唐代玄奘法师(602～664)是我国著名的僧人、旅行家、学者、翻译家，曾西行印度求法。《大慈恩寺三藏法师传》记述了法师的一生。
《释迦方志》二卷是道宣著作之一，意为释迦牟尼佛居住国(五印度)之地志。与法显的《佛国记》命名相仿。

《铃木大拙禅学入门》集中在禅宗思想意义的阐发.也是铃木大拙研究最具时代特色的作品，深入浅出的笔触下，让其成为禅学入门最经典的著作。《铃木大拙禅学入门》三大特色1.反映铃木大拙禅学研究的基本观点和大体面貌，可作为铃木大拙其他著作的“索引”，2.内容的阐述具有普及性，兼顾禅学研究者和一般读者，篇幅适中，深入浅出。3.集中于弹宗思想意义的阐发，避免了通常所见的历史材料的冗长叙述和学术性考证。

藏传佛教自西夏时代就已经开始向西域和中原传播，并在元、明两代成为中国佛教传统中一个十分醒目和有影响力的传统。以往由于缺乏文献资料，对这段历史的研究几乎是空白。近十年来，作者在敦煌藏、汉文文献，黑水城出土汉文、西夏文佛教文献，吐鲁番出土回鹘文文献和散见于世界各地的元、明善本文献中发现了大量的汉译藏传密教文献，其中以传自元、明、清三代宫廷的藏传密教仪轨集成《大乘要道密集》*价值。作者利用这些新发现的汉译密教文本，发掘其藏文原本，通过对这些文本进行细腻的分析，*终重构11至15世纪藏传密教在西域和中原传播的历史。

目录：
序言
一、西藏佛教史的特点
1．佛教史的研究方法
2．西藏佛教史的特殊性——作为其土壤的西藏佛教
二、西藏佛教史的形成
1．初传佛教的情形
2．向印度佛教倾斜
3．密教思想
三、西藏佛教中的政治权力
1．历史中的政治
2．教派学说与政治权力
3．满、蒙两族的西藏政策
四、法王制
1．法王制的形成过程
2．西藏佛教史与法王制
五、西藏历史的分期与西藏佛教
结束语
诸说对照西藏佛教史年表
译后记

数量不菲的日本古写本佛经，其价值不让于中国敦煌佛经写本，而国人难以寓目。作者梁晓虹，以深厚的训诂学功力，长期在日本从事汉语与佛经音义的研究。本书即以日本古写本佛经中的大量音义资料为基础，肯定其汉语研究方面的珍贵史料价值，并从《四分律音义》、《新译华严经音义》等古写本中收集资料，研究汉字、俗字、词汇双音化、同义复合词以及外来词汉化等的发展变化。同时，作者竭力推崇以无著道忠为代表的中古、近世日本僧人对汉语研究的贡献，强调“禅林句集”之类禅宗史料的研究价值。本书还分析了疑伪经的情况，并指出疑伪经在汉语研究中的重要作用。

