近日，北京大学湛如法师的英文著作DIsciplinary Rituals in Dunhuang Buddhism（敦煌佛教戒律文献研究）在荷兰莱顿出版。

 

该书是Studies on East Asian Religions的丛编系列第7卷。内容以敦煌莫高窟出土的佛教戒律写本为中心，全书共九章，763页。重点讨论了律藏文献在敦煌的流传、变迁与应用。

 

作者通过对写本原件的校订研读，梳理了中古时期敦煌佛教僧团的生活形态，重点指出了佛教戒律本土化过程中的地方化属性与宗派融合等特点，描述了相关戒律写本在具体仪轨中的实际运用。

 

本书是国际敦煌学界的最新研究成果，剑桥大学高奕睿教授（Imre Galambos）为本书撰写了推荐与赞语，加拿大皇家科学院院士、英属哥伦比亚大学陈金华教授为本书写了序言。

一、图书信息书名： Disciplinary Rituals in Dunhuang Buddhism /《随方毗尼：敦煌佛教律仪文献研究》国际通行书号：978-90-04-51407-2出版社：Brill Academic Publishers 博睿学术出版社 (荷兰)出版时间：2023年6月15日页数：xxii + 763定价：186.00美元

二、著作内容：

三危峰峙，古之丝路、东西文明，于焉萃聚、辐辏。该作所呈，网罗敦煌沙门之实践，尤于释迦典章之中国化、地方化，颇致匠心。作者沉潜敦煌文书，无不涵咏再三，兼参以新近成果，分门别类，条分缕析。敦煌佛寺之组织构建、戒坛造立与运作、戒牒与度牒、结夏习禅等，振刷尘埋，焕然章灿。作者思覆泛亚，于佛教跨域之移易，中印文明之交汇，奋孤诣之创发，开鞭辟之理路。其影响于中外学术者，久远可期。

三、专家赞语（一）Imre Galambos 高奕叡（剑桥大学教授/浙江大学特聘教授）

《敦煌佛教律仪研究》乃湛如教授之大作，对敦煌佛史乃至整个佛教研究贡献良钜。资料之翔实，辨核之精审，功裨学界，非一时一代之所限。上原印度佛教之法度，下推中土敦煌之延承。敦煌壤接汉、胡、梵三境；而作者亦报以跨方域之眼光，鉴察各地文化语言之交竞。印度佛教也、敦煌俗文学也、俗众结社也、史也，凡此种种散离之议，而能融贯，陈此一唱，此等功力，尤可称道。译者镂心，博睿付梓，尽在此达雅之辞句，精良之印工。我等英文读者，何其幸哉！(Prof. Zhan Ru’s book, Disciplinary Rituals in Dunhuang Buddhism, is a major contribution to Buddhist studies and, more specifically, the history of Buddhism in Dunhuang. It is based on a careful analysis of first-hand resources and is bound to have a lasting impact on scholarship. It traces the links between Indian Buddhist institutions and their later forms in Dunhuang and China proper. The approach of looking at institutions and phenomena in a transnational manner works especially well for Dunhuang, which stood at the intersection of Chinese, Central Asian and Indic cultures. It is becoming increasingly obvious that one cannot study Dunhuang in isolation but has to consider its interactions with other regions, cultures and languages. Prof. Zhan Ru does a remarkable job in integrating often disconnected topics (e.g. Indian Buddhism, Dunhuang popular literature, lay associations, political history) into a coherent narrative. We are extremely grateful to Brill and the team of expert translators for making this book available for an international readership.

（二）陈金华（加拿大皇家学会院士/英属哥伦比亚大学教授）

 

像教之盛，莫逾北朝李唐之世。此后频离法厄，浸衰浸变矣。然去圣久远，图册澌灭，而无徴者。书史罔有孑遗，唯敦煌所出者近古。今法师取其所侧出旁见之文，钩稽采辑，推攷辨证，年月献征，事迹首尾，其间湮灭无闻者，牴牾不合者，虽难获尽覩，庶几窥豹，或皆可循踪求其端绪，得其一斑矣。

 

是故此书，兼涉敦煌寺院之僧官及组织，僧团戒坛及受戒，布萨及结夏安居，斋赞文及斋会法会等，采辑遗编，勤加钩稽，皆至为详悉。非仅见法师之苦心孤诣，穷本极末，辩勘根由；于砭漏订讹，辨别异同，所得亦多。而于其荦荦大者，尤豁若洞悉。人畧我详，发前人未发！匪但俾使后来者畧得佛教制度之门径，抑若醍醐之海，浩瀚之势，横吞九派。

 

敦煌之学，异国之士踵加攷订，积有年矣。然如法师者，犹能转益多师，推明出新，居乎其上。于诸多事贯，勘验本书，较以前此他家，其所校核者，尤为有据！

四、目录Front MatterPreliminary MaterialCopyright PageEditorial Preface 英文版序Editorial Preface in English TranslationFiguresConventions

