《大乘起信論》中的「唯心」義新解────以「眾生心」為焦點的宗教修行心理解讀嘗試
A New Interpretation of the Meaning of “Mind Only” in the Awakening of Faith in Mahāyāna: An Attempt at a Psychological 
Interpretation of Religious Practice Focusing on the “Sentient Being Minds”

《大乘起信論》（以下簡稱《起信論》）是一部影響漢傳佛教極深的論書，其「一心開二門」的理論，常被解釋為一種形上學的唯心論。相對於此，《起信論》可以有其他解釋：牟宗三論斷《起信論》是一種虛說型態的形上學，井筒俊彥則稱之為「意識的形上學」，河合隼雄將井筒俊彥把《起信論》的「眾生心」視同榮格的「集體無意識」說法，擴大為兼具日常生活意識的含義，呈現了心理學式理解的可能性。本文順著這些另類解釋的線索的啟發與反思，集中在「眾生心」概念，嘗試從宗教修行心理的角度，來對《起信論》進行新的閱讀與詮釋。此一嘗試顯示《起信論》未必只有形上學的唯心論是其唯一的可能理解，若可從《起信論》的唯心本體論的前見中釋放出來，則可顯示其唯心論具有宗教修行心理經驗的意義。因為論中所指的「眾生」即指追求離苦得樂的眾生。此眾生在世間受苦，其出世間即為離苦得樂，眾生在世間與出世間的兩端之間往返運動，故眾生也可稱為「受苦／修行眾生」。至於一心二門，則顯示在禪修與生活經驗中所經歷的，由「妄念」朝向「真如」，以及相對的，由「真如」朝向「妄念生滅」的雙向經驗。這一解讀的方式，既消解了形上學唯心論為唯一的正解，也提供了《起信論》關於宗教修行經驗的心理學式的詮釋，可以作為進一步進行佛學與心理學對話的參考。

The Awakening of Faith in the Mahāyāna (AFM) is a treatise that has profoundly influenced Chinese Buddhism. Its theory of “One mind two aspects” is often interpreted as a metaphysical idealism. Other interpretations of this theory have been proposed: Mou Zongsan argues that is a kind of “fiction metaphysics”, Toshihiko Itsutsu calls it the “metaphysics of consciousness”, and Hayao Kawai argues that “sentient being minds” in the AFM are not only like Jung’s collective unconsciousness (as Toshihiko Itsutsu argued), but also include the meaning of everyday-life consciousness, showing more possibility of psychological understanding. Inspired by the reflections and clues of these alternative explanations, this article focuses on the concept of “sentient being minds” and attempts to read and interpret the AFM from the perspective of the psychology of religious practice. This attempt shows that the metaphysical idealist one is not the only possible interpretation of AFM, and if it can be released from the presuppositions of the idealistic ontology of the AFM, it can be shown that it has the religious meaning of spiritual experience. This is because “sentient beings” in the treatise refers to all beings who seek to be free from suffering and achieve happiness. These sentient beings suffer in the world, and when they go beyond this world, they get rid of suffering and obtain happiness. All sentient beings move back and forth between the two ends, between the world and beyond this world, so sentient beings can also be called “suffering/cultivating sentient beings”. As for the “One mind two aspects” concept, it shows that in the experience of meditation and living, there is a two-way experience from delusion to truth, and a contrast between the truth and the birth and death of delusion. This shows that metaphysical idealism is not the only viable interpretation, and also provides a psychological interpretation of the experience of religious practice in the AFM, which can be used as a reference for further dialogue between Buddhism and psychology.

河合隼雄心理療法有關《起信論》阿賴耶識說之詮釋的根據與特色
The Basis and Characteristics of Kawai Hayao’s Psychotherapeutic Interpretation of the Ālaya-vijñāna in the Awakening of Faith in the Mahāyāna

河合隼雄透過井筒俊彥所理解的《大乘起信論》，來詮釋其中具「真妄和合義」的阿賴耶識，從其具「心真如門」與「心生滅門」的兩面，來說明我們的心亦即意識的諸多層次。心真如門相當於我們的心寂然不動的意識零點，即是一種「空」的意識或「無」的意識，但其本身即內含有往「有」移動的一種現象意向性；而心生滅門則包含了意識的始動，與榮格心理學相對應的原型、象徵等無意識的內容，以及表層的日常生活意識等。阿賴耶識有往心真如門方向的一面，這是「覺」的方向，還有往心生滅門方向的一面，這是「不覺」的方向，而阿賴耶識即是這兩個方向的相互轉化、彼此和合，並由此定義所謂的「覺悟」應該就是「無差別地全一地觀察這兩個方向的境界」。透過如此的詮釋，讓他進一步理解到心本自具足一切，掌握醫患關係中最重要的「本無所失」原則，能夠樂觀地看待每一個個案，並且面對矛盾不急著求解決。在傾聽的技巧方面也懂得隨時因應個案的不同調整自己傾聽時的意識層次，以達到事半功倍之效。

Kawai Hayao draws on Izutsu Toshihiko’s interpretation of the Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahāyāna) to explain the harmonization of the true and the delusive within the ālaya-vijñāna (storehouse consciousness). He then elucidates the multiple layers of our consciousness by explaining the two facets of the ālaya-vijñāna: the Gate of Suchness and the Gate of Arising and Ceasing. The Gate of Suchness, i.e. the mind’s tathatā (suchness), signifies the mind at its tranquil core, akin to a consciousness of emptiness or a consciousness of nonexistence; although this facet inherently contains a phenomenal intentionality towards movement into “being.” On the other hand, the Gate of Arising and Ceasing, i.e. the mind’s phenomena of arising and ceasing, encompasses the coming into being and changing facets of the consciousness, correlating to different types of the unconscious associated with Jungian Psychology, such as archetypes, symbols, etc., as well as the ordinary consciousness of daily life.
The ālaya-vijñāna possesses a facet representing the path towards enlightenment through The Gate of Suchness, and another facet representing the path towards non-enlighentment through the Gate of Arising and Ceasing. The ālaya-vijñāna embodies the mutual transformation and harmony between these two paths, and awakening is thus defined as the “state in which both paths are observed completely and without discrimination.” Through this interpretation, Kawai further understands that the mind itself inherently possesses every phenomenon. This realization allows him to grasp the most important principle in the physician-patient relationship: “From the beginning, never lost.” Following this principle enables an optimistic treatment of each individual case and the ability to not jump to conclusions when facing contradictions. In terms of listening techniques, Kawai comprehends the importance of constantly adjusting one’s consciousness according to the specific case, thereby achieving greater treatment efficiency with less strenuous effort.

以現象學經驗取向探尋佛教心理治療的形式與內涵
Exploring the Form and Meaning of Buddhist Psychotherapy through a Phenomenological-Experiential Approach

以「度一切苦厄」為宗旨的佛教一直以來皆是人們尋求心靈平安的資源之一。不過在當代，心理治療作為解決心理苦痛的專業實踐，講求的是基於心理學理論而獲得的心理病理學與治療策略，卻與佛教思想與修行難以相互交流溝通。其中的原因，除了是宗教與科學的範疇區別外，主要還是在於佛教龐大深邃的教門語言與心理治療學的現代理論語言之間難以轉譯。因此，本文嘗試以實踐經驗的回歸來尋得兩者溝通的可能性，並勾勒出佛教心理治療的路徑。為了這個目的，本文包括了四部分，首先（一）說明佛教與心理治療轉譯的現象學還原策略，以及（二）分析與描述心理治療行動經驗的本質結構，然後（三）以《心經》提示的「觀自在」方法與禪修經驗分析與描述佛教自覺覺他的實踐內涵與經驗結構，最後（四）兩者對比，描繪出佛教心理治療的內涵與樣態。本文結果論述，佛教自覺覺他的「行深照見」方法可以描述為：在迴觀自身中以「觀實有」轉「觀作用」的體驗過程識及此岸彼岸之別，並朝向或進入緣起性空的無我彼岸，而心理治療工作的核心則是在於——留繫於此岸，並參與到受苦經驗的生成作用（作用觀）來重構求助者所經驗的生活實在（實有觀）。本文因此得以提出佛教心理治療的可能形式，並作為與佛教及心理治療學界進一步對話的基礎。

This paper aims to explore the possible communication between Buddhism and psychotherapy in terms of a phenomenological-experiential approach, so as to articulate a form of Buddhist psychotherapy. Four sections are included in this paper: (1) illustrating phenomenological reduction as a strategy for the translation between Buddhist practice and psychotherapy; (2) describing the essential structure of therapeutic action and experience: (3) describing Buddhist enlightenment to oneself and others through the analysis of the ways of seeing in the Heart Sutra and Chan meditation; and (4) comparing what is obtained from (2) and (3), and articulating the form and meaning of a Buddhist psychotherapy. This paper concludes that the Buddhist way of enlightenment can be described as follows: in “reflexive seeing”, one turns one’s sight from the constituted to the constituting through transforming experiences and, as a result, differentiates between the mundane and the transcendent modes of being so as to strive for the transcendent living of non-self. Psychotherapy also has the insight into the constituting through the constituted, but stays in the realm of the mundane for the purpose of life improvement.
The paper thus derives a possible form of Buddhist psychotherapy and proposes a platform for communication between Buddhism and psychotherapy.

