At the end of 2006, when Wei Daoru was formulating the scientific research project plan of the Buddhist Research Office of the Institute of World Religions, I thought that the academic circles at home and abroad had not yet compiled a general history of Buddhism in the world, so I discussed with several colleagues and decided to apply for the major topic of the Chinese Academy of Social Sciences, "The General History of World Buddhism". The project was officially established in August 2007 and completed in December 2012, and was later selected as an innovative project of the Chinese Academy of Social Sciences for revision and improvement. The book presented to readers and friends is the final result of the project of the same name that year. When applying for the topic of "General History of World Buddhism", we planned and designed the relevant research scope, guiding ideology, writing principles, main issues, research ideas, and expected goals according to the requirements. For more than eight years, we have been carrying out our research work in accordance with these established programmes. "Buddhism" was first defined as the "teachings" of Shakyamuni Buddha, and its content included all the theories and practices that were considered to belong to Shakyamuni. Although this ancient definition from within the Buddhist belief group has great limitations, it has not only been recognized for a long time, but also influenced modern people's knowledge and understanding of Buddhism because it emphasizes the historical fact that Buddhism originated in ancient India, highlights the authoritative position of Shakyamuni as the founder, meets the worship needs of the vast number of believers. We believe that "Buddhism" is a world religion that originated in ancient India and has been popular in different countries and regions for more than 2,500 years, containing spiritual and material products jointly created by religious believers in different countries and regions. Our understanding of "Buddhism" in this way not only does not contradict the ancient definition, but is more in line with the historical development of this religion, and at the same time, it naturally determines the scope and object of our study of this "General History of World Buddhism". Our General History of Buddhism in the World is a general history of Buddhism in the world, focusing on the main processes of Buddhism's rise and fall from its origins to the rise and fall of Buddhism in the world in the 20th century. We hope to take dialectical materialism and historical materialism as the guide, adhere to the principle of the unity of history and logic, focus on historical and philosophical methods, and draw on the theories and methods of archaeology, philology, sociology of religion, anthropology of religion, psychology of religion, comparative studies of religion, cultural communication and other related disciplines, on the basis of collecting, collating and discriminating first-hand information (except for some parts), and conduct in-depth research on the history of Buddhism in all directions and from multiple angles. When considering the specific writing principles, we adhere to the historiographic principle of "the original examines the end, sees the prosperity and decline", and examines the vertical connection of each research object and the horizontal penetration of various factors that restrict the change of the object. When we discuss Buddhism in different countries and regions, we hope to always link the political, economic, ethnic, scientific, technological, ideological and cultural factors that restrict the rise and fall of Buddhism, always combine macro grasp with micro exploration, and systematically expound many Buddhist trends, factions, texts, characters, events, systems, etc., as well as rituals, allusions, sacred places, architecture, literature, art, etc. We emphasize the inheritance and standardization of scholarship, and strive to achieve results in three aspects: ideological innovation, viewpoint innovation and content innovation. We take "narrating historical facts, explaining reasons, and solving problems" as the research orientation and writing principle, and expound and evaluate the complex research objects in a realistic, objective and fair manner. When we determine the main research questions of this topic, we have noticed that in different countries and regions and at different historical stages, the same Buddhism, or even the same sect of Buddhism, often has completely different inner spirits and outward outlooks. The political, economic, and legal status of Buddhism in different countries and regions, its position and role in the local ideological and cultural system, and its image and value in the minds of the people are all very different. When we look at Buddhism around the world, we see not monotony but colorful, not stagnant but changeable. When we study Buddhism in different countries, regions, and peoples, we are bound to encounter special situations, unique contents, and problems that need to be addressed. For the particular problems identified by the authors of each volume in their research, it is recommended that they independently develop solutions and propose solutions. In view of some common research that must be covered in the various volumes of this book, we asked the relevant volumes to focus on the following four aspects. First, the issue of the peaceful spread of Buddhism. Buddhism developed from a local religion to an Asian religion and then to a world religion, always spreading peacefully, never directly linked to political intervention, economic plunder, and cultural colonization, and never causing war because of proselytizing. We can see that in ancient times and in modern times, whether