本文主要探討印度獨立後，第一任法務部長安貝卡（B.R. Ambedkar，1891-1956 A.D.）於1956年號召五十萬賤民改變信仰皈依佛教之新佛教運動的始末與蘊含之意義。 由於印度教種姓制度與印度社會緊密結合，二千多年來印度賤民為了贖罪的理由，不得不恪守印度教《摩奴法典》給予的誡命，遵行加諸於賤民的種種剝削。由於西方民主政治思想的影響，印度種姓制度下傳統的生活型態、職業限制、階級人權的合理性，都受到直接的衝擊。安貝卡即是把握這個歷史時間點，藉由社會抗爭、政治立法到皈依佛教的改革途徑，將民主政治的自由、平等、博愛與佛教「眾生平等」思想結合，爭取賤民的基本人權，並以宗教彌補政治無法達致的心理層面，幫助賤民從內心移除生而卑賤的種姓思想。安貝卡的新佛教運動，不只是復興印度佛教，也可視為是爭取人權的解放運動。 本文首先舖陳近代印度社會、政治、宗教的概況，以作為新佛教運動的時代背景，其次由安貝卡的生平及思想，了解新佛教運動思想的來源及發展過程，並透過解析斯里蘭卡佛教及印度佛教的復興，以及安貝卡對印度各大宗教的觀點，來探討他帶領賤民皈依佛教的遠因及關鍵時機。最後則以人間佛教的觀念，來省察安貝卡社會改革的作法，佛教思想所蘊含的自由、平等概念為何，以及對安貝卡復興印度佛教的具體作法提出個人看法。 This thesis explores Neo-Buddhist Movement and its implications regarding conversions by the five hundred thousand Untouchables to Buddhism in 1956 when India gained its independence from Britain. The paper traces the historical background of the movement and puts the figure, B.R. Ambedkar, as the focus. B.R. Ambedkar was the first Law Minister of the Nehru Cabinet, who organized the Neo-Buddhist movement and contributed to the large-scale conversion movement. The context of the movement is embedded in Hindu caste system, with which the Indian society has been rigidly bound for more than two thousand years. Under the caste system, the Untouchables had to abide to the restrictions specified in the Hindu scripture “Manusmruti”, and suffered from social segregation and exploitation merely for the redemption of their inherent sins. However, the Indian society has been greatly influenced by contemporary ideas in Western democracy. Hence, hierarchical social status, the traditional life-styles and occupational restrictions under the Indian caste system have been directly challenged. Ambedkar seized the opportunity of the transitional point to carry out a series of the revolution in social demonstration, legislative proposition to conversion to Buddhism. He integrated the concepts of freedom, equality and fraternity in democratic principles with the concept of the equal sentient in Buddhism to strive for the basic rights of the Untouchables. With the religious belief as a mental antidote to assist the political reform, the campaign eradicated the ideology of inherent caste system from the mind of the Untouchables. Therefore, the Neo-Buddhist Movement was not only a revival of Buddhism in India, but also a movement of liberation for fundamental human rights. This essay is arranged as follows. Firstly, the paper stated the background of the Neo-Buddhist movement by giving an overview of the social, political and religious environment in modern India. Secondly, an examination of the life of B.R. Ambedkar provides a better understanding of the origin and progression of the Neo-Buddhist movement. Thirdly, the analysis of the return of Buddhism to Sri Lanka and India, and Ambedkar’s perspectives on various Indian religions gives a clue to the remote causes and the essential conditions to the conversion of the Untouchables to Buddhism. Finally, the social reform led by Ambedkar, along with the principles of freedom and equality is evaluated from the point of view based on Humanistic Buddhism. The author also makes comments on his approach to revive Buddhism in India.
