安倍德卡尔的新佛教思想研究
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摘要
安倍德卡尔是近代印度著名的贱民解放运动领导人,印度宪法的制定者。印度独立后,他倡导复兴印度佛教,于1956年率领贱民集体改宗佛教。本文探讨安倍德卡尔的新佛教思想及其所开展的新佛教运动。安倍德卡尔出身种姓制度下的贱民阶级,曾在英美接受高等教育,他尝试过社会运动、政治斗争、立法斗争的方式,最后采取改信佛教的宗教途径来达成贱民获致自由平等人权的目标,称为“新佛教运动”。他的新佛教旨在为贱民获得一个新的宗教身份,从而获得一个政治身份和社会身份,摆脱受歧视和奴役的命运。安倍德卡尔的思想带有印度从殖民时期结束到独立的时代印记,体现了印度传统文化与西方文化交流碰撞在宗教与政治领域的发生,反映了现代化对印度传统社会带来的冲击,是近代印度政治和文化发展的缩影,因此,是时代发展的必然结果；同时,他的新佛教思想又是其自身人生和思想逻辑发展的必然结果。
安倍德卡尔对传统佛教思想进行了现代性重构,其新佛教表现为贱民的佛教、实用主义的佛教、马克思主义的佛教,表明其新佛教蕴含了对印度传统历史文化的延续,对西方文化的吸收,甚至对马克思主义的批判性吸收。他创造性地发展出佛教在近现代印度的新乘。他的新佛教思想和实践对印度贱民解放及佛教复兴影响巨大,对世界人权运动和宗教现代化也具有深刻意义。
本文共分绪论、正文、结语三部分,其中正文部分共分六章：
第一章探寻安倍德卡尔新佛教思想与实践得以产生的社会背景。从西方殖民对印度的影响、种姓制度和贱民制度的起源与近代发展、印度民族独立运动、近代印度佛教复兴概况等方面探讨新佛教运动的社会历史根源。第二章从思想层面探寻安倍德卡尔新佛教思想产生的渊源。分别考察安倍德卡尔的家庭及教育背景、他对西方民主、平等思想的审视、他对印度传统宗教和哲学的继承,以及现代佛教思想对他的影响,透析安倍德卡尔新佛教思想的成因,揭示其内涵的复杂性。第三章论述安倍德卡尔贱民解放的思想和实践。阐述安倍德卡尔对贱民解放的理论构建,比较他与甘地在贱民解放思想方面的分歧,总结安倍德卡尔在理论层面对贱民解放作出的贡献；同时,考察安倍德卡尔领导贱民的进行的社会运动、政党斗争、法律斗争直至宗教革命的实践过程,揭示其贱民解放运动既是思想斗争又是社会实践的实质。第四章探讨安倍德卡尔意识形态的抉择过程。从宗教学角度考察安倍德卡尔的改信轨迹,并梳理安倍德卡尔抛弃印度教而选择佛教的思想理路,进而通过他对于佛教与马克思主义的比较抉择揭示他对于马克思主义的批判吸收。第五章综合论述安倍德卡尔的新佛教思想。从安倍德卡尔的宗教哲学观入手,诠释他的佛教观,并以他的佛教思想的代表著作《佛陀及其教法》为基础剖析他的新佛教思想的基本体系。第六章论述安倍德卡尔新佛教思想的特征与历史意义。比较新佛教与传统佛教的异同,总结新佛教的特征；从对贱民解放的影响和对印度佛教复兴的影响两个层面讨论新佛教运动的历史价值,并对新佛教运动的未来发展,安倍德卡尔的评价等问题提出见解。
安倍德卡尔的新佛教思想的形成是历史必然性和逻辑必然性的结果,他以现代宗教理念重新诠释佛法,在印度制造了一个启蒙式的宗教理性批判的经典案例。
Ambedkar was the famous leader of Dalit liberation movement in modern India, the framers of the Constitution of India. He advocated the revival of Buddhism in India after India's independence, led the the untouchables collective converted to Buddhism in1956. This thesis discusses Ambedkar'Neo-Buddhism thought and its movement he carried out. Ambedkar was born in the dalits in the caste system, he had access to higher education in Britain and the United States, he had tried social movements, political struggle, a legislative struggle, and finally took the religious way converting to Buddhism to achieve dalits attainable goal of freedom and equality of human rights, it was called the Neo-Buddhism movement. His Neo-Buddhism aimed to the untouchables get a new religious identity, to gain a political identity and social identity, in the end get rid of discrimination and slavery fate. Ambedkar's ideology with India era mark from the end of the colonial period to the independence, reflecting the traditional Indian culture and Western cultural exchange collision occurred in the field of religion and politic, reflecting the impact of the modernization of traditional Indian society, it is a microcosm of modern India's political and cultural development, therefore, it is the inevitable result of the development of the times. Meanwhile, his Neo-Buddhism thought is the inevitable result of the development of his own life and thinking logic.
His Neo-Buddhism thought was modern remodeling of traditional Buddhist thought. It showed Dalit Buddhist, Pragmatism Buddhism, Marxism Buddhism. It showed that the Neo-Buddhism contains the continuation of the traditional culture and history of India, the absorption of Western culture, and even the critically absorption of Marxism. He creatively develop new multiplication of Buddhism in modern India. His Neo-Buddhism thought and movement practice has had a tremendous impact on India dalit liberation and Buddhist revival, and with a profound sense of the world's human rights movement and religious modernization.
The thesis consists of three parts, which are Foreword, Text and Conclusion. And the Text has six chapters. Chapter One to explore the social background of Ambedkar's Neo-Buddhism thought and practice. Explore the social and historical roots of the Neo-Buddhism movement, from western colonial influence on India, the origins and modern development of the caste system and untouchability, India's national independence movement, the general situation of Buddhist revival in modern India.Chapter Two explores the origins of Ambedkar's Neo-Buddhism thought from the ideological level. Respectively inspects his family and education background, his review on western democracy and equality, his inheritance of traditional Indian religion and philosophy, the impact of modern Buddhist thought to him, then dialyzes the causes of his Neo-Buddhism thought, reveals the complexity of its meaning. Chapter Three discusses the Ambedkar's ideas and practices of dalit liberation. Elaborates Ambedkar's building on Dalit liberation theory, compared with Gandhi in the mind differences about dalits emancipate, then summarizes the contribution he made at the theoretical level of the dalit liberation, simultaneously, investigates the process of the Dalit social movements, political parties struggle to legal struggle until the religious revolution under his leadership, reveals the essence of the movement of both the ideological struggle and social practice. Chapter Four explores Ambedkar's ideological choice process. From the religious point of view, to examine the track of his conversion, and combing his thought line that abandoned Hinduism and choose Buddhist.Then through his choice for comparison of Buddhism and Marxism reveals his Marxist critique absorption. Chapter Five comprehensive expounds Ambedkar's Neo-Buddhism system. Starting from his religious philosophy, interprets the concept of his Buddhism. Analysises the basic system of his Neo-Buddhism thought on the basis of the book "Buddha and his Dhamma"which represented his thought. Chapter Six discusses the characteristics and historical significance of Ambedkar's Neo-Buddhism thought. Compare similarities and differences between Neo-Buddhism and traditional Buddhist, summarizes the characteristics of the Neo-Buddhism. Form the two levels of dalit liberation and the Buddhist revival in India to discuss the historical value of the Neo-Buddhism movement, and insights to the future development of the Neo-Buddhism movement, puts forward opinions to the future development of the Neo-Buddhism movement, and the problem such as Ambedkar's evaluation.
The formation of Ambedkar's Neo-buddhism thought was the result of historical inevitability and logical necessity. He reinterpreted the dharma with modern religious ideas, had created a classic case enlightenment rational criticism of religion in India.
安倍德卡尔对传统佛教思想进行了现代性重构,其新佛教表现为贱民的佛教、实用主义的佛教、马克思主义的佛教,表明其新佛教蕴含了对印度传统历史文化的延续,对西方文化的吸收,甚至对马克思主义的批判性吸收。他创造性地发展出佛教在近现代印度的新乘。他的新佛教思想和实践对印度贱民解放及佛教复兴影响巨大,对世界人权运动和宗教现代化也具有深刻意义。
本文共分绪论、正文、结语三部分,其中正文部分共分六章：
第一章探寻安倍德卡尔新佛教思想与实践得以产生的社会背景。从西方殖民对印度的影响、种姓制度和贱民制度的起源与近代发展、印度民族独立运动、近代印度佛教复兴概况等方面探讨新佛教运动的社会历史根源。第二章从思想层面探寻安倍德卡尔新佛教思想产生的渊源。分别考察安倍德卡尔的家庭及教育背景、他对西方民主、平等思想的审视、他对印度传统宗教和哲学的继承,以及现代佛教思想对他的影响,透析安倍德卡尔新佛教思想的成因,揭示其内涵的复杂性。第三章论述安倍德卡尔贱民解放的思想和实践。阐述安倍德卡尔对贱民解放的理论构建,比较他与甘地在贱民解放思想方面的分歧,总结安倍德卡尔在理论层面对贱民解放作出的贡献；同时,考察安倍德卡尔领导贱民的进行的社会运动、政党斗争、法律斗争直至宗教革命的实践过程,揭示其贱民解放运动既是思想斗争又是社会实践的实质。第四章探讨安倍德卡尔意识形态的抉择过程。从宗教学角度考察安倍德卡尔的改信轨迹,并梳理安倍德卡尔抛弃印度教而选择佛教的思想理路,进而通过他对于佛教与马克思主义的比较抉择揭示他对于马克思主义的批判吸收。第五章综合论述安倍德卡尔的新佛教思想。从安倍德卡尔的宗教哲学观入手,诠释他的佛教观,并以他的佛教思想的代表著作《佛陀及其教法》为基础剖析他的新佛教思想的基本体系。第六章论述安倍德卡尔新佛教思想的特征与历史意义。比较新佛教与传统佛教的异同,总结新佛教的特征；从对贱民解放的影响和对印度佛教复兴的影响两个层面讨论新佛教运动的历史价值,并对新佛教运动的未来发展,安倍德卡尔的评价等问题提出见解。
安倍德卡尔的新佛教思想的形成是历史必然性和逻辑必然性的结果,他以现代宗教理念重新诠释佛法,在印度制造了一个启蒙式的宗教理性批判的经典案例。
Ambedkar was the famous leader of Dalit liberation movement in modern India, the framers of the Constitution of India. He advocated the revival of Buddhism in India after India's independence, led the the untouchables collective converted to Buddhism in1956. This thesis discusses Ambedkar'Neo-Buddhism thought and its movement he carried out. Ambedkar was born in the dalits in the caste system, he had access to higher education in Britain and the United States, he had tried social movements, political struggle, a legislative struggle, and finally took the religious way converting to Buddhism to achieve dalits attainable goal of freedom and equality of human rights, it was called the Neo-Buddhism movement. His Neo-Buddhism aimed to the untouchables get a new religious identity, to gain a political identity and social identity, in the end get rid of discrimination and slavery fate. Ambedkar's ideology with India era mark from the end of the colonial period to the independence, reflecting the traditional Indian culture and Western cultural exchange collision occurred in the field of religion and politic, reflecting the impact of the modernization of traditional Indian society, it is a microcosm of modern India's political and cultural development, therefore, it is the inevitable result of the development of the times. Meanwhile, his Neo-Buddhism thought is the inevitable result of the development of his own life and thinking logic.
His Neo-Buddhism thought was modern remodeling of traditional Buddhist thought. It showed Dalit Buddhist, Pragmatism Buddhism, Marxism Buddhism. It showed that the Neo-Buddhism contains the continuation of the traditional culture and history of India, the absorption of Western culture, and even the critically absorption of Marxism. He creatively develop new multiplication of Buddhism in modern India. His Neo-Buddhism thought and movement practice has had a tremendous impact on India dalit liberation and Buddhist revival, and with a profound sense of the world's human rights movement and religious modernization.
