本文就「印順學」與「人間佛教」的定義與範疇、已竟志業與未竟事工，作一深入之探討。 在「印順學」方面，由於印順導師在生已完成自傳，並將著作編印出書，還與時俱進地讓弟子們將它作數位典藏與推廣。這些珍貴的內建資料，業已形成豐富的「印順學」資料庫，讓人們在文獻齊備的基礎上作研究時，相當地省時、省心。 至於各方針對導師思想與著作，所作的迴響、回應或是延續性研究，則是「印順學」的外緣資料，早期導師已將相關回應文章，自行輯成《法海微波》，爾後還出現大量論文、專書與數位資料。因此，「印順學」的相關議題源源不絕，「印順學」的學術研究也正方興未艾。除了投入研究工作之外，還可搜集相關資料，有意識地建構出完整的「印順學數位資料庫」。 在「人間佛教」方面，作者提出「由『無諍之辯』到『求同存異』」的對話建言，以及「千山競秀、萬壑爭幽」的共榮願景。直接為各種「人間佛教」思想的交集部分下一定義──「嚴淨國土，成熟有情」，由此來設定廣義之「人間佛教」的範疇。至於實務作略能否標舉為「人間佛教」，作者提出兩種倫理判準：一、它是否如《阿含》所說的「初善，中善，竟亦善」──動機善良、過程或手段妥適，效果良好？二、它是否能達成印順導師所說的「淨心第一」和「利他為上」這兩大目標。

This paper aims to explore the definition, scope, completed achievement, and areas for further development in “Yinshun Studies” and “Humanistic Buddhism.” In terms of “Yinshun Studies,” Master Yinshun had completed his autobiography and had all his writings compiled and published; following the development and trends in time, he also had his disciples digitalize, archive, and promote these collected works. All these valuable primary resources have been accumulated and turned into an abundant database for “Yinshun Studies” which is not only time-saving but also handy for interested researchers for it provides a complete and thorough basis for research. Meanwhile, the various feedback, responses and continuous researches on the thoughts and writings of the Master from all corners have constituted external data and secondary resources for “Yinshun Studies.” The Master himself had compiled earlier response articles into a book titled Waves of Dharma; afterwards, large numbers of papers, books with special foci and digital information have continued to be produced. Consequently, a wide range of topics related to “Yinshun Studies” keep flowing in, and scholarly research about “Yinshun Studies” keep emerging. Besides scholarly research projects, it is also engaging for researchers to search for related information and consciously construct a systematic “Yinshun Studies Digital Database.” In terms of Humanistic Buddhism, the author proposes a suggestion to facilitate dialogues ranging from “Debating without Conflicting” to “Respecting Differences while Retaining Similarities,” as well as a vision of co-flourishing scene where multiple representations of Buddhism contest yet complement each other, a vision where “a thousand mountains compete for magnificence, while myriad valleys contest for depth and tranquility.” This vision of prosperity enables us to directly define the core spirit of Humanistic Buddhism shared by diverse interpretations—“to purify the land and facilitate maturation of sentient beings”—and thus helps formulate a broader scope of definitions of “Humanistic Buddhism.” As for whether actual practices can be labeled as “Humanistic Buddhism,” the author proposes two ethical criteria: first, if it fits the standards mentioned in The Agamas—that they are “good at the beginning, good in the middle, and good in the end,” i.e., that they are good in motive, appropriate in the process and means, and effectives in results. Secondly, whether they can achieve the two priority objectives suggested by Master Yinshun: “beginning with a pure thought” and “engaging in the altruistic end.”