民俗人間孰更宜？探析泰國漢傳「越宗」佛教的歷史與發展
Folklorization or Humanization: An Analysis of the History and Development of Anam Nikaya Buddhism in Thailand

「越宗」佛教，又稱「安南派」（Anam Nikaya），是早年旅居泰國的越南人信奉、創立的漢傳佛教流派；作為與泰國關係密切的一個族群，泰國人稱他們為「阮」（Chao Yuan）。至少從吞武里王朝（Anachak Thonburi, 1767-1782）起，阮人或越南人就已經移居到了泰國。從他們在自己居住的社區建立越南式佛寺，至今已有二百多年的歷史，這些寺院仍保留著越南佛教的傳統與儀式，成為傳播越南文化的中心；在重要的傳統習俗活動中，他們強化並表達自己的身分認同，形成「越宗」佛教。此外，在泰國皇室和政府的鼓勵下，「越宗」成為泰國佛教社會的一部分，如服飾、祈禱、教育、慈善事業等方面，與泰國社會都保持著緊密聯繫。
目前，「越宗」在位於泰國不同地區的二十八座寺廟中接納了三百餘位僧眾。然而，關於「越宗」佛教的中文文獻記載非常少，相關學術研究也付之闕如，因此，為了彌補這一不足，本文採用歐大年（Daniel Overmyer）提倡的「歷文實」（HTF）（即「歷史」〔history〕、文獻〔text〕和「實地調查」〔fieldwork〕）的宗教研究方法，闡析「越宗」在泰國的發展歷史，再由為期兩年（2021年1月-2022年12月）的田野考察來探討「越宗」的不同歷史時期及其特點。最後本文也試圖對「越宗」佛教的現狀進行反思，管窺其未來發展出路是「民俗佛教」抑或「人間佛教」。

“Anam Nikaya” is a sect of Chinese Buddhism adhered to by Vietnamese living in Thailand, who form an ethnic group closely related to Thai society called “Yuan” by the Thais. The Yuan, or Vietnamese, have been immigrating to Thailand at least since the Thonburi period (1767-1782).
They have established Vietnamese Buddhist temples in their own community, with a history of over two centuries. Presently, these temples continue to uphold the traditions and rituals of Vietnamese Buddhism, serving as the primary center for Vietnamese culture. Within significant traditional customs, they emphasize the expression of their Anam Nikaya identity. Encouraged by the royal family and the government, this religious sect has become an integral part of Thai Buddhist society, maintaining close ties in areas such as attire, prayer, education, and charitable endeavors.
Currently, Anam Nikaya has approximately 300 monks residing in 28 temples across different regions of Thailand. However, Chinese language literature about Anam Nikaya is scarce, and academic research on this topic is lacking. In an effort to address this gap, this article utilizes the “HTF” (History, Text and Fieldwork) research methods advocated by Daniel Overmyer. It delves into the historical development of Anam Nikaya in Thailand and conducts a two-year (January 2021 to December 2022) field investigation to explore the different historical periods and characteristics of Anam Nikaya. Finally, this article also attempts to examine the current state of Anam Nikaya Buddhism and investigate whether its future development will align more with “Folk Buddhism” or “Humanistic Buddhism”.

「從語言為身到以戒為體：佛教與心理療癒對話」工作坊紀要

《王道論》──十九世紀末西藏的王權論述
Discourse of Kingship in Late Nineteenth Century Tibet

有關米龐嘉措（'Ju mi pham 'Jam dbyangs rnam rgyal rgya mtsho, 1846-1912）的研究，多數聚焦探究其思想上的特色，對其「非哲學領域」的著作甚少關注。本文初步梳理米龐嘉措有關王權主題的著作，希望有助於理解他在義學論述之外的入世關懷。有別於過去學者認為《王道論》是為了強化王權的合法性，本文梳理後發現，米龐嘉措在大乘經典的王政論基礎上，擇取有關賢王的品德培育以及治國術的主題，構成《王道論》的各篇章，進而產出這部西藏教法史上篇幅最長的王論之書。全書勸說君主宗教修持的意味，更重於世俗王權的鞏固，其精神並未超越佛教王權、倫理思維架構，可說是印度大乘佛教王權論述的延續。

Most studies on Mi pham rgya mtsho ('Ju mi pham 'Jam dbyangs rnam rgyal rgya mtsho, 1846-1912) focus on his thought and ideological disputes with other schools, with little attention given on his “non-philosophical” works. This paper provides a preliminary exploration of one of his treatises on kingship, aiming to contribute to a better understanding of his social engagement beyond his philosophical discourse.
In contrast to previous scholars’ contention that the rGyal po lugs kyi bstan bcos (A Treatise on Ethics for Kings) was intended to strengthen the legitimacy of the young prince of the sDe dge kingdom, this study shows that the text is mainly concerned with encouraging the monarch to engage in Buddhist practice rather than solidifying his power. Drawing from discourses on royal authority from Mahayana Buddhist sutras, Mi pham rgya mtsho incorporates themes such as cultivation of virtues by monarchs and the art of governance into chapters of his rGyal po lugs kyi bstan bcos. Thus he presents us with the longest treatise on kingship in Tibetan Buddhist history. All in all, his ideal of Buddhist polity and society can be seen as a continuation of the Indian Buddhist model.

梵語《楞伽經》的中期印度語現象──以第一品與第二品為例
Middle Indo-Aryan Elements in the Sanskrit Laṅkāvatārasūtra: As Seen from the First and Second Chapters

《楞伽經》是一部重要的大乘佛教經典，有梵語本傳世，是我們了解其語言面貌的重要依據。通過與古漢語譯本及藏譯本細緻對讀，本文發現梵語本中存在不符合古典梵語的詞形和屈折規則的現象，而表現出中期印度語的特徵，這主要集中在偈頌中，散文部分則基本沒有非古典梵語形式。本文對梵語《楞伽經》的第一、第二品做了窮盡性的分析，對其中的中期印度語現象進行分類討論，它們既有語音演變造成的詞彙異寫，也有形態變化上的混同，還有少數是句法搭配上的特徵。綜合這些現象，美國學者埃傑頓（Franklin Edgerton）對梵語《楞伽經》語言情況的論斷及分類需要重新審視。

The Laṅkāvatārasūtra is an important Mahayana Buddhist scripture preserved and passed down through several Sanskrit versions, which serve as a significant basis for understanding its linguistic characteristics. Through a detailed analysis comparing the Sanskrit version with classical Chinese and Tibetan translations, this paper finds that there are some word forms and inflectional regularities in the Sanskrit version that do not conform to classical Sanskrit, but instead exhibit features of Middle Indo-Aryan languages. These phenomena are mainly concentrated in the verses, while the prose parts of the sutra do not contain non-classical Sanskrit forms. This paper provides an extensive analysis of the first and second chapters of the Sanskrit Laṅkāvatārasūtra and discusses instances of Middle Indo-Aryan languages found within them. These include lexical variations resulting from phonetic changes, morphological ambiguity, and various syntactic characteristics. The paper’s findings call for a re-examination of Franklin Edgerton’s assessments and classifications regarding the language of the Sanskrit Laṅkāvatārasūtra.