The thesis consists of three parts, which are Foreword, Text and Conclusion. And the Text has six chapters. Chapter One to explore the social background of Ambedkar's Neo-Buddhism thought and practice. Explore the social and historical roots of the Neo-Buddhism movement, from western colonial influence on India, the origins and modern development of the caste system and untouchability, India's national independence movement, the general situation of Buddhist revival in modern India.Chapter Two explores the origins of Ambedkar's Neo-Buddhism thought from the ideological level. Respectively inspects his family and education background, his review on western democracy and equality, his inheritance of traditional Indian religion and philosophy, the impact of modern Buddhist thought to him, then dialyzes the causes of his Neo-Buddhism thought, reveals the complexity of its meaning. Chapter Three discusses the Ambedkar's ideas and practices of dalit liberation. Elaborates Ambedkar's building on Dalit liberation theory, compared with Gandhi in the mind differences about dalits emancipate, then summarizes the contribution he made at the theoretical level of the dalit liberation, simultaneously, investigates the process of the Dalit social movements, political parties struggle to legal struggle until the religious revolution under his leadership, reveals the essence of the movement of both the ideological struggle and social practice. Chapter Four explores Ambedkar's ideological choice process. From the religious point of view, to examine the track of his conversion, and combing his thought line that abandoned Hinduism and choose Buddhist.Then through his choice for comparison of Buddhism and Marxism reveals his Marxist critique absorption. Chapter Five comprehensive expounds Ambedkar's Neo-Buddhism system. Starting from his religious philosophy, interprets the concept of his Buddhism. Analysises the basic system of his Neo-Buddhism thought on the basis of the book "Buddha and his Dhamma"which represented his thought. Chapter Six discusses the characteristics and historical significance of Ambedkar's Neo-Buddhism thought. Compare similarities and differences between Neo-Buddhism and traditional Buddhist, summarizes the characteristics of the Neo-Buddhism. Form the two levels of dalit liberation and the Buddhist revival in India to discuss the historical value of the Neo-Buddhism movement, and insights to the future development of the Neo-Buddhism movement, puts forward opinions to the future development of the Neo-Buddhism movement, and the problem such as Ambedkar's evaluation.
The formation of Ambedkar's Neo-buddhism thought was the result of historical inevitability and logical necessity. He reinterpreted the dharma with modern religious ideas, had created a classic case enlightenment rational criticism of religion in India.
引文
① Dr. Babasaheb Ambedkar:Writings and Speeches,Vol-17, Govt. of Maharashtra,1987-2002.
① D. C. Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000.
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③ 网络资源在使用时需要甄别对待。其中,http://www.ambedkar.org的资源在进入时都经过严密的检查。http://www.columbia.edu/itc/mealac/pritchett/00ambedkar则是哥伦比亚大学的Frances W. Pritchett教授作为课程参考的网站。此二网站是比较稳定的,可在参考时相互比对。
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⑤ 科尔在《安倍德卡尔：生平及使命》中描述了这样一个在民间流传的故事,在安倍德卡尔通过孟买大学的入学考试后人们为他举行的庆祝仪式上,Krishnaji Arun Kelsukar送给安倍德卡尔一本《乔达摩佛陀的生平》作为特殊的礼物。Zelliot则断言这一点没有历史的依据。后来,Omvedt更是完全无视这个“礼物”,后来的一些作者也只提到在庆祝仪式上,Krishnaji Arun Kelsukar和安倍德卡尔的父亲进行了交谈并未提及赠书之事,这意味着不仅“礼物”是虚构的,而且此书对年轻的安倍德卡尔的影响也是不存在的。
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② [印]马宗达著：《高级印度史》,闵光沛等译,商务印书馆1999年版,第879页。
③ [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第548页。
④ R.K.Kshirsagar, Dalit Movement in India and Its Leaders(1857-1956), New Delhi:MD,1994, P.122.
① 参见孙士海、葛维钧编：《列国志印度》,社会科学文献出版社2003年版,第104页。
① 参见林承节著：《独立后的印度史》,北京：北京大学出版社2005年版,第29页。
① 参见林承节著：《独立后的印度史》,北京：北京大学出版社2005年版,第30-31页。
② 此次会议安倍德卡尔作为贱民代表出席,并与甘地在贱民选举权问题上发生分歧。
① 参见孙士海、葛维钧编：《列国志印度》,社会科学文献出版社2003年版,第108页。
② 印度1949年11月公布宪法,于1950年1月26日实施。
① 参见邱永辉著：《印度宗教多元文化》,北京：社会科学文献出版社2009年版,第147-148页。
① 转引自邱永辉著：《印度宗教多元文化》,北京：社会科学文献出版社2009年版,第149页。
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第73页。
② 这一事件发生在孟买管区南部达尔瓦地区。一名马哈尔种姓少年想进入公立学校读书遭到拒绝,其家长向政府申诉,政府一方面承认少年的要求合理,但是又担心贱民入校造成骚乱,遂拒绝其要求。最后经过裁决,殖民政府采取折中方法,为贱民另外建立学校。
③ 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001版,第96页。
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001版,第66-67页。
① Dr. Babasaheb Ambedkar:Writiings and Speeches, Govt. of Maharashtra, Vol.3,1987, p.70.
② D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.8.
① Robert Deliege, "The Myths of Origin of the Indian Untouchables", Man, New Series, Vol.28. No.3,1993, p.545.
② T. Pillai-Vetshera, The Mahars:A Study of Their Culture, Religion and Socio-Economic Life, Delhi:Intercultural Publications,1994, pp.1-2.
③ E.Zelliot, "Religion and Legitimization in the Mahar Movement" in Zelliot, E., From Untouchable to Dalit:Essays of Ambedkar Movement, New Delhi:Manohar,1992, p.201.
④ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.116.
⑤ 巴克提思潮在公元7世纪左右开始在南印度泰米尔地区流传。他们的教义核心是反对繁琐的宗教仪式,不推崇祭司的中介作用。10世纪后,巴克提思潮形成了宗教改革运动,史称巴克提运动。其派别众多,有加比尔、罗摩难陀等。
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Frighting Caste, Delhi:Permanent Black,2005, p.23.
① 由于埃德温·阿诺德(Edwin Arnold)对佛教的贡献,他曾受到印度政府及泰王的加冕,也曾被维多利亚女王赐予爵士勋章。
① Alexandar Cunningham关于佛教遗迹的著作有：Ancient Geography of India, Part I, the Buddhist Period, Maha Bodhi or the Great Buddhist Temple at Buddha Gaya, Gorpus Inscriptionam Indicarum等书。
① Gail Omvedt, Dalits and the Democratic Revolution:Dr Ambedkar and the Dalit Movement in Colonial India, SAGE Publication,1994, p.3.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.28.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.47.
② K.N.Kadam, Dr. Babasaheb Ambedakr and Significance of his Movement, Bombay:Popular Prakashan,1993, p.87.
③ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.47.
④ G.mvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, pp.32-33.
② Valerian Rodrigues, ed., The Essential Writings of B.R.Ambedkar, New Delhi:Oxford University Press,2002, p.11.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.79.
⑤ E.Zelliot, From Untouchable to Dalit:Essays on Ambedkar Movement, New Delhi:Manohar,1992. pp.173-74.
① D. C. Ahir, Dr. Ambedkar's Vision of Dhamma:An Assessment, New Delhi:B. R. Publishing,1998, p.19.
② 在他的著作《佛陀及其教法》中,安倍德卡尔将佛教基本信条以方便阅读和使每个人都便于理解的方式表述,并将这本书作为鼓励所有追随他的人皈依佛教的佛教“圣经”。
③ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.9.
④ G.Omvedt, Dalits and Democratic Revolution:Dr. Ambedkar and the Dalit Movement in Colonial India, New Delhi:Sage, 1994, p.3.
⑤ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.9.
⑥ Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, pp.38-45.
① Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, p.40.
② Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1992, p.43.1891年,瓦朗卡提交请愿书反对在军队中排除贱民。
③ B. R. Ambedkar, What Congress and Gandhi Have Done to the Untouchables2nd ed., Bombay:Thacker and Co. Ltd.1946, p.189.
④ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005,p.11.
⑤ Eleanor Zelliot, ed., From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, p.36.
⑥ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.11.
④ E.Zelliot, ed., From Untouchable to Dalit:Essays on Ambedkar Movement, New Delhi:Manohar,1992, p.85.
⑤ 1923年出版了他的博士论文《卢比的问题》,一部主要解决印度货币问题的经济思想著作。坎南对此书给予了高度评价：“安倍德卡尔先生不偏不倚切中问题要害,即使我当时认为他的论点完全错误,但是我已经看到他生气勃勃的观点和推论。”引自Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.6,1989, p.331.
⑥ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.139.
② Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History, Volume 40, Number 2, Spring 2009,Toronto:York University, p.4.
③ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第89页。
① [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第76页。
② [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第78-79页。
③ 这个词语最早是由法国哲学家亨利·柏格森(Henri Bergson)使用的,之后是威廉·詹姆斯(William James)用来描述头脑和自然之间的交互作用,杜威借用它来作为符号描述社会、群体之间的交互作用。在科学领域,“内渗”是指“一种液体在内部通过一个多孔的隔膜与另一种液体在内部发生混合的过程。”这对于安倍德卡尔关于民主的思考是一个生动的比喻,它传达了流动性,通过通道(管道),团体和个体在民主中被串联起来。因此,一个民主社会的秩序存在使发生的变化向各处散发的管道,同时也有各种各样的自由的连接点。
④ 转引自Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History,Volume 40, Number 2, Spring 2009,Toronto:York University, p.8.
⑤ 转引自Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History, Volume 40, Number 2, Spring 2009,Toronto:York University, p.8.
① Ambedkar, "India and the Pre-Prequisites of Communism"(undated manuscript)", in Dr. Babasaheb Ambedkar's Writings and Speeches,vol.3, Bombay:Education Department, Government of Maharashtra,1979, p.113.
② Ambedkar, "Submission to the Indian Statutory Commission"(1928), in Ambedkar, B. R. and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches Vol.2, Bombay:Education Department, Government of Maharashtra,1979, pp.445-46.
① K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.6.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.6.
③ Ambedkar, "Dr. Ambedkar at the Round Table Conference (1928) ", in B. R.Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches, Vol.2, Bombay:Education Department, Government of Maharashtra,1979, p.538.
④ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第4页。
⑤ Gail Omvedt, Dalit Movement in Colonial India, New Delhi:Sage Publications,1994, p.325.
① James Massey, "Dr. Ambedkar's Vision of a Just Society", in Ambedkar on Law, Constitution and Social Justice, Mohammad Shaurie ed., Jaipur:Rawat Publications,2005, pp.168-169.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, pp.23-24.
③ K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.20.
④ K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.20.
① 见尚会鹏著：《印度文化史》,桂林：广西师范大学出版社2007年版,第38页。作者指出,梵书中提到,凡是木匠(多属首陀罗)接触过的东西就会使祭典遭致不洁。他们实际上是印度“不可接触者”的前身。作者还指出,在几个正式的种姓之外,还有两个重要的集团,一个是雅利安人,因不遵守婆罗门教规,仍以游牧为生,因履行规定的仪式留在婆罗门社会中,地位较低；另一个则是非雅利安人。这两支人住在自己的村里,有自己的统治者,很可能是有文献记录的最早的不可接触者(即贱民)。
② Ambedkar, The Essentail Writings of B.R.Ambedkar, Edited by Valerian Rodeigues & Valerian Rodrigues, New Delhi: Oxford University Press,2002, p.295.
③ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第19页。
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches, Vol.1, "Annihilation of Caste with a Reply to Mahatma Gandhi(1936)", Bombay:Education Department, Government of Maharashtra,1979, p.79.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays. Mumbai:Popular Prakashan, 1997, p.17.
③ Sangharakshita, Ambedkar and Buddhism, New Delhi:Windhorse Publications,2000, p.56.
④ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.3,1987, p.165.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.105.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Vol.7, Govt. of Maharashtra,1990, p.4.
③ V.Rodrigues, ed.. The Essential Writings of B.R.Ambedkar, New York:Oxford,2002, p.123.安倍德卡尔的这篇演讲后来出版,题为《拉纳德、甘地与真纳》。
① 宋立道著：《神圣与世俗——南传佛教国家的宗教与政治》,北京：宗教文化出版社2000年版,第172页。
② 达摩波罗为佛教徒订立的毗尼日用,其中大量采用新教徒及西方的礼仪规范,却为中产阶级提供了一个价值系统,不只同化于当地的中产阶级社会,也同化成佛教的规范。它以新的价值系统套入以道德为主的入世禁欲主义系统,而成为新佛教徒主义。见Gombrich, Richard& Obeyesekere, Gananath, Buddhism Transformed Change in Sri Lan, New Delhi:OUP,2002, p.8.
① 宋立道著：《神圣与世俗南传佛教国家的宗教与政治》,宗教文化出版社2000年版,第171页。
① Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches Vol.7 Who were the Shudras? The Untouchables?, Bombay: Department of education, Government of Maharastra,1990, p.16.
② Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches Vol.7. Mumbai:Government of Maharashtra,1990, p.16.
③ Ambedkar, "Ranade, Gandhi and Jinnah" in Dr.Babasaheb Ambedkar Writings and Speeches Vol. 1 Mumbai:Governmmen of Maharastra,1989,p.212.
① Valerian Roudrigues, ed., The essential writings of Ambedkar, Delhi:Oxford University publications,2004, p.116.