in China or abroad, successful and influential Buddhist missionaries did not coerce people to believe in religion by force, but won followers because of their high morality, mastery of Buddhism, and good at persuading and influencing people. The peaceful spread of Buddhism is unique in the history of world religions, and it can be said that it provides a model for learning and drawing on the links between civilizations in the world today. Although the issue of the peaceful spread of Buddhism has been covered by the academic community, it has not yet produced a treatise that focuses on the specific conditions of Buddhism in different countries and regions. We hope that the relevant volumes of this book will comprehensively and systematically study the methods and processes of the peaceful spread of Buddhism in light of the specific conditions of Buddhism in different countries and regions, study the social, political, economic, cultural and other factors of the spread of Buddhism and the relationship between their own teachings, and explore the internal laws of the peaceful spread of Buddhism. At that time, we imagined that if we could conduct a more comprehensive and systematic investigation, analysis and commentary on the peaceful spread of Buddhism, we would establish a broader reference system for the academic community to specifically explore the ways, pathways, processes, characteristics and laws of Buddhism in different cultures, provide more historical evidence, determine more observation perspectives, and list more analytical specimens. We believe that strengthening the study of this area in the relevant volumes of this book is of great practical significance for deepening the understanding of religious and cultural transmission on a global scale today. There is no doubt that this kind of research will also enrich the content of cultural communication. Second, the localization of Buddhism. The localization of Buddhism refers to all changes that have taken place in Buddhism to adapt to the social, ethnic, political, economic, and cultural aspects of the region in which it is transmitted, including changes in beliefs and doctrines, as well as changes in organization and system. In countries and regions where Buddhism is circulating, the process of localizing Buddhism involves all aspects of society, from the economic base to the superstructure. All social strata, from the emperor to the common people, including believers and non-believers, supporters and opponents, sympathizers and disgustants, will participate to varying degrees, influencing and playing a role in the depth, breadth, and direction of the process of Buddhism's indigenization. It is precisely because of the emergence of Buddhism localization that it is possible for Buddhism to take root and grow in the places where it spreads, and that Buddhism in various regions of the world today has distinct national characteristics. No matter in any country or region, the process of localization of Buddhism is tortuous and turbulent. If there is only gentle embrace, there is no merciless fighting; If there is only copying and copying from the West, and there is no unique innovation, it is inconceivable for Buddhism to take root and grow in any society, nation and culture. Although the issue of the localization of Buddhism has been covered by academic circles, the research is not comprehensive and in-depth, and there are many research gaps. For example, the question of the Western transformation of Eastern Buddhism in the 19th and 20th centuries is largely absent. We ask that the relevant volumes focus on the study of the localization of Buddhism, explore to varying degrees the reasons for the formation of local characteristics of Buddhism in various countries and regions, describe the process of conflict, coordination and mutual adaptation between Buddhism and local society, politics, economy and culture, and analyze the many factors that led Buddhism to take root and grow, or flourish, decline and decline, or become extinct in a specific region and specific historical stage, so as to accurately describe the various postures and colors of Buddhism in various parts of the world. We believe that by strengthening this research, this book will certainly fill many academic gaps and deepen the understanding of Buddhism in various countries and regions. Third, the relationship between the Buddhist doctrinal system, the etiquette system, and culture and art. Among the world's major religions, Buddhism is known for having the richest texts, the strongest cultural color, and the most complex ideological teachings. In the huge Buddhist doctrine system with Buddhist texts as the carrier, there are countless various systematic belief doctrines, philosophical thoughts, and practice theories, all of which are extremely rich in content, extremely prominent in characteristics, extremely refined in theory, and extremely far-reaching in influence. The systematic and comprehensive Buddhist investigation of life phenomena, the meticulous analysis of human spiritual activity, and the number of programs designed to eliminate human suffering are unmatched by other religions. Both in ancient and modern times, basic theories such as these have had a strong appeal and lasting influence on people of all walks of life. Generations of believers in various countries and regions often find wisdom in life, absorb spiritual nourishment, and feel spiritual comfort from the Buddhist teaching system. Relatively speaking, the Buddhist doctrinal system has always been the focus of academic attention and has been well studied. However, Buddhism is a social organization bound by common beliefs and obeying the same moral norms and living systems, and it has more than