藏譯本《聖稻稈經頌》之譯注
An Annotated Chinese Translation of he Tibetan Version of the Ārya-śālistamba[ka]-kārikā

《稻稈經》是闡明「見緣起即見法，見法即見佛」這一段著名經句的經典。經文大意是：佛觀見稻稈並開示經句後默然，於是舍利弗前往請教彌勒菩薩。彌勒菩薩先總說這段經句的涵義，再詳細解釋緣起。《稻稈經》目前僅存部分梵文本內容，但漢、藏二譯則是完整的，目前見存五漢譯本。
本文所要譯注的《聖稻稈經頌》是依據《稻稈經》所撰寫的偈頌。其梵文原典已佚失，現存藏譯，無漢譯；作者署名為龍樹（Nāgārjuna）。此龍樹是否為生卒年約在西元150年到250年左右的《中論》作者，學者意見不一。
《西藏大藏經》中關於《稻稈經》及龍樹《聖稻稈經頌》的注疏有兩部，即：龍樹《聖稻稈大乘經廣釋》與蓮花戒（Kamalaśīla, c. 740-795）《聖稻稈經廣疏》。此二部注疏僅存藏文本，既無梵本，也無漢譯。《聖稻稈大乘經廣釋》既闡釋《稻稈經》，也是《聖稻稈經頌》的釋論；《聖稻稈經廣疏》僅僅注解《稻稈經》經文，而沒有闡釋《聖稻稈經頌》。由於《聖稻稈經頌》的文句簡略，若不配合《聖稻稈大乘經廣釋》，仍無法理解《稻稈經》中微細、難解之處，因此參考它來說明頌文。

The Śālistamba-sūtra is a classic text that clarifies the famous pronouncement of the Buddha, “He who sees dependent arising sees the Dharma. He who sees the Dharma sees the Buddha.” The sūtra recounts how the Buddha, after gazing at a rice seedling, expounds this verse and then falls silent. Subsequently, the Śāriputra seeks guidance from Maitreya Bodhisattva. The Bodhisattva first clarifies the general meaning of the Buddha’s pronouncement and then delves into a detailed explanation of dependent origination. While only a partial Sanskrit version of the Śālistamba-sūtra remains, the Chinese and Tibetan translations are complete, with five Chinese translations currently extant.
The Ārya-śālistamba[ka]-kārikā, which this paper translates and annotates, is a versification based on the Śālistamba-sūtra. The Sanskrit original is lost to time. The text is currently extant only in Tibetan translation, with no Chinese counterpart. Though its authorship is attributed to “Nāgārjuna”, scholarly opinion diverges as to whether this Nāgārjuna is the same figure who authored the Mūlamadhyamakakārikā, generally held to have lived somewhere between 150 and 250 CE.
Two commentaries on the Śālistamba-sūtra and Nāgārjuna’s Ārya-śālistamba[ka]-kārikā are found in the Tibetan Tripitaka: Nāgārjuna’s Ārya-śālistamba[ka]-mahāyāna-sūtra-ṭīkā and Kamalaśīla (c. 740-795)’s Ārya-śālistambasya-ṭīkā. Only Tibetan translations of these two commentaries exist; there are no extant Sanskrit or Chinese versions. The Ārya-śālistamba[ka]-mahāyāna-sūtra-ṭīkā provides prose commentary on both the Śālistamba-sūtra and the Ārya-śālistamba[ka]-kārikā. The Ārya-śālistambasya-ṭīkā only provides prose commentary on the sūtra and does not discuss the Ārya-śālistamba[ka]-kārikā. Due to the aphoristic nature of the Ārya-śālistamba[ka]-kārikā, understanding the intricate aspects of the Śālistamba-sūtra remains challenging without, as this paper does, also consulting the Ārya-śālistamba[ka]-mahāyāna-sūtra-ṭīkā.

西方公據路引中的淨土修持及其民俗化轉向
Pure Land Practice and Its Folk Transformation in  xifang gongju luyin

本文旨在運用西方公據與西方公據路引來探討明代以來中國佛教徒為求往生淨土所進行的臨終準備，以及在喪葬禮俗上與淨土修行內容相關的民俗化變形。文中追溯西方公據路引出現的中土淵源，分析六本西方公據書冊與八件西方公據路引組成元素的異同，並對比同時並行於世的佛教、道教路引在思想、使用方法上的差異。透過上述的分析，本文歸納整理出西方公據路引的特色與其在喪葬場合上使用的定位，以此認識明清佛教徒在面對臨終時，如何將自身對淨土法門的認知，化為實際的修持內容。而一般百姓又如何借鑑上述修持方法，將它轉換為更為簡便、速成的喪葬禮俗。

This paper explores how Chinese Buddhists since the Ming dynasty employed a specific type of funeral documents to prepare for rebirth in the Pure Land. It also discusses how these documents transformed into various folk forms. This type of documents are called xifang gongju (西方公據) or xifang gongju luyin (西方公據路引), usually in the form of a pamphlet or a few single pages.
The paper first traces the Chinese origins of the xifang gongju luyin. It then analyzes the similarities and differences between six xifang gongju pamphlets and eight constitutive elements of xifang gongju luyin. Finally, the paper compares the differences in ideology and usage between Buddhist and Daoist luyin that were concurrently prevalent. Through this analysis, the paper presents the distinctive features of xifang gongju luyin and the role they played in funerary occasions. This allows us to understand how Ming and Qing Buddhists changed their knowledge of the Pure Land teachings into concrete religious practices as they faced the end of life. In addition, the paper investigates how ordinary people appropriate these practices and adapt them to more accessible and expedient funeral customs.

中國天主教與戒殺放生──以《丙寅（1686年）會課》為例
Chinese Christianity and Buddhist Life Release: Research on the Teaching Sessions in 1686

我們先前已在本刊撰文介紹1686年南京天主教十六位學生所撰寫的作業《丙寅會課》，並分析他們在那一年正月關於佛教齋戒的討論，說明十六份作業主要是從儒家經典出發，討論的內容試圖表現出佛教的思想違背儒家，而天主教則與儒家一致。本文介紹《丙寅會課》中三月份所撰寫的關於戒殺放生的學生作業，首先回顧蓮池袾宏（1535-1615）與天主教徒之間的碰撞，此後分析這十六份作業如何使用儒家資源駁斥佛教，說明這些學生對佛法本身並沒有很深入的理解。文末以《丙寅會課》作為附錄，讀者可以看到十六份作業全文及詳細註釋。

In a previous issue of this journal, we presented the Teaching Sessions in 1686 as the written assignments by sixteen Catholic students in Nanjing. We analyzed their discussions about Buddhist fasting held in the first month of that year, explaining that their assignments were mostly based on Confucian classics and intended to show that Buddhism conflicts with Confucianism while Christianity aligns with it. This paper presents the assignments from the third month of the Teaching Sessions in 1686, which were concerned with the Buddhist prohibition of killing and the release of captive animals (life release). We first review the collision between Zhuhong (袾宏, 1535-1615) and the Catholics, and then analyze how the sixteen assignments used Confucian resources to refute Buddhism, revealing their limited understanding of Buddhism itself. The full text of the sixteen assignments, along with detailed notes, can be found in the appendix.

《觀音玄義》作者再考
A Re-examination of the Authorship of the Guanyin xuanyi

關於天台宗典籍撰號與實際撰者之間的相關議題，佐藤哲英提醒，一些以智顗（538-597）之名流傳於世的天台教典，除了有門人增添、刪減個人思想，有些更是後世假托之作，或有後人著作混入之嫌。筆者認為，《觀音玄義》也是其中著作之一。佐藤哲英指出，有一卷現存的鎌倉末期寫本沒有撰號，而江戶時代的慶安元年（1648）刊行的本子則在首題記下附上「天台頂法師記」的撰號。同時，他也提到這種《觀音玄義》在撰號上從無到有的情況，值得被注意。雖然當前學界的研究已指出《觀音玄義》的作者是灌頂，但基於上述例證，本文將更進一步探究這部著作的實際撰者，是否就真的只有灌頂一人。本研究將透過特定語詞的梵漢對音之漢字轉寫情形，點出有些對音轉寫的漢字使用，有出現不一致的情況。這樣的情況可以說明我們目前所見的文本，撰者並非只有灌頂一人，部份內容可能是後人在唐朝增添。換句話說，筆者認為，《觀音玄義》的原作者仍然是灌頂，但部份內容為後代天台門人在唐朝增添。這將是本文主要探討的議題。

Regarding the issue of the authorship of Tiantai texts, Tetsuei SATO reminds us that some Tiantai texts attributed to Zhiyi (538-597) were not only altered by his disciples to incorporate their own ideas, but were also later fabricated or mixed with works by other authors. Research has shown that the Guanyin xuanyi 觀音玄義 (A Profound Meaning of Guanyin) is one such example, leading some scholars to conclude that it was actually written by Zhiyi’s disciple Guanding (561-632). SATO points out that a manuscript of the Guanyin xuanyi from the end of the Kamakura period (1185-1333), preserved in the Kanasawa Bunko collection, does not bear an author’s name. It wasn’t until the Keian era of the Edo period (1648) that the printed edition included the inscription “Recorded by Master (Guan) Ding of the Tiantai school” on its title page. SATO suggests that the process of establishing the authorship of the Guanyin xuanyi is therefore worth further examination. Although current scholarship has identified Guanding as the author of the Guanyin xuanyi, this paper will further explore the actual authorship of this work, questioning whether Guanding was indeed the only author involved. The paper does so by closely examining the transcription of specific Sanskrit words into Chinese characters and highlighting instances where inconsistent transcriptions occur. Such cases demonstrate that the texts we have today were not solely authored by Guanding, suggesting that some parts were later added by Tiantai monks during the Tang dynasty.

