Philip C. Almond《The British Discovery of Buddhism》（Cambridge University Press, 1988）
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原书未标版心页码原书未标版心页码
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①〔巴利文学会 1881 年成立〕该书作「the creation of the Pali Text Society by T. W. Rhys Davids in 1881」，年份与创会人相合。②〔理性化、去神话化的「原始佛教」形象系西方建构〕该书作「Buddhism was seen as essentially constituted by its textuality」，又谓可「combine a positive evaluation of a Buddhism textually located in the West with a negative evaluation of its Eastern instances」，并称此「textualization of Buddhism」的产物之一即历史佛陀的浮现。
①「the creation of the Pali Text Society by T. W. Rhys Davids in 1881」；②「Buddhism was seen as essentially constituted by its textuality」，并谓维多利亚时代所建构的这个佛教反过来成了衡量东方实况的准绳。该书只论英国，正文已据此把「德国和英国」改作「尤以英国的东方学家为著」。
[0330] McMindfulness How Mindfulness Became the New Capitalist Spirituality - Ronald Purser - undated
原文
The contemporary mindfulness fad is the entrepreneurial equal of McDonald’s.
字句
第一章 “The Mindfulness Revolution?”（电子书无原书页码）
版本
电子书无原书页码。上图只呈证句，命中处标黄；它不证明固定页码。读者可在同一版本中按这句话检索。
核查结论
所缺的唯一一件 Purser《McMindfulness》（Repeater, 2019），著录逐项相符。正念产业的政治经济批评为该书主线：书中指学校推广正念是「instilling a neoliberal mindset in young people」，指其「ignores any source of pain outside our heads, such as the capitalist system」，并批评压力论述被剥去「historical, social or political context」，又述正念为进入临床、企业与政府场域而淡化佛教痕迹。与正文所据相合。
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电子书的版权资料载全题、Repeater Books／Watkins Media、London、paperback original 2019 与 Ronald Purser；第一章原文把当代正念热径称为麦当劳的企业化对应物，并以雷·克罗克与卡巴金的产业扩张相比较，足证延伸阅读所标“正念产业的政治经济批评”这一范围。
括注「西方学者如何建构『佛教』这个概念；东方学的作用」正是该书自陈的题旨——导论明言「there was an imaginative creation of Buddhism in the first half of the nineteenth century, and that the Western creation of Buddhism progressively enabled certain aspects of Eastern cultures to be defined, delimited, and classified」。本行为书目条，所核者是著录与题旨，不待那些档案。
[0101] Buddhism and Science A Guide for the Perplexed - Donald S. Lopez Jr. - 2008
书页
前言第 xi 页书内第 32 页
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脚注对该书的定位（佛教是科学的这个说法的历史批判性分析）确：前言作 claims for the compatibility of Buddhism and Science have continued to be made with a remarkable persistence. This book is a study of that persistence（xi），其二论断谓一百五十余年来此类说法 remarkably similar（xii）。正文书 51 行说此说预设了科学是最高的认识论标准、然后宣称佛教达到之，Lopez 有两处相当：Asian Buddhists have argued for the compatibility in order to validate their Buddhism（xi）；
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十九世纪末此类说法初起时 Science had come to carry connotations of authority, validation, and truth（32）。惟 Lopez 同页亦言欧美爱好者倡此以 exoticize Science，方向相反，正文未及，然正文所论只在前一向，不相违。正文此句是本书自己的判断，Lopez 担其史实一层。处置：删脚注「该书未获原书复核」，补 xi–xii、32 三处；McMahan 一段改作「另见」。判由疑改确，处置仍已更新；清单补著录一条。
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前言第 xi 页自称全书研究「佛教与科学相容」说历久不衰，并区分亚洲佛教徒借相容说确认佛教与欧美信众借之异域化科学两种方向；书内第 32 页说明十九世纪末的「科学」已经带有权威、确认与真理的意涵。两处可承担正文所需的历史形成与认识论权威背景，同时保留方向不止一面的限度。
Don A. Pittman《Toward a Modern Chinese Buddhism: Taixu’s Reforms》（University of Hawaii Press, 2001）
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书内第 80 页书内第 169 页
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二、教制的革命；三、教產的革命」，并自述「今後佛教應多注意現生的問題，不應專向死後的問題上探討」；TX0001 述佛法为「發達人生的學理」。Pittman 该书 2026-09-05，注中括号「太虚的改革纲领及其历史背景的权威研究」核实（书内 面减 12）。①三种革命：书内第 80 页记一九一三年二月太虚于上海静安寺八指头陀追悼会上「spoke of the urgent need for three revolutions: an organizational revolution (zuzhi geming), an economic revolution (caichan geming), and an intellectual revolution (xueli geming)」，与 TX0019 太虚自述的教制、教产、教理三革命一一对应，惟 Pittman 所系年月更确，并录其同时所拟「维持佛教同盟会」五条纲领。
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②人生佛教：书内第 169 页立〈A Buddhism for Human Life〉一节，谓太虚把应对时代危机所需三项（转化自他、超越地方文化、与科学相谐）汇于其所谓「a Buddhism for human life, or Buddhism for the living (rensheng fojiao)」，并系其始于一九二八年上海讲演、终于一九四六年八月镇江最后一讲——正文「转向服务于活人的当下生活」「以佛教智慧面对现代问题」两句由此承担，且给出了正文所无的起讫年。③僧教育与学术：全书八处论其所办佛学院（seminary），书内第 97 页以下详武昌佛学院始末。
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①三种革命：「three revolutions: an organizational revolution (zuzhi geming), an economic revolution (caichan geming), and an intellectual revolution (xueli geming)」；②人生佛教：太虚所谓「a Buddhism for human life, or Buddhism for the living (rensheng fojiao)」。
