判疑转确。前记所缺者为 Brooks Wright《Interpreter of Buddhism to the West: Sir Edwin Arnold》(1957)，而今回验所据：Almond《The British Discovery of Buddhism》（书目 0517）書 1（版心亲见作 1）作"First published in 1879, it went through at least a hundred editions in England and America."，與 所录字字相合；同页并有 Cobbold（1894）、Humphreys 两评與 Collins 以丁尼生笔下亚瑟王为比一语，正文"最大众媒介""高度理想化、去仪式化"两层于此有据。正文、注皆不须改。
判疑转确，注已补一证。前记所悬两项今皆有据：Gleig《American Dharma》（书目 0044，）書 86历举西方佛教界师长滥权诸案，记创巴为"the openly promiscuous Chögyam Trungpa, founder of Shambhala, died at the age of forty-seven partly due to years of heavy alcohol use"，并接记其美国法嗣 Osel Tendzin 與多名学生发生无保护性行为并传染 HIV 一案；卒年一九八七见同书書 30作"Chögyam Trungpa Rinpoche (1939–1987)"。
本行是延伸阅读的著录条，所核者即著录本身，四项全合。 Weatherhill 本，扉页作「ZEN MIND, BEGINNER'S MIND by SHUNRYU SUZUKI, First Master of Zen Center, San Francisco and Carmel Valley … edited by Trudy Dixon, with a preface by Huston Smith and an introduction by Richard Baker … WEATHERHILL, New York & Tokyo」；版权页作「First edition, 1970.
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First paperback edition, 1973. Thirty-fourth printing, 1995. Published by Weatherhill, Inc., 568 Broadway, Suite 705, New York, N.Y. 10012 … LCC Card No. 70-123326, ISBN 0-8348-0079-9」。著者、题名、出版者、出版地、年份四项俱与脚注相合（脚注著初版年 1970，正合学界通例；手边所据为 1973 平装本之 1995 年第三十四次印刷，同文，故不适用版次例外）。「英语禅宗文献里最重要的书之一」是本书的评价语，不是该书的自述，无出处可核，亦不须核。故此本不可按 面序推書頁，日后若有条目要引其页码，须逐页对版心。
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所核者即本条著录四项。版权页作「First edition, 1970. First paperback edition, 1973. Thirty-fourth printing, 1995. Published by Weatherhill, Inc., 568 Broadway, Suite 705, New York, N.Y. 10012」，LCC Card No. 70-123326，ISBN 0-8348-0079-9；扉页并署「WEATHERHILL New York & Tokyo」。著者、题名、出版者、出版地、初版年五项与脚注全合。手边所据为 1973 平装本之 1995 年第三十四次印刷，与初版同文，故不适用版次例外。另记：该 系双页并版，不可按 面序推書頁。
（一）著录逐项对：篇首页眉作「Journal of Global Buddhism 2 (2001): 1-43」，标题作「Global Buddhism: Developmental Periods, Regional Histories, and a New Analytical Perspective. By Martin Baumann」，与书目行卷、年、页、题名全同，无误。（二）括注「西方佛教全球史的分析框架」亦对，且可再具体一层：该文所立的新框架，是以传统主义／现代主义之别取代「两种佛教」（two Buddhisms）之说——作者自陈，前此研究循「a 'gu
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lf between [Buddhist] immigrants and converts'」（引 Seager 1999: 233）分判，而「the main line of difference is not only one of people and ethnic ancestry. Rather … the religious concepts held and practices followed are of primary importance in shaping the strands. Attention needs to be drawn to the contrast between traditionalist and modernist Buddhism that is prevalent in both non-Asian and [Asian settings]」。可供本篇他处取用：書 124 行另一条（Nattier〈Who Is a Buddhist?〉，仍缺）所涉「移民佛教被媒体、学界忽视」一判，正是 Baumann 此文所要修正的「两种佛教」架构之延伸，二者宜并观。
Westward Dharma - Martin Baumann and Charles S. Prebish (eds.) - 2002
书页
书内第 41 页
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Prebish 与 Baumann 编《Westward Dharma》。正文所述「西方禅以在家为主、密集修行以 sesshin 形式压缩、与亚洲寺院制度距离甚远」，见书内第 41 页（B. Alan Wallace 章）：「Since the vast majority of Western Zen practitioners are laypeople, in addition to daily meditation sessions, intensive practice is condensed into retreats to fit their schedules. Suc
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h silent retreats, called sesshins…」，并「Few Western Zen followers have chosen to make the commitment of entering full-blown Zen monastic practice by taking monastic ordination, or tokudo」。一处著录小疵：脚注作「Charles S. Prebish and Martin Baumann (eds.)」，本封面与导论署名次序为 Martin Baumann and Charles S. Prebish；缺版权页，年份 2002 取通行著录。
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B. Alan Wallace 章。一幅兼摄三项：在家为主、密集修行压缩为 sesshin、鲜有受具足戒（tokudo）者。
