現代新儒家崛起於清末民初至1950年代，目前已有三代代表人物在現代歷史舞台上開展新儒學精神方向。本文採取文本分析法，旨在探討第三代現代新儒家蔡仁厚、劉述先、杜維明等三人對印順學的態度。本文發現：第三代現代新儒家蔡氏、劉氏、杜氏三人已不同於第一代熊十力及第二代牟宗三等人與印順法師有激烈論辯，他們並不介入儒佛之爭。蔡仁厚承認佛家有其智慧，可與儒道二家相資相益。蔡氏於著述中，多方引用印順法師的佛學研究成果，特別是其《中國哲學史》徵引了一定質量的印順學作為主題內容或佐證津梁。劉述先認為當年熊十力與印順法師的論爭，實在是立場互異，難有結果。劉氏肯定印順法師採取「緣起性空」以論衡學界相關著作。杜維明景仰印順法師，有幸到報恩小築進謁。杜氏認為印順法師的人間佛教思想有功於臺灣，是我國當代重要的文化資源，值得譯成英文，以推擴其國際影響力。

Contemporary New Confucianism spanned from the late Qing and early Minguo Dynasties to the 1950s. At present, representatives of three generations have developed the spirit of New Confucianism in modern history. This study adopts a textual analysis to discuss the standpoints of the Yin Shun School of the third-generation contemporary New Confucianists Tsai Jen-hou, Liu Shu-hsien, and Tu Wei-ming. I find that the said third-generation contemporary New Confucianists differ from Hsiung Shih-li of the first generation and Mo Tsung-san of the second generation, both of whom have fierce debates with Master Yin Shun. They do not engage in the debate between Buddhism and Confucianism. Tsai Jen-hou admits that Buddhism has its wisdom that will mutually support and benefit Confucianism and Taoism. In his publications, Tsai cites the results of Master Yin Shun's Buddhist research many times, particularly The History of Chinese Philosophy, including citations from Yin Sun School as arguments for or proof. During that time, Liu Shu-hsien considers it difficult to draw a conclusion on the debate between Hsiung Shih-li and Master Yin Shun as they held different opinions. However, Liu approves of Master Yin Shun's adoption of "The Nature of Emptiness and Dependent Origination" in discussion in related academic publications. Meanwhile, Tu Wei-ming admires Master Yin Shun and had even had the honor to visit him personally at his residence. Tu believes Master Yin Shun's views on Humanistic Buddhism are a great contribution and an important contemporary cultural resource for Taiwan. Furthermore, that its translation into English will expand its international influence.