[0162] Curators of the Buddha The Study of Buddhism under Colonialism - Donald S. Lopez Jr. 編 - 1995
书页
书内第 107 页
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重刊本的页码今可核：目次列 Sharf〈The Zen of Japanese Nationalism〉为第三章，起書 107；本行原记的两处体例不一，今可归并：本行按重刊本（Lopez 编，Chicago, 1995, pp. 107–160）著录，第十篇第八章按原刊（History of Religions 33.1, 1993）著录；又，该书内 Sharf 自引其文时亦径作「Sharf, 'The Zen of Japanese Nationalism'」而不系版本，可为体例之参。
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重刊篇首页列明 Robert H. Sharf〈The Zen of Japanese Nationalism〉，并以海德格尔谈铃木大拙的题辞开篇；用以核定 Lopez 编本中该文起页与版本。
〈Agnosticism〉章：First and foremost the Buddha taught a method ("dharma practice") rather than another "-ism." The dharma is not something to believe in but something to do——佛教核心为实践。
An agnostic Buddhist would not regard the dharma as a source of "answers" to questions of where we came from, where we are going, what happens after death——"不可知论的"佛教。
〈Rebirth〉章：These kinds of speculations lead us far from the Buddha's agnostic and pragmatic perspective and into a consideration of metaphysical views that cannot be demonstrated or refuted。
third alternative: to acknowledge, in all honesty, I do not know. We neither have to adopt the literal versions of rebirth presented by religious tradition nor fall into the extreme of regarding death as annihilation——对轮回既不肯定也不否定。
reconstruct an account of the Buddha's life that is embedded in his relations with his benefactors, family, and disciples and formed by the political and social tensions of his time——佛陀在具体政治社会语境中。
extract all those passages that had the stamp of Siddhattha Gotama's own distinctive voice. Anything attributed to him that could just as well have been said in the classical Indian texts of the Upanishads or Vedas, I would bracket off——剔除轮回、宇宙法则一类印度共有预设之法。
Gotama was not a theist but nor was he an anti-theist. "God" is simply not part of his vocabulary. He was an "atheist" in the literal sense of the term。
四项要义（four P's）：the principle of conditionality, the practice of a fourfold task, the perspective of mindful awareness, the power of self-reliance；A fourfold task: to comprehend suffering, to let go of the arising of reactivity, to behold the ceasing of reactivity, and to cultivate an eightfold path。
Tempting as it might be to conclude that the Buddha is making a metaphysical claim about causal principles that underpin the workings of the natural world, we need to bear in mind that Gotama's primary concerns are pragmatic——以实用而非形上学命题读。
In classical terminology, the fourfold task is this: Suffering (dukkha) is to be comprehended (pariññā). The arising (samudaya) is to be let go of (pahāna). The ceasing (nirodha) is to be beheld…——四圣谛读作四种任务。
转述 Ñāṇavīra：the Four Noble Truths are the ultimate tasks for a man's performance—Suffering commands "Know me absolutely!", Arising commands "Abandon Me!", Cessation commands "Realize me!", and the Path commands "Develop me!"——四任务之读另参。
[1166] The Shifting Landscape of Buddhism in America - Ann Gleig - 2018-02-03 [Lion's Roar；datePublished 2018-02-03；SBA 由 Meissner 共同创办，出自其 2009 年 5 月播客；2026-09-14 存档].html
原文
cofounded by Ted Meissner, originated from a podcast called The Secular Buddhist
①Bodhi〈Facing the Great Divide〉：Inquiring Mind 网页版页作「Spring 2015 Vol. 31 #2」，注作「Inquiring Mind 31.2 (Spring 2015)」合；文旨「two distinct streams … "Classical Buddhism" and "Secular Buddhism"」与注所担相合。②Bodhi〈The Transformations of Mindfulness〉：书目 1018 为作者自存稿，首页自署刊于 Springer《Handbook of Mindfulness》（2016）；注「3–14（页码据 Springer 目录，本书所据为作者自存稿）」如实。
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③Batchelor〈The Secularisation of Buddhism〉：Bodhi College 网站页内题同，署「Mar 1, 2016」（取用 2026-09-11）；页末「An edited version of this essay was published in The Times (London) on 6 February 2016」。注原作「删节本刊 The Times, 6 February 2016」，原文只言 edited version，未言删节，已改作「经编辑之本刊 The Times (London), 6 February 2016」。④Gleig《American Dharma》书 57—59、269：注中所列至此俱有据；正文书 146 行不倚此注（「本书认为」之判），不动。