中國近世禪宗道教化趨勢芻議──以清代雲南寫本《臨濟正宗傳教密語》為例
Taoist Elements in Modern Chinese Chan Buddhism: A Case Study of the Confidential Instructions on the Transmission of Precepts in the Linjizhengzong臨濟正宗傳教密語 from Qing Dynasty Yunnan

關於禪宗的研究不應該僅僅只關注在經典著疏與高僧行思，也應當將目光投向禪宗在一般民眾生活中的發展。本文透過雲南大理地區發現的清代禪宗傳戒儀式文本《臨濟正宗傳教密語》，揭示此時禪宗在邊疆民族廣布的中國西南地區的傳播情況。從此一儀式文本的內容分析可以發現，禪宗為了在民間獲得充分的發展空間，不斷吸收道教元素以促成自身的地方化，期能更好被民眾所接受。在此同時，這樣的發展也不與禪宗「明心見性」之根本宗旨相違背，可能是禪宗為了在民間社會發展而有意為之的「道教化」策略。

The study of Chan Buddhism should not only focus on its scriptures and eminent monks, but also pay due attention to the development of the Chan Buddhist folk world. The discovery of the Confidential Instructions on the Transmission of Precepts in the Linjizhengzong臨濟正宗傳教密語, a Qing dynasty Chan transmission ritual text found in the Dali area of Yunnan province, sheds light on the spread of Chan Buddhism in the folk society of the southwestern ethnic frontier areas during the Qing dynasty. This ritual text reveals that Chan Buddhism continuously absorbed Taoist elements in order to localize its teachings and gain wider acceptance among the people. This is not contrary to Chan Buddhism’s fundamental purpose of “understanding one’s mind and seeing one’s nature明心見性,” and may rather be a deliberate “Taoicization” strategy adopted by Chan Buddhism to facilitate its development in Qing civil society.

「文本、行動與療癒：佛教與心理療癒對話」研討會紀要

藏經谷――試論四川安岳臥佛院遺址之一面向
Valley of Buddhist Canon: A Discussion on One Facet of the Reclining Buddha Monastery in Anyue, Sichuan

四川安岳臥佛院遺址全長近1,000公尺，目前尚存138個大小各異龕窟及墓塔，有刻經窟15座以及數則唐開元時期（713-741）題記。臥佛院此時期刻經總字數已達三十餘萬字，能與北京房山石經同時期完成的刻經字數相媲美。間錯在刻經窟旁的佛雕不僅工藝精美，其部份更顯示了早期風格之造詣，使該遺址的宗教與歷史蘊涵更為豐富，企待深耕。
自二十世紀八十年代起，個別學者與調查團隊相繼發表研究論文及考古報告，我們得以掌握該遺址的地上現狀。然而，整個遺址的性質與功能，尚無定論。它既具有「靈園」的特徵，亦有作為禮儀道場的實物及文字證明。可見，該遺址具有多重面向。
本文首先綜述該址的學術史，簡單梳理前賢的研究之功。次而概覽全址，並重點詮釋每一岩石塊上的經像組合關係，以探討其信仰內容。最後以歷史刻銘與實物證據進行論述，該址不僅具有「經文崇拜」的特徵，也具有「經本崇拜」、「藏經崇拜」的信仰內容，故而展現「藏經之谷」之一面貌。

The site of the Reclining Buddha Monastery (Wofo Yuan 臥佛院), located in Anyue County, Sichuan Province, is nearly 1,000 meters in length, with 138 extant caves, niches, and tomb pagodas of various sizes. The site features 15 sutra caves with several colophons dating back to the Kaiyuan 開元 era (713-741) of the Tang Dynasty. By the mid-eighth century, the sutras carved at Wofo Yuan contained more than 300,000 characters, comparable with the total number of characters of the stone sutras at Fangshan near Beijing that were completed by the same time. The Buddhist sculptures situated next to the carved sutras are not only exquisitely crafted, but some also demonstrate styles from around the mid-seventh century. These features enhance the religious and historical significance of the site.
Since the 1980s, both individual scholars and investigation teams have published research papers and archaeological reports on this site. Benefiting from this work, we now have a basic account of the extant archaeological finds on its surface. However, the nature and function of the site as a whole are still inconclusive. It has both the characteristics of a cemetery and material and textual evidence to suggest a site of ritual practice. We can therefore conclude that the site serves multiple purposes.
This paper first summarizes the earlier research results and briefly reviews the scholarly contributions on this site. It then discusses its religious landscape, with a focus on the relationship between the sutras and images arranged on each of the rocks. Finally, on the basis of textual and material evidence, it is argued that the site not only functions according to the “cult of the text,” but also the “cult of the book” and the “cult of the canon,” thus suggesting that it can be also perceived as a “valley of Buddhist canon.”

三峰派仁山寂震《仁山和尚寶華語錄》解析
A Study on Renshan Jizhen’s Renshan Heshang Baohua Yulu
 

　　本文以新近發現的仁山寂震（1631-1697）《仁山和尚寶華語錄》文獻為研究對象，進行文獻考據、內容解讀與參禪鍛鍊特色分析。仁山寂震為清初臨濟宗三峰派第三代，乃第二代剖石弘璧（1599-1670）之重要法嗣，畢生著作等身，包括《金剛三昧經通宗記》、早晚期的語錄、詩集《華頂和尚山堂舊稿》、《仁叟禪師華頂別集》，以及《三峰燈史》等七部103卷燈錄史籍，為康熙前期（1661-1691）引領宗派著作的關鍵人物。其中，《仁山和尚寶華語錄》為呈現其早期參禪鍛鍊特色的完整作品，現存四種版本。
　　本文首先考據《仁山和尚寶華語錄》的文獻版本、所紀錄之時空背景，次解讀其內容要點，並分析仁山寂震對禪門鍛鍊典範的抉擇、自我定位與特色。本文主要發現如下：三峰派仁山寂震以多元變通方法鍛鍊禪眾，融通直指與種種方便，以其師剖石弘璧為典範，建構直截與方便雙放雙收的鄧山之法，不論直指、棒喝、五家綱宗、臨濟語句、經教等，皆得用以接人。本文冀能釐清仁山寂震參禪鍛鍊的特色，並補充目前三峰派研究於剖石弘璧傳承較為不足之處。

This paper is a study on Renshan Jizhen’s仁山寂震 (1631-1697) recently discovered Renshan Heshang Baohua Yulu 仁山和尚寶華語錄. By examining its content as found in four different versions, this paper aims to clarify Renshan Jizhen’s thought and his Chan teaching methods. Renshan Jizhen was not only an important dharma-heir of Poshi Honbi 剖石弘璧 (1599-1670), but also one of the most influential masters among the third generation of the Sanfeng lineage in the early Qing Dynasty. As a prolific author, his works span more than 160 volumes including “A Commentary on the Jingan Sanmei Sutra,” i.e., Jingang Sanmei Ging Tongzong Ji 金剛三昧經通宗記, the “Mahā-Prajñāpāramitā Repentance,” i.e., Dabore Chanfa 大般若懺法, as well as collections of poems, recorded sayings and lamp transmission stories. Among these works, Renshan Heshang Baohua Yulu represents a complete work on the early stages of Chan practice. By exploring Jizhen’s self-positioning as Chan master and analyzing his Chan teaching style, this paper proposes that Jizhen’s teachings employed both directly pointing to a person’s mind and skill-in-expediency, including beating-and-shouting, huatou 話頭, Chan principles and scripture teaching. He viewed Poshi Honbi as his main role model and developed a structure of Chan practice that represented Dengshan鄧山, with flexible application of diverse expediencies and directly pointing to mind.

