内容摘要：討論現代亞洲佛學，當以佛學界的學術研究為主，但是 在中國哲學的領域中，佛學亦屬中哲一支，在中國哲學界中談佛學 談得最深刻的，莫過牟宗三先生，但他卻是以利用康德哲學和海德 格哲學的觀念，建構新儒學體系，在此同時，也犧牲了佛學理論的 真確意涵。牟先生利用天台、華嚴對立的焦點，把講工夫論的天台 意旨，上升為詭譎的圓教型態，把講形上學境界論的華嚴意旨，贬 抑為成佛卻捨棄下界眾生，把佛學的圓不圓滿訴諸於是否能保住九 法界的世界，於是華嚴別而不圓。這些觀點，都違背了佛學基本意 旨，可以說，牟先生以為是在談哲學問題而自創體系，但作為親證 實踐的佛學及其世界觀，絕非在概念的定義以及思辨的馳騁中就能 論究高下當否的。本文之作，將主要以牟先生的《現象與物自身》 以及《智的直覺與中國哲學》兩書的佛學部分作意旨的說明以及意 見的辯難。

The study of modern Asian Buddhism should be based on the study of Buddhist academia. However, in the field of Chinese philosophy, Buddhism is also a branch of Chinese philosophy, so it is necessary to discuss the study of Buddhism in the field of Chinese philosophy. The most profound study of Buddhism in Chinese philosophy circles is Mr. Mou Zong San. However, he constructed the philosophy system of neo-Confucianism by using the concepts of Kant philosophy and Heidegger philosophy, and at the same time, sacrificed the correct connotation of Buddhist theory. Mou Zong San compared the views of Tiantai sect and Huayan sect, and elevated the content of Tiantai sect, which focuses on practical philosophy, into a theory of completeness. As for the completeness of Buddhist theory, it appeals to the preservation of the world of sentient beings. Therefore, Huayan sect philosophy is only a partial philosophy rather than a perfect one. These viewpoints all violate the basic content of Buddhism. He thought he was talking about the problem of philosophical truth, but the result was to create a new system. However, as a practical philosophy of Buddhist theory and its worldview, it is by no means in the definition of the concept and speculative gallop can be discussed under the right and wrong. This article will mainly take the Buddhist part of two books, “phenomenon and thing in itself’ and “the intuition of wisdom and Chinese philosophy” as the content explanation and the argument of opinion.