 

Chapter 1 Introduction

Page Range: 1–25

 

Chapter 2 The Organization and Character of Dunhuang’s Buddhist Temples, Meditation Caves, and Araṇya

Page Range: 26–100

 

Chapter 3 Evolution of the Ordination Platform and Dunhuang’s Fangdeng Daochang 方等道場 (Fangdeng Cultivation-Site)

Page Range: 101–155

 

Chapter 4 Research on Dunhuang’s Precept Certificates, Rites for Conferring Precepts, and Ordination Licenses

Page Range: 156–202

 

Chapter 5 A New Investigation of Poṣadha Texts and Poṣadha Procedures

Page Range: 203–240

 

Chapter 6 Examination of the Dunhuang Summer Retreat

Page Range: 241–278

 

Chapter 7 Extol Texts in Pure Land Teachings at Dunhuang

Page Range: 279–329

 

Chapter 8 Analysis of Dunhuang Zhaiwen, Zhai Gatherings, and Dharma Gatherings

Page Range: 330–423

 

Chapter 9 General Conclusion

Page Range: 424–435

Back Matter

 

Appendix 1 Translations of Dunhuang Manuscripts and Inscriptions

Page Range: 437–534

 

Appendix 2 Charts and Lists

Page Range: 535–576

 

Appendix 3 Dunhuang Monastic Official Titles

Page Range: 577–590

 

Bibliography

General Index

Editorial Preface 英文版序

震旦区宇，迄于炎汉。孝武拓边，博望凿空。汉地横亘九千里，东自乐浪，西极于沙州敦煌。此地去雒阳西五千里，于斯西出玉门，经三道而通乎海西大秦。或通蒲类、拂菻；或度葱岭、波斯；或经由吐火罗故地。然河西枢轴，总扼于鸣沙。交关统摄，西蕃诸国，莫逾此津关锁钥！

 

过瓜沙循阳关故道，出西域而越雪山，则入北竺。自腾兰安高以降，皆藉此东来；显奘诸师，亦顺道西往。东西商旅缁素，不绝于涂。抑有善信之士，虽山川盘纡，流沙千里，七海漫汗，鼋鼍塞道，犹视日准方，望骨标路；悬絙飞度，经涉险艰。能仁之所垂教，遂道东区；释门之凭秉化，得阐夏土。

 

昔者舜窜三苗，流于三危；后西国质子，多委身于敦煌；胡商西贾，尝日集乎塞上。乌孙宛马、月氏氍毹，悉入鸣沙之域；踈勒犎牛、条支孔雀，尽纳月泉之畔。衢路清夷，民人敦雅。猷是毡服左衽，辐凑于行衢；辫发征客，填委于亭驿。五胡息心，九姓内附。华戎交汇，尽于斯土。

 

方此土地平正，素种善本。斯民尝为道忘身，求法殉命。覩七佛道法之义，闻三尊经教之音。故无怖畏，得胜妙处；禀受贝䇲，不断善行。又有党河之畔，鸣沙之山，有层岩危峭。故信士梵志，睹金光而发愿，闻沙鸣而立诚。累年缔构，无吝铺金兴役，揭石叩窟。遂辟危岩、现尊容、错五彩、露金像。六牙入寐，表六度而佛母乘瑞；双林示灭，破二执而世尊泥洹。鸟鸣道树，金绳络七宝之网；雨润禅池，名华映八德之水。

 

又暗室锁珍、兰阁藏籍、龙宫贮宝。千载之秘，一朝光显。奥义蕴于贝叶，至赜发乎灵窟。然隋珠耀彩，易于蒙尘；和璧灿光，其运多舛。麟阁所收，石室所藏，遂作星散。是以华夏士林，唯寄情于穷究，托意于史乘，方可摅其忧深郁远之意。

 

有会稽沙门释子，京华学人之师，如法师者，深惟苦空，童稚脱尘。笃意好学，慧解三藏，专精毘尼。精通五部，融贯众家。吾与如法师相知既久，每感其容止沈靖，操行深湛，志业宏深。又羡其内外之典，莫不综达。释门制度，略尽其妙。其才明深解，奔逸绝尘，吾叹瞠乎。

如法师所著敦煌律仪一袟，余捧读经年，含英咀华，每获新知。前蒙慈允，余纠集中外才俊多名，奋力迻译。寒暑数易，外版告成。今付梓在即，不胜忭舞。

 

像教之盛，莫逾北朝李唐之世。此后频离法厄，浸衰浸变矣。然去圣久远，图册澌灭，而无征者。书史罔有孑遗，唯敦煌所出者近古。今法师取其所侧出旁见之文，钩稽采辑，推考辨证，年月献征，事迹首尾，其间湮灭无闻者，抵牾不合者，虽难获尽覩，庶几窥豹，或皆可循踪求其端绪，得其一斑矣。

