２００９年に韓国金剛大学校で開催された国際学術大会「地論思想の形成と変容」の報告書。各国から寄稿された１７編の論文を収める。

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha’s life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion’s fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past.
John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers’ understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists’ understanding of the past.

《紫柏老人全集》分《紫柏老人集》、《紫柏老人别集》两部分。《紫柏老人集》三十卷，收录其法语、经释、序跋、铭传、书信和诗歌等；《紫柏老人别集》四卷、《附录》一卷，收杂文、赞偈、诗、书问、语录和附录等。此为紫柏著作第一次完整的汇编出版，具有很高的文献和学术价值。

Chinese Esoteric Buddhism is generally held to have been established as a distinct and institutionalized Buddhist school in eighth-century China by “the Three Great Masters of Kaiyuan”: Śubhākarasiṃha, Vajrabodhi, and Amoghavajra. Geoffrey C. Goble provides an innovative account of the tradition’s emergence that sheds new light on the structures and traditions that shaped its institutionalization.
Goble focuses on Amoghavajra (704–774), contending that he was the central figure in Esoteric Buddhism’s rapid rise in Tang dynasty China, and the other two “patriarchs” are known primarily through Amoghavajra’s teachings and writings. He presents the scriptural, mythological, and practical aspects of Chinese Esoteric Buddhism in the eighth century and places them in the historical contexts within which Amoghavajra operated. By telling the story of Amoghavajra’s rise to prominence and of Esoteric Buddhism’s corresponding institutionalization in China, Goble makes the case that the evolution of this tradition was predicated on Indic scriptures and practical norms rather than being the product of conscious adaptation to a Chinese cultural environment. He demonstrates that Esoteric Buddhism was employed by Chinese rulers to defeat military and political rivals. Based on close readings of a broad range of textual sources previously untapped by English-language scholarship, this book overturns many assumptions about the origins of Chinese Esoteric Buddhism.
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By focusing on the career and legacy of Amoghavajra, one of the most significant figures in the history of East Asian Buddhism, Geoffrey C. Goble's work provides a detailed image of Esoteric Buddhism in elite Chinese society and fills a long-standing lacuna in the field of Chinese Buddhist studies. Through careful translation and close reading of a wide range of textual sources, Chinese Esoteric Buddhism advances our understanding of Esoteric Buddhism as an elite religious tradition in Tang China and also illuminates the dynamic relationship between the Chinese imperial state and religious practitioners and institutions. Goble's work provides a granular study of the historical, cultural, and personal factors that contributed to Amoghavajra's rise to influence and the formation of Esoteric Buddhism in Tang China. Chinese Esoteric Buddhism is necessary reading for all who are interested in the Tang Dynasty, East Asian Esoteric Buddhism, and early tantric Buddhism.
Bernard Faure, Columbia University
Carefully attending to historical context, Goble clarifies Amoghavajra's role as propagator of Buddhist tantras in China. Demonstrating how his teachings found favor by conforming to Tang dynasty imperial religion and by promoting lethal rites, Goble then traces Amoghavajra's political and religious legacy and his function as an index for the collection and circulation of texts and discourses in subsequent Chinese Buddhist history.
Charles D. Orzech, Colby College
Goble's treatment demonstrates that Amoghavajra is one of the preeminent figures in the history of Buddhism, not just in East Asia but in the entire history of Buddhism. As a Buddhist thinker and practitioner Amoghavajra stands equal to any other landmark figure. Goble's definitive study brings new clarity to the debate over the nature, practices, and institutional existence of an Esoteric Buddhism in Tang China. In fact that debate can now be considered closed.
Richard K. Payne, Institute of Buddhist Studies
Amoghavajra stands out as a towering beacon in the history of Esoteric Buddhism in China, and no study on this important Buddhist tradition would be complete without referring to him and his achievements. In this new study Geoffrey C. Goble takes a critical look at Amoghavajra and his legacy, and in this process undertakes an in-depth investigation into the primary sources, in particular those which elucidate the Buddhist master's intimate relationship with the Tang court and the country's political elite during the middle and second half of the eighth century. Goble's study is therefore as much about elite religion as it is about the interface between the Buddhist religion and politics in late medieval China. A must for anyone interested in Tang history and Esoteric Buddhism.
Henrik H. Sørensen, Ruhr University

