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Facsimile Edition of All Palmleaf MSS in the TAR (2012?)

བོད་རང་སྐྱོང་ལྗོངས་སུ་ཉར་ཚགས་བྱས་པའི་ཏ་ལའི་ལོ་མའི་དཔེ་ཆ་ཀུན་བཏུས་པར་མ།
《西藏自治区珍藏贝叶经影印大全》（共６１分册）
*Facsimile Edition of Palmleaf Manuscripts in the Tibet Autonomous Region: Complete Collection. 2012(?). 61 vols.

བོད་རང་སྐྱོང་ལྗོངས་སུ་ཉར་ཚགས་བྱས་པའི་ཏ་ལའི་ལོ་མའི་དཔེ་ཆ་ཀུན་བཏུས་ཀྱི་དཀར་ཆག་བསྡུས་པ།
《西藏自治区珍藏贝叶经影印大全简目》
*Facsimile Edition of Palmleaf Manuscripts in the Tibet Autonomous Region: Complete Collection. Brief Index. 2012(?).

བོད་རང་སྐྱོང་ལྗོངས་སུ་ཉར་ཚགས་བྱས་པའི་ཏ་ལའི་ལོ་མའི་དཔེ་ཆ་བྲིས་མའི་རྩ་བའི་དཀར་ཆག།
《西藏自治区珍藏贝叶经总目录》（共４册）
*Master Catalogue of Palmleaf Manuscripts in the Tibet Autonomous Region. 2012(?). 4 vols.

61-volume Facsimile edition of Palmleaf MSS in the TAR (via Tibet TV)
Palmleaf MSS in the TAR, 61 volumes (via Tibet TV)

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Park, Korean-Chinese-Sanskrit-English dictionary (2012)

Park_2012_cover-med박 종매 (Pak Chong-mae). 현대 한·영 불교용어사전 (Hyeon-dae Han-yeong Bul-gyo yong-eo sa-jeon). 푸른 향기. 2012-05-19. 28,000원 [official announcement]

Jongmae Kenneth Park. Modern Korean-Chinese-Sanskrit-English Buddhist dictionary. Seoul: Prunbook Publishing, 2012. 642 pp. ISBN 9788992073929.

The Sanskrit terms are typeset without diacritics, unfortunately. A scholarly Buddhist dictionary of Korean and Sanskrit is yet to be produced.

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KL Dhammajoti, Reading Buddhist Sanskrit Texts (2012)

Kuala Lumpur Dhammajoti. Reading Buddhist Sanskrit Texts. An Elementary Grammatical Guide. Hong Kong: Buddha-dharma Centre of Hong Kong, 2012. ix + 361 pp. ISBN 978-988-16820-1-7 [available from Swindon Books]

A book that finds and almost fills its niche. Some weirdness is apparent, like the fact that sentences in romanized transcription do not appropriately add white space after finals. There are numerous typos and mistakes in sandhi, and there are no keys to the exercises — always a severe limitation. However, a patient and competent reviewer could easily detect, report and fix most of these problems. Any effort to knock down the high walls erected around the study of Sanskrit in ‘the West’ is, of course, worth encouraging.

From the Preface

“There are many excellent Sanskrit primers […] However, they all share the common feature of being based on non-Buddhist sources […]
many Buddhist students […] need to spend a large amount of time getting acquainted with those texts which are neither their concern proper nor source nor inspiration […]. It is out of this consideration that […] I had been thinking of producing an elementary manual totally based on the Buddhist texts” (p. v).

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Tachikawa, Essays in Buddhist Theology (2012)

Tachikawa, Musashi. Essays in Buddhist Theology. Delhi: Motilal Banarsidass, November 2012. ISBN-13: 978-8120835405. INR 500. [official]

A translation of Budda no tetsugaku (1998) [corrected].

Cover note
“Buddhism does not recognize a concept of the existence of God (theos) such as found in Christianity, but here theos is not used to refer only to an absolute deity like the Christian god. By “theology,” the author means the systematic delineation of the confrontation with the condition of the times while carrying on the engagement between the divine and oneself.
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Liu, On the Sanskrit Version of Dharmadhātustava (2012)

Zhen Liu (刘震). ‘On the Sanskrit Version of Dharmadhātustava‘. Paper presented at Buddhajayanti: The Celebration of 2600 Years of Buddha’s Enlightenment, Mahachulalongkorn University, Bangkok, 2012. [PDF]

Dr. Zhen Liu tracks down the earliest dateable source for the Dharmadhātustava — a Chinese translation of preaching attributed to Kṣitigarbha, surviving in a unique Dunhuang manuscript — and concludes: “it is obvious that before the middle of the eighth century it was not thought that Nāgārjuna authored the text” (p.10).
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Li, Madhyamakāvatāra 6.1–97 (2012)

李学竹 〈《入中论颂》第六章1一97颂校勘〉 《中国藏学》 1, 2012. (ISSN 1671-6043)

Li, Xuezhu. ‘Madhyamakāvatāra-kārikā’. China Tibetology no.1, 2012, pp.1–16.

Slightly late news, but then this publication doesn’t seem to have been mentioned anywhere else (or brought to my attention) by anyone named in the acknowledgements. That isn’t too surprising, though. One of the three other publications mentioned by the author is an edition of Vasubandhu’s “Viṃśatikākārikā” (p.2), yet one of the nominal collaborators has established back in 2008 that this text should properly be titled Viṃśikā.
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Min Bahadur Shakya, 1951-2012

मीन बहादुर शाक्य जु
हिरण्यवर्णमहाविहार (क्वा बाहा) अवस्थित, यल
जन्म मिति— ने. सं. १०७१ (वि. सं. माघ ४, २००७)
दिवंगत मिति— ने. सं. ११३२ (वि. सं. आश्विन २, २०६९)
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Johnson, Candrakīrti’s Saṃskṛtārthapratiṣedha (2012)

Johnson, Dennis. ‘Refuting the conditioned: the Saṃskṛtārthapratiṣedha of Candrakīrti’s Catuḥśatakaṭīkā’. Diplomarbeit, Universität Wien (Philologisch-Kulturwissenschaftliche Fakultät), 2012. [official / PDF]

From the Abstract

The original Sanskrit text of CŚṬ is available only in form of fragments that cover about one third of the work, and there is a critical edition of these, based on a single manuscript (Suzuki 1994). A complete Tibetan translation by Sūkṣmajñāna and Nyi ma grags is contained in the bsTan ‘gyur (P. vol. 96, 5266 ya 33b4-273b6; D. ya 30b6-239a7; C. ya 29a6-236a7; N. ya 34b2-246a6).Furthermore, there is an English translation of the verse text (Lang 1986), but not of the commentary, for which there are but translations of single chapters into different languages (Lang 1976 and 2003; Tillemans 1990 are the English ones).

The thesis further contributes to this work by presenting a translation and summary of the hitherto unaddressed chapter of CŚṬ XV, on the basis of the remaining Sanskrit text (in this case CŚṬ XV.18-25) and a critical edition of the Tibetan translation.