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Buddhist studies 1984-1990 (J. W. de Jong) without even consulting the Tibetan translation which could have helped him to avoid misinterpretations.
Bhikkhu Päsädika published the Tibetan version of Nāgārjuna's Sūtrasamuccaya which he had already translated in its entirety in the periodical Linh-Son (nos. 2-20, 1978-1982). He plans a study of the text, a revision of the translation and the publication of new IndoTibetan lexicographical material obtained through a comparative study of the Tibetan version and corresponding Sanskrit passages.
In 1970 R.E. Emmerick published a translation of the Suvarnabhäsottamasutra. A revised edition of the translation appeared in 1990. In his preface Emmerick announces a new edition of the Sanskrit text by P.O. Skjaervø for which he was able to use a Nepalese manuscript that was not available to Nobel.
Kōtatsu Fujita consulted no less than thirty-four manuscripts for a new edition of the vow section in the Larger Sukhävativyüha which replaces his former edition (Sapporo, 1980). In his preface Fujita announces a romanized edition of the manuscripts of the entire text to be followed later by a critical edition.
Şeveral sections of Santideva's Sikṣāsamuccaya were translated in a rather unsatisfactory way by Jürg Hedinger.
In section five publications relating to the Sanskrit texts of the Saddharmapundarikasütra and the Mahāyāna Mahāparinirvanasūtra have already been mentioned.
11. The Madhyamaka school continues to be widely studied. Mitsuyoshi Saigusa published the texts of the Sanskrit, Tibetan and Chinese versions of the Mülamadhyamakakārikās together with Japanese renderings. Akira Saitō examined the Sanskrit text of the kärikäs and the Tibetan translations. A new English translation of the kärikäs by David J. Kalupahana found little favour with reviewers. Claus Oetke studied the philosophical ideas of the kārikās.
Fernando Tola and Carmen Dragonetti published the text and trans
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