Since the 1970s, tens of thousands of Vietnamese immigrants have settled in Louisiana, Florida, and other Gulf Coast states, rebuilding lives that were upended by the wars in Indochina. For many, their faith has been an essential source of community and hope. But how have their experiences as migrants influenced their religious practices and interpretations of Buddhist tenets? And how has organized religion shaped their understanding of what it means to be Vietnamese in the United States?
This ethnographic study follows the monks and lay members of temples in the Gulf Coast region who practice Pure Land Buddhism, which is prevalent in East Asia but in the United States is less familiar than forms such as Zen. By treating the temple as a site to be made and remade, Vietnamese Americans have developed approaches that sometimes contradict fundamental Buddhist principles of nonattachment. This book considers the adaptation of Buddhist practices to fit American cultural contexts, from temple fundraising drives to the rebranding of the Vu Lan festival as Vietnamese Mother’s Day. It also reveals the vital role these faith communities have played in helping Vietnamese Americans navigate challenges from racial discrimination to Hurricane Katrina.

《云门宗史话》看点：云门宗是禅宗五家七宗之一，以开山祖师云门文偃禅师（864—949）而得名。云门宗宗风陡峻，以简洁明快、不可拟议的手法破除参禅者的执著，返观自心。云门宗既不像临济那样棒喝峻烈，也不像曹洞宗那样丁宁绵密，而是以激烈言辞，指人迷津，剿绝情识妄想。冯学成居士编写的这部《史话》，将云门纲宗的精髓发挥得淋漓尽致，只要细细品味，自然得入堂奥。
读者对象：对中国传统文化和佛教文化有兴趣的读者。
从云门文偃大师所承袭的雪峰义存禅师圆寂之年（908）起，到南宋雷庵正受禅师圆寂之年（1208）止，云门宗经历了五代、北宋、南宋三朝整整三百年。在这三百年中，云门宗内出现了大量出类拔萃的高僧大德，如著名的香林澄远、德山缘密、智门光祚、洞山晓聪、圆通居讷、大觉怀琏，以及苏轼被视为其转世的五祖师戒，畅说古今、会通三教的明教契崇，编撰《建中靖国续灯录》的佛国惟白。著有《颂古百则》的雪窦重显，更是将云门宗推向了顶峰；而佛印了元与苏东坡的友谊，则被千年禅林传为佳话。宋王朝对云门大德们的推崇，也可谓到了至尊至贵的地位。然而正是由于这种推崇，以后云门宗的重心，便由山林转到了都市，由粗布麻衣，转为紫衣磨衲。这样，就将云门祖师们当年“忘餐待问，立雪求知，困风霜于七十年间，涉南北于数千里外”这种真参实证、刻苦求知的宝贵精神逐渐淡化，甚至遗失了！到了南宋灭亡，云门宗也随之灯焰息灭。

華嚴字母作為生僻冷門的學問，幾成絕學，華嚴字母唱誦逐漸受人注意，但其源流及影響仍有不少疑問之處。本書作者以十年之功，梳理華嚴字母於中亞及中國的流傳情況，並參考大量罕見文獻，於《大理叢書》發現了最早的華嚴字母韻表，首次從明清宗教、語言及政治三方面綜合分析華嚴字母的歷史意義，包括根據華嚴字母創作的韻表，與佛教唱韻、明教、雲南、十三攝、《康熙字典》及乾隆帝等的微妙關係，對弄清華嚴字母的來源與發展，提供了清晰的視角。本書是作者通過等韻學探討文化史的新嘗試，呈現了最新的學術成果，值得讀者細味。

佛教的传播史就是一部跨文化交流史，也是佛教在不同文化体系中实现自身的历史。本书对佛教在不同文明区域的传播进行了多维度的考察，揭示了不同文明区域之社会政治、文化理念、哲学宗教等因素对于佛教传播的影响，呈现了佛教在不同文明区域的传播过程及其与本地文化的多元互动。

《佛学入门四书:佛教常识答问》由赵朴初所著，赵朴初居士到国外访问时，屡次遭遇随身翻译不理解佛法而译错或者无法翻译的情况，于是萌生出写一部佛学入门书的念头，这才有《佛学入门四书:佛教常识答问》的问世。《佛学入门四书:佛教常识答问》是一本佛教基础知识入门书，它采用问答的形式，以二百多个问题来讲解佛教方方面面的知识，内容涉及佛教的创立与发展，佛教内部的几次结集与纷争，佛教在我国的传播与发展状况等等。《佛学入门四书:佛教常识答问》自成书以来，已发行数百万册，被译成多国文字，畅销海内外。