 

是故此书，兼涉敦煌寺院之僧官及组织，僧团戒坛及受戒，布萨及结夏安居，斋赞文及斋会法会等，采辑遗编，勤加钩稽，皆至为详悉。非仅见法师之苦心孤诣，穷本极末，辩勘根由；于砭漏订讹，辨别异同，所得亦多。而于其荦荦大者，尤豁若洞悉。人畧我详，发前人未发！匪但俾使后来者畧得佛教制度之门径，抑若醍醐之海，浩瀚之势，横吞九派。

 

敦煌之学，异国之士踵加考订，积有年矣。然如法师者，犹能转益多师，推明出新，居乎其上。于诸多事贯，勘验本书，较以前此他家，其所校核者，尤为有据！

 

如法师雅爱沈靖，志避嚣尘。履道之初，即内外坟典，尝拥膝间。惟欲匡正法，岂可独步山林，而使金轮易轨，法幢摧折？遂寄身物表，入世弘教。犹且手不释卷，每忏诵讲学之余，寻经旨趣，法喜欣跃。故佛门寺学之风不失坠者，抑如法师之功也。

 

今辱命予草一纸，以滥充版首。自惟庸浅，理昧幽深、辞多纰缪。见推序述，寡闻乏识，益增惭恧。伏以厚意，不敢妄辞，奉版谨书，序之云尔。

闽侯 荆溪老人

壬寅仲夏庚寅

谨序泰洋西北一隅

In the Han dynasty, the map of China was drawn. Emperor Wu (r. 141 BCE– 87 BCE) expanded the frontiers; [Marquis] Bowang 博望[侯] (i.e., Zhang Qian 张骞[?–114 BCE]) opened the road [to the Western Regions]. China was thereby stretched nine thousand li long, starting at the billowy waves of the Korean Peninsula in the east, and reaching to the oasis of Dunhuang in the western desert. Dunhuang is five thousand li west from Luoyang; and from there going further west, one exits the Jade Gate Pass. Three roads led to Daqin 大秦 (Rome) or carried one to Pulei 蒲类(Lake Barkol) and Fulin 拂菻 (Byzantine); or cut across the Pamir to Persia; or traversed the ancestral lands of the Tocharians. It was the fulcrum of the Hexi Corridor, safeguarding the Singing Sand Dunes and overseeing all traffic. No country in the Western Regions could bypass this gateway to the world!

 

Past Guazhou 瓜州 and Shazhou 沙州, the ancient Silk Road continued through the Sun Gate Pass 阳关. Crossing the Taklamakan Desert, it leaped over snowy mountains to enter North India. Since the time of Kāśyapa Mātaṅga (?–73), Gobharaṇa (fl. 1st c.) and An Shigao 安世高 (fl. ca. 148–180 CE), Western monks all took to this road to reach the East, while Chinese masters Faxian 法显 (337–422), Xuanzang 玄奘 (602–664), and others embarked on the same route to travel West. Monks, merchants, and laymen of all sorts were always in sight along the route, journeying east- or westward. Among them were men of faith undaunted by mountains and rivers twisting and turning, sands flowing a thousand li, or malicious creatures obstructing the way. They oriented themselves by the position of the sun and navigated by the marks of skeletons. They darted across suspension bridges and braved dangers. Thanks to them, the teachings of the Buddha travelled to the East and illuminated China.

 

In the mythical past, King Shun 舜 exiled the people of Sanmiao 三苗 west to the Three Peaks [of Dunhuang]. Later, hostage princes from Western kingdoms sought refuge here, while Barbarian merchants also gathered on this borderland. Wusun’s 烏孫 Ferghana horses, Yuezhi’s 月氏 ornate rugs, and exotic products of all kinds found their way to the realm of Singing Dunes. Shule’s 踈勒 Indian zebus and Tiaozhi’s 條支 peacocks all drank from the Crescent Moon Spring 月泉. Its roads were pleasant, its residents cultured. People in foreign attire crowded the avenues on vehicles, while travelers with braided hair reposed at staging posts. Here, five barbarian people rested their hearts; people of nine prominent Sogdian clans were united in their loyalty to the court. Chinese and Barbarians fused and mingled, all at home in this land.