① 对印度种姓制度的研究,起自19世纪下半叶欧洲“印度学”的兴起。二战之前的研究主要以解释态度为主。学者们致力于探讨种姓制度的起源。形成了众多观点,其中有代表性的有“瓦尔纳论”、“职业论”、“种族论”、“宗教论”、“雅利安家庭制度论”、“土著文化论”等。其中影响较大的“雅利安种族优越论”其代表人物是人类学家李斯累(H.H.Risley),其观点为种姓起源于肤色差别,即种姓征服。并以美国历史上黑人的地位为证,得出结论：种姓是种族歧视的结果。参见尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第13—-22页。
② “梵化”概念后经M.N.斯里尼瓦斯提出,成为探讨印度社会变化有影响的概念之一。意指一个低等印度教种姓或部落或社会集团,在一个高种姓的引导下改变其习俗、礼仪、思想意识和生活方式,经过一代或者几代人的努力,低等种姓便会接近高等种姓,从而提高自己种姓集团的地位。参见尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第25—-26页。
① B.R.Ambedkar, "Untouchables or the Children of India's Ghetto'"in Dr. Babasaheb Ambedkar:Writings and Speeches, Vol.5, Bombay:Govt. of Maharashtra,1990, pp.101-102.
① Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, pp.275-279.
② Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, p.315.
① Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, pp.318-320.
② Nagendra Kr. Singh, Ambedkar On Religion, New Delhi:Anmol Publications Pvt.Ltd.,2000, p.351.
③ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.401.
① Eleanor Zelliot, "The Psychological Dimension of the Buddhist Movement in India," in Religion in South Asia:Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times,2nd revised and enlarged edition,ed. GA.Oddie (Columbia), MO:South Asia Publications,1991, pp.191-214.
② T.H.P.Chentharassery, Ambedkar on Indian History, Jaipur:Rawat Publications,2000, pp.12-13.
① Dr.B.R.Ambedkar, Aninihilation of Caste, Delhi:Balaji Offset,2008, pp.47-48.
② Dr.B.R.Ambedkar, Aninihilation of Caste, Delhi:Balaji Offset,2008, p.48.
③ Mohandas K. Gandhi, "Dr. Ambedkar's Indictment"(1936), in Dr. Babasaheb Ambedkar's Writings and Speeches, vol.1, 1990, p.83.
① D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:South Asia Books,1990, p.296.
② D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:South Asia Books,1990, p.299.
③ A.V.Thakkar是甘地发动的一个贱民福利组织(Harijan Sevak Sangh)的秘书。
④ B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.138.
⑤ B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.142.
① B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.236.
② B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.447.
③ Ambedkar, The Essentail Writings of B.R.Ambedkar, Edited by Valerian Rodeigues & Valerian Rodrigues, New York: Oxford University Press,2002, p.304.
① Ambedkar, "Pakistan or the Partition of India(1940)", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August,29,2010.
② Ambedkar, "Pakistan or the Partition of India(1940)", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August,29,2010.
③ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
④ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
⑤ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
① 甘地认为以理想化的四种姓制度为基础的传统印度社会秩序优于其它形式的社会结构,而国大党则认为政治和经济革命将战胜社会的不平等。
③ Fischer.L著：《甘地传》,许章真译,台北：自华出版社1986年版,第202页。此信写于1932年3月。
② 1932年9月安倍德卡尔和甘地签订了浦那协定。这个协定的要项,是同意保留席位给予贱民代表,并决议废止不可接触者差别待遇,及要求迅速法制化。
③ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, pp.64-65.
④ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.67.
⑤ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, p.49.
⑤ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, pp.49-50.
① 林立：《甘地、安倍德卡尔与拯救贱民运动》,《南亚研究季刊》,1993年第3期。
② Gail Omvedt, Dalit Movement in Colonial India, New Delhi:Sage Publications,1994, p.325.
③ James Massey, "Dr. Ambedkar's Vision of a Just Society", in Ambedkar on Law, Constitution and Social Justice Mohammad Shaurie ed., Jaipur:Rawat Publications, pp.168-9.
① Ambedkar, Annihilation of Caste, http://ccnmtl.columbia.edu/projects/mmt/ambedkar/, August 30,2010.
② Sangharakshita, Ambedkar and Buddhism, New Delhi:Windhorse Publicatins,2000, p.59.
③ Sant Ram(1887-1988)建立的反种姓制度的组织,成立于1922年,组织的目标是通过实施种姓内部的婚姻来破坏种姓制度。曼达尔是雅利安社中一个更为激进的反种姓分支,起初与雅利安社关系密切,最终由于意见不合与雅利安社决裂,成为独立组织。
④ B. R. Ambedkar, "'The Path to Freedom(1935)" in D.C Ahir, Selected Speeches of Dr. B.R.Ambedkar (1927-1956),New Delhi:Blumoon,2000, p.16.
⑤ B. R. Ambedkar, "The Path to Freedom(1935)'" in D.C Ahir, Selected Speeches of Dr. B.R.Ambedkar(l927-1956),New Delhi:Blumoon,2000, p.18.
⑥ M. K..Gandhi, "A Vindication of Caste by Mahatma Gandhi" in "Annihilation of Caste:With a Reply to Mahatma Gandhi(1936)," Ambedkar, org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org/, August 29,2010.
① Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.425.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.26.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.383.
④ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, pp.383-384.
① B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi(1936)," Ambedkar. Org,2006/Dr. B. Ambedkar, Dalit E-Forum, http://www.ambedkar.org/, August 29,2010.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.71.
① Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.250.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.89.
③ Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.99.
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, pp.252-253.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.322.
③ D. Keer, Ambedkar.Speech in Bombay Lagisiation Assembly, Bombay,1938, p.306.
① Christophe Jafffelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Case, London,2005, p.98.
② Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.447.
① B.R.Ambedkar:Writings and Speeches, Vol.5, Bombay:Govt.of Maharashtra,1989, pp.101-102.
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.300.
① Christophe Jaffrelot, Dr Ambedkar and Untouchablity----Analysing and Fighting Cast,C.Hurst & Co. Ltd,2005, p.108.
① 转引自D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.10.
② 转引自D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.10.
② 转引自D.C.Ahir, Dr.Ambedkar s Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.12.
③ D.C.Ahir, Dr.Ambedkar s Vision of Dhamma—An Assessment,Delhi:BRPC Ltd,1998, p.13.
① Zelliot & Eleanor, ed., From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar Publishers& Distributors,2001, p.206.
② D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.255.
③ D.C.Ahir, "Ambedkar's Conversion and Its Impact,'" in Ambedkar on Buddhist Conversion and Its Impact, (ed.) Sanghasen Singh, Delhi:Eastern Book Linkers,1990, pp.4-10,5-6.
① Dhagwan Das, Revival of Buddhism in India and the Role of Dr. Baba Saheb B.R.Ambedkar, Lucknow:Dalit Today Prakashan,1998, p.53.
② V. T. Rayeshekar, Ambedkar and His Conversion, Bangalore:Dalit Sahitya Akademy,1983, p.27.
③ 安倍德卡尔的这种认识可能源自他之前的普勒(Phule)以及泰米尔人Ramasami,他们都反对婆罗门教,并将祭司集团当做印度教堕落的根源,并反对崇拜婆罗门教经典文献。1928年在马哈德(Mahad)的一次贱民大会上,安倍德卡尔曾象征性地公开烧毁了一部摩奴法典来表示对婆罗门教经典文献的反抗。
④ Bhagwan Das, "Ambedkar's Journey to Mass Conversion," in Politics of Conversion, (ed.) Devendra Swarup, Delhi: Deendayal Research Institute,1986, pp.307-323.
① B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, p.36.
② B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, p.36.
③ B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, pp.40-41.
④ 此文发表于1950年摩诃菩提协会期刊中。
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.490.
① Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Bombay:Government of Maharashtra, Education Department, 1989,pp.454-456.
② Thepdore S. Wilkinson & Madathilparampil M. Thomas, ed., Ambedkar and the Neo-Buddhist Movement, Madras:The Christian Institute for the Study of Religion and Society by the Christian Literature Society,1972, pp.60-61.
③ Thepdore S. Wilkinson & Madathilparampil M. Thomas, ed., Ambedkar and the Neo-Buddhist Movement, Madras:The Christian Institute for the Study of Religion and Society by the Christian Literature Society,1972, p.54.
④ Ambedkar:Writing and Speechs, vol.3, Bombay:Government of Maharashtra, Education Department,1989, India and the Pre-requisites of Communism, p.10.
⑤ 安倍德卡尔在他的文章《印度和共产主义的先决条件》中列举了摩奴法典中许多压迫妇女的条文来证明印度教的不足。
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.356.
① D. Keer, Ambedka:Life and Mission, New Delhi:South Asia Books,1990, pp.56-57.
② Mark Juergensmeyer, Religion as Social Vision:The Movement Against Untouability in 20th Century Punjab, Berkeley University of California Press,1982, p.162.
③ Keer在Ambedkar Life and Mission中提到安倍德卡尔曾派遣追随者前往阿姆利泽去研究考察研究锡克教,这些人在逗留期间都皈依了锡克教,但是当他们回到孟买后,却受到马哈尔贱民冷待的对待,其中鲜有人调查,但是这给了安倍德卡尔放弃锡克教的依据,熄灭了他对锡克教的兴趣。Eleanor Zelliot则认为安倍德卡尔与锡克教团体的关系仍然是积极的,因为传说位于孟买的卡尔沙大学是安倍德卡尔和锡克人协作的结果。
④ B.R.Ambedkar, "The Buddha and the Future of His Religion", Maha Bodhi, (April-May 1950):p.202.
② Terry Pilchick, Jai Bhim! Dispatches from a Peaceful Revolution, Glasgow:Windhorse Publications,1988, p.73.
③ D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.145.
④ D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.31.
① D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, pp.200-201.
② D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.201.
③ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.300.
④ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.299.
⑤ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.304.
① D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.298.
① Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.4.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.7.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, P.373.
① Ambedkar, Buddha and his Dhamma, http://www.ambedkar.org/ambcd/45A/, August 8,2010.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.410.
① Dr.Babasaheb Ambedkar, Ambedkar's unpublished essay "Away from the Hindus", reproduced in Vasant Moon,1990, pp.403-421.
① L.Karunyakara, Revival of Buddhism in modern India:the role of B.R. Ambedkar and the DalaiLama ⅩⅣ,1995, New Delhi, Ashish Pub. House, P.95.
① B. R. Ambedkar and M. R. Anand, Annihilation of caste:an undelivered speech, New Delhi, Arnold Publishers,1990, p.20.
② Dr. Babasaheb Ambedkar, Writing and speeches, vol.3, Bombay:Education Dept., Govt. of Maharashtra,1979.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.3, "Buddha or Karl Marx? ", New Delhi:Arnold Publishers,1979, p.21.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.3."Buddha or Karl Marx?", New Delhi:Arnold Publishers,1979, pp.7-8.
② 1956年11月20日,安倍德卡尔在尼泊尔举行的世界佛教徒会议发表了一篇题为《佛教与共产主义》的演讲。
③ B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, Writing and speeches, Vol.11, New Delhi:Arnold Publishers, 1990, pp.126-138.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.2, New Delhi:Arnold Publishers, "Buddhism and Communism" New Delhi:Arnold Publishers,1979, p.126.
② B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches,Vol.2, New Delhi:Arnold Publishers, "Buddhism and Communism",1979, p.130.
③ 按照律藏规定,比丘只能拥有剃刀、水囊、钵盂、三衣、针等七样物品。
④ B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches. Vol.2. New Delhi:Arnold Publishers, "Buddhism and Communism",1979, p.138.
① 转引自D.C.Ahir, Selected Speeches of Dr. B.R. Ambedkar, New Delhi:Blumoon Books,2000, p.101.
② 安倍德卡尔1954年10月3日在印度航空公司的广播演讲《我的生活哲学》,转自C.D.Naik, Thoughts and Philosophy of Doctor B.R. Ambedkar, Sarup& Sons,2003, p.1.
③ 安倍德卡尔在Thoughts on Linguistic State中使用Fellow Feeling指“一种属于单一群团的群体情感”,它可以把基于经济冲突和社会分层而造成差别的人维系在一起,使他们彼此之间感到是“亲朋好友”。参见克利福德·格尔兹《文化的解释》,纳日碧力戈等译,上海人民出版社1999年版,第295-296页。
① 转引自D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:B.R.P.C.,1990, p.299.
② M.G.Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.39.
③ What path to salvation?, http://www.ambedkar.org/, p.6.
④ What path to salvation?, http://www.ambedkar.org/, p.6.
⑤ What path to salvation?, http://www.ambedkar.org/, p.6.
① What path to salvation?, http://www.ambedkar.org/, p.7.
② M.G.Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.39作为《印度宪法》的创始人,安倍德卡尔提出了制定统一民法的目标,旨在为包括印度教徒、穆斯林和其他宗教信仰者在内的一切公民提供统一规则,改革属人法的目的,应当是朝着这个目标进步。
③ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.11.
④ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.9.
① Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.21.
② 出自B.R. Ambedkar死后出版的专著的《印度教哲学》,转引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.11.
③ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.24.
④ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.4.
① Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai,1987, p.12.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.251.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.5.
④ B.R. Ambedkar, The Buddha And His Dhamma, Bombay.Siddharth Publication,1957, p.259.
⑤ D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.455.
⑥ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai,1987, p.4.
① B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, pp.322-23.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.12.
③ B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, pp.58-59.
① B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, p.71.
② B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, pp.72-73.
③ M.Q Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.40.
④ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.304.
⑤ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.301
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.304, pp.417-18.
② Dr. Babasaheb Ambedkar Writing and Speeches, Vol.3, p.66.
③ 出自B.R. Ambedkar死后出版的专著的《印度教哲学》,转引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi: South Asia Books,2000, p.12.
① 1936年安倍德卡尔给拉哈尔的Jat-Pat-Todak的信中所说,引自Nagendra Kr. Singh, Ambedkar On Religion, p.12.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.13.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.14.
④ 1955年安倍德卡尔提交给孟买的佛教基金会的文章中所说,引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.14.
① 转自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.15.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.17.
① 达摩南达·乔尝必(1876-1947)当代印度精通巴利文的著名僧侣学者。他1940年出版的马拉提文写作的《世尊佛陀》一书,受到广泛欢迎。后来以同名编成剧本。其对佛陀人生的观点对安倍德卡尔产生了影响。据印度学者研究, 认为安倍德卡尔对佛陀出家的解释与乔尝必的剧本中的解释是相似的。
① Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.259.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.330.
① 按照巴利文佛经,在南传佛教体系里,波罗密一般归类为十个,即：布施、持戒、出离、智能、精进、忍辱、真实、决意、慈与舍。
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.317.
① D.C. Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.285.
② Thomas Mathew, Ambedkar, Reform or Revolution, New Delhi:Segment Books,1991, p.142.
③ "Buddha or Karl Marx",in Dr.Babaseheb Ambedkar:Writiing and Speechs,Vol.3, Govt.of Maharashtra,1987, p.451.
④ "Buddha or Karl Marx", in Dr.Babaseheb Ambedkar:Writiing and Speechs,Vol.3, Govt.of Maharashtra,1987, p.44.
⑤ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.351.
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.91.
② D.Keer, Ambedkar-.Life and Mission, New Delhi:South Asia Books,1990, p.91.
③ D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, pp.8-9.
④ Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, pp.415-416.
⑤ Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.432.
① Dr.Babasaheb Ambedkar:Writings and Speeches,Govt.of Maharashtra,Vol.11,1992,pp.315-316.
① D.C.Ahir, Dr.Ambedkar's Vision of Dhamma—An Assessment, Delhi:BRPC Ltd,1998, p.15.
② “法句”(Dharmapada)是集录关于佛教道德的格言,属于巴利(Pali)三藏的经藏,是小部(Khuddaka-Nikaya)十五卷中的第二卷。这个小经在南方的上座部(Theravada)佛教国中,有其最崇高的地位。《法句经》是世界知名的佛教(学)经典,是一部具有世界性意义的早期佛典。《法句经》之所以被世界学者看重,乃是因为它与原始佛教思想接近。据支谦在重译《法句经》所作的序文来看,该经在印度被视为沙弥或比丘学习佛经的必读启蒙教材,也是深入学习佛经的必读经典,不只是一般的通俗启蒙教材。
③ D.C.Ahir, Dr.Ambedkar s Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.15.
④ The Maha Bodhi.Calcutta, "Buddha and the Future of His Religion" by Dr. B.R. Ambedkar, in Ahir, D.C., Dr.Ambedkar's s Vision of Dhamma-An Assessment, p.16.
① 卫塞节是南传佛教传统纪念释迦牟尼佛祖诞生、成道、涅槃的节日。据记载,佛陀5月的一个月圆之日出生,35年后又在5月的某月圆之日于菩提树下悟道,后来他涅槃那天正巧也是5月的月圆之日。三者虽非同一天,却都在5月,且有月圆之共同特点。于是,后世的佛教徒,便订下每年的5月第一个月圆日,庆祝卫塞节,Vesak在印度古代梵文中的意思,就是“月圆”之意。
② The Maha Bodhi, Calcutta, "Buddha and the Future of His Religion" by Dr. B.R. Ambedkar in D.C. Ahir, Dr.Ambedkar s Vision of Dhamma:An Assessment, pp.16-17.
③ D.C.Ahir, Dr. Ambedker On Buddhism, Bombay:People's Education Society,1982, p.16.
④ 转自D.C. Ahir, Dr. Ambedkar's Vision of Dhamma:An Assessment, p.19.
① Trevor Ling, Buddhist Revival in India:Aspects of the Sociology of Buddhism, New York:St. Martin's Press,1980, p.90.
② D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.495.
① D.C.Ahir, Dr.Ambedkar's Vision ofDhamma—An Assessment, Delhi:BRPC Ltd,1998, p.24.
② 佛教典籍,古印度马鸣著。叙述释迦牟尼一生事迹,把宗教故事、宗教义理用诗歌形式巧妙地表达出来,在印度文学史上占有重要地位。汉译本有北凉昙无谶译本,5卷。
① B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.218.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.256.
③ B. R. Ambedkar and V. Rodrigues, The essential writings of B. R. Ambedkar, New Delhi Oxford, Oxford University Press, p.218.
① D.C.Ahir, Dr.Ambedkar's Vision of Dhamma—An Assessment, Delhi:BRPC Ltd,1998, p.9.
① D.C.Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000. p.52.
BBC,27 May 2007, "Mass Dalit conversions in Mumbai", http://news.bbc.co.uk/2/hi/south_asia/669695.stm.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.108.
② D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, pp.108-109.
③ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, pp.51-52.
① B. R.Ambedkar, "Buddha and the Future of His Religion" in D.C.Ahir, ed., A Panorama of India Buddhism, Delhi:Sri Satguru Publications,1995, pp.39-40.
② 僧护(Sangharakshita)是继安倍德卡尔之后新佛教运动的又一推动者。他生于英国,在伦敦建立了西方佛教徒之友的组织,并回到印度传教,开展社会活动,关注印度佛教的现代运动。他曾与安倍德卡尔有三次见面,于安倍德卡尔去世后巡回印度各地弘扬佛法。他对安倍德卡尔深入研究,写成《安倍德卡尔博士与佛教》一书。接替僧护的是英国人世友。他在英国建立了西方佛教团。后在僧护的鼓励下,回到印度传播佛教,组织了印度的TBM,即三界佛教僧伽团。成为西方佛教团的第一个分支。1978年8月,他在印度浦那组织了三界佛教僧伽之友。并以居士身份开展三界佛教僧伽之友运动,该运动遵循安倍德卡尔的基本主张,以关注社会、穷人和提高弱势群体的地位和经济政治状况为目标。成为印度现代佛教复兴运动的骨干组织。详情可参见宋立道：《当代印度新佛教运动》,《法音》,2007年第四期,第41-43页。
③ R.K.Kshirsagar, Dalit Movement in India and Its Leaders(1857-1956), New Delhi:MD,1994, p.45.
① Eleanor Zelliot, "The Psychological Dimension of the Buddhist Movement in India", in Religion in South Asia:Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times,2nd revised and enlarged edition, ed. G.A.Oddie, Columbia, MO. South Asia Publications, pp.191-214,191.
① T.Pillai-Vetshera, The Mahars:A study of Their Culture, Religion and Socio-Economic Life, New Delhi:Intercultural Publications,1994, p.302.
② 又名昌达拉班加(Chandrabhanga)。位于印度马哈拉施特拉邦南部,浦那东南180公里。一年一度的宗教集会地。每年7月,毗瑟拿神(印度教和婆罗门教的主神之一)的信徒,纷纷来此朝拜。
③ E.Zelliot,"Buddhism and Politics in Maharashtra ",in Zelliot, E., ed., From Untouchable toDalit:Essays on Ambedkar Movemet, New Delhi:Manohar,1992, p.139.
④ J.B.Gokhale, "The Sociopolitical Effect of Ideological Change:The Buddhist Conversion of Maharashtrian Untouchables", The Journal of Asian Studies, Vil.45, No.2,1986, p.276.
⑤ P. G.Jogdand, Dalit Movement in Maharashtra, New Delhi:Kanak,1991, pp.155-156.
① 如若贱民改信其它宗教将会使贱民失去表列种姓的身份,从而失去政府所给予的关于表列种姓和少数群体的特殊待遇,包括政治和教育等方面的。
② D. C.Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000, p.101.
① M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.3.
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第111页。
② 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第115-116页。
③ 参见黄心川主编：《当代亚太地区宗教》,北京：宗教文化出版社2003年版,第318-319页。
④ 邱永辉著：《印度世俗化研究》,成都：巴蜀书社2003年版,第346页。
⑤ 黄夏年：《佛教发祥地——印度》,参见杨曾文编：《当代佛教》,北京：东方出版社1993年版,第58页。
① Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
② Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
③ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, pp.339-340.
① Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
② 由K..L.Chanchreek, Mrs.Saroj Prasad and Rakesh Kumar主编了文集Dr.B.R.Ambedkar, Patriot, Philosopher and Statesman.
③ 转引自M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.7.
① 转引自M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.7.
② Chandrakant D.Shivakeri, Dr.B.R. Ambedkar S Political Philosophy, Anmol Publications Pvt. Limited,2004, p.358.
③ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.5.
④ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.6.
⑤ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.9.
① D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.498.
② D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.71.
