 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 Uruvilva', Indianisme et Bouddhisme; Melanges offerts a Mgr Etienne Lamotte (Louvain-la-Neuve, 1980), pp. 1-18; 'Le massacre des Sakya: essai d'interpretation', BEFEO 69 (1981), pp. 45-73; 'Un personnage bien mysterieux: l'epouse 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 erlosenden 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 fur Ludwig Alsdorf (Wiesbaden, 1981), pp. 199-250: "Versenkungspraxis und erlosende Erfahrung in der Sravakabhumi'. Epiphanie des Heils (Wien, 1982), pp. 59-85. 157 "The uses of the four positions of the catuskoti and the problem of the description of reality in Mahayana Buddhism', JIPh 5 (1977), pp. 1-71. 158 J. Perez-Remon, 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 Vedanta. Dordrecht, 1973. 160 'Das Lebensrad in Ajanta', Asiatische Studien 25 (1971), pp. 324-334; Jatakamala-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 104

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RECENT BUDDHIST STUDIES 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 Theravada 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 anumana chapter of the Tattvasamgraha (Probleme der buddhistischen Logik in der Darstellung des as Saundaranasa in der buddhiskarin Unicorn, Origin and Migrations of an Indian Legend', German Scholars on India, vol. I (Varanasi, 1973), pp. 294-307; 'Asvaghosas Saundarananda in Ajanta', WZKS 19 (1975), pp. 85-102; 'Die Erzahlung von Sutasoma und Saudasa in der buddhistischen Kunst', Altorientalische Forschungen 2 (Berlin, 1975), pp. 93-117; 'Kalyanakarin's adventures. The identification of an Ajanta painting', Artibus Asiae 38 (1976), pp. 528: 'Der Konig mit dem Schwert. Die Identifizierung einer Ajantamalerei', WZKS 21 (1977); pp. 57-70; "Zwei Malereien in Hohle 1 von Ajanta', ZDMG. Supplement III, 2. XIX. Deutscher Orientalistentag (Wiesbaden, 1977), pp. 912-917; 'Die JatakaDarstellungen in Hohle 16 von Ajanta', Beitrage 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 alteste Malerei des Buddhalebens', Studien zum Jainismus und Buddhismus: Gedenkschrift fur Ludwig Alsdorf (Wiesbaden, 1981), pp. 181-198; 'The Mahabodhi-jataka in Bharhut', Ludwik Sternbach Felicitation Volume (Lucknow, 1981), pp. 745-749; 'Erzahlung und Bild. Die Darstellungsformen von Handlungsablaufen in der europaischen und indischen Kunst', Beitrage zur allgemeinen und vergleichenden Archaologie 3 ( Munchen, 1981), pp. 87213: 'Asoka or Mara? On the interpretation of some Sanci reliefs', Indological and Buddhist Studies (Canberra, 1982), pp. 441-455. 105

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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