 

On this righteous plain where virtuous roots run deep, people sacrificed their lives for the pursuit of the Way. They contemplated the teachings of the Seven Buddhas and heard the sound of scriptures taught by the Three Honored Ones. Thus, they had no fear and attained the supreme stages, received scriptures on palm leaves, and continuously practiced virtuous deeds. Here at Dunhuang by the brink of River Dang 党河, on Mt. Mingsha 鸣沙 where rocks perilously rose, people with pure faith sent forth vows while observing the golden gleaming across the desert, and affirmed their sincerity as they heard the singing of the sands. For countless years, grottos were being built there, unsparingly, gold was applied and labor summoned, with ever growing numbers of boulders opened for shrines. Imposing rocks were morphed into the Buddha’s venerable countenance; colorful paints were blended to reveal the Buddha’s true color. The white elephant, whose six tusks represent the six perfections, entered the dream of the Buddha’s mother impregnated with blessings; the twin śāla trees, whose withering symbolizes the liberation from the two attachments, accompanied the parinirvāṇa of the World-Honored One. Birds sang on the bodhi-tree of the Buddha’s Enlightenment, with golden strings weaving the web of Seven Treasures; rain nourished the pool of meditation, while famous flowers adorned eight kinds of virtuous water.

 

Furthermore, in the dark recess [of the Library Cave], treasure was locked away, like the Imperial Library of Orchid Terrace 兰台[of Han dynasty] where books were preserved, or the Dragon Palace where gems [of the Prajñāpāramitā sūtras] were securely kept]. Then its secret, for a thousand years hidden, was revealed in an instant. Profound truths abounded on its palm leaves, with mysteries pouring forth from the sacred grotto. And yet like the brilliant jewel of Marquis Sui 隋 that was easily concealed by dirt, or the splendid jade of He 和 that lived a treacherous fate, its preserves were scattered around the world. Lamenting the loss, Chinese scholars flung themselves into deciphering these mysteries, and to rebuilding their histories. only this way could they give expression to sorrow.

A śramaṇa of Mount Kuaiji, Ven. Zhanru acts as a professor at the capital. Having deeply felt suffering and emptiness [of all existence], he renounced the world as a teenager. Focused and diligent, he has a profound knowledge of the Three Baskets and excels at vinayas. He thoroughly studied the vinayas of five divisions, and achieved an understanding that unified them all. For a long time, I have known Ven. Zhanru; but never do I stop admiring his serene demeanors, pure conduct, and great aspirations. I envy also his all-reaching grasp of classics, Buddhist and non-Buddhist alike. He expounds all the subtle wonders of the disciplinary rituals of Buddhism. His clarity and profundity, and his otherworldly freedom, are forever for me to behold.

 

For years I have been relishing Ven. Zhanru’s oeuvre on Dunhuang disciplinary rituals. Each time, I gained insights anew. With the kind permission of the master himself, I have convened talents both in China and overseas who dedicated themselves to translation. With efforts lasting several years, the English translation is finally completed. Today, as the book is ready for print, I am truly delighted.

 

Buddhism had its heyday in the time of the Northern Dynasty and the Tang Dynasty. Thereafter, calamities frequently struck, while Buddhism weakened and changed. Ancient masters receded into the distant past, so their texts have also gradually disappeared, not to be rediscovered. Rare are historical texts that remain to our time, with the exception being the Dunhuang Library Cave whose findings bear faithful witness to history. Now Ven. Zhanru has made use of these scantly studied texts, perused them, gathered them, and arrived at persuasive deductions and arguments. Regarding specific time and person information, despite details lost and coherency broken, and though a complete view is impossible, some trails remain that Ven. Zhanru has retraced, so that of the whole leopard, one ringed spot can still be rendered in view.

This book examines monastic posts and organization, precept platforms and initiations, precept meetings and retreats, feasts and assemblies, and liturgical paeans. These materials, thoroughly collected and diligently collated, are richly detailed. This is the outcome of strenuous efforts in investigating these early materials’ origins. This work has restored what was lost and corrected the false, while discriminating between the different and linking the common – insights are thereby generated in abundance. And the clear analysis elicits in readers a lucid understanding. Where others explain in haste, Ven. Zhanru elaborates with exactitude, uttering thoughts that none has previously spoken. The book, more than an introduction to the Buddhist disciplinary rules, rises like an ocean of wisdom that with an awe-inspiring force encompasses all trends.

 

Dunhuang Studies, much studied by foreign scholars, has accumulated a dense and wide-ranging scholarship. Ven. Zhanru, having studied under many teachers, put forth newer and clearer insights, poised on the cutting edge. For many arguments, he collated materials as support that also, more than any other contenders, inspire conviction.

 

Ven. Zhanru prefers serenity and shuns clamor. In his early days, with books glued to hands, he devoured classics, both Buddhist and non-Buddhist. And yet, to propagate the dharma, how could one confine their steps to mountains and woods? Golden wheels may deviate; a dharma banner may snap and break. So, he re-emerged in the world for the propagation of Buddhism. But he still maintains a strong bond with books, so, at each occasion when spared from practice and teaching, Ven. Zhanru re-immerses himself into the scriptures, seeking their truths and delighting in their teaching. Through his efforts, the wind of monastic learning blows strong still.

