《“批判佛教”与佛教批判》系统梳理与深入探讨了现代对佛教的反思，包括中国支那内学院、汉藏教理院政日本“批判佛教”思潮的相关思想共三编。支那内学院欧阳竟无、吕激、王恩洋最先发起现代的佛教反思，指责中国化佛教作为相似佛教应对佛教正法的没落负责。汉藏教理院的释太虚对中国佛教弊端也有尖锐批评，而释印顺更对中印佛教整体予以颠覆性反思，二者强调佛教随应时代的契理契机开展，故提倡人生佛教和人间佛教。日本“批判佛教”思潮基于“现代性”意识，从日本社会文化批判进到对印度如来藏、唯识思想乃至东亚圆顿佛教传统的批判，构成对支那内学院、汉藏教理院佛教反思的呼应之效，故在中国影响颇大，尤其是松本史朗的反思论述。

"Critical Buddhism" and Buddhist Criticism systematically sorts out and deeply explores modern reflections on Buddhism, including three parts of the Chinese Institute of China, the Sino-Tibetan Catechism, and the Japanese "Critical Buddhism" ideological trend. Ouyang Jingwu, Lü Ji, and Wang Enyang of the Inner Chinese Academy were the first to initiate modern Buddhist reflections, accusing Sinicized Buddhism, as a similar Buddhism, of being responsible for the decline of the Dharma. Shi Taihu of the Sino-Tibetan Catechism Institute also sharply criticized the shortcomings of Chinese Buddhism, while Shi Yin Shun also gave a subversive reflection on Chinese and Indian Buddhism as a whole, emphasizing that Buddhism developed according to the times and opportunities, so he advocated Buddhism for life and Buddhism on earth. Based on the consciousness of "modernity", the Japanese "critical Buddhism" trend has advanced from Japanese social and cultural criticism to the criticism of Indian Rulai-Tibet, enlightened thought and even East Asian Yuanton Buddhist traditions, which constitutes an echo of the reflection on Buddhism of the Shinnai Academy and the Sino-Tibetan Catechism, so it has a great influence in China, especially Matsumoto Shiro's reflective discourse.（AI翻译）

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