just doctrinal ideas. In addition to the doctrinal system, Buddhism also exerts its religious role and social influence on the liturgical system and culture and art. Relatively speaking, the academic community has relatively little involvement in the organic connection between the Buddhist doctrinal system, the etiquette system, and the culture and art, the religious and social functions of each of them, and the different roles played by the three in determining the rise and fall of Buddhism. We hope that the relevant volumes of this book will organically combine the study of the Buddhist doctrinal system, the liturgical system, and culture and art, and attach importance not only to the study of their unique contents, but also to the study of the intricate interrelationships between the three, and to examine the different roles of the three in determining the rise and fall of Buddhism. In this way, it is possible to correct the bias of focusing only on one aspect and ignoring others, and it is possible to avoid writing a rich and varied general history into a single-tone special history, so that this book can observe Buddhism from a more varied perspective, a more comprehensive overall investigation, and a more objective basic analysis. Fourth, the status of Chinese Buddhism in world Buddhism. Chinese contribution to Buddhist culture is long-lasting, huge and irreplaceable. To sum up, it is mainly reflected in three aspects. First, Buddhist materials Chinese preserved. From the Han Dynasty to the end of the Northern Song Dynasty, the translation of Buddhist scriptures in China lasted for nearly a thousand years, during which the number of participants, the length of time, the richness of translated texts, and the huge impact were unprecedented and unique in the entire history of human cultural exchanges. Chinese translations and various Buddhist works written by Chinese preserve a wealth of information on Buddhist history. Without these hard-working Chinese materials, the history from the rise of Mahayana Buddhism after BC to the annihilation of Buddhism in ancient India in the 13th century AD cannot be recovered at all, leaving many gaps. Second, Chinese promoted Buddhism. Buddhism originated in ancient India and spread throughout Asia to the world, and its origins were China. Chinese work of promoting Buddhism includes two aspects: seeking the Dharma and acquiring sutras and propagating the Dharma sutras. The so-called "seeking the Dharma and learning the scriptures" refers to Chinese spreading Buddhist culture from outside the region to China. From Zhu Shixing of the Three Kingdoms to the official monks of the Ming Dynasty, the history of Chinese's quest for the Dharma has lasted for more than a thousand years. For different purposes, such as seeking true scriptures, solving difficult problems in Buddhist studies, promoting the healthy development of Buddhism in their own countries, and visiting holy places, successive generations of westward travelers have either spontaneously partnered or been sent by the authorities, and with devout religious feelings, bravely embarked on the dangerous journey of nine deaths and spread Buddhism outside the region to China. The so-called "propagation of the Dharma sutra" refers to the Chinese to spread Buddhist culture with Chinese characteristics to other countries. For more than a thousand years from the Sui and Tang dynasties to the Ming and Qing dynasties, Chinese continued to spread Buddhism from China to Japan, Korea, Southeast Asia and other places; In modern times, Chinese has spread Buddhism to many countries on all continents outside Asia. The long duration of Chinese propagation of the Dharma teachings abroad, the large number of participants, the touching deeds, and the tremendous results can almost be compared with the Westward Movement to seek the Dharma. Chinese propagation of the Dharma is a glorious stage in the history of Buddhist cultural exchanges in the whole world, and can be used as a model for the great achievements of human civilization exchanges and mutual learning. Third, Chinese directly participate in the process of enriching and developing Buddhist culture. In the history of more than 2,000 years, Chinese believers have directly participated in the construction of Buddhist ideology and culture, including putting forward new ideas, advocating new doctrines, writing new texts, establishing new sects, and creating new art. It can be said that without the edification, nourishment and enrichment of Buddhist culture by China's inherent culture, Buddhism in the world today would not have the style and spirit it has now. The purpose of this book is to strengthen the study of the historical background, social class, scientific and technological situation, international situation and other issues that contributed to China's emergence as the center of Buddhism in the world during the Tang and Song Dynasties, strengthen the study of China's role and status in the process of promoting Buddhism as a world religion, and strengthen the study of China's irreplaceable role in the preservation, enrichment and development of Buddhist culture. We should examine Chinese Buddhism from a global perspective, examine world Buddhism from China's standpoint, and have a more comprehensive and profound understanding of the status, role and value of Chinese Buddhism in world Buddhism. We believe that strengthening research in this area is conducive to providing important historical references and ideas for China's new culture to go global, to building our consciousness, self-confidence and self-respect of our own national culture, and to deeply understanding the importance of Buddhism in building a harmonious society at home and a harmonious world externally