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11、邱永辉：《印度世俗化研究》,成都：巴蜀书社2003年版。
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15、宋立道：《传统与现代：变化中的南传佛教世界》,北京：中国社会科学出版社2002年版。
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17、[意]索弗里：《甘地与印度》,北京：三联出版社2006年版。
18、[法]涂尔干：《宗教生活的基本形式》,芮传明、赵学元译,北京：商务印书馆2011年版。
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23、尚会鹏：《印度文化史》, 桂林：广西师范大学出版社2007年版。
24、[英]渥德尔：《印度佛教史》, 北京：商务印书馆2000年版。
25、邱永辉：《印度宗教多元文化》,北京：社会科学文献出版社2009年版。
26、方广铝：《渊源与流变——印度初期佛教研究》,北京：中国社会科学出版社2004年版。
27、[印]R.C.马宗达：《高级印度史》,北京：商务印书馆1986年版。
28、黄心川：《印度近现代哲学》,北京：商务印书馆1989年版。
29、林承节：《印度近现代史》, 北京：北京大学出版社1995年版。
30、[美]许娘光：《宗族、种姓、俱乐部》, 薛刚译,华夏出版社1990年版。
31、王树英：《南亚印度教与文化》,北京：中央民族大学出版社1999年版。
32、卓新平：《当代亚非拉美神学》,上海：上海三联书店2007年版。
33、崔连仲：《从佛陀到阿育王》, 沈阳：辽宁大学出版社1991年版。
34、方立天,学愚主编：《佛教传统与当代文化》, 北京：中华书局2006年版。
35、[英]埃里克·J·夏普：《比较宗教学史》,吕大吉、何光沪、徐大建译,上海：上海人民出版社1988年版。
36、[日]佐佐木教悟等著：《印度佛教史概说》,达和译,高雄：佛光出版社1990年版。
37、[印]迪帕克·拉尔著：《印度均衡：公元前1500-公元2000年的印度》,赵红军主译,北京：北京大学出版社2008年版。
1、尚会鹏：《不可接触制的历史与现状》,《南亚研究季刊》,1992年第4期。
2、尚会鹏：《种姓的对立——种姓构造分析之一》,《南亚研究》,1991年第4期。
3、尚会鹏：《“贱民”运动的领袖安培德卡尔——生平及其主要思想》,《南亚研究》,1990年第2期。
4、尚会鹏：《文化整合与种姓的未来》,《北京大学学报》,1990年第2期。
5、林立：《甘地、安培德卡尔与拯救贱民运动》,《南亚研究季刊》,1992年第3期。
6、宋立道：《当代印度的新佛教运动》,《法音》,2007年第4期。
7、宋立道：《佛教民族主义在南亚、东南亚的发展》,《佛学研究》,1996年第1期。
8、宋立道：《佛教与民族主义》,《佛学研究》,1997年第1期。
9、宋立道：《佛教与现代化的关系考察——以南传佛教国家为案例》,《佛学研究》,1995年第1期。
10、邱永辉：《解析印度宗教多元化危机》,《当代亚太》,2003年第7期。
11、邱永辉：《浅析“印度教特性”政治》,《南亚研究季刊》,2003年第2期。
12、邱永辉：《试论印度保留政策》,《南亚研究季刊》,1991年第1期。
13、邱永辉：《“皈依”印度教?》,《中国民族报》,2008年10月28日。
14、王怡：《安姆贝德卡走上反抗种姓制的道路原因浅析》,《贺州学院学报》,2009年第1期。
15、金西：《论1956年安倍德卡尔率领印度贱民改宗佛教的原因》,《黑龙江史志》,2010年第5期。
16、何小艳：《安培德卡尔的经济平等思想》,《改革与开放》,2010年第6期。
17、洪共福：《从“新佛教运动”看印度独立后的种姓制》,《阜阳师范学院学报》,2001年第1期。
18、王啸：《从杜威的价值论看：人、教育、社会》,《南京师大学报》,1999年第3期。
19、张立成、张梅：《从杜威的政治哲学看个人、社会、共同体的关系》,哈尔滨工业大学学报,2007年第9期。
20、金永丽：《从贱民问题的解决看印度的人权政策》,《烟台大学学报》,2006年第2期。
21、王小回：《达摩南达·乔尝必小传》,《世界宗教资料》,1994年第3期。
22、志道：《当代印度佛教复兴与“参与佛教”运动》,《佛教文化》,2005年第1期。
23、孔祥田：《杜威“民主”思想价值维度之探讨》,《中国石油大学学报》,2006年第2期。
24、孔祥田：《杜威民主共同体思想渊源探析》,《北方论丛》,2005年第6期。
25、孔祥田：《杜威的“民主共同体”思想述评》,《上海行政学院学报》,2006年第1期。
26、孔祥田、王先林：《杜威民主思想的伦理意蕴及其当代价值》,《江西社会科学》,2009年第2期。
27、姜晓平、陈滔娜：《解读杜威教育理论中的“民主”内涵》,《学海》,2008年第6期。
28、刘放桐：《杜威哲学的现代意义》,《复旦学报》,2005年第5期。
29、冯庆福：《杜威的社会民主观探析》,《集美大学学报》,2002年第1期。
30、刘爱河：《杜威的真理观述评》,《哈尔滨学院学报》,2004年第6期。
31、常宏：《杜威的宗教观》,《贵州大学学报》,2008年第1期。
32、赵秀福：《评杜威的宗教观》,《理论学刊》,2002年第3期。
33、郑国玉、唐代虎：《重视科学方法、行动和效用的杜威实用主义》,《辽宁大学学报》,2009年第5期。
34、张立成：《杜威政治哲学中个人与社会关系探析》,《济南大学学报》,2006年第3期。
35、黄瑞贞：《近代印度佛教复兴运动的探讨》,华严专宗学院佛学研究所论文集。
36、黄夏年：《达磨波罗的佛教民族主义思想初探》,《宗教学研究》,1996年第3期。
37、谢路军：《方兴未艾的斯里兰卡佛教》,《法音》,2008年第2期。
38、J.B.迪萨纳雅卡、古柯：《达摩波罗与僧伽罗佛教民族主义》,《国外社会科学》,1993年第9期。
39、李向平：《传统佛教思想的近代性格》,《历史教学问题》,1997年第2期。
40、李向平：《佛教文化与现代化》,《上海大学学报》,1993年第5期。
41、李向平：《宗教文化：民族主义还是超民族主义》,《社会科学》2000年第10期。
42、马戎：《理解民族关系的新思路——少数族群问题的“去政治化”》,《北京大学学报》,2004年第6期。
43、欧东明：《略论印度教与印度佛教的关系》,《南亚研究季刊》,2004年第4期。
44、梁启俊：《浅析印度“信缘文化”特征及其对印度人生活方式的影响》,《青海师范大学学报》,2009年第5期。
45、游祥洲：《论全球入世佛教之发展进路》,《弘誓》,2007年第4期。
46、李勇：《西方佛教的现代化略论》,《社会科学战线》2006年第6期。
47、张占顺：《锡克教：一个没有种姓的社会》,《当代亚太》,2005年第11期。
48、刘宇光：《现代佛教研究概论》,《历史教学问题》,2008年第3期。
49、赵卫邦：《印度贱民处境在近代的变化》,《云南民族学院学报》,1984年第4期。
50、赵卫邦：《古代印度贱民的产生》,《四川大学学报》,1981年第2期。
51、赵章云：《印度贱民纷纷改宗》,《人民日报》,2001年11月26日。
52、章嫒媛：《印度教巴克提运动若干问题探讨》,《知识经济》,2007年第11期。
53、朱明忠：《印度教虔信派改革运动及其影响》,《南亚研究》,2001年第1期。
54、吴宏阳：《印度世俗化进程与贱民问题的解决》,《郑州大学学报》,2002年第5期。
55、姜景奎：《再论中世纪印度教帕克蒂运动》,《南亚研究》,2004年第1期。
56、郭俊超：《“克里普斯方案”对被压迫阶级的影响》,《边疆经济与文化》,2007年第2期。
57、马致远：《浅析印度教梵社运动》,《南亚研究季刊》,2005年第4期。
58、彭毓花：《近代印度教改革浅析》,《云南社会科学》,2001年第1期。
1、马致远：《印度近现代贱民问题研究》,硕士论文,郑州大学,2006年。
2、任炜：《安培德卡尔和印度贱民解放运动》,硕士论文,内蒙古大学,2008年。
3、王怡：《安姆贝德卡同种姓制斗争评析》,硕士论文,广西师范大学,2008年。
4、王立新：《印度贱民解放的历史透视：过程、问题和展望》,硕士论文,河北师范大学,2011年。
5、陈建安：《安贝卡的改信佛教运动其内涵与意义之研究》,硕士论文,台湾真理大学,2008年。
6、释觉亚：《安贝卡与其新佛教运动之研究》,硕士论文,台湾南华大学,2007年。
7、高洁：《杜威的民主主义教育思想及其启示》,硕士论文,南京师范大学,2005年。
8、金西：《论二战后印度贱民改宗的原因》,硕士论文,郑州大学,2010年。
http://www.ambedkar.org.Accessed
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/.Accessed
http://www.geocties.com/indiafas/Dalit/dr_ambekar.htm.Accessed
① D. C. Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000.
② V.Rodrigues, ed., The Essential Writings of B.R. Ambedkar, New York:Oxford,2002.
③ 网络资源在使用时需要甄别对待。其中,http://www.ambedkar.org的资源在进入时都经过严密的检查。http://www.columbia.edu/itc/mealac/pritchett/00ambedkar则是哥伦比亚大学的Frances W. Pritchett教授作为课程参考的网站。此二网站是比较稳定的,可在参考时相互比对。
④ K.N.Kadam, Dr. Babasaheb Ambedkar and Significance of his Movement, Bombay:Popular Prakashan,1993.
⑤ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990.
⑥ Sangharakshita, Ambedkar and Buddhism, Glasgow:Windhorse,1986.
⑦ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004.
⑧ D. Keer, Ambedkar.Life and Mission, New Delhi:South Asia Books,1990, p.9.
⑨ D. Keer, Ambedkar.Life and Mission, New Delhi:South Asia Books,1990, p.10.
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p xii.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.54.
③ Eleanor Mae Zelliot, Dr.Ambedkar and the Untouchable Movement, New Delhi:Blumoon Books,2004.
④ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004.
⑤ 科尔在《安倍德卡尔：生平及使命》中描述了这样一个在民间流传的故事,在安倍德卡尔通过孟买大学的入学考试后人们为他举行的庆祝仪式上,Krishnaji Arun Kelsukar送给安倍德卡尔一本《乔达摩佛陀的生平》作为特殊的礼物。Zelliot则断言这一点没有历史的依据。后来,Omvedt更是完全无视这个“礼物”,后来的一些作者也只提到在庆祝仪式上,Krishnaji Arun Kelsukar和安倍德卡尔的父亲进行了交谈并未提及赠书之事,这意味着不仅“礼物”是虚构的,而且此书对年轻的安倍德卡尔的影响也是不存在的。
⑥ W.N.Kuber, Dr. Ambedkar-A Critical Study, New Delhi:P.P.H.,1973.
⑦ K.Anandan, "The Influence on Dr. Ambedkar" in Shashi, S.S., ed., Ambedkar and Social Justice, Vol. Ⅱ, New Delhi: Publications Division, Ministry of Information & Broadcasting,1992.
⑧ R.K.Kshirsagar, Political Thought of Dr.Babasaheb Ambedkar, London:Intellectual Publishing House,1992.
① Narendra Jadhay, Dr. Ambedkar Economic Thought and Philsophy, Bombay:Popular Prakashan Pvt. Limited,1993.
② P.Mohan Larbeer, Ambedkar on Religion:A Liberative Perspective,Madurai:Dalit Resource Centre, Tamilnadu Theological Seminary,2003.
③ D.R.Jatava, Ambedkar's Philosophy of Religion, Jaipur:ABD,1998.
④ Eleanor Mae Zelliot, Dr.Ambedkar and the Untouchable Movement, New Delhi:Blumoon Books,2004.
⑤ G.Omvedt, Dalits and the Democratic Revolution:Dr. Ambedkar and the DalitMovement in Colonial India, New Delhi: Sage,1994.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005.
② Christophe Jaffrelot, Dr. Ambedkar and Untouchability:Analyzing and Fighting Caste, Delhi:Permanent Black,2005, p.6.
③ R.K.Kshirsagar, Dalit Movement in India and Its Leaders (1857-1956), New Delhi:M D,1994.
④ P. G.Jogdand, Dalit Movement in Maharashtra, New Delhi:Kanak,1991.
⑤ S.Chavan, Gandhi and Ambedkar:Saviours of Untouchables, Delhi:Authors,2001.
⑥ Eleanor Zelliot, Gandhi and Ambedkar:A Study in Leadership, in Zelliot, E., From Untouchable to Dalit:Essays on Ambedkar Movement, New Delhi:Manohar,1992.
⑦ Balkrishna Govind Gokhaie, "Theravada Buddhism and Modernization:Anagarika Dhammapala and B.R.Ambedkaer", Journal of Asian and African Studies, Vol.34, No.1,1999.
① 杨增文著：《当代佛教》,北京：东方出版社1993年版。
② 吴永年、季平著：《当代印度宗教研究》,上海外语教育出版社1998年版。
③ 林承节著：《殖民统治时期的印度史》,北京：北京大学出版社2004年版。
④ 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版。
⑤ 尚会鹏： 《“贱民”运动的领袖安培德卡尔——生平及其主要思想》, 《南亚研究》,1990年第2期。
⑥ 林立： 《甘地、安培德卡尔与拯救贱民运动》, 《南亚研究季刊》,1992年第3期。
⑦ 刘雪梅：《试论安倍德卡尔的平等思想及其实践》,硕士论文,北京大学,2004年。
⑧ 周秀真： 《安贝卡与其新佛教运动之研究》,硕士论文,台湾南华大学,2007年。
⑨ 陈建安： 《安贝卡的改信佛教运动其内涵与意义之研究》,硕士论文,台湾真理大学,2008年。
⑩ 任炜：《安培德卡尔和贱民解放运动》,硕士论文,内蒙古大学,2008年。
11 马致远：《印度近现代贱民问题研究》, 硕士论文,郑州大学,2006年。
12 王怡：《安姆德贝卡与种姓制斗争评析》,硕士论文,广西师范大学,2008年。
① 马克思、恩格斯：《马克思恩格斯选集》第2卷,北京：人民出版社1972年版,第70页。
① 林承节：《对殖民时期印度史的再认识》,《世界历史》,2006年第5期。
② A.R.Desai, Social Background of Indian Nationalism, Popular Prakashan Pvt.Ltd. Mumbai,2010, p.32.
③ Mckim Marriott, Village India:Studies in the Little Community, University of Chicago Press,1955, p.viii.
① W.N.Kuber, Dr. Ambedkar:A Critical Study, New Delhi:P.P.H.,1973, p.3.
① [印]R.C.马宗达著：《高级印度史》,北京：商务印书馆1986年版,第875页。
① W.N.Kuber, Dr. Ambedkar:A Critical Study, New Delhi:P.P.H.,1973, p.5.
② Percival Joseph Griffiths, The British Impact on India, Archon Books,1953, p.229.
① [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第536页。
② [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第577页。
③ [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第577-579页。
① [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第538页。
② [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第540页。
① [印]马宗达著：《高级印度史》,闵光沛等译,商务印书馆1999年版,第876页。
② [印]马宗达著：《高级印度史》,闵光沛等译,商务印书馆1999年版,第879页。
③ [印]巴沙姆著：《印度文化史》,闵光沛等译,商务印书馆1999年版,第548页。
④ R.K.Kshirsagar, Dalit Movement in India and Its Leaders(1857-1956), New Delhi:MD,1994, P.122.