 

Now, Ven. Zhanru has requested me to draft a preface to undeservingly open this book. Fully aware I am of my ignorance that is blind to the obscure and profound teachings, and that made me agitate with many words bound to fall short. For my shallow knowledge, my unease grows ever more uneasy. It is only with the indulgence of Ven. Zhanru that I dare to speak these words for the sake of the preface.

Jinhua Chen, Elder Jingxi of Minhou

June 6, 2022

Vancouver, BC, Canada

Translated by Weiyu Lin

湛如法师简历出生年月：1968年6月 出生地 黑龙江

I.任职1）第十一、十二、十三届全国政协委员2）中国佛教协会副会长3）北京大学南亚学系教授、博士生导师4）北京大学佛教典籍与艺术研究中心主任

II.略历1.教育经历1）1995年9月～1998年1月　中山大学历史学系，历史学博士，指导教授：姜伯勤。2）1993年～1998年　驹泽大学、东京大学留学，指导教授：田中良昭（驹泽大学）·丘山新（东京大学）·。2.研究方向印度语言文学、佛教语言与佛教文献、敦煌学、中印文化交流史、中古史3.职业经历1）1998年1月～1999年12月　北京大学东方学系博士后2）2000年-2001年 北京师范大学史学研究所 副教授3）2001年～现在 北京大学南亚学系，副教授、教授（现职）。4）2003年10月-2004年9月　德国国家学术基金（DAAD）资助，任汉堡大学亚非学院（University of Hamburg,Department of Asia-Africa Studies）特聘教授，讲授敦煌写本、唐代密宗文献、中古时期经目研究等六门课程。5）2013年10月-2014年9月 牛津大学（ University of Oxford）访问教授。合作教授：左冠明（Stefano Zacchetti）。（国家留学基金公派项目）6）2014年10月-2015年9月 剑桥大学（Jesus College, University of Cambridge）访问教授。合作教授：高奕睿（Imre Galambos）。（国家留学基金公派项目）7）2015年10月-2016年9月 普林斯顿大学（Princeton University）访问教授。合作教授：太史文（Stephen F. Teiser）。8） 2017年10月-2018年8月 加州大学伯克利分校（University of California, Berkeley）访问教授。合作教授：夏复（Robert Sharf）。9）2017—2018年　法国社会科学高等研究院（École Pratique des Hautes　Études ，EPHE）访问教授。合作教授：高万桑（Vincent Goossaert）。10）2018—2019年　印度尼赫鲁大学（Jawaharlal Nehru University,　Visual Studies　School of Arts and Aesthetics　）访问教授。 合作教授：阿龙内（Y.S. Alone）。11）2022年9月-2023年8月 东京大学东洋文化研究所高级访问教授。合作教授：马场纪寿（BABA Norihisa）。4.主要学术职务1） 中国敦煌吐鲁番学会常务理事2） 《敦煌吐鲁番研究》编委3） 《华林》主编（2001~2004）4） 《华林国际佛学学刊》（Hualin International Journal of Buddhist Studies）主编。5） Hualin Series on Buddhist Studies（《华林佛学研究书系》）（中英文版）主编6） 《华林佛学译丛》主编7） 《东方研究》副主编8） 《文化与文学》编委