"In a sweeping overview of four centuries of Mongolian history that draws on previously untapped sources, Johan Elverskog opens up totally new perspectives on some of the most urgent questions historians have recently raised about the role of Buddhism in the constitution of the Qing empire. Theoretically informed and strongly comparative in approach, Elverskog’s work tells a fascinating and important story that will interest all scholars working at the intersection of religion and politics." —Mark Elliott, Harvard University
"Johan Elverskog has rewritten the political and intellectual history of Mongolia from the bottom up, telling a convincing story that clarifies for the first time the revolutions which Mongolian concepts of community, rule, and religion underwent from 1500 to 1900. His account of Qing rule in Mongolia doesn’t just tell us what images the Qing emperors wished to project, but also what images the Mongols accepted themselves, and how these changed over the centuries. In the scope of time it covers, the originality of the views advanced, and the accuracy of the scholarship upon which it is based, Our Great Qing seems destined to mark a watershed in Mongolian studies. It will be essential reading for specialists in Mongolian studies and will make an important contribution and riposte to the ‘new Qing history’ now changing the face of late imperial Chinese history. Specialists in Tibetan Buddhism and Buddhism’s interaction with the political realm will also find in this work challenging and thought-provoking." —ChristopherAtwood, Indiana University
Although it is generally believed that the Manchus controlled the Mongols through their patronage of Tibetan Buddhism, scant attention has been paid to the Mongol view of the Qing imperial project. In contrast to other accounts of Manchu rule, Our Great Qing focuses not only on what images the metropole wished to project into Mongolia, but also on what images the Mongols acknowledged themselves. Rather than accepting the Manchu’s use of Buddhism, Johan Elverskog begins by questioning the static, unhistorical, and hegemonic view of political life implicit in the Buddhist explanation. By stressing instead the fluidity of identity and Buddhist practice as processes continually developing in relation to state formations, this work explores how Qing policies were understood by Mongols and how they came to see themselves as Qing subjects.
In his investigation of Mongol society on the eve of the Manchu conquest, Elverskog reveals the distinctive political theory of decentralization that fostered the civil war among the Mongols. He explains how it was that the Manchu Great Enterprise was not to win over "Mongolia" but was instead to create a unified Mongol community of which the disparate preexisting communities would merely be component parts.
A key element fostering this change was the Qing court’s promotion of Gelukpa orthodoxy, which not only transformed Mongol historical narratives and rituals but also displaced the earlier vernacular Mongolian Buddhism. Finally, Elverskog demonstrates how this eighteenth-century conception of a Mongol community, ruled by an aristocracy and nourished by a Buddhist emperor, gave way to a pan-Qing solidarity of all Buddhist peoples against Muslims and Christians and to local identities that united for the first time aristocrats with commoners in a new Mongol Buddhist identity on the eve of the twentieth century.

Elverskog has produced, for the very first time, a detailed account of the long-term interaction of Buddhism and Islam that should be welcomed by all students of Eurasian history. His approach to this issue is informed, balanced, and insightful. He understands that it is important to recognize the diversity within both religions, and that their encounters were not clashes between monolithic belief systems. Their relationship ran the gamut between religious violence and fanaticism to cultural exchange and tolerance.—Thomas T. Allsen, author of The Royal Hunt in Eurasian History
This is the most thorough treatment I have seen of the historical relationship between Buddhism and Islam. Elverskog skillfully and often entertainingly corrects many longstanding stereotypes about both religions, and richly demonstrates the complexity of their historical interaction with each other. This book is thoughtful, its arguments well supported, and its style very accessible. —Richard Foltz, author of Religions of the Silk Road
In the contemporary world the meeting of Buddhism and Islam is most often imagined as one of violent confrontation. Indeed, the Taliban's destruction of the Bamiyan Buddhas in 2001 seemed not only to reenact the infamous Muslim destruction of Nalanda monastery in the thirteenth century but also to reaffirm the stereotypes of Buddhism as a peaceful, rational philosophy and Islam as an inherently violent and irrational religion. But if Buddhist-Muslim history was simply repeated instances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived thirteen hundred years of Muslim rule?
Buddhism and Islam on the Silk Road demonstrates that the history of Buddhist-Muslim interaction is much richer and more complex than many assume. This groundbreaking book covers Inner Asia from the eighth century through the Mongol empire and to the end of the Qing dynasty in the late nineteenth century. By exploring the meetings between Buddhists and Muslims along the Silk Road from Iran to China over more than a millennium, Johan Elverskog reveals that this long encounter was actually one of profound cross-cultural exchange in which two religious traditions were not only enriched but transformed in many ways.

古印度贵族青年悉达多英俊聪慧，拥有人们羡慕的一切。为了追求心灵的安宁，他孤身一人展开了求道之旅。他在舍卫城聆听佛陀乔答摩宣讲教义，在繁华的大城中结识了名妓伽摩拉，并成为一名富商。心灵与肉体的享受达到顶峰，却让他对自己厌倦、鄙弃到极点。在与伽摩拉最后一次欢爱之后，他抛弃了自己所有世俗的一切，来到那河边，想结束自己的生命。在那最绝望的一刹那，他突然听到了生命之河永恒的声音……经过几乎一生的追求，悉达多终于体验到万事万物的圆融统一，所有生命的不可摧毁的本性，并最终将自我融入了瞬间的永恒之中。

本书为作者对国学、西藏问题和学术方法等热点问题的思考，发表以来深受学界和文化界的好评。作者的“大国学”理念别具一格，对“语言学”的阐释和倡导发人深省。长达十六年的海外游学经历，结合扎实的专业知识背景，使作者对国际视野中的西藏问题有非常透彻和独到的见解。