Written most probably in the fourth century AD, the "Jatakamala" is generally considered the masterpiece of Buddhist literature in Sanskrit. In elegant, courtly style, Arya Sura retells thirty-four traditional stories about the Buddha in his previous incarnations, both human and animal. Whether a king, a Brahmin, a monkey, or a hare, the Great One is shown in assiduous pursuit of virtue and compassion. Though primarily intended as exemplary tales illustrating the Buddhist virtues, these stories also paint a vivid picture of life at a high point in ancient Indian culture - city life in ordinary households or at the royal court, and country life against a backdrop of mountain, desert, and jungle. Peter Khoroche's translation, based on a fresh study of the original Sanskrit manuscripts, conveys the tone as well as the content of the original. Accompanying explanatory notes will assist student and general reader alike in appreciating this classic from an ancient and exotic civilization.

本书1999 年由浙江人民出版社出版，2002 年由台湾宗博出版社再版。今再作若干修订，编入“周裕锴禅学书系”。在唐宋时期禅宗语言发展的曲线上，可以发现内部宗教改革实践和外部世俗文化因素两条坐标的影响。本书上编借助当代西方话语理论，按照“语言与世界”这一哲学性思路考察了禅宗发展各阶段言说方式的演变，深刻地揭示了如来禅、祖师禅、分灯禅、分案禅、文字禅、看话禅和默照禅语言观的异同及其内在原因。下编将禅宗语言看作一种特殊存在方式的体现，通过“知识的考古”，揭示其独特殊性的概念结构与可理解的意义，从而破译了大量荒诞、玄妙的禅语密码，合理解释了许多古怪奇特的公案在禅学上的价值。本书在俗语言研究方面有不少精彩的见解，而关于点化法、借用法、方案法的分析，则给予文学理论以极多的启示。文笔富有哲理而诗意盎然，尤引人入胜。

Professor György Kara, an outstanding member of academia, celebrated his 80th birthday recently. His students and colleagues commemorate this occasion with papers on a wide range of topics in Altaic Studies, with a focus on the literacy, culture and languages of the steppe civilizations.

本书收入作者历年所写关于佛教文献研究的论文24篇。部分论文论述学术研究及其与学术资料的关系，提出“学术研究三要素”与“学术资料四原则”；部分论文论述敦煌遗书的性质及其与敦煌藏经洞的关系，进一步阐述了作者主张的“敦煌遗书废弃说”；部分论文结合实例，对写本学的建设及佛教文献鉴定等有关问题，介绍了作者的若干观点；书中还介绍了作者对汉文大藏经的总体论述及一些理论性思考，并介绍了作者目前正在从事的“汉文佛教文献数字化工程”。

本書作者運用社會人類學的方法，從佛教的「意識形態」、「儀式」、「僧伽制度」等角度，切入流通在緬甸的上座部佛教，而在「佛教與世界」篇中作最後的評論。閱讀本書可以對照出原始佛教規範性教理實現於人間時所產生的變遷。不論是佛陀弟子想瞭解自己所信解的是怎樣的佛教，或是一般把佛教當成人類社會中文化之一的人，要瞭解這影響世界很大地區人口的宗教文化，它都提供一個探究的入口。
我們之所以引介此書，就因為它看待佛教的角度、它的研究方法，直到四十年後的今天仍然歷久彌新。而作者本身對人類學的關懷：佛教教理及信眾間的互動關係，也非常值得參考。閱讀本書並模擬本書的作法，對我們生存的佛教空間，必能更深入體解，也更能掌握。相信對弘揚佛法、延續慧命，助益良多。

平装-文库, KADOKAWA,カドカワ 0946

The 547 Buddhist jatakas, or verse parables, recount the Buddha’s lives in previous incarnations. In his penultimate and most famous incarnation, he appears as the Prince Vessantara, perfecting the virtue of generosity by giving away all his possessions, his wife, and his children to the beggar Jujaka. Taking an anthropological approach to this two-thousand-year-old morality tale, Katherine A. Bowie highlights significant local variations in its interpretations and public performances across three regions of Thailand over 150 years.
The Vessantara Jataka has served both monastic and royal interests, encouraging parents to give their sons to religious orders and intimating that kings are future Buddhas. But, as Bowie shows, characterizations of the beggar Jujaka in various regions and eras have also brought ribald humor and sly antiroyalist themes to the story. Historically, these subversive performances appealed to popular audiences even as they worried the conservative Bangkok court. The monarchy sporadically sought to suppress the comedic recitations. As Thailand has changed from a feudal to a capitalist society, this famous story about giving away possessions is paradoxically being employed to promote tourism and wealth.