明通潤《維摩詰所說經直疏》之朝鮮刊本考
A Preliminary Study of the Carving and Printing of Tongrun’s Weimojie Suoshuojing Zhishu in the Chosŏn Dynast

本論文主要圍繞朝鮮時代《維摩詰所說經直疏》的刊刻而展開，分別從朝鮮時代（1392-1897）的佛經刊刻及其刊本的特點，朝鮮時代刊刻《維摩詰所說經直疏》的相關人物，以及韓國現存的《維摩詰所說經直疏》刊本等幾個方面進行了詳細的探討。
目前，韓國國內可知出處的《維摩詰所說經直疏》有刻本十三部、影印本一部。當然這還不是全部，相信以後還會有該經其他藏本的問世。此外，韓國以外的藏本情況，目前可知有臺灣中央研究院以及法國各自藏有一部朝鮮時代刊刻的《維摩詰所說經直疏》。而朝鮮刊本底本的來源地──中國，則未見相關覆刻本的出現，可知朝鮮刻本之珍貴。

This paper is mainly concerned with the carving and publication of the Weimojie suoshuojing zhishu 維摩詰所說經直疏in the Chosŏn Dynasty. It discusses in detail the carving onto woodblock of Buddhist scriptures in the Chosŏn Dynasty, the figures involved with the carving of the Weimojie suoshuojing zhishu, and the surviving copies of the Weimojie suoshuojing zhishu in Korea.
At present, there are 13 woodblock editions and 1 photocopied edition of Weimojie suoshuojing zhishu with known provenance in Korea. Of course, this is not all, and I believe that there will be more publications of this collection in the future. In addition, as for the collections outside Korea, it is currently known that Taiwan and France each have a woodblock edition of Weimojie suoshuojing zhishu made in the Chosŏn Dynasty. Despite being the original source of the text, China has not seen the appearance of the relevant reprints, which shows the preciousness of the Korean woodblocks.

宋代《文殊指南圖讚》刊本對〈入法界品〉的圖文表現與運用
The Presentation and Usage of Icons and Text in Wenshu Zhinan Tuzan in the Song Dynasty

《文殊指南圖讚》（以下簡稱《圖讚》）現存宋代刊本，由佛國惟白禪師（活躍1038-1101）作讚、張商英（1043-1122）作序，後收錄於《大正藏》和《續藏經》之中。本文以吉石盦叢書本《圖讚》為研究對象。《圖讚》題材取自《華嚴經‧入法界品》，以文為主、圖為輔的手法來詮釋佛教典籍，記述的內容是善財童子五十三參――這個充滿精進求道精神的佛經典故。此文本不僅為少數研究佛國惟白思想的重要參考文獻之一，其內容也顯示了此時宗派間佛學的融合之勢――援引華嚴義理以為禪宗思想之闡發，這同時也是中國禪宗發展史上一個重要的議題。
本文藉由解析《圖讚》之圖文內容與印刷版式，進一步探討宋代禪宗由於受到政治、社會形勢的變化，以及印刷技術發達與公案普及的影響，進而促進了傳播方式的革新與義理詮釋方式的改變，賦予了佛經新的風貌，最後論及文本中如何運用〈入法界品〉的內容，以行使「藉教悟宗」的目的。

Chan master Foguo’s Wenshu Zhinan Tuzan文殊指南圖讚 (Chan Master Foguo’s Illustrated Verses of Praise on the Teaching of Manjuśrī, hereinafter referred to as Tuzan) was prefaced by Zhang Shangying (1043-1122) and published in the Song Dynasty. It is now included in the Xuzangjing (The Dainihon Zokuzokyo) and Taishō Tripiṭaka. The version used in this paper is the Jishian version. The Tuzan takes as its subject matter the “Entry Into the Realm of Reality” chapter of the Avatamsaka Sūtra, which describes the fifty-three visits of Sudhana-sresthi-daraka. This text is not only one of the few important references for studying the thought of Master Foguo, but also shows the trend of integration of Buddhism among different sects at the time. Huayan thought is often used to elucidate Chan thought, which is also an important topic in the history of Buddhism. By analyzing the content of the Tuzan, this paper extends the discussion to explore how Chan Buddhism in the Song Dynasty, due to technological developments and the prevalence of gongan 公案 practice, led to innovations in the communication and interpretation of its philosophy, which gave rise to a new form of Buddhist scripture. Finally, the paper discusses how to apply the content of the Gaṇḍavyūha to the purpose of “realizing in the Chan via learning Buddhist doctrine 藉教悟宗.”

「解脫與療癒：佛教與心理學對話」研討會紀要

北宋《開寶藏》與金《趙城藏》、《高麗初雕藏》、《高麗再雕藏》的構成與版本
The Compositional Relationship between the Kaibao Canon開寶藏, the Zhaocheng Canon趙城藏, the First Tripiṭaka Koreana高麗初雕藏, and the Tripiṭaka Koreana高麗再雕藏

本文考察了北宋《開寶藏》、金《趙城藏》、《高麗初雕藏》與《高麗再雕藏》四者所收錄經典之間的構成關係，並指出上述藏經之間收錄經典的相異之處。除此之外，筆者也對《高麗再雕藏》中發生變動的經典、《高麗初雕藏》與《高麗再雕藏》的底本和板刻比較，並對《再雕藏》經典的數量等相關內容進行討論。 一般來說，金《趙城藏》、《高麗初雕藏》與《高麗再雕藏》被認為是北宋《開寶藏》的「覆刻藏」版本。但是迄今為止，對於這一「覆刻」的具體情況，學界的相關研究成果還沒有做出明確的說明。筆者對照上述四種大藏經中不同版本的《御製秘藏詮》以及《廣弘明集》等經典的文字內容，認為《開寶藏》至少有「開寶藏原本」、「開寶藏修訂本」、「開寶藏再修訂本」三種版本。再者，《趙城藏》是「開寶藏再修訂本」的覆刻本，而《高麗初雕藏》、《高麗再雕藏》則是在對「開寶藏原本」或者「開寶藏修訂本」的修訂、覆刻本基礎上，重新刻板而來的。

This article mainly examines the compositional relationship between the Kaibao Canon (開寶藏), the Zhaocheng Canon (趙城藏), the First Tripiṭaka Koreana (高麗初雕藏), the (now called) Tripiṭaka Koreana (高麗再雕藏), and their differences. It also examines the variant parts in the Tripiṭaka Koreana, the original and woodblock versions of the First Tripiṭaka Koreana and the Tripiṭaka Koreana, as well as the total number of scriptures of the Tripiṭaka Koreana. Generally, the Zhaocheng Canon, the First Tripiṭaka Koreana, and the Tripiṭaka Koreana are referred to as “re-carved” versions of the Northern Song Kaibao Canon. However, thus far, no clear explanation has been offered as to the specific circumstances of these “re-carving” events. Based on a comparative study of the Tripiṭaka scriptures, the author believes that the Kaibao Canon comprises the original version of the Kaibao (Canon), the revised version of the Kaibao, as well as the re-revised version of the Kaibao. The Zhaocheng Canon is a recarving of the Kaibao, and the First Tripiṭaka Koreana and the Tripiṭaka Koreana are based on the revision and recarving of either the original Kaibao or its revised version.

明清耶穌會的「補儒絕佛」──以《丙寅（1686年）會課》中的「持齋」問題為例
“Complementing Confucianism and Rejecting Buddhism” by Ming-Qing Jesuits: Research on the Teaching Sessions in 1686; the Question of Fasting

最近明清宗教研究從僧侶轉向了民間社會。本文介紹清初南京天主教學校的背景，並且分析十六位天主教學生對佛教齋戒問題所寫的作業。他們的聲音雖然以匿名的形式出現，但是展示了天主教借用儒家經典來駁斥佛教和民間宗教的齋戒，使儒家經典成為判分佛教與天主教的持齋問題的最高權威。

Research on religions in the Ming and Qing has recently shifted from clerics to civil society. This paper presents the background of a catholic school in Nanjing at the beginning of the Qing Dynasty, and analyzes the assignments written by 16 students about the Buddhist fast. Their voices are anonymous and yet reveal how Catholicism borrowed from the Confucian classics to denounce the Buddhist fast, giving to the Confucian canon the highest authority to differentiate between the Buddhist and Catholic practice of the fast.

