著者が四半世紀にわたり寄せてきた『中外日報』社説のなかから七二篇を選録。著者の日々の思索を投影する、中国史に関する随想集。

Between 1850 and 1966, tens of thousands of Buddhist sacred sites in China were destroyed, victims of targeted destruction, accidental damage, or simply neglect. During the same period, however, many of these sites were reconstructed, a process that involved both rebuilding material structures and reviving religious communities. The conventionally accepted narrative of Chinese Buddhism during the modern era is that it underwent a revival initiated by innovative monastics and laypersons, leaders who reinvented Buddhist traditions to meet the challenges of modernity. Gregory Adam Scott shows, however, that over time it became increasingly difficult for reconstruction leaders to resist the interests of state actors, who sought to refashion monastery sites as cultural monuments rather than as living religious communities. These sites were then intended to serve as symbols of Chinese history and cultural heritage, while their function as a frame for religious life was increasingly pushed aside. As a result, the power to determine whether and how a monastery would be reconstructed, and the types of activities that would be reinstated or newly introduced, began to shift from religious leaders and communities to state agencies that had a radically different set of motivations and values.
Building the Buddhist Revival explores the history of Chinese Buddhist monastery reconstruction from the end of the Imperial period through the first seventeen years of the People's Republic. Over this century of history, the nature and significance of reconstructing Buddhist monasteries changes drastically, mirroring broader changes in Chinese society. Yet this book argues that change has always been in the nature of religious communities such as Buddhist monasteries, and that reconstruction, rather than a return to the past, represents innovative and adaptive change. In this way, it helps us understand the broader significance of the Buddhist "revival" in China during this era, as a creative reconstruction of religion upon longstanding foundations.

日本佛教天台宗第三代座主慈觉大师圆仁（794～864）于838～847年渡海入唐求法巡游十年，用中文写成日记体著作《入唐求法巡礼行纪》。圆仁东朝五台，西驻长安，游历名山大都，足迹遍及半个中国。书中包含我国中唐时代政治、经籍、社会生活、宗教、地理、风俗制度以及中日关系等各方面极为丰富而生动的第一手资料。

"Buddhist Manuscript Cultures" explores how religious and cultural practices in premodern Asia were shaped by literary and artistic traditions as well as by Buddhist material culture. This study of Buddhist texts focuses on the significance of their material forms rather than their doctrinal contents, and examines how and why they were made. Collectively, the book offers cross-cultural and comparative insights into the transmission of Buddhist knowledge and the use of texts and images as ritual objects in the artistic and aesthetic traditions of Buddhist cultures. Drawing on case studies from India, Gandhara, Sri Lanka, Thailand, Mongolia, China and Nepal, the chapters included investigate the range of interests and values associated with producing and using written texts, and the roles manuscripts and images play in the transmission of Buddhist texts and in fostering devotion among Buddhist communities. The contributions are by reputed scholars in Buddhist Studies and represent diverse disciplinary approaches from religious studies, art history, anthropology, and history. This book will be of interest to scholars and students working in these fields.

Chinese Buddhism is often portrayed as the product of a protracted encounter between Indian Buddhism and Chinese civilization, an encounter that led to the "sinification" of Buddhist teachings and practices. In a masterful display of scholarship, Robert Sharf makes a major contribution to the re-evaluation of the encounter. He shows that, although the Chinese were cognizant of the foreign origins of Buddhism, their actual exposure to South Asian clerics and Sanskrit texts was limited throughout medieval times. For the most part, Sharf argues, the Chinese dialogue with Buddhism took place among the Chinese themselves. That being the case, Chinese Buddhism is more properly approached as a product of sinitic culture, not a distorted reflection of normative Indian Buddhist prototypes. Sharf draws his argument in part from a close analysis of an obscure, nominally Buddhist text, the Treasure Store Treatise (Pao-tsang lun). The book begins with a careful reconstruction of historical and religious provenance of the text. It next turns to an analysis of internal evidence to demonstrate the close affinity between the Treatise and texts associated with Ox-head Ch'an and Twofold-Mystery Taoism. There follows a fascinating discussion of the metaphysical underpinnings of the Treatise in Chinese "correlative cosmology", in which Sharf points out the degree to which the metaphysical notion of "sympathetic resonance" (kan-ying) structured the medieval Chinese understanding of virtually all aspects of Buddhist doctrine, ritual, and soteriology. The introductory section is followed by a translation of the three chapters of the Treatise, including lengthy annotation that provides extended philologicaland philosophical discussion of dozens of key terms and concepts. The study concludes with a critical analysis of the place of Tantric, or Esoteric, Buddhism within the Chinese Buddhist tradition.

