In order to retrieve the original wording of the MSg, or at least to come as close to it as possible, we have, as Hakamaya rightly emphasizes, to consider all extant versions and, in case of divergencies, to try to find out not so much the “maximum common factor” but, in analogy to the “genetic principle” in evaluating variant readings of manuscripts, that wording on the basis of which the origination of all extant versions can be explained best (be it in terms of different renderings, or misunderstandings, or renderings of variants / corruptions, or corrupted renderings). In this process, special attention has to be paid not only to the comparatively literal Tibetan translation but also to the oldest Chinese translation by Buddhāśānta. Although Hakamaya has treated MSg I. 8 in accordance with these principles, I think there is reason for reconsidering the passage because in spite of the admirable thoroughness, acumen and methodological soundness of his investigation an essential point of his result has failed to convince me.

In: Buddhism and Its Relation to Other Religions (Essays in Honour of Dr. Shōzen Kumoi on His Seventieth Birthday), Kyoto 1985, 139–160.