善惡不二——幽溪傳燈論真實性惡
The “Non-Duality of Goodness and Badness”: Youxi Chuandeng 幽溪傳燈 on the Badness Inherent in Reality

本文探討明朝學問僧幽溪傳燈（1554-1628）所主張的天台教法中的「真如」（梵文：tathatā）。所謂「真實便是如此」，其中「真實」包含了「性惡」的意思。傳燈在天台教辨惑學文章的代表作《性善惡論》中，開展出諸法實相的教義；他認為法的構成包含了一切真實，也認為法的性德同時具有性善與性惡。傳燈認為人生中的「苦」是由於法中性惡的緣故。傳燈如此做也維護了天台教法的基本立場，也就是認為要從生命的苦當中解脫，與法中性惡離不開關係。

This paper examines the arguments developed by the Ming-Dynasty Buddhist scholar-monk Youxi Chuandeng 幽溪傳燈 (1554-1628) in order to establish the Tiantai Buddhist doctrine that “thusness” (Skt. tathatā; Chi. zhenru 真如) —“reality as it really is” (zhenshi 真實) — contains “inherent badness” (xing’e 性惡). In his seminal tract of Tiantai Buddhist apologetics, the Treatise on Goodness and Badness Inherent in Nature (Xing shan e lun 性善惡論), Chuandeng develops the doctrine that the “dharmas” (fa 法) — the basic constituents that comprise the entirety of reality — have coexisting “dispositions” (xingde 性德) of “inherent goodness” (xing shan 性善) and inherent badness. Chuandeng argues that the “unsatisfactoriness” (Skt. duḥkha; Chi. ku 苦) of life as it is ordinarily lived is due to the activation of the inherent badness within the dharmas. In so doing, Chuandeng upholds the Tiantai teaching that the “liberation” (Chi. jietuo 解脫) from the unsatisfactoriness of quotidian life is contingent upon an engagement with the inherent badness in the dharmas composing reality.

「佛教與暴力」之研究評述與方法省思
A Review of Research and Methodological Reflection on Buddhism and Violence

佛教與暴力，自二戰以來，成為世界佛教研究關注的熱點議題，也形成了一定的問題意識與研究範式，本文嘗試對上述內容進行研究評述與方法省思，以探求討論「佛教與暴力」問題的最佳路徑：認識到文本中心、「純正佛教」的研究限制、從實體主義轉向功能主義、在中西哲學視閾下的多音詮釋路徑。最後回到中國歷史情境，儘管近代民族國家興起中的佛教暴力有其獨特的背景，但也非新事物，而有其更早的淵源。考察中古時期，尤其是魏晉南北朝、中晚唐乃至五代宋初等政治結構鬆動、文化活躍、民族融合時期的佛寺、僧人介入暴力衝突、戰爭問題，不僅有助於深入理解中國佛教的特徵及社會功能，也對思考近代的佛教與暴力問題具有重要參考價值。本文關心的是在當前既定的佛教學 術話語下，探尋中國「佛教與暴力」的問題意識的特殊價值及對其展開研究的最佳方法。

“Buddhism and violence” has become a popular topic in Buddhist studies since World War II, and has developed a certain problematics and its own research paradigm. This paper attempts to review and reflect on some recent researches in order to explore the best way to discuss the issue of “Buddhism and violence.” This review points out the limitations of text-centered approach and its construction of “Pure Buddhism.” It also suggests to move from a substantive approach to a functionalist approach, and explores polyphonic hermeneutical paths in the context of Chinese and Western philosophies. Finally, I went back to the Chinese historical context. Although Buddhist violence in the emergence of the modern nation-state has its own unique context, it is nothing new, but rather has a much earlier origin. Through examining the involvement of Buddhist monasteries and monks in violent conflicts and wars during the Medieval China will not only help gain a better understanding of the characteristics and social functions of Chinese Buddhism, but also provide an important reference in dealing with “Buddhism and violence” in the modern era. This paper reviews the recent researches and reflects on their methods. It also explores the best ways to study it in the context of the established Buddhist academic discourse.

異文的類型分析與藏經的源流考辨──以《集沙門不應拜俗等事》諸本對勘為例

An Analysis of the Types of Variant Readings and an Investigation into the Origins of the Canons: Taking the Collation of the Various Editions of Ji shamen buying baisu dengshi 集沙門不應拜俗等事 as an Example

《永樂北藏》的題記、牌記研究
The Yongle Northern Canon: Its Colophons and Inscriptions

趙氏真孤──從〈明白菴記〉論繼起弘儲之禪學思想與傳承
The Orphan of Zhao: A Study of Chan Master Jiqi Hongchu’s Thought and its Derivation through his “Mingbai an ji”

呪文は話頭である──明末清初中国仏教における禅と密教の会通
Mantras and Huatou: A Confluence of Chan and Esoteric Buddhism in the Late Ming and Early Qing

晚清臺灣齋堂題匾之官紳
Officials and Local Gentries Inscribed on Zhaitang Plaques During the Late Qing Dynasty

明末漢月禪師《三峰和尚心懺》略探和點校
A Preliminary Study of the Late Ming Chan Master Hanyue’s Mind Repentance Ritual

明清因明史上被忽視的一環——明釋真貴《因明入正理論集解》評析
An Forgotten Link in the History of Buddhist Logic in the Ming and Qing: Zhengui’s Ming Commentary on the Yinming ru zhengli lun

《徑山藏》文獻特色與史料價值
The Literary Features of the Jingshan Canon and its Value as a Historical Source

《佛說長壽滅罪護諸童子陀羅尼經》與佛教產孕觀──兼論與大理叢書本《佛說長壽命經》之關聯
On The Sūtra of Erasing Sins and Protecting Children for Longevity Taught by the Buddha and its Dali Recension: An Indigenous Buddhist View of Childbirth and Abortion

近世初期日本禪僧南浦文之（1554-1620）詩文集中的東亞圖像與個人生活
The East Asian Imagery and Life in the Collected Poetry of the Early Modern Japanese Zen Monk Nanpo Bunshi (1554-1620)

《開寶藏》成都雕造考
From Manuscript to Print: The Carving of the Kaibao Canon in Tenth Century Chengdu

半生幸入三峰社──從晦山戒顯看清初遺民僧的日常生活
The Daily life of a Loyalist Chan Monk in the Early Qing: Huishan Jiexian of the Sanfeng Lineage

晚清華僧移民大馬的宗派研究──以漳州南山寺「喝雲派」為中心
The Heyunpai Lineage from Nanshan Temple in Zhangzhou: A Study of Chinese Buddhist Lineages in Malaysia during Late Qing Dynasty

再製與變異──越南漢傳佛教典籍的轉化
Reproduction and Alteration: The Transformation of Chinese Buddhist Texts in Vietnam

佛教藏經的探索與研究──數位世界中傳統研究方法的審思
Exploration of Buddhist Texts: Traditional Methods in a Digital World

關於《續藏經》的底本問題──以《名僧傳抄》為例
On the Base Edition of the Xuzangjing: As Seen from the Mingseng chuanchao

《佛光大藏經‧入藏目錄》考
A Study on the Compiling of the Fo Guang Buddhist Canon Catalogue

人工智慧視角下的佛教大藏經
Buddhist Tripitaka from the Perspective of Artificial Intelligence

以資料鏈結發展智慧時代佛教經典數位研究資源
Using Linked Data Technology to Develop Buddhist Digital Resource in the Digital Era

試評《近世的佛教：開展新視界的思想與文化》
Review of Buddhism in early modern Japan

新七卷第一期編輯後記

三部《雜阿含經》（《大正藏》99、100、101）原語問題及其所屬部派之考察

元代禪宗清規祈禳儀式的標準化
The Standardization of Rituals in Pure Regulations Texts of the Chan School during the Yuan Dynasty

十六至十七世紀耶穌會士的東亞佛教觀
The Jesuit Image of East Asian Buddhism in the Sixteenth and Seventeenth Centuries

十七世紀朝鮮半島華嚴學的盛行與《華嚴疏鈔》的刊印
The Prevalence of Huayan Studies on the Korean Peninsula in the 17th Century and the Publication of the Huayan shuchao

Infiltrating the Hermit Kingdom: The Penetration of Chinese Buddhist Texts into Seventeenth Century Korea

新六卷第二期編輯後記

稱之以「漢」──禪典表人名詞「漢」溯源
The Origins of Using “Han” as an Appellation in Chan texts

唐末五代至宋元之際的維摩圖像探討
An Exploration of Vimalakīrti Imagery during the Late Tang, Five Dynasties, Song, and Yuan Periods

Étienne Lamotte: Translator of the Da zhidu lun

明清嘉興楞嚴寺《嘉興藏》之刊印與其海內外流通
The Publication of the Jiaxing Edition of the Buddhist Canon in the Ming and Qing Dynasties and its Domestic and Overseas Circulation

「龍子」與「舍利」──萬曆二十年紫柏真可的努力和局限
From Longzi to Relic: Master Zibo Zhenke’s Endeavors and their Limits in the 20th year of the Wanli Period

清代治臺初期的佛教──以《蓉洲詩文稿選輯‧東寧政事集》為中心
Buddhism in Taiwan during the Early Qing: in Light of the Newly Discovered Dongning zhengshi ji

越南所藏明清佛教稀見文獻初探
A Preliminary Study of Ming and Qing Chinese Buddhist Texts in Vietnam

2019 International Conference on Buddhist Canons

新六卷第一期編輯後記

試探西晉竺法護譯《正法華經》的原語面貌
Features of the Underlying Language of Dharmarakṣa’s Chinese Translation of the Lotus Sutra (286 C.E.)