This is a complete translation of the Samyutta Nikaya, containing all of the important suttas ( Discourses of the Buddha ) on such key Buddhist concepts as the Four Noble Truths, dependent origination, the seven factors of enlightenment, and the Noble Eightfold Path. The Connected Discourses of the Buddha ranks as one of the most inspiring compilations in the Buddhist canon. Bhikkhu Bodhi's distinguished and precise translation, his insightful introductory materials, and his extensive notes guide the reader through this vast collection of the Buddha's ancient teachings. This is the third title in Wisdom Publications' award-winning Teachings of the Buddha Series, following The Long Discourses of the Buddha and The Middle Length Discourses of the Buddha. Like its two predecessors, and 2005's anthology of Discourses of the Buddha, this volume belongs in the library of every student of Buddhism.

This thoughtfully translated and organized volume is the cornerstone of any Buddhist library. The Middle Length Discourses of the Buddha is a companion to the equally essential The Connected Discourses of the Buddha, The Long Discourses of the Buddha, and the 2005 anthology of Discourses of the Buddha. The 152 discourses of this major collection combine a rich variety of contextual settings with deep and comprehensive teachings. This volume of Wisdom's Teachings of the Buddha series has received Choice Magazine's 1995 Outstanding Academic Book Award and the Tricycle Prize for Excellence in Buddhist Publishing for Dharma Discourse.

佛教既非悲觀，也非樂觀。如果一定要說它怎麼樣，毋寧說它是「實觀」的。因為它對人生、世界的觀點是如實的，既不誑騙你，也不以各種恐懼與罪惡來恫嚇你。它只是客觀而正確地告訴你：你是什麼？你周圍的世界又是什麼？並為你指出走向十足自由、和平、寧靜與快樂的途徑。

宿白先生是中国佛教考古的开创者和权威，《中国石窟寺研究》这部书正是他在石窟寺考古方面的典范性研究。本书一共收录了二十三篇文章，主要是宿先生从50年代起陆续写就发表的，内容包括对克孜尔、敦煌、云冈、龙门等著名石窟的造像形象、窟龛形制、艺术风格进行的比较分析，进而确定各窟的开凿年代、发展变化、阶段特征等，用语科学谨慎，论断明晰有力。
宿先生的石窟寺研究不仅长于考古方法充分、科学利用，更善于把考古事实与文献材料、历史宗教结合在一起，这种研究方式不仅开创了历史考古学的研究道路，也充分体现出人文性和综合性。也正因如此，《中国石窟寺研究》虽然是以石窟寺为主要研究主体的，却能也在各个方面渗透出历史、文献、宗教、版本等方面的知识。
《中国石窟寺研究》曾于1996年由文物出版社出版，这次三联的再版是作为“宿白集”中的一种推出，旨在向学界整体呈现宿白的学术成就，亦能满足一般爱好者对于考古知识的需求。

于薇著的《圣物制造与中古中国佛教舍利供养/考古新视野》是对公元5到9世纪中国佛教舍利供养活动及其遗物的专题研究。这一时期是佛教舍利信仰白中国初现并发展至顶峰的重要阶段，创造了无可比拟的物质遗存、视觉文化及宗教景观。借助于神圣的盛放容器，及沟通宗教与政治空间的舍利展示与迎 送仪式，“佛陀舍利”最终于8世纪初在中国成为至高权力的象征。
以中古时期舍利供养对舍利神圣性的构建及想象为中心，本项研究综合考古学、美术史、宗教史、政治史等研究方法，从以下三个层面回应以往讨论。首先，在空间上，始终参照印度及中亚地区舍利供养所代表的异域传统，具体考察每个时代对其不同的回应方式，以此深入思考舍利供养的“中国化”过程；其次，在时间上，关注舍利供养活动从南北朝出现至唐代发展至顶峰这一完整过程，侧重分析各个时期舍利供养活动的联系及改变；最后，在观念层面，以舍利的“瘗藏”与“示现”为主题，尤为强调它与墓葬传统中身体观念的不同之处，即对舍利的展示、分配，迎送的隆重仪式，以及仪式背后的政治文化历史语境。
全书旨在对佛教舍利供养“中国化”的发展过程进行反思，力图呈现其在中古政治历史文化语境中的原貌，揭示宗教圣物制造过程中物质与视觉媒介发挥作用的具体过程，实现更为广阔的视野下艺术、宗教与历史的多维度综合研究。

Burning for the Buddha is the first book-length study of the theory and practice of "abandoning the body"(self-immolation) in Chinese Buddhism. It examines the hagiographical accounts of all those who made offerings of their own bodies and places them in historical, social, cultural, and doctrinal context. Rather than privilege the doctrinal and exegetical interpretations of the tradition, which assume the central importance of the mind and its cultivation, James Benn focuses on the ways in which the heroic ideals of the bodhisattva present in scriptural materials such as the Lotus Sutra played out in the realm of religious practice on the ground.