① 参见孙士海、葛维钧编：《列国志印度》,社会科学文献出版社2003年版,第104页。
① 参见林承节著：《独立后的印度史》,北京：北京大学出版社2005年版,第29页。
① 参见林承节著：《独立后的印度史》,北京：北京大学出版社2005年版,第30-31页。
② 此次会议安倍德卡尔作为贱民代表出席,并与甘地在贱民选举权问题上发生分歧。
① 参见孙士海、葛维钧编：《列国志印度》,社会科学文献出版社2003年版,第108页。
② 印度1949年11月公布宪法,于1950年1月26日实施。
① 参见邱永辉著：《印度宗教多元文化》,北京：社会科学文献出版社2009年版,第147-148页。
① 转引自邱永辉著：《印度宗教多元文化》,北京：社会科学文献出版社2009年版,第149页。
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第73页。
② 这一事件发生在孟买管区南部达尔瓦地区。一名马哈尔种姓少年想进入公立学校读书遭到拒绝,其家长向政府申诉,政府一方面承认少年的要求合理,但是又担心贱民入校造成骚乱,遂拒绝其要求。最后经过裁决,殖民政府采取折中方法,为贱民另外建立学校。
③ 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001版,第96页。
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001版,第66-67页。
① Dr. Babasaheb Ambedkar:Writiings and Speeches, Govt. of Maharashtra, Vol.3,1987, p.70.
② D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.8.
① Robert Deliege, "The Myths of Origin of the Indian Untouchables", Man, New Series, Vol.28. No.3,1993, p.545.
② T. Pillai-Vetshera, The Mahars:A Study of Their Culture, Religion and Socio-Economic Life, Delhi:Intercultural Publications,1994, pp.1-2.
③ E.Zelliot, "Religion and Legitimization in the Mahar Movement" in Zelliot, E., From Untouchable to Dalit:Essays of Ambedkar Movement, New Delhi:Manohar,1992, p.201.
④ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.116.
⑤ 巴克提思潮在公元7世纪左右开始在南印度泰米尔地区流传。他们的教义核心是反对繁琐的宗教仪式,不推崇祭司的中介作用。10世纪后,巴克提思潮形成了宗教改革运动,史称巴克提运动。其派别众多,有加比尔、罗摩难陀等。
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Frighting Caste, Delhi:Permanent Black,2005, p.23.
① 由于埃德温·阿诺德(Edwin Arnold)对佛教的贡献,他曾受到印度政府及泰王的加冕,也曾被维多利亚女王赐予爵士勋章。
① Alexandar Cunningham关于佛教遗迹的著作有：Ancient Geography of India, Part I, the Buddhist Period, Maha Bodhi or the Great Buddhist Temple at Buddha Gaya, Gorpus Inscriptionam Indicarum等书。
① Gail Omvedt, Dalits and the Democratic Revolution:Dr Ambedkar and the Dalit Movement in Colonial India, SAGE Publication,1994, p.3.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.28.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.47.
② K.N.Kadam, Dr. Babasaheb Ambedakr and Significance of his Movement, Bombay:Popular Prakashan,1993, p.87.
③ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.47.
④ G.mvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, pp.32-33.
② Valerian Rodrigues, ed., The Essential Writings of B.R.Ambedkar, New Delhi:Oxford University Press,2002, p.11.
① C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.79.
⑤ E.Zelliot, From Untouchable to Dalit:Essays on Ambedkar Movement, New Delhi:Manohar,1992. pp.173-74.
① D. C. Ahir, Dr. Ambedkar's Vision of Dhamma:An Assessment, New Delhi:B. R. Publishing,1998, p.19.
② 在他的著作《佛陀及其教法》中,安倍德卡尔将佛教基本信条以方便阅读和使每个人都便于理解的方式表述,并将这本书作为鼓励所有追随他的人皈依佛教的佛教“圣经”。
③ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.9.
④ G.Omvedt, Dalits and Democratic Revolution:Dr. Ambedkar and the Dalit Movement in Colonial India, New Delhi:Sage, 1994, p.3.
⑤ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.9.
⑥ Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, pp.38-45.
① Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, p.40.
② Eleanor Zelliot, From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1992, p.43.1891年,瓦朗卡提交请愿书反对在军队中排除贱民。
③ B. R. Ambedkar, What Congress and Gandhi Have Done to the Untouchables2nd ed., Bombay:Thacker and Co. Ltd.1946, p.189.
④ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005,p.11.
⑤ Eleanor Zelliot, ed., From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar,1996, p.36.
⑥ D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Pupular Prakashan,1954,3th ed.,2005, p.11.
④ E.Zelliot, ed., From Untouchable to Dalit:Essays on Ambedkar Movement, New Delhi:Manohar,1992, p.85.
⑤ 1923年出版了他的博士论文《卢比的问题》,一部主要解决印度货币问题的经济思想著作。坎南对此书给予了高度评价：“安倍德卡尔先生不偏不倚切中问题要害,即使我当时认为他的论点完全错误,但是我已经看到他生气勃勃的观点和推论。”引自Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.6,1989, p.331.
⑥ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.139.
② Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History, Volume 40, Number 2, Spring 2009,Toronto:York University, p.4.
③ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第89页。
① [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第76页。
② [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第78-79页。
③ 这个词语最早是由法国哲学家亨利·柏格森(Henri Bergson)使用的,之后是威廉·詹姆斯(William James)用来描述头脑和自然之间的交互作用,杜威借用它来作为符号描述社会、群体之间的交互作用。在科学领域,“内渗”是指“一种液体在内部通过一个多孔的隔膜与另一种液体在内部发生混合的过程。”这对于安倍德卡尔关于民主的思考是一个生动的比喻,它传达了流动性,通过通道(管道),团体和个体在民主中被串联起来。因此,一个民主社会的秩序存在使发生的变化向各处散发的管道,同时也有各种各样的自由的连接点。
④ 转引自Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History,Volume 40, Number 2, Spring 2009,Toronto:York University, p.8.
⑤ 转引自Arun P. Mukherjee, "B. R. Ambedkar, John Dewey, and the Meaning of Democracy", New Literary History, Volume 40, Number 2, Spring 2009,Toronto:York University, p.8.
① Ambedkar, "India and the Pre-Prequisites of Communism"(undated manuscript)", in Dr. Babasaheb Ambedkar's Writings and Speeches,vol.3, Bombay:Education Department, Government of Maharashtra,1979, p.113.
② Ambedkar, "Submission to the Indian Statutory Commission"(1928), in Ambedkar, B. R. and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches Vol.2, Bombay:Education Department, Government of Maharashtra,1979, pp.445-46.
① K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.6.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.6.
③ Ambedkar, "Dr. Ambedkar at the Round Table Conference (1928) ", in B. R.Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches, Vol.2, Bombay:Education Department, Government of Maharashtra,1979, p.538.
④ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第4页。
⑤ Gail Omvedt, Dalit Movement in Colonial India, New Delhi:Sage Publications,1994, p.325.
① James Massey, "Dr. Ambedkar's Vision of a Just Society", in Ambedkar on Law, Constitution and Social Justice, Mohammad Shaurie ed., Jaipur:Rawat Publications,2005, pp.168-169.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, pp.23-24.
③ K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.20.
④ K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.20.
① 见尚会鹏著：《印度文化史》,桂林：广西师范大学出版社2007年版,第38页。作者指出,梵书中提到,凡是木匠(多属首陀罗)接触过的东西就会使祭典遭致不洁。他们实际上是印度“不可接触者”的前身。作者还指出,在几个正式的种姓之外,还有两个重要的集团,一个是雅利安人,因不遵守婆罗门教规,仍以游牧为生,因履行规定的仪式留在婆罗门社会中,地位较低；另一个则是非雅利安人。这两支人住在自己的村里,有自己的统治者,很可能是有文献记录的最早的不可接触者(即贱民)。
② Ambedkar, The Essentail Writings of B.R.Ambedkar, Edited by Valerian Rodeigues & Valerian Rodrigues, New Delhi: Oxford University Press,2002, p.295.
③ [美]约翰·杜威著：《民主与教育》,薛绚译,南京：译林出版社2012年版,第19页。
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writiing and speeches, Vol.1, "Annihilation of Caste with a Reply to Mahatma Gandhi(1936)", Bombay:Education Department, Government of Maharashtra,1979, p.79.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays. Mumbai:Popular Prakashan, 1997, p.17.
③ Sangharakshita, Ambedkar and Buddhism, New Delhi:Windhorse Publications,2000, p.56.
④ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.3,1987, p.165.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.104.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.105.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Vol.7, Govt. of Maharashtra,1990, p.4.
③ V.Rodrigues, ed.. The Essential Writings of B.R.Ambedkar, New York:Oxford,2002, p.123.安倍德卡尔的这篇演讲后来出版,题为《拉纳德、甘地与真纳》。
① 宋立道著：《神圣与世俗——南传佛教国家的宗教与政治》,北京：宗教文化出版社2000年版,第172页。
② 达摩波罗为佛教徒订立的毗尼日用,其中大量采用新教徒及西方的礼仪规范,却为中产阶级提供了一个价值系统,不只同化于当地的中产阶级社会,也同化成佛教的规范。它以新的价值系统套入以道德为主的入世禁欲主义系统,而成为新佛教徒主义。见Gombrich, Richard& Obeyesekere, Gananath, Buddhism Transformed Change in Sri Lan, New Delhi:OUP,2002, p.8.
① 宋立道著：《神圣与世俗南传佛教国家的宗教与政治》,宗教文化出版社2000年版,第171页。
① Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches Vol.7 Who were the Shudras? The Untouchables?, Bombay: Department of education, Government of Maharastra,1990, p.16.
② Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches Vol.7. Mumbai:Government of Maharashtra,1990, p.16.
③ Ambedkar, "Ranade, Gandhi and Jinnah" in Dr.Babasaheb Ambedkar Writings and Speeches Vol. 1 Mumbai:Governmmen of Maharastra,1989,p.212.
① Valerian Roudrigues, ed., The essential writings of Ambedkar, Delhi:Oxford University publications,2004, p.116.
① 对印度种姓制度的研究,起自19世纪下半叶欧洲“印度学”的兴起。二战之前的研究主要以解释态度为主。学者们致力于探讨种姓制度的起源。形成了众多观点,其中有代表性的有“瓦尔纳论”、“职业论”、“种族论”、“宗教论”、“雅利安家庭制度论”、“土著文化论”等。其中影响较大的“雅利安种族优越论”其代表人物是人类学家李斯累(H.H.Risley),其观点为种姓起源于肤色差别,即种姓征服。并以美国历史上黑人的地位为证,得出结论：种姓是种族歧视的结果。参见尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第13—-22页。
② “梵化”概念后经M.N.斯里尼瓦斯提出,成为探讨印度社会变化有影响的概念之一。意指一个低等印度教种姓或部落或社会集团,在一个高种姓的引导下改变其习俗、礼仪、思想意识和生活方式,经过一代或者几代人的努力,低等种姓便会接近高等种姓,从而提高自己种姓集团的地位。参见尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第25—-26页。
① B.R.Ambedkar, "Untouchables or the Children of India's Ghetto'"in Dr. Babasaheb Ambedkar:Writings and Speeches, Vol.5, Bombay:Govt. of Maharashtra,1990, pp.101-102.
① Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, pp.275-279.
② Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, p.315.
① Dr.Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.7,1990, pp.318-320.
② Nagendra Kr. Singh, Ambedkar On Religion, New Delhi:Anmol Publications Pvt.Ltd.,2000, p.351.
③ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.401.
① Eleanor Zelliot, "The Psychological Dimension of the Buddhist Movement in India," in Religion in South Asia:Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times,2nd revised and enlarged edition,ed. GA.Oddie (Columbia), MO:South Asia Publications,1991, pp.191-214.
② T.H.P.Chentharassery, Ambedkar on Indian History, Jaipur:Rawat Publications,2000, pp.12-13.
① Dr.B.R.Ambedkar, Aninihilation of Caste, Delhi:Balaji Offset,2008, pp.47-48.
② Dr.B.R.Ambedkar, Aninihilation of Caste, Delhi:Balaji Offset,2008, p.48.
③ Mohandas K. Gandhi, "Dr. Ambedkar's Indictment"(1936), in Dr. Babasaheb Ambedkar's Writings and Speeches, vol.1, 1990, p.83.
① D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:South Asia Books,1990, p.296.
② D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:South Asia Books,1990, p.299.
③ A.V.Thakkar是甘地发动的一个贱民福利组织(Harijan Sevak Sangh)的秘书。
④ B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.138.
⑤ B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.142.
① B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.236.
② B.R.Ambedkar, What Congress and Gandhi Have Done to the Untouables, Bombay:Thacker& Co.,Ltd.,1945, p.447.
③ Ambedkar, The Essentail Writings of B.R.Ambedkar, Edited by Valerian Rodeigues & Valerian Rodrigues, New York: Oxford University Press,2002, p.304.
① Ambedkar, "Pakistan or the Partition of India(1940)", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August,29,2010.