Ⅲ.主要研究业绩著书1.《敦煌佛教律仪制度研究》，北京：中华书局，2003。2.《浄法与佛塔 : 印度早期佛教史研究》，北京：中华书局，2007。3.《禅苑清规研究》，北京：商务印书馆，2014。4.《西明东夏: 唐代长安西明寺与丝绸之路》，上下册、北京：中华书局， 2022。5.Disciplinary Rituals in Dunhuang Buddhism. Studies on East Asian Religions, Volume 7. Leiden: Brill, 2023.6.《该三藏而达五明：佛学与科学》（大家小书旭日丛书・ 佛教与人类文明 1），新加坡：World Scholastic Publishers, 2023.7.《新全球主义与佛教：东西方文明竞合激荡洪流中的佛教》（大家小书旭日丛书・ 佛教与人类文明 2），新加坡：World Scholastic Publishers, 2023.编书1.《华林佛学研究书系》，2020至今，主编。1.1.《佛教写本文化研究： 新材料与新视野》，湛如、陈金华等编，Singapore ：World Scholastic Publishers，2021。1.2.《石蕴春秋：中亚与东亚佛教碑铭的制作，保存与解读》，湛如、陈金华等编，新加坡：World Scholastic Publishers，2021。1.3.《佛教的跨地域、跨宗教传播——福安敦先生八十冥诞纪念文集》（《华林佛学研究书系》3），陈金华 编, 新加坡：World Scholastic Publishers，2021。1.4.《权立化城：东亚佛教中的世间营造》（《华林佛学研究书系》 4）, 陈金华、汪悦进 编，新加坡：World Scholastic Publishers，2022。1.5.《禅流河东复河西：禅宗跨地域与跨文化传播的跨学科考察》（华林佛学研究书系 5）, 陈金华 编，新加坡：World Scholastic Publishers，2022。1.6.《瞻彼淇奥：筱原亨一先生杖朝之年颂寿集》（华林佛学研究书系 6）, 陈金华 编，新加坡：World Scholastic Publishers，2022。1.7.《霞想海怀：葛然诺教授荣休纪念论文集》（华林佛学研究书系 7）, 陈金华 编，新加坡：World Scholastic Publishers，2022。1.8.《他山之石：欧美日本学者新禅学研究粹编》 （华林佛学研究书系 8）。 陈金华编。新加坡：World Scholastic Publishers，2023。1.9.《镜心圆通：西夏语汉传佛典研究》（华林佛学研究书系 9）。Suoluoning 索罗宁 （Kirill J. Solonin）著。新加坡：World Scholastic Publishers，2023。1.10.《佛教与地方社会：卜正民教授荣休致敬文集》（华林佛学研究书系 10）。陈金华、张德伟编。新加坡：World Scholastic Publishers，2023。1.11.《如是我闻：佛教叙事范式与逻辑》（华林佛学研究书系 11）。湛如、陈金华编。新加坡：World Scholastic Publishers，2023。2.《华林佛学研究书系》（英文），2020至今，主编。2.1.Tones from the Stones: Production, Preservation and Perusal of Buddhist Epigraphy in Central and East Asia，Edited by Ru Zhan, Jinhua Chen, and Ji Yun，World Scholastic Publishers，2020.2.2.Transmission of Buddhism in Asia and Beyond: Essays in Memory of Antonino Forte （1940–2006） （Hualin Series on Buddhist Studies 3）, edited by Jinhua Chen. Singapore: World Scholastic Publishers, 2022.2.3.Koichi Shinohara, edited by Jinhua Chen （ with assistance of Mingli Sun and Weiyu Lin）. Narratives of Buddhist Practice: Studies on Chinese-Language Canonical Compilations and Translations （Selected Essays by Koichi Shinohara）. Hualin Series on Buddhist Studies 3. Singapore: World Scholastic Publishers, 2022.2.4.Transmission of Buddhism in Asia and Beyond: Essays in Memory of Antonino Forte （1940–2006） （Hualin Series on Buddhist Studies 4）, edited by Jinhua Chen. Singapore: World Scholastic Publishers, 2022.2.5. Worldmaking in East Asian Buddhism （Hualin Series on Buddhist Studies 5）, edited by Jinhua Chen. Singapore: World Scholastic Publishers, 2022.2.6.A Forest of Knowledge: A Collection of Essays on Texts and Images in Celebration of Professor Koichi Shinohara’s Eightieth Birthday （Hualin Series on Buddhist Studies 6）. Edited by Jinhua Chen. Singapore: World Scholastic Publishers, 2022.2.7.From Jetavana to Jerusalem: Sacred Biography in Asian Perspectives and Beyond, Essays in Honour of Professor Phyllis Granoff （Hualin Series on Buddhist Studies 7）. Edited by Jinhua Chen. Singapore: World Scholastic Publishers, 2022.2.8.