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2017年1月20日至22日期间，由普林斯顿大学主办的佛教写本文化国际会议隆重召开，来自哈佛大学、斯坦福大学、耶鲁大学、芝加哥大学、印第安纳大学、汉堡大学、牛津大学、日本正仓院、奥斯陆大学及来自国内北京大学、复旦大学、中国人民大学等专家学者共100多人参加了本次会议。
本次会议分别进行了一次主题演讲与10场专题发表，围绕着佛教写本文化及不同语种、不同时期的佛教手稿等问题进行了卓有成效的讨论，会议还吸引了诸多名校的佛教相关专业在读硕博士前来听会。
正在普林斯顿大学任访问教授的中国佛教协会副会长、北京大学南亚系湛如教授应邀出席了本次会议，并在大会作了The Buddhist Canon of Ximing Monastery and Tang China（唐代长安西明寺与西明寺藏）的论文发表。湛如法师主要围绕西明寺藏的内容其及如何保存和流传作了较为详尽的阐述。现将论文大致摘录如下：
1.The Contents of the Miscellaneous Division雜藏
In short, even though the Ximing Canon has disappeared, through the continuing efforts of generations of monks compiling and defining canons, the category of indigenous work as a whole has become part of the Chinese Buddhist canon.
2.Reverencing and Using the Canon
In conclusion, there were at least two sets of Buddhist canons in the Ximing Monastery: one was situated in the scripture platform for reverencing, the other was situated in the scripture cabinet for daily reading.
3.The Circulation of the Ximing Canon
In this section, I examine the circulation of the Ximing Canon from two aspects: eminent monks affiliated with the monastery and the Buddhist texts in the canon.
First, as a center of Buddhist culture, monks from east and west came to the Ximing Monastery to study. Looking east, even monks from Japan and Korea, such as Kūkai空海 andW?nch’?k圆測, visited the monastery. They came to the monastery to study, translate new texts, add new contents to the Ximing Canon, and take what they had learned to other areas.
On the western route, the representative figures are Tankuang曇曠 and Cheng’en乘恩. Both of these monks had formerly been affiliated with Ximing Monasterey and later, because of warfare, fled to Dunhuang. They taught Consciousness-only唯識doctrine in Dunhuangand had a profound influence on subsequentBuddhist thought atDunhuang.
Secondly, to understand the circulation of texts, we can compare the contents of canonical catalogs from the western side (using Dunhuang materials) to the contents of catalogs from farther east (the Korean and Japanese catalogs generically known as Catalogs of [Those] Seeking the Dharma求法目錄).
On the western side, we know from a Dunhuang document (Stein 4640,A Report from ShaPrefecture [Dunhuang]Requesting Scriptures [Shazhou qijingzhuang沙州乞經狀]) that Dunhuang monasteries obtained an official Buddhist canon from the Tang court. We cannot be certain which canon this was, though there were certainly many scriptures in Dunhuang. However, we can survey this problem by examining scriptures included in the Ximing Canon.
4.Conclusion
Theorganizing principles of the Ximing Canon were not accepted everyone at the time. However, by the Kaiyuan period (713-741), indigenous works started to be included in the Buddhist canon, and the Ximing Canon was a milestone in the development of the later structure of the canon.
There were at leasttwo sets of canons in the Ximing Monastery. One was located on the scripture platform for reverencing, while the other was situated in the scripture cabinet, designed for eas reference or checking out. The rich collection of texts in the monastery attracted numerous monks from all over the empire as well as fromneighboring states, who in turn brought what they had learned back to their place of birth.
据悉，2017年佛教写本国际学术会议是佛教研究所和唐东亚艺术中心举办的一系列在普林斯顿大学举办的四场公共活动的最后一场。该项目的主要资金是由亨利卢斯基金会，会稽山佛教协会、GS慈善基金会、敦煌基金会、敦煌学国际联络委员会共同赞助，联合普林斯顿大学东亚研究项目，艺术与考古学系，宗教研究中心和宗教系共同举办。
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