这是中国现存最早的佛教文献目录。南朝梁僧撰。僧（445～518），俗姓俞，祖居彭城下邳（今江苏邳县），生于建康（今南京）。14岁出家，先后入扬都建初寺、钟山定林寺，受业于法达、法颍。精通律学。曾搜校佛经，建立“经藏”。编有《三藏记》、《释伽谱》、《弘明集》等。《中国佛教典籍选刊：出三藏记集》共15卷，包括4部分：①撰缘记，叙述印度佛经的编纂和中国译经的渊源。②铨名录，著录佛经2162部4328卷，分12类，各类有小序，叙述该类佛经源流。③总经序，汇集佛经的序、记120篇。④述列传，是中外32位译经高僧的传记。书后附“杂录”，著录中国学者和僧人撰写的论文或论著。全书辑录了东汉至南朝梁代诸多佛教文献，保存了东晋道安的《综理众经目录》（374）的原文。《中国佛教典籍选刊：出三藏记集》不仅对后世编纂佛经目录有一定影响，而且它的“总经序”、“述列传”对后世编制一般文献目录也有一定的影响。

此书为日本佛教净土真宗本愿寺派僧侣兼学者武邑尚邦（1914－2005）撰写，全面梳理和研究自玄奘以来因明学在中国的发展脉络，以及传入日本之后的承袭演变和学派分野，是迄今为止首部中日因明学学术史。除详细评介中日僧侣学者有关因明学注疏的传世文献之外，本书还收录了敦煌出土的三种因明学写本，并对其加以识读和解说。

《〈新集藏经音义随函录〉研究》主要内容：汉文佛经以其较强的口语性而受到汉语史研究者的重视，利用它，可以作如下几方面的研究：1. 研究汉语语音。汉译佛经中有大量梵汉对音材料，而这些对音材料正是当时语音的较客观的记录，比较接近口语，利用它来研究当时的语音，应该更接近语音实际。在这方面做出较大贡献的国内学者有俞敏、刘广和、尉迟治平、利瓦伊琦、施向东、张福平、储泰松诸先生。由于受梵文语言系统的限制，这种研究有一定的局限性。如梵文齿音只有一套，而汉语有三套，用梵文的一套齿音分别对应汉语的三套齿音，就难以反映语音实际了。故利用对音材料要注意所对译语言的语音系统性。
2. 研究汉语口语词汇。翻译过来的佛经是要对百姓宣讲的，为达此目的，翻译者要尽可能使用当时人们的口语，而尽可能避免使用文言。这就为后来的语言研究者留下了大批珍贵的当时口语材料。利用这批材料研究当时的口语，成了汉语史研究者的重要任务，在这方面取得较大成绩的国内学者有朱庆之、利瓦伊琦等先生。朱庆之重宏观研究和框架构建，同时也有较精当的微观考释，所谓微观、宏观相结合者也。利瓦伊琦则重“字面普通而义别”的微观考释，多有创获。此外，蒋礼鸿、郭在胎、项楚、江蓝生、方一新诸家的研究中，也大量使用过汉译佛经的材料，也多有成就，但不是对汉译佛经的专门研究，故不在此列。新词新义的研究，利瓦伊琦的成就堪为榜首，但常用词的研究，还有大量工作可做。
3. 研究汉语语法。汉译佛典的口语性，既为词汇研究提供了材料，也为语法研究提供了材料。语法的变化，在正统的文言文里比较缓慢。
4. 研究汉语俗字。汉文佛典中有大量俗字，为汉语俗字研究提供了宝贵的材料。在这方面的研究做出了较大贡献的国内学者有潘重规、张涌泉、郑贤章等。

《佛祖统纪》是南宋著名佛教史家、天台宗僧人志磐所撰的一部纪传体佛教通史。《佛祖统纪》把纪传体、编年体成功地融于一炉，还采用了宋代袁枢新创的纪事本末体这一修史法撰写《历代会要志》，将佛教的制度及历代兴废故实逐项详述，以补救纪传、编年二体的不足。志磐借着叙述佛教的历史巧妙地将佛教尤其是天台宗的教理寓于其中，为这部佛教史籍注入活的灵魂，形成至为全面系统的佛教史观。无论其组织规模的创制、修史体例的运用，还是佛教史观的自觉表达，《佛祖统纪》都堪称中国佛教史学史上一部里程碑式的佛教史巨著。

