在語言的永續性以及永續修行的實踐之間，有什麼關聯 性呢? 談起永續性與環保問題這種辭令，雖然都富含隱喻，也 有相當的遠見，但是這就代表了有意義的永續實踐了嗎? 這種 辭令是否真的握有永續成功的關鍵? 本論文將分析近代聖嚴 法師所提出的「心靈環保」觀念與教育，並說明這個術語事 實上是修辭策略的一部分，主要是為了整合人間佛教實踐方 法、環保，以及聖嚴法師特別著重的禪修，所提供的一個框 架。而為了延伸它修辭面的意涵，我會提到如何將心靈環保 及四種環保置於佛教環保的背景及領域中。我也會將聖嚴法 師對語言的使用，以及挪威哲學家阿倫．奈斯（Arne Naess） 如何發展出他的生態哲學（一般稱做深層生態學）兩者做出 比較。在這個比較之下，相信我們會更清楚聖嚴法師對環境 問題論述的貢獻，並且銜接上當代的環境哲學。

European-language scholarship on Buddhism in nineteenth— and early twentieth—century China has traditionally relied heavily on sources originally produced by Christian missionary scholars. While the field has since broadened its scope to include a wide variety of sources, including Chinese-language and ethnographic studies, missionary writings continue to be widely cited today;and yet we must acknowledge that the study of orientalism has brought to the fore several critical problems of bias and perspective inherent in these types of materials. Rather than dismissing them, this paper offers a preliminary model for making responsible use of the vast corpus of material on Buddhist religious culture produced by Christian missionaries resident in China. It does so by means of an examination of two figures: Joseph Edkins 艾約瑟 (1823-1905), and Earl Herbert Cressy 葛德基 (1883-1979). I will argue that through a better understanding of the historical context of Christian scholarship and mission work and in China, we may negotiate their biases and thereby access a unique and useful historical perspective on this critical period of Chinese Buddhist history.