‘Thus Have I Heard’: Patterns and Logics in Buddhist Narrative Literature （Hualin Series on Buddhist Studies 8）. Edited by Ru Zhan and Jinhua Chen. Singapore: World Scholastic Publishers, 2023.2.9.Religions and Local Society in the Historical, Comparative, and Theoretical Perspectives （Hualin Series on Buddhist Studies 9）. Edited by Jinhua Chen and Dewei Zhang. Singapore: World Scholastic Publishers, 2023.3.《华林佛学译丛》， Singapore: World Scholastic Publishers, 2021-（主编）1）第1册：筱原亨一著，刘学军译，《咒语，圣像和曼陀罗——密教仪式演变研究》，2021年。2）第2册：筱原亨一著，李巍·刘学军·陈志远·邓育渠·汪康·杨凤·金如沙译，《佛教修行的叙述——汉传佛典的编辑与翻译研究（筱原亨一自选集）》, 2021年。3）第3册：贝剑明（James A. Benn）著，张德伟·陈志远·李建欣·何泳杉译，张德伟·纪赟校，《中国佛教舍身考》，2022年。4）第4册：欧策理（Charles D. Orzech）著，白照洁译，裴长春·纪赟校，《与般若——中国佛教产生中的仁王经》, 2022年.5）第5册：夏复 著、姜虎愚、林凡、纪赟、林佩莹、赵凌云、丁一、邓育渠、张德伟译，纪赟校《夏复禅学自选集》。新加坡：World Scholastic Publishers, 2022年。6）第6册：夏复 著、赵凌云、姜虎愚、林凡、林佩莹、林悟石译，纪赟校《夏复密教研究自选集》。新加坡：World Scholastic Publishers, 2022年。7）第7册：保罗•威廉姆斯 （Paul Powell）著、赵凌云、姜虎愚、林凡、林佩莹、林悟石，纪赟译《大乘佛教：教义之基础》。新加坡：World Scholastic Publishers, 2022年。8）第8册：左冠明（Stefano Zacchetti）著、纪赟译《宝冠摩尼：左冠明教授佛教文献学研究遗集》。新加坡：World Scholastic Publishers, 2022年。9）第9册：陈金华 （Jinhua Chen）著、范文丽、杨剑霄、孙国柱、雒少峰、韩传强、肖永奎、陈家欢、徐南启译, 纪赟较《帝王与僧侣，血亲与王权：隋代与佛教中的昙迁》。新加坡：World Scholastic Publishers, 2022年。10）第10册：左冠明（Stefano Zacchetti）著、赵悠、卢鹭、李青鸟译者《〈大智度论〉与〈大品般若经〉的历史——大乘经文本变异的模式》。新加坡：World Scholastic Publishers, 2023年。4.湛如、陈金华编《淑世超迈出世，纽带多过界分—佛教与东亚宗教寺院的多重社会作用与功能国际研讨会论文集》，台北：新文丰出版公司，2019年。5.湛如、张培锋、普慧编《文学与宗教：孙昌武教授七十华诞纪念文集》，北京：宗教文化出版社，2007。6.《华林》（1-3卷），中华书局，2001-2004年。主要论文1.湛如《敦煌弥勒经变图中戒坛与戒场》，《敦煌研究》2023年第4期。2.ZHAN, Ru. Precepts and the Calculation of Time: The Case of the Buddhist Monk Yixing. Hualin International Journal Buddhist Studies 5.2 （2022）: 242-262.3.ZHAN, Ru. ‘The Design of Ximing Monastery and Its Influence on Japanese Monasteries’. In Worldmaking in East Asian Buddhism （Hualin Series on Buddhist Studies V）, edited by Jinhua Chen and Eugene Wang, 172-195. Singapore: World Scholastic Publishers, 2022.4.湛如《西明寺的形制及其对日本寺院的影响》，收入陈金华、汪悦进编《权立化城：东亚佛教中的世间营造》（《华林佛学研究书系》 Ⅳ），新加坡：World Scholastic Publishers, 2022年，第266-279。5.湛如 《七世纪那烂陀寺寺院生活 （ 上）： 宗教生活研究 （以求法僧见闻为中心）》，收入陈金华编《佛教的跨地域、跨宗教传播: 福安敦先生八十冥诞纪念文集》（《华林佛学研究书系》 3），新加坡：World Scholastic Publishers, 2022, 第77-105页。6.ZHAN, Ru. The Merging of Tiantai and Vinaya: The Monks of Ximing Monastery and Mount Tiantai. In Chinese Transformation of Buddhism Crossborder Transmission of Buddhism: Pan-Asian Spread of Tiantai/Chŏntae/Tendai Texts, Ideas and Practices and Its Position in East Asian Society, edited by Jinhua Chen et al, 431-456. Singapore: World Scholastic Publishers, 2022.7.湛如《七世纪那烂陀寺寺院生活（下）：日常生活研究（以求法僧见闻为中心）》，《华林国际佛学学刊》第五卷‧第二期，2022年，第1-22页。8.湛如《〈十轮经〉与唐代地藏信仰——兼论佛教中国化》，《佛学研究》2022年第1期，第24-30页。9. Zhan, Ru. ‘The Merging of Tiantai and Vinaya: The Monks of Ximing Monastery and Mount Tiantai’. Hualin International Journal of Buddhist Studies 4.1 （2021）: 356-379.10. Zhan, Ru. ‘Ximing Monastery’s Esoteric Buddhist Traditions’. Studies in Chinese Religions 7.4 （2021）: 421-439.11. 