竺法護是否修訂過T474？
Was T474 Revised by Dharmarakṣa?

從平行梵本看支譯《維摩詰經‧菩薩品》所謂「『是』後置特殊判斷句」的真實句法語義結構
The True Syntactic and Semantic Structure of the “Special Panduan Sentences with Postpositive Shi” in Zhi Qian’s Chinese Translation of the Vimalakīrtinirdeśa in Light of its Sanskrit Parallel

同經異譯與佛經音義研究──以慧琳、可洪《道地經音義》為例
Using Multiple Chinese Translations of Sutras to Study the Daodi jing yinyi by Huilin and Kehong

論漢譯佛傳入胎相之白象符號意涵
On the Symbolism of the White Elephant in Chinese Translations of the Buddha’s Biography

十八世紀初巴黎外方傳教士顏璫《中國宗教四論》手稿論佛教
Discourse on Buddhism in the manuscript Religione Sinica (early Eigteenth century) by Charles Maigrot, MEP

Mad but not Chan: Tu Long (1543-1605) and the Tiantai School of Buddhism

新五卷第二期編輯後記

《維摩詰經》的身份話語：一個文學社會學的解讀—以Ratnâkara的身份敘事為例—
A Literary Sociological Interpretation of Identity in the Vimalakīrtinirdeśa Sūtra: The Narrated Identity of Ratnâkara

雪嶠圓信法系與《據源錄》
The Dharma Lineage of Xueqiao Yuanxin and the Record of Juyuan

Ryōō Dōkaku了翁道覚 (1630-1707), Ascetic, Philanthropist, Bibliophile, and Entrepreneur

明清三峰派稀見文獻解題（一）
An Introduction to Eight Rare Texts from the Sanfeng Chan Tradition in the Ming and Qing Dynasties (Part I)

《禪宗雜毒海》的版本及其相關問題
Versions of the Chanzong zadu hai and Related Issues

日本黃檗三祖慧林性機生平著作考述
A Study of the Life and Works of Erinshōki, the Third Patriarch of Obaku Zen in Japan

Sanskrit Grammar in Early Modern East Asia—a Study of Kiben’s Guidelines for Studying the Eight Cases of the Chinese Language

1940 年代的僧裝改革風波
The Reform Controversy over Buddhist Monastic Robes in the 1940’s

新五卷第一期編輯後記

科判出現前中國佛教注經方法研究
Approaches to Annotating Buddhist Texts before the Rise of Structural Analysis (kepan)

《維摩詰經》中「異」與「惡」之語意探析
A Study of the Polysemes yì 異 and è 惡 in the Vimalakīrtinirdeśa

從玄應對《維摩詰經》漢譯三本語詞 差異的辨析釐定《玄應音義》性質
A Study of the Opinions in Xuanying’s Yinyi on the Terminology in Different Chinese Translations of Vimalakīrtinirdeśa

北朝時期的維摩詰經美術研究—以 單體造像作品為中心
Visual Representation of the Vimalakīrti Nirdeśa Sūtra in Freestanding Sculptures during the Northern Dynasties

唐宋佛教居士形象的兩個人物—王維與蘇軾
Wang Wei and Su Shi: Two Images of Lay Buddhism in the Tang and Song Dynasties

『維摩経』と在家仏教
The Vimalakīrtinirdeśa and Lay Buddhism

明末清初嘉興藏刊刻與江南士族
The Carving of the Jiaxing Edition of the Buddhist Canon and the Patron Families in Jiangnan Area in the Late Ming and Early Qing

論證與釋義：江戶時期基辨與快道《觀所緣緣論》註疏的研究
Syllogism and Exegesis in Kiben’s and Kaidō’s Commentaries on Dignāga’s Ālamabanaparīkṣa Verses 1-3

空印鎮澄(1547-1617)的學思根本方法析論：以《物不遷正量論》為中心
An Analysis of Kongyin Zhencheng’s (1547-1617) Intellectual Methodology Focusing on his Wu bu qian zhengliang lun

佛教齋戒能否融入天主教？—以1668 年「廣州會議」與聶仲遷的報告為例
Could Catholics adopt Buddhist vegetarianism? The Canton Conference and Adrien Grelon’s report of 1688

新四卷第二期編輯後記

菩薩 と三乗
The Bodhisattva and the Three Vehicles

葬式と仏教
Funeral Rites and Buddhism

『維摩経』の今日的意義：世に住む維摩―「行動する仏教」への視点
The Contemporary Significance of the Vimalakīrti-nirdeśa: Vimalakīrti Staying in the world as a Perspective on Engaged Buddhism

單注到集注：從敦煌吐魯番寫本遺存看僧肇《注維摩詰經》的流傳
From Single-author Commentaries to Multi-author Commentaries: The Development of Sengzhao’s Commentary on the Vimalakīrti Nirdeśa Sūtra in Light of Manuscripts from Dunhuang and Turfan

滿文本《維摩經‧佛國品》偈頌之繙譯研究──兼與蒙古文本比較
A Study of the Verses in the First Chapter of the Manchu Version of the Vimalakīrtinirdeśa with Reference to the Mongolian version

窺基《說無垢稱經疏》的解經方法與羅什本詮釋傳統的衝突與融攝
Conflict and Coherence in the Interpretation of Kuiji’s (632-682) Shuo Wugoucheng jing shu

從《維摩詰經》異譯管窺音譯詞歧異的成因
On the Causes for Differences in Transliterations used in the Translations of the Vimalakīrti nirdeśa

新四卷第一期編輯後記

敦煌寫本《維摩義記》抄年代及系統分析
An Analysis of the Dates and Transmission Traditions of the Dunhuang Manuscript Record of Meanings of the Vimalakīrti Nirdeśa Sūtra

《維摩詰經》的宗派詮釋差異：以羅什譯本為核心的隋唐佛教宗 派詮釋的開展
The Development of Buddhist Schools in the Sui and Tang Dynasties: Hermeneutic Difference of Kumārajīva’s Vimalakīrti-nirdeśa

《龍藏．維摩詰所說經》之重修──核心人物及其他
The Revision of the Weimojie suoshuo jing in the Qianlong Tripiṭaka: Key Figures and Other Issues

淺議《維摩詰經》的戲劇藝術特點
A Discussion of the Dramatic and Artistic Characteristics of the Vimalakīrti Nirdeśa Sūtra

中土早期《維摩詰經》的圖像詮釋
Iconographic Evidences Related to the Vimalakirti Sutra in Early Medieval China

民國經懺佛教之省思與批判──青年星雲《無聲息的歌唱》的 「人間佛教」觀
Ritual Buddhism in China during the Republican Period and the Concept of Humanistic Buddhism in Hsing Yun’s Singing with Silence

新三卷第二期編輯後記

誰創造了大乘經典──大眾部與方等經典
“Who Composed the Mahāyāna Scriptures?–––
 The Mahāsāṃghikas and Vaitulya Scriptures”
 

世人の非難を受けて制定された律規定―パーリ律比丘分別を参照して―
The Rules of Discipline Enacted to Deal with Criticisms from Lay People in the Bhikkhuvibhaṅga of theVinayapiṭaka
 

在家信者に対する戒律講義―霊芝元照「為判府蒋枢密開講要義」を中心として
Lingzhi Yuanzhao’s Lecture on Precepts for Laypeople

近現代の韓国仏教における戒律の役割—慈雲盛祐の行跡を中心に—
The Influence of Precepts on Contemporary Korean Buddhism: The Biography of Jaun Seongu
 

