His publications include: An Introduction to Classical Tibetan (1990), The Illustrated Tibetan Book of the Dead (1998), The Dead Sea Scrolls (2001), The Mahā-Vairocana Tantra with Commentary by Buddhaguhya (2001), The Daodejing (2002), the following sections of the Yogācāra-bhūmi-ṣāstra: Vyakhyā-saṃgrahaṇī, Paryāya-saṃgrahaṇī, Vastu-saṃgrahaṇī, Śrāvaka-bhūmi (forthcoming with BDK). Hodge is also currently publishing a series of interim study papers on the Mahāyāna Mahāparinirvāṇa-sūtra: Paper I “The Textual Transmisssion of the Mahāyāna Mahāparinirvāṇa-sūtra," Paper II "Who Compiled the Mahāyāna Mahāparinirvāṇa-sūtra, Where & When?” (forthcoming), Paper III "The Development of the Conceptual Terminology of the Mahāyāna Mahāparinirvāṇa-sūtra" (forthcoming. (Source Accessed October 16, 2019)
Library Items
through much of this sutra—the way the compilers of this sūtra seem to have perceived the causes and the implications of the decline of the Dharma, that is, what one might, as I have done here, term the "eschatology of the MPNS." I believe this may provide an important key to understanding the entire sūtra, though some of my conclusions are necessarily based on circumstantial evidence. One might also remark here, in passing, that the prominence of the
concept in the MPNS that the scriptural Dharma is, as we shall see, decidedly impermanent stands out in stark contrast to the recurrent idea in the sūtra of the permanence of Buddha. (Hodge, introduction, 1)Yet the significance of the MPNS goes well beyond that restricted topic, despite its interest to many. For example, when utilized to the fullest, the available textual materials for the MPNS allow unique insights into the creation, development & transmission of Mahāyāna texts in general. Additionally, I believe that the composition of the main elements of the MPNS can be reliably dated to a narrow period from the middle decades to the end years of the 1st century CE, when read in conjunction with the small group of associated texts (the Mahāmegha-sūtra, Mahā-bherī-sūtra and the Aṅgulimālīya-sūtra), due to the specific mention in them of the Sātavāhana ruler Gautamīputra Sātakarṇi in conjunction with the timetable of a dire eschatological prophesy. There would also seem to be biographical details of a certain individual who may have been the founder or author of the MPNS “movement”. In sum, this situation seems to be virtually unique among all Mahāyāna sutras and, if properly understood, should have far-reaching ramifications for the study of the early Mahāyāna movements, for the MPNS may now be taken as a fixed reference point for constructing a relative chronology for many other early Mahāyāna sutras, though with the usual caveats concerning interpolated material. (Hodge, introduction, 1)