湛如《新昌佛教发展史对佛教制度建设的启示》，《中国宗教》2022第1期，第66-67页。12. 湛如《西明寺的密教传统》，收入陈金华等编《从西竺到中土，从唐密到东密: 佛教中国化与汉传佛教国际化的另类故事》，Singapore: World Scholastic Publishers，276-295页，2021。13. 湛如《〈增辉记〉研究：兼论佛教的中国化问题》, 《华林国际佛学学刊》第４卷第１期，2021年，第145-217页。14. 湛如《七祖之议：西明寺律学之余晖——兼议佛教中国化》，《华林国际佛学学刊》第４卷第１期，2021年，第145-217页，。15. 湛如《承前启后之西明藏：西明寺的藏经的组成及储存方式》，《华林国际佛学学刊》第4卷第2期， 2021年，第103–123页。16. 湛如《长安与敦煌之间：西明寺的大乘沙门与莫高窟的贤者》，《敦煌研究》2021年第2期，21？-27页。.中国人民大学报刊复印资料中心《宗教》2021年第4期转载.17. 湛如《〈楞严经〉翻译与八世纪广州佛教》, 《华林国际佛学学刊》第3卷第 2期，2020年，第215 – 225 页。18. 湛如《西方之明：以西明寺寺学传统为中心》，收入释妙江，陈金华等编《亦僧亦俗，自内及外：东亚大视野下的佛教教育国际研讨会论文集》，Singapore ：World Scholastic Publishers，2020年，第448-463页。19. 湛如《唐代长安西明寺与仁王会——以敦煌写本P.3808长兴四年中兴殿应圣节讲经文为线索》，《世界宗教研究》2020年第4期，第59-64页。20. 湛如《唐代长安西明寺与天台山交流融合的历史意义》，《中国宗教》2020年第2期，第78-80页。21. Zhan, Ru. ‘From Western Lands: Dharma lineages of Ximing 西明 Monastery and Jingshan 径山 Monastery’. Studies in Chinese Religions 6.3 （2020）: 307-319.22. Zhan, Ru. The lineage of Japanese pilgrim monk Jōgyō and the Chinese monasteries where he studied in the Tang period: with complementary discussions on Kūkai’s disciples and Ximing Monastery. Studies in Chinese Religions 5.1 （ 2019）: 69-83.23. 湛如《唐代日本留学僧常晓的师承与参学道场 —— 兼论空海门人与西明寺》，《华林国际佛学学刊》第2卷第2期，2019年，第193-207 页。24. Zhan, Ru.‘Mahāsāṃghika and Mahāyāna: An Analysis of Faxian and the Translation of the Mahāsāṃghika Vinaya （Chin. Mohe Sengqi Lü）’, Hualin International Journal of Buddhist Studies 2.1 （2019）: 302 - 324。Also in From Xiangyuan to Ceylon: The Life and Legacy of the Chinese Monk Faxian （337-422）《从襄垣到锡兰：汉僧法显的生平与遗产》,edited by Chen Jinhua and Kuan Guang,Singapore: World Scholastic Publishers,2020.25. 湛如《宗风西来：西明寺与径山法系》，收入《淑世超迈出世，纽带多过界分—佛教与东亚宗教寺院的多重社会作用与功能国际研讨会论文集》，台北：新文丰出版公司，2019年，第165-176页。26. 湛如《行归净土——唐代承远从天台到净土的转向》，《纪念岑仲勉先生诞辰130周年国际学术研讨会论文集》，广州：中山大学出版社，2019年，第238-242页。27. 湛如《唐代长安西明寺与西明藏》，《姜伯勤教授八秩华诞颂寿史学论文集》，广东人民出版社，2019年，第376-387页。28. 湛如《戒律与计时——以唐代一行法师为中心》，收入《文学与文化》2018年第2期，第75-80页。29. Zhan, Ru. The Buddhist Canon of Ximing Monastery and Tang China. Studies in Chinese Religions 3.2 （2017）: 187-193.30. 湛如《居家律范——P.2984V所见敦煌檀越的戒仪形态》，《敦煌研究》2017年第1期，第91-95页。31. 湛如《玄奘与弥勒信仰——以《大唐三藏法师传》《大唐西域记》为中心》，《孙昌武教授八十华诞纪念文集》，天津：百花文艺出版社， 2016年，第541-552页。32. 湛如《唐代长安西明寺探究——以日本入唐求法僧为中心》，中国佛教协会、中华宗教文化交流协会编《汉传佛教祖庭文化国际学术研讨会论文集》，宗教文化出版社，2016年。33. 湛如《大众与大乘——法显与〈摩诃僧祇律〉的翻译辨析》，《法音》2016年7期，第41-46页。34. 湛如、喻民军合撰《敦煌佛教唱导小考》，《文学与文化》，2016年第4期，第84-90页。35. 湛如《唐代长安西明寺与日本佛教》，《中国宗教》2016年第1期，第56-59页。36. 湛如《印度古代与佛教中龙的传说、形象与描述》，《文学与文化》2013年第1期，第14-18页。37. 湛如、王丽娜合撰《〈法句经〉概貌考》，《文学与文化》2012第2期，第101-110页。38. 湛如《宋代的佛教与茶》，《中国宗教》2013年第6期，第41-43页。39. 湛如《印度早期佛教经律中的赞颂辨析》，《文学与文化》2010年第1期，第35-53页。40. 湛如《宋代禅宗丛林组织制度辨析》，饶宗颐主编《华学》第9、10辑，2008年，第1446-1452页。41. 湛如《法句赞歌——印度早期佛教经律中的赞颂辨析》，《法音》2008年第5期，第39-44页。42. 湛如《全球伦理背景下三国佛教的社会责任》，《法音》2006年第11期，7-8页。43. 湛如《〈俗语佛源〉的启发》，《佛教文化》2007年，第98-99页。44. 湛如《佛道关系与文明对话。