Taixu’s Pure Land on Earth and the Vimalakīrti Sūtra

 

以「善巧方便」為核心的《法華經》思想理念及其對當代佛教義學建構之可能價值
An Analysis of the Lotus Sutra Focusing on Upāyakauśalya and its Possible Contribution to the Contemporary Construction of Buddhist Thought
 

論人間佛教的生命教育──天台教觀的詮釋進路
On the Life Education of Humanistic Buddhism: The Interpretative Approach in Tiantai Teachings and Meditation
 

從合本解經到諸本會勘的文獻學釋讀之路──謹以此文敬賀高橋尚夫教授《維摩経 ノートⅠ》一書的問世
The Philological Interpretation: from “Interpretation on Different Buddhist Translations” to “Collation of Different Editions of Canons” Congratulations on Professor Takahashi Hisao’s Notes on Vimalakīrti Sūtra I 維摩経ノートⅠ
 

新三卷第一期編輯後記

東亞佛教：改變中的景色
East Asian Buddhism: Changing Landscape

傳統佛敎可否救贖現代人―― 以華嚴與禪為中心
Can Traditional Buddhism Save Modern People—Focus on Huayen and Chan

漢傳佛教經典與東亞文化共同體的形成
The Formation of Chinese Buddhist Canons and East Asian Culture Community

中國禪與日本禪之異同及其在當代的展開
A Comparison of Chinese Chan and Japanese Zen and Their Contemporary Developments

現代臺灣佛教與印順法師──五大本山與人間佛教的背景一探
Contemporary Taiwanese Buddhism and Venerable Yin Shun: Introducing the Five Great Mountain Monasteries and the Background of Humanistic Buddhism Thought

梵、藏、漢傳本《維摩詰經．佛國品》偈頌之比較
Comparison of the Verses in the Sanskrit, Tibetan, and Chinese Versions of the First Chapter of the Vimalakīrtinirdeśa

《滿文大藏經．維摩經》之繙譯考察及繙譯特色──以〈文殊師利問疾品〉、〈不思議品〉為中心
A Study of the Translation of the Manchu Version of theVimalakīrtinirdeśa Centered on Chapters 5 and 6, “Mañjuśrī’s Condolence Visit” and “The Inconceivable Liberation”

何謂「道場」(Bodhimaṇḍa)?
What Is a “Daochang” (Bodhimanda)?

高麗時期的《維摩詰經》接受：以李奎報禪詩為中心
The Acceptance of the Vimalakīrti Nirdeśa Sūtra During the Goryeo Period: Focusing on Lee Gyu-Bo’s Zen Poems

跨領域研究的瑰寶──普慧《中古佛教文學研究》推介
Treasure of Interdisciplinary Studies—Recommendation on Puhui’s Study on Medieval Buddhist Literature

新二卷第二期編輯後記

杏雨書屋《敦煌秘笈》所見《維摩詰經》及其相關文獻
The Vimalakīrti Nirdeśa Sūtra and Related Texts in the Dunhuang Collection from the Kyo-U Library

羅什譯《維摩經》詮釋傳統的形成及其問題
Formation and Problems within the Hermeneutic Tradition of Kumārajīva’s Vimalakīrti-nirdeśa

鳩摩羅什在所譯《維摩經》中的思想傾向
Kumārajīva’s Personal Thought as Reflected in his Translation of the Vimalakīrtinirdeśa

漢譯佛典禪修詞語英譯問題──「總持」與「陀羅尼」詞義辨析與羅什本《維摩詰所說經》相關翻譯考察
The English Translation of Terms Related to Meditation in the Chinese Buddhist Canon ―― An Analysis of Various English Translations of “Zongchi 總持” and “Tuoluoni 陀羅尼” (dhāranī) Based on Kumārajīva’s Chinese Translation of the Vimalakīrtinirdeśa

《維摩詰經》的倫理學型態是結果主義嗎？──基於「慈悲」與「無我」的批判反思
Is the Ethics of the Vimalakīrti Nirdeśa Sūtra a Type of Consequentialism? ――A Critical Reflection Based on the Notions of ‘Compassion’ and ‘Non-Self’

維摩詰之難題：《維摩詰經》中之交錯結構與否定論述
Vimalakīrti’s Aporia: Chiasmus & Apophasis in the Vimalakīrti­nirdeśa

É. Lamotte的遺產與《維摩經》之研究
The Legacy of É. Lamotte for the Study of the Vimalakīrtinirdeśa

鈴木大拙訪華與北京佛教舊影
D. T. Suzuki's Visit to China and the Past Memory of Buddhism in Beijing

新二卷第一期編輯後記

維摩其人及不可思議
Vimalakirti and Dharma of Inconceivable

『維摩経』と『智光明荘厳経』
Vimalakīrtinirdeśa and Sarvabuddhaviṣayāvatārajñānālokālaṃkāra

試探《維摩詰經》的原語面貌
An Investigation into the Original Language of the Vimalakīrtinirdeśa

《維摩詰經》支謙譯本的點校――兼論該一經本的譯者歸屬及其底本語言
Textual Criticism of Zhi Qian’s Translation of Vimalakīrtinirdeśa With Discussions on the Identity of the Translator and the Language of the Original Text

支謙譯《維摩詰經》中的一些「破格」用法
On Some Unconventional Usages in the Language of Zhi Qian's Translation of VimalakĪrtinirdeśa

漢譯《維摩詰經》文獻回顧及其與中國文學的關係
On the Vimalakirti Sutra’s Chinese Translations, Related Literature and Influence on Chinese Literature

從西域之神到東土隱士──唐宋維摩詰圖題詩之衍變
From a God of the Western Regions to a Hermit of the East: The evolution of the Vimalakirti figure of the colophon poems in Tang and Song Dynasties

維摩詰信仰在中國中古時期的演進歷程與特徵
Discussion on the evolutionary attributes of folk beliefs towards the VimalakĪrtinirdeśa in medieval China

《維摩詰經》的梵本及漢譯本的戲劇文學結構
The Sanskrit Text of VimalakĪrtinirdeśa and the Dramatic Literary Structure in its Chinese Translation

《維摩詰經》論疏考辨──以宋明清時期相關著作為中心
A Preliminary Study of post-Tang Commentaries on the Vimalakīrti Sūtra

《維摩經》藏譯本周邊文獻考察
The Tibetan Version of the Vimalakīrtinirdeśa ― An Investigation of its Related Literature

敦煌隋唐時期的維摩詰經變作品試析及其所反映的文化意義
An Analysis of Sui-Tang Vimalakirti Transformation Tableaux from Dunhuang and their Cultural Significance

新一卷第二期編輯後記

發刊詞 漢傳佛教的昨日今日明日
Chinese Buddhism: Past, Present and Future

序一 走向國際的漢傳佛教
Internationalization of East Asian Buddhism

序二 漢傳佛教學術研究的一畝良田
The Fertile Field of East Asian Buddhist Studies

天地人是人間佛教
Heaven, Earth and Humanity” is Humanistic Buddhism

佛教研究的發展趨勢
Developmental Direction of Buddhist Studies Research

星雲大師青年時期人間佛教思想的幾個核心理念
Several Core Concepts of Master Hsing Yun’s Humanistic Buddhism Thought in His Youth

菩薩戒的人間性格──試論當代人間佛教倫理的重建
The Human Characters of the Bodhisattva Discipline

人間佛教傳燈錄‧茗山學案
Humanistic Buddhism Records of Transmission of the Lamp, Case Study of Master Mingshan

日本佛教研究的現狀與課題
The State of the Field and Several Issues to be Resolved in the Study of Japanese Buddhism

現代韓國佛教研究的方向性
The Direction of Contemporary Korean Buddhist Studies

濟生與度死──論藥師法門與彌陀法門之「稱佛名號」
Extend Life and Transcend Death: A Discussion of “Chanting the Buddha’s Name” in the Teachings of Medicine Buddha and Amitābha Buddha

永明延寿と「教禅一致」──調停者としての延寿像の変遷
Yongming Yanshou and the “Unity of Doctrinal and Meditative Approaches”: The Evolution of Yanshou’s Image as Harmonizer

遺身高僧僧崖傳記研究
A Study on the Biographies of the Self- Immolating Monk, Sengya

近代中國佛教藝術觀念的調適及其反思
Adaptations and Reflections on the Concept of Modern Chinese Buddhist Art

新一卷第一期編輯後記