本书以中古文学为范围，循六朝隋唐时代之序，择取与佛教文化相关的重要问题，展开深入的学术探讨；诸如晋唐士僧之交往、印度佛教文学之文本与口头传入、中古文学观念与声律的佛教因缘、唐代诗人在佛道两教之间的抉择、身处禅学发展不同阶段中的诗人、古文运动与儒佛关系、民间宗教诗歌传统、变文讲唱的佛教缘起、志怪传奇中的佛教影响等，都将予以论涉；由此展开中古文学在形式、内容、观念和精神等诸层面与佛教文化的关系图景，既丰富对作为宗教文化的佛教的认识，也深化有关中古文学特质和走向的理解。

本书为山西省社会科学2005年重点课题，是关于北朝与欧亚大陆在经济、文化、艺术等方面的联系以及相互影响的论文集合。全书共收入八个国家学者的论文23篇，均以出土文物及文献资料为基础，对当时北朝的统治中心区域及其周边国家、地区的社会经济、政治文化、风俗习惯、商贸往来等方面进行了深入分析，论题涉及器物、服饰、文学、艺术、宗教等研究。
本书可供从事北朝文物考古、中西文化交流以及相关历史研究的专家学者及大专院校的师生参考阅读。

本世纪八十年代以来，其他民族研究藏传因明的人日益增多，这是个很好的现象，令人振奋。庆幸之余，我很想写一本专门介绍因明在藏区传承情况的书，以便为藏传佛教因明的研究提供参考。当然，写这样的书需要准备足够的史料，而这个条件在短期内实难具足。法称以后因明已被纳入佛教体系，加之藏人如法阐释和大力发挥，使这种体系显得越发牢不可破。因明未曾有过藏文专史，藏传佛教史虽有多种，但其中谈及因明者却大都很简略，许多佛教大师当有的因明事迹也都不入史册。
本书内容分为三章：一、“因明藏传的背景”，分述因明在印度随着佛教的衰落而衰落的情况及原因和因时传入时西藏的社会情况。二、“因明藏传的历史分期”，分为前弘期初传和后弘期再传两部分，再传部分又分四个阶段，即复兴、盛传、研究和发展。对各个时期的典型人物及其代表著作都有论述。三、“藏传佛教因明的特点”，介绍四个方面，即崇尚发挥法称之说，创建堆扎式的学习方法，确立应成论式，重新组织因明体系。

This study is a thorough examination of the entire historical scope of the Chinese Buddhist bibliography, including its historical foundations, textual classifications, criteria of authenticity, and collections made by individual catalogers. The need for such a study is urgent, for although references to and even in-depth studies of individual Buddhist catalogs and the data they contain have been written, there has not been until now an investigation into the entire historical scope of Buddhist bibliography in China. Understanding just what those who organized the canon over the centuries have left out, or preserved, is key to recovering a fuller appreciation for the development of Buddhism in East Asia in all its complexity. The study of individual bibliographers’ positions is equally crucial for the understanding of standards of authenticity and assignment of value to one group of scriptures over others. History of books, libraries, and learning in China would be incomplete without studying the history of Buddhist bibliography. Ultimately, it is necessary to study Buddhist bibliography because it represents the Tripitaka, the largest and most influential collection of sacred scriptures in the world, and because this collection needs to be incorporated into comparative discussions of Scripture and Canon in world history.
This is the first study that covers the entire historical scope of Buddhist bibliography in China in any European language, as well as the only study that provides detailed descriptions of all influential catalogs of the Buddhist canon written in the second through the end of the tenth centuries. It is the first attempt, in both European and Asian languages, to provide a comparative analysis between ideas, and these theological and historiographical principles used in creation of an authoritative canon by Christian and Buddhist scholars.
The History of Chinese Buddhist Bibliography: Censorship and Transformation of the Tripitaka is an important book for Asian studies, history of classifications, textual criticism, history of books, and history of libraries. This book would be appropriate for courses in Chinese Buddhism, Chinese history, and Chinese literature and civilizations. It will also be an excellent supplemental textbook for courses in comparative religious studies and comparative religious scripture.