in China. In terms of collecting, screening, sorting, analyzing and using historical materials, we planned to effectively combine and unify the authority, reliability and diversity of the entire book, so as to provide a solid data foundation for narration, explanation, analysis and commentary; It is planned that all descriptions, all arguments, and all opinions throughout the book are based on proven, discerning and reliable sources. As for what kind of first-hand information can be used, we determined that the data texts used in this book are mainly from Chinese, Sanskrit, Pali, Tibetan, Western Xia, Dai, Japanese, English, French, Vietnamese and other languages according to the research direction, professional expertise and development potential of the members of the research group at that time. With regard to the chapter structure of the General History of Buddhism in the World, it was premature to think about it at first, and some basic principles were hastily defined. As the research deepened, and after several changes in between, it was finally determined that the book consisted of fourteen volumes and fifteen volumes. Volumes 1 and 2 describe the origin, development, prosperity, decline and revival of Buddhism in India. Volumes 3 to 8 are a comprehensive discussion of Chinese Han, Tibetan and Southern Buddhism, of which Han Buddhism, which is the main part of Chinese Buddhism, is divided into four volumes, Tibetan Buddhism is one volume and two volumes, and Southern Buddhism is a separate volume. Volumes IX through XI are the general histories of Buddhism in Japan, Korea, and Vietnam. Volume 12 is a country-by-country account of Buddhism in Sri Lanka and Southeast Asia. Volume 13 is a panoramic description of Buddhism outside Asia, including major countries on five continents: Europe, North America, South America, Oceania, and Africa. Volume 14 is a timeline of world Buddhist events. There are no specific regulations in advance on the number of words in each volume, the quality standards that can be achieved, etc., but the general principles are determined according to the research status of the academic community and the specific conditions of our research team members. At that time, we were soberly aware that this book covers a wide scope and spans a large period of time, and on the one hand, the efforts and results achieved by domestic and foreign academic circles in the study of Buddhism in different countries and regions are very different and extremely unbalanced. In this case, some writers are bound to be constrained and influenced by their final results in one way or another because of their weak academic research foundation. On the other hand, the main members of the research group have different degrees of research on the parts they are responsible for, and some members have published a number of monographs in the areas they are responsible for, which can be called experts; Some members are new to the part of their responsibility and can be said to be newcomers. For authors belonging to the former, we certainly hope that they will be committed to capturing new issues, putting forward new ideas, drawing new conclusions, and coming up with further works; For the younger colleagues belonging to the latter, it is natural to hope that after hard work, they can make brilliant breakthroughs in some aspects and obtain results with the nature of being later. In view of the fact that our research work is carried out on the basis of inheriting, absorbing and drawing on the important, high-quality and representative results of the past, we should not only pay attention to filling academic gaps, but also pay attention to enriching weak links, and also emphasize new discoveries and breakthroughs in important content and problems. Therefore, we ask the writers of each volume to write appropriately more about the content of their own in-depth research without violating the general historical style, and appropriately write less about the content that they have not studied enough, but cannot be left blank as a history book. In short, according to the research situation of the academic community and the ability of the members of the research group, we try to achieve that the proportions of the various parts of the entire "General History of World Buddhism" are generally coordinated, and the details are basically appropriate. It should be noted here that the titles of the volumes of this book are not entirely modern concepts of the state, but are handled in accordance with the practice of academia. At the beginning, in considering the academic value, theoretical significance and practical significance of the General History of World Buddhism, we paid attention to the needs of society, the times, the theoretical development, the disciplines, and the cultivation of talents, and demonstrated them one by one according to the requirements. In addition, we also ask that the writers try to be as objective and popular as possible, and pay attention to making some efforts in readability, so that this book can be accepted and benefited by the vast majority of readers and friends who believe in religion and non-believe, professional and non-professional. Over the past eight years, every member of the research group has worked hard and made unremitting efforts to achieve the expected goals. It can be said that every writer has done their best, contributed, sweated, and endured. However, due to the limitations of our level and time, the General History of World Buddhism inevitably has some shortcomings, deficiencies and errors. We will listen carefully and collect good-faith criticism and correct mistakes from all sides, and strive to reduce errors and improve the quality of the reprint of this book.（AI翻译）