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the Madhyamakālamkāra and its vịtti. A revised text of the introduction and of the translation of the kārikās was published recently.
12. In 1987 Lambert Schmithausen published his great work on ālayavijñāna which contains a wealth of material both in the text volume and in the notes. Another important contribution to the study of the Yogācārabhūmi is Hidenori S. Sakuma's book in which he traces the development of the āśrayaparivștti theory in the Yogācārabhūmi. Mark Tatz translated the chapter on ethics in the Bodhisattvabhūmi. His work includes a translation of Tson-kha-pa's commentary.
Gajin Nagao has studied the Mahāyānasamgraha for more than forty years. In 1987 he published the second volume of his translation. His work includes an edition of the Tibetan text and a retranslation of chąpters I and II into Sanskrit by Noritoshi Aramaki. In his book On Being Mindless Paul J. Griffiths makes much use of the Mahāyānasamgraha and the Abhidharmasamuccaya which, in his view, represent the classical stage of the Yogācāra. Recently he published a long article on omniscience in the Mahāyānasūtrālamkāra and its commentaries.
Many works of Vasubandhu have been translated in recent years. Thomas A. Kochumuttom translated the Madhyāntavibhāgabhāşya, chapter I, the Trisvabhāvanirdeśa, the Trimsikākārikās and the Vimsatikākārikās together with the vstti. Fernando Tola and Carmen Dragonetti translated the Trisvabhāvakārikās of Vasubandhu and Stefan Anacker published a translation of seven works of Vasubandhu: Vādavidhi, Pañcaskandhaprakarana, Karmasiddhiprakaraṇa, Vimsatikākārikāvịtti, Trimśikākārikās, Madhyāntavibhāgabhāşya and Trisvabhāvanirdesa. Anacker is not much impressed by previous translations and remarks, for instance, that his translation of the Karmasiddhiprakarana "can safely claim to be more accurate" than the one published by Lamotte. However, his own translation of the Madhyāntavibhāgabhāşya is incredibly bad. In 1985 P.S. Jaini published Sanskrit fragments of Vinītadeva's Trimsikātīkā. (20)