《西藏文明之旅:喜马拉雅的人与神》收录了《西藏的民俗文化》、《西藏传说及民间故事中的乐器》、《西藏的宗教舞蹈“羌姆”》、《概述苯教的历史及教义》、《藏族的瑟珠》等文章。既有对西藏风俗、民间传说和民间艺术风趣详实的描述，又有一流学者专门的文论，可帮助读者进一步了解藏族文化博大精深的深邃内涵及藏民族的独特魅力，充分体现了其丰富珍贵的资料价值和研究的参考价值。

寫這部書的基本觀念，首先是，依佛教固有的傳說為依據，從固有傳說的啟發中，而作經律集成過程的研究。我確信，華文聖典──代表不同部派的經律，比之巴利聖典（屬於一派） 的單一性，應有更多的比較價值。所以從種種華文經律與巴利聖典的比較，以窺見其次第發展的過程。經律是結集所成的。結集是等誦，是共同審定，是有部類與次第組織的。所以結集的研究，著重於部類的、組織的研究；從延續的、開展的過程中，理解經律部類的逐漸完成。結集有原始的（第一）結集，再（第二）結集，公認的結集與公認的聖典，是相關的、同時的。佛教還有不斷的（第三，第四等）結集，不是佛教界所公認的，也與部派間獨有的部類相關。結集是這樣的一而再，再而三的進行，聖典部類的集成，也當然有其先後。說到先後，提出了材料與結構，主體與附屬，內容與形式的不一致性。決不能據附屬的，形式的部分，片面的論斷為古形新形。論結集，應該著眼於組織（結構）的、主體的。
研究經律集成所得的結論，是這樣：法（經）與律，原始結集是分別結集的，卻同樣的以「修多羅」（散文）為主體，稱為「相應」；附以偈頌的「祇夜」，名為「雜」。 律部方面，波羅提木叉（五部──八部，即『戒經』）為修多羅，附以「法隨順偈」（雜頌）。到第二結集時，波羅提木叉的分別，解說，是「記說」。「祇夜」部分，漸獨立為「雜誦」（摩得勒伽）。依「雜誦」而類集為「七法」、「八法」，或「大品、小品」，成為犍度部，那是以後的事，上座部律師的業績。經部（法）方面：原始結集的，是修多羅（相應）四大部，祇夜（雜）八部。接著，有「弟子所說」，「如來所說」──「記說」。「修多羅」，「祇夜」，「記說」，這三部分的綜合，成為根本的「相應教」。與「記說」同時，不屬於（相應教的）祇夜的偈頌，如「伽陀」，「優陀那」，都成立了。「本事」，「本生」，「方廣」，「希法」，也先後集成。到了再結集的時代，以「修多羅相應」為取捨的最高準繩，綜合傳誦於佛教界的聖教，共同審定而再為結集。本著「弟子所說」的意趣，集為「中部」；本著「祇夜」的意趣，集為「長部」；本著「如來所說」的意趣，而集為「增一部」；固有的相應教，稱為「相應部」。四部、四阿含的成立，是再結集的時代，部派還沒有分化的時代。
經研究而得的合理認識，佛法不只是佛所說的。從佛的三業（身語意）大用而表達出來的佛法，是早於結集就存在的。原始的佛教聖典，是以佛陀的三業德用為本源；以僧伽為中心，統攝七眾弟子，推動覺化的救世大業。經弟子的領會，實行，用定形的文句表達出來，經當時大會的審定，確定為佛法，聖典。結集──共同審定出來的聖典，代表了當時佛教界公認的佛法。一般所說的原始聖典，也是經長期的一再結集而成，巴利聖典也沒有例外。這只是部派未分以前的（現有各派的聖典，都增入部派所改編的，或自部特有的部分），為一切部派所公認的，而並不是聖典的一切。因為部派分化後，不同部派，不同地區，不同時代的佛教開展中，從佛弟子（也有在家的）心中──經內心體證，而適應當時當地，集成定形文句而傳誦於佛教界，到處都是，代表了這一部派，這一地區，這一時代所公認的佛法。佛教聖典，從原始結集以來，一直就是這樣的。所以佛教聖典，不應該有真偽問題，而只是了義不了義，方便與真實的問題。說得更分明些，那就是隨（世間）好樂，隨時宜，隨對治，隨勝義的問題。所以最後說：「佛法在流傳中，一直不斷的集成聖典，一切都是適應眾生的佛法」。