建築在Weber對於佛教的相關概念、太虛與印順的入世佛教構想、以及當代台灣佛教發展的具體展現等等層面之間的對照與比較,本文試圖就與當代台灣佛教發展關係密切的人間佛教議題進行類型學式的初步討論。概括本文討論,我們發現,在當代華人世界佛教徒所面臨的時代衛擊中,印順所提出的人間佛教藍圖,試圖轉化歷史發展中佛教已具有的出世神秘主義特性,並試圖建構一個「超越性的非二元性」之基點,來進行積極的入世性實踐。不過因為這個新的基點在認知層面不易掌握,在集體行動實踐的過程中有其兩難性,不易落實於大眾化的層次。本文並以三個在當代台灣蓬勃發展的佛教團體―慈濟、佛光山、與法鼓―為例,來討論其與印順人間佛教理想藍圖間的差異。由人間佛教之實踐的角度出發,這三個教團之間的區別,建築在兩個層面:由誰來體現入世行動,和由誰來表現出佛教精神內在的超越性。由此而可以區別出以上這三個佛教團體在結構上的特性分別為「僧眾結構性依存導向」、「僧團入世導向」、與「在家眾出世導向」。這三個教團都以某種方式同時兼備了出世與入世性,並在某些層面上符合於「超越性的非二元性」的這個性質,也就是印順所建構的人間佛教理想藍圖之基本立足點。只是出於各教團組織結構與動員策略上的差異,這個性質,在不同教團中,以不同方式,不平均的展現於教團內的不同成員之上。
Based upon Weber's characterization of Buddhism, Taixu's (1889-1947) and Yinshun's (1906-2005) ideas of inner-worldly Buddhist reform, and the unfolding of Buddhism in modern Taiwan, this paper explores the issues of ”Human Realm Buddhism” in terms of its typological construction and through comparison. I find that Yinshun's construction of Human Realm Buddhism does shift the otherworldly mystical orientation within Buddhism and redirect Buddhism into a more socially engaged form. However, because Yinshun's Human Realm Buddhism is grounded on a base of ”transcendental non-duality”, his plan is almost impossible to realize at the collective level. I compare three Buddhist organizations in modern Taiwan: the Tzu-Chi Association, the Buddha Light Mountain, and the Dharma Drum Mountain. Within each organization, it is crucial who embodies the inner-worldly social practices and who embodies the transcendentality of Buddhism. These characteristics further differentiates the three Buddhist organizations into three basic types of Human Realm Buddhism: ”clergy-laity structural interdependence”, ”inner-worldly orientation embodied by clergy”, and ”transcendentality embodied by laity”. Each organizations holds some, but at the same time deviates from others, of Yinshun's ideas of Human Realm Buddhism.