② Ambedkar, "Pakistan or the Partition of India(1940)", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August,29,2010.
③ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
④ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
⑤ B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi (1936) ", Ambedkar.org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org, August 29,2010.
① 甘地认为以理想化的四种姓制度为基础的传统印度社会秩序优于其它形式的社会结构,而国大党则认为政治和经济革命将战胜社会的不平等。
③ Fischer.L著：《甘地传》,许章真译,台北：自华出版社1986年版,第202页。此信写于1932年3月。
② 1932年9月安倍德卡尔和甘地签订了浦那协定。这个协定的要项,是同意保留席位给予贱民代表,并决议废止不可接触者差别待遇,及要求迅速法制化。
③ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, pp.64-65.
④ C.Jaffrelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Caste, Delhi:Permanent Black,2005, p.67.
⑤ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, p.49.
⑤ G.Omvedt, Ambedkar:Towards an Enlightened India, New Delhi:Penguin,2004, pp.49-50.
① 林立：《甘地、安倍德卡尔与拯救贱民运动》,《南亚研究季刊》,1993年第3期。
② Gail Omvedt, Dalit Movement in Colonial India, New Delhi:Sage Publications,1994, p.325.
③ James Massey, "Dr. Ambedkar's Vision of a Just Society", in Ambedkar on Law, Constitution and Social Justice Mohammad Shaurie ed., Jaipur:Rawat Publications, pp.168-9.
① Ambedkar, Annihilation of Caste, http://ccnmtl.columbia.edu/projects/mmt/ambedkar/, August 30,2010.
② Sangharakshita, Ambedkar and Buddhism, New Delhi:Windhorse Publicatins,2000, p.59.
③ Sant Ram(1887-1988)建立的反种姓制度的组织,成立于1922年,组织的目标是通过实施种姓内部的婚姻来破坏种姓制度。曼达尔是雅利安社中一个更为激进的反种姓分支,起初与雅利安社关系密切,最终由于意见不合与雅利安社决裂,成为独立组织。
④ B. R. Ambedkar, "'The Path to Freedom(1935)" in D.C Ahir, Selected Speeches of Dr. B.R.Ambedkar (1927-1956),New Delhi:Blumoon,2000, p.16.
⑤ B. R. Ambedkar, "The Path to Freedom(1935)'" in D.C Ahir, Selected Speeches of Dr. B.R.Ambedkar(l927-1956),New Delhi:Blumoon,2000, p.18.
⑥ M. K..Gandhi, "A Vindication of Caste by Mahatma Gandhi" in "Annihilation of Caste:With a Reply to Mahatma Gandhi(1936)," Ambedkar, org,2006/Dr. B. R. Ambedkar, Dalit E-Forum, http://www.ambedkar.org/, August 29,2010.
① Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.425.
② K.N.Kadam, The Meaning of the Ambedkarite Conversion to Buddhism and Other Essays, Mumbai:Popular Prakashan, 1997, p.26.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.383.
④ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, pp.383-384.
① B. R. Ambedkar, "Annihilation of Caste:With a Reply to Mahatma Gandhi(1936)," Ambedkar. Org,2006/Dr. B. Ambedkar, Dalit E-Forum, http://www.ambedkar.org/, August 29,2010.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.71.
① Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.250.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.89.
③ Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.99.
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, pp.252-253.
② D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.322.
③ D. Keer, Ambedkar.Speech in Bombay Lagisiation Assembly, Bombay,1938, p.306.
① Christophe Jafffelot, Dr. Ambedkar and Untouchability:Analysing and Fighting Case, London,2005, p.98.
② Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Government of Maharashtra, Bombay,1989, p.447.
① B.R.Ambedkar:Writings and Speeches, Vol.5, Bombay:Govt.of Maharashtra,1989, pp.101-102.
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.300.
① Christophe Jaffrelot, Dr Ambedkar and Untouchablity----Analysing and Fighting Cast,C.Hurst & Co. Ltd,2005, p.108.
① 转引自D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.10.
② 转引自D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.10.
② 转引自D.C.Ahir, Dr.Ambedkar s Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.12.
③ D.C.Ahir, Dr.Ambedkar s Vision of Dhamma—An Assessment,Delhi:BRPC Ltd,1998, p.13.
① Zelliot & Eleanor, ed., From Untouchable to Dalit:Essays on the Ambedkar Movement, New Delhi:Manohar Publishers& Distributors,2001, p.206.
② D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.255.
③ D.C.Ahir, "Ambedkar's Conversion and Its Impact,'" in Ambedkar on Buddhist Conversion and Its Impact, (ed.) Sanghasen Singh, Delhi:Eastern Book Linkers,1990, pp.4-10,5-6.
① Dhagwan Das, Revival of Buddhism in India and the Role of Dr. Baba Saheb B.R.Ambedkar, Lucknow:Dalit Today Prakashan,1998, p.53.
② V. T. Rayeshekar, Ambedkar and His Conversion, Bangalore:Dalit Sahitya Akademy,1983, p.27.
③ 安倍德卡尔的这种认识可能源自他之前的普勒(Phule)以及泰米尔人Ramasami,他们都反对婆罗门教,并将祭司集团当做印度教堕落的根源,并反对崇拜婆罗门教经典文献。1928年在马哈德(Mahad)的一次贱民大会上,安倍德卡尔曾象征性地公开烧毁了一部摩奴法典来表示对婆罗门教经典文献的反抗。
④ Bhagwan Das, "Ambedkar's Journey to Mass Conversion," in Politics of Conversion, (ed.) Devendra Swarup, Delhi: Deendayal Research Institute,1986, pp.307-323.
① B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, p.36.
② B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, p.36.
③ B.R.Ambedkar, "Annihilation of Caste", in S.V. Printers, Pahar, Ganj, Social Justice and Political Safeguards for Depresssed Classes:Dr. B.R.Ambedkar, New Delhi,1991, pp.40-41.
④ 此文发表于1950年摩诃菩提协会期刊中。
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.490.
① Dr. Babasaheb Ambedkar:Writings and Speechs, Vol.5, Bombay:Government of Maharashtra, Education Department, 1989,pp.454-456.
② Thepdore S. Wilkinson & Madathilparampil M. Thomas, ed., Ambedkar and the Neo-Buddhist Movement, Madras:The Christian Institute for the Study of Religion and Society by the Christian Literature Society,1972, pp.60-61.
③ Thepdore S. Wilkinson & Madathilparampil M. Thomas, ed., Ambedkar and the Neo-Buddhist Movement, Madras:The Christian Institute for the Study of Religion and Society by the Christian Literature Society,1972, p.54.
④ Ambedkar:Writing and Speechs, vol.3, Bombay:Government of Maharashtra, Education Department,1989, India and the Pre-requisites of Communism, p.10.
⑤ 安倍德卡尔在他的文章《印度和共产主义的先决条件》中列举了摩奴法典中许多压迫妇女的条文来证明印度教的不足。
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.356.
① D. Keer, Ambedka:Life and Mission, New Delhi:South Asia Books,1990, pp.56-57.
② Mark Juergensmeyer, Religion as Social Vision:The Movement Against Untouability in 20th Century Punjab, Berkeley University of California Press,1982, p.162.
③ Keer在Ambedkar Life and Mission中提到安倍德卡尔曾派遣追随者前往阿姆利泽去研究考察研究锡克教,这些人在逗留期间都皈依了锡克教,但是当他们回到孟买后,却受到马哈尔贱民冷待的对待,其中鲜有人调查,但是这给了安倍德卡尔放弃锡克教的依据,熄灭了他对锡克教的兴趣。Eleanor Zelliot则认为安倍德卡尔与锡克教团体的关系仍然是积极的,因为传说位于孟买的卡尔沙大学是安倍德卡尔和锡克人协作的结果。
④ B.R.Ambedkar, "The Buddha and the Future of His Religion", Maha Bodhi, (April-May 1950):p.202.
② Terry Pilchick, Jai Bhim! Dispatches from a Peaceful Revolution, Glasgow:Windhorse Publications,1988, p.73.
③ D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.145.
④ D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.31.
① D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, pp.200-201.
② D.C.Ahir, Buddhism in Modern India, New Delhi:Sri Satguru Publications,1991, p.201.
③ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.300.
④ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.299.
⑤ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.304.
① D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.298.
① Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.4.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.7.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, P.373.
① Ambedkar, Buddha and his Dhamma, http://www.ambedkar.org/ambcd/45A/, August 8,2010.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.410.
① Dr.Babasaheb Ambedkar, Ambedkar's unpublished essay "Away from the Hindus", reproduced in Vasant Moon,1990, pp.403-421.
① L.Karunyakara, Revival of Buddhism in modern India:the role of B.R. Ambedkar and the DalaiLama ⅩⅣ,1995, New Delhi, Ashish Pub. House, P.95.
① B. R. Ambedkar and M. R. Anand, Annihilation of caste:an undelivered speech, New Delhi, Arnold Publishers,1990, p.20.
② Dr. Babasaheb Ambedkar, Writing and speeches, vol.3, Bombay:Education Dept., Govt. of Maharashtra,1979.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.3, "Buddha or Karl Marx? ", New Delhi:Arnold Publishers,1979, p.21.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.3."Buddha or Karl Marx?", New Delhi:Arnold Publishers,1979, pp.7-8.
② 1956年11月20日,安倍德卡尔在尼泊尔举行的世界佛教徒会议发表了一篇题为《佛教与共产主义》的演讲。
③ B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, Writing and speeches, Vol.11, New Delhi:Arnold Publishers, 1990, pp.126-138.
① B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches, Vol.2, New Delhi:Arnold Publishers, "Buddhism and Communism" New Delhi:Arnold Publishers,1979, p.126.
② B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches,Vol.2, New Delhi:Arnold Publishers, "Buddhism and Communism",1979, p.130.
③ 按照律藏规定,比丘只能拥有剃刀、水囊、钵盂、三衣、针等七样物品。
④ B. R. Ambedkar and V. Moon, Dr. Babasaheb Ambedkar, writings and speeches. Vol.2. New Delhi:Arnold Publishers, "Buddhism and Communism",1979, p.138.
① 转引自D.C.Ahir, Selected Speeches of Dr. B.R. Ambedkar, New Delhi:Blumoon Books,2000, p.101.
② 安倍德卡尔1954年10月3日在印度航空公司的广播演讲《我的生活哲学》,转自C.D.Naik, Thoughts and Philosophy of Doctor B.R. Ambedkar, Sarup& Sons,2003, p.1.
③ 安倍德卡尔在Thoughts on Linguistic State中使用Fellow Feeling指“一种属于单一群团的群体情感”,它可以把基于经济冲突和社会分层而造成差别的人维系在一起,使他们彼此之间感到是“亲朋好友”。参见克利福德·格尔兹《文化的解释》,纳日碧力戈等译,上海人民出版社1999年版,第295-296页。
① 转引自D.C.Ahir, The Legacy of Dr. Ambedkar, New Delhi:B.R.P.C.,1990, p.299.
② M.G.Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.39.
③ What path to salvation?, http://www.ambedkar.org/, p.6.
④ What path to salvation?, http://www.ambedkar.org/, p.6.
⑤ What path to salvation?, http://www.ambedkar.org/, p.6.
① What path to salvation?, http://www.ambedkar.org/, p.7.
② M.G.Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.39作为《印度宪法》的创始人,安倍德卡尔提出了制定统一民法的目标,旨在为包括印度教徒、穆斯林和其他宗教信仰者在内的一切公民提供统一规则,改革属人法的目的,应当是朝着这个目标进步。
③ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.11.
④ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.9.
① Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.21.
② 出自B.R. Ambedkar死后出版的专著的《印度教哲学》,转引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.11.
③ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai 1987, p.24.
④ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.4.
① Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai,1987, p.12.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.251.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.5.
④ B.R. Ambedkar, The Buddha And His Dhamma, Bombay.Siddharth Publication,1957, p.259.
⑤ D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.455.
⑥ Dr. Babasaheb Ambedkar, Writings and Speeches, Vol.3, Mumbai,1987, p.4.
① B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, pp.322-23.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.12.
③ B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, pp.58-59.
① B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, p.71.
② B.R. Ambedkar, Annihilation of Caste:an undelivered speech, New Delhi:Arnold Publishers,1990, pp.72-73.
③ M.Q Chitkara, Dr.Ambedkar towards Buddhism, New Delhi:Aph Publishing Corporation,1997, p.40.
④ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.304.
⑤ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.301
① D. Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.304, pp.417-18.
② Dr. Babasaheb Ambedkar Writing and Speeches, Vol.3, p.66.
③ 出自B.R. Ambedkar死后出版的专著的《印度教哲学》,转引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi: South Asia Books,2000, p.12.
① 1936年安倍德卡尔给拉哈尔的Jat-Pat-Todak的信中所说,引自Nagendra Kr. Singh, Ambedkar On Religion, p.12.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.13.
③ Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.14.
④ 1955年安倍德卡尔提交给孟买的佛教基金会的文章中所说,引自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.14.
① 转自Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.15.
② Nagendra Kr.Singh, Ambedkar on Religion, New Delhi:South Asia Books,2000, p.17.
① 达摩南达·乔尝必(1876-1947)当代印度精通巴利文的著名僧侣学者。他1940年出版的马拉提文写作的《世尊佛陀》一书,受到广泛欢迎。后来以同名编成剧本。其对佛陀人生的观点对安倍德卡尔产生了影响。据印度学者研究, 认为安倍德卡尔对佛陀出家的解释与乔尝必的剧本中的解释是相似的。
① Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.259.
② Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.330.
① 按照巴利文佛经,在南传佛教体系里,波罗密一般归类为十个,即：布施、持戒、出离、智能、精进、忍辱、真实、决意、慈与舍。
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.317.
① D.C. Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, p.285.
② Thomas Mathew, Ambedkar, Reform or Revolution, New Delhi:Segment Books,1991, p.142.
③ "Buddha or Karl Marx",in Dr.Babaseheb Ambedkar:Writiing and Speechs,Vol.3, Govt.of Maharashtra,1987, p.451.
④ "Buddha or Karl Marx", in Dr.Babaseheb Ambedkar:Writiing and Speechs,Vol.3, Govt.of Maharashtra,1987, p.44.
⑤ D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.351.
① D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.91.
② D.Keer, Ambedkar-.Life and Mission, New Delhi:South Asia Books,1990, p.91.
③ D.C.Ahir, Dr.Ambedkar's Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, pp.8-9.
④ Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, pp.415-416.
⑤ Dr. Babasaheb Ambedkar:Writings and Speeches, Govt. of Maharashtra, Vol.11,1992, p.432.
① Dr.Babasaheb Ambedkar:Writings and Speeches,Govt.of Maharashtra,Vol.11,1992,pp.315-316.
① D.C.Ahir, Dr.Ambedkar's Vision of Dhamma—An Assessment, Delhi:BRPC Ltd,1998, p.15.
② “法句”(Dharmapada)是集录关于佛教道德的格言,属于巴利(Pali)三藏的经藏,是小部(Khuddaka-Nikaya)十五卷中的第二卷。这个小经在南方的上座部(Theravada)佛教国中,有其最崇高的地位。《法句经》是世界知名的佛教(学)经典,是一部具有世界性意义的早期佛典。《法句经》之所以被世界学者看重,乃是因为它与原始佛教思想接近。据支谦在重译《法句经》所作的序文来看,该经在印度被视为沙弥或比丘学习佛经的必读启蒙教材,也是深入学习佛经的必读经典,不只是一般的通俗启蒙教材。
③ D.C.Ahir, Dr.Ambedkar s Vision of Dhamma-An Assessment, Delhi:BRPC Ltd,1998, p.15.
④ The Maha Bodhi.Calcutta, "Buddha and the Future of His Religion" by Dr. B.R. Ambedkar, in Ahir, D.C., Dr.Ambedkar's s Vision of Dhamma-An Assessment, p.16.
① 卫塞节是南传佛教传统纪念释迦牟尼佛祖诞生、成道、涅槃的节日。据记载,佛陀5月的一个月圆之日出生,35年后又在5月的某月圆之日于菩提树下悟道,后来他涅槃那天正巧也是5月的月圆之日。三者虽非同一天,却都在5月,且有月圆之共同特点。于是,后世的佛教徒,便订下每年的5月第一个月圆日,庆祝卫塞节,Vesak在印度古代梵文中的意思,就是“月圆”之意。
② The Maha Bodhi, Calcutta, "Buddha and the Future of His Religion" by Dr. B.R. Ambedkar in D.C. Ahir, Dr.Ambedkar s Vision of Dhamma:An Assessment, pp.16-17.
③ D.C.Ahir, Dr. Ambedker On Buddhism, Bombay:People's Education Society,1982, p.16.
④ 转自D.C. Ahir, Dr. Ambedkar's Vision of Dhamma:An Assessment, p.19.
① Trevor Ling, Buddhist Revival in India:Aspects of the Sociology of Buddhism, New York:St. Martin's Press,1980, p.90.
② D.Keer, Ambedkar:Life and Mission, New Delhi:South Asia Books,1990, p.495.
① D.C.Ahir, Dr.Ambedkar's Vision ofDhamma—An Assessment, Delhi:BRPC Ltd,1998, p.24.
② 佛教典籍,古印度马鸣著。叙述释迦牟尼一生事迹,把宗教故事、宗教义理用诗歌形式巧妙地表达出来,在印度文学史上占有重要地位。汉译本有北凉昙无谶译本,5卷。
① B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.218.
② B.R. Ambedkar, The Buddha And His Dhamma, Bombay:Siddharth Publication,1957, p.256.
③ B. R. Ambedkar and V. Rodrigues, The essential writings of B. R. Ambedkar, New Delhi Oxford, Oxford University Press, p.218.
① D.C.Ahir, Dr.Ambedkar's Vision of Dhamma—An Assessment, Delhi:BRPC Ltd,1998, p.9.
① D.C.Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000. p.52.
BBC,27 May 2007, "Mass Dalit conversions in Mumbai", http://news.bbc.co.uk/2/hi/south_asia/669695.stm.
① D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, p.108.
② D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, pp.108-109.
③ D.C.Ahir, Selected Speeches of Dr. B.R.Ambedkar, New Delhi:Blumoon Books,2000, pp.51-52.
① B. R.Ambedkar, "Buddha and the Future of His Religion" in D.C.Ahir, ed., A Panorama of India Buddhism, Delhi:Sri Satguru Publications,1995, pp.39-40.
② 僧护(Sangharakshita)是继安倍德卡尔之后新佛教运动的又一推动者。他生于英国,在伦敦建立了西方佛教徒之友的组织,并回到印度传教,开展社会活动,关注印度佛教的现代运动。他曾与安倍德卡尔有三次见面,于安倍德卡尔去世后巡回印度各地弘扬佛法。他对安倍德卡尔深入研究,写成《安倍德卡尔博士与佛教》一书。接替僧护的是英国人世友。他在英国建立了西方佛教团。后在僧护的鼓励下,回到印度传播佛教,组织了印度的TBM,即三界佛教僧伽团。成为西方佛教团的第一个分支。1978年8月,他在印度浦那组织了三界佛教僧伽之友。并以居士身份开展三界佛教僧伽之友运动,该运动遵循安倍德卡尔的基本主张,以关注社会、穷人和提高弱势群体的地位和经济政治状况为目标。成为印度现代佛教复兴运动的骨干组织。详情可参见宋立道：《当代印度新佛教运动》,《法音》,2007年第四期,第41-43页。
③ R.K.Kshirsagar, Dalit Movement in India and Its Leaders(1857-1956), New Delhi:MD,1994, p.45.
① Eleanor Zelliot, "The Psychological Dimension of the Buddhist Movement in India", in Religion in South Asia:Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times,2nd revised and enlarged edition, ed. G.A.Oddie, Columbia, MO. South Asia Publications, pp.191-214,191.
① T.Pillai-Vetshera, The Mahars:A study of Their Culture, Religion and Socio-Economic Life, New Delhi:Intercultural Publications,1994, p.302.
② 又名昌达拉班加(Chandrabhanga)。位于印度马哈拉施特拉邦南部,浦那东南180公里。一年一度的宗教集会地。每年7月,毗瑟拿神(印度教和婆罗门教的主神之一)的信徒,纷纷来此朝拜。
③ E.Zelliot,"Buddhism and Politics in Maharashtra ",in Zelliot, E., ed., From Untouchable toDalit:Essays on Ambedkar Movemet, New Delhi:Manohar,1992, p.139.
④ J.B.Gokhale, "The Sociopolitical Effect of Ideological Change:The Buddhist Conversion of Maharashtrian Untouchables", The Journal of Asian Studies, Vil.45, No.2,1986, p.276.
⑤ P. G.Jogdand, Dalit Movement in Maharashtra, New Delhi:Kanak,1991, pp.155-156.
① 如若贱民改信其它宗教将会使贱民失去表列种姓的身份,从而失去政府所给予的关于表列种姓和少数群体的特殊待遇,包括政治和教育等方面的。
② D. C.Ahir, Selected Speeches of Dr. B. R. Ambedkar, New Delhi:Blumoon Books,2000, p.101.
① M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.3.
① 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第111页。
② 尚会鹏著：《种姓与印度教社会》,北京：北京大学出版社2001年版,第115-116页。
③ 参见黄心川主编：《当代亚太地区宗教》,北京：宗教文化出版社2003年版,第318-319页。
④ 邱永辉著：《印度世俗化研究》,成都：巴蜀书社2003年版,第346页。
⑤ 黄夏年：《佛教发祥地——印度》,参见杨曾文编：《当代佛教》,北京：东方出版社1993年版,第58页。
① Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
② Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
③ D.C.Ahir, The Legacy of Dr. Ambedkar (Bharat Ratna), New Delhi:B.R.P.C.,1990, pp.339-340.
① Arun P. Mukherjee, "B.R.Ambedkar, John Dewey and the Meaning of Democracy", New Lierary History, York University, Toronto,2009,40:345-370.
② 由K..L.Chanchreek, Mrs.Saroj Prasad and Rakesh Kumar主编了文集Dr.B.R.Ambedkar, Patriot, Philosopher and Statesman.
③ 转引自M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.7.
① 转引自M. G.Ghitkara, Dr. Ambedkar towards Buddhism, New Delhi, Aph Publishing Corporation,1997, p.7.
② Chandrakant D.Shivakeri, Dr.B.R. Ambedkar S Political Philosophy, Anmol Publications Pvt. Limited,2004, p.358.
③ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.5.
④ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.6.
⑤ Surendra Jondhale and Beltz, ed., Reconstructing the World:B.R.Ambedkar and Buddhism in India, New Delhi:Oxford University Press,2004, p.9.
① D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.498.
② D.Keer, Dr. Ambedkar Life and Mission, Mumbai:Popular Prakashan,1954,3th ed.,2005, p.71.
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3、尚会鹏：《“贱民”运动的领袖安培德卡尔——生平及其主要思想》,《南亚研究》,1990年第2期。
4、尚会鹏：《文化整合与种姓的未来》,《北京大学学报》,1990年第2期。
5、林立：《甘地、安培德卡尔与拯救贱民运动》,《南亚研究季刊》,1992年第3期。
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13、邱永辉：《“皈依”印度教?》,《中国民族报》,2008年10月28日。
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15、金西：《论1956年安倍德卡尔率领印度贱民改宗佛教的原因》,《黑龙江史志》,2010年第5期。
16、何小艳：《安培德卡尔的经济平等思想》,《改革与开放》,2010年第6期。
17、洪共福：《从“新佛教运动”看印度独立后的种姓制》,《阜阳师范学院学报》,2001年第1期。
18、王啸：《从杜威的价值论看：人、教育、社会》,《南京师大学报》,1999年第3期。
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20、金永丽：《从贱民问题的解决看印度的人权政策》,《烟台大学学报》,2006年第2期。
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23、孔祥田：《杜威“民主”思想价值维度之探讨》,《中国石油大学学报》,2006年第2期。
24、孔祥田：《杜威民主共同体思想渊源探析》,《北方论丛》,2005年第6期。
25、孔祥田：《杜威的“民主共同体”思想述评》,《上海行政学院学报》,2006年第1期。
26、孔祥田、王先林：《杜威民主思想的伦理意蕴及其当代价值》,《江西社会科学》,2009年第2期。
27、姜晓平、陈滔娜：《解读杜威教育理论中的“民主”内涵》,《学海》,2008年第6期。
28、刘放桐：《杜威哲学的现代意义》,《复旦学报》,2005年第5期。
29、冯庆福：《杜威的社会民主观探析》,《集美大学学报》,2002年第1期。
30、刘爱河：《杜威的真理观述评》,《哈尔滨学院学报》,2004年第6期。
31、常宏：《杜威的宗教观》,《贵州大学学报》,2008年第1期。
32、赵秀福：《评杜威的宗教观》,《理论学刊》,2002年第3期。
33、郑国玉、唐代虎：《重视科学方法、行动和效用的杜威实用主义》,《辽宁大学学报》,2009年第5期。
34、张立成：《杜威政治哲学中个人与社会关系探析》,《济南大学学报》,2006年第3期。
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43、欧东明：《略论印度教与印度佛教的关系》,《南亚研究季刊》,2004年第4期。
44、梁启俊：《浅析印度“信缘文化”特征及其对印度人生活方式的影响》,《青海师范大学学报》,2009年第5期。
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53、朱明忠：《印度教虔信派改革运动及其影响》,《南亚研究》,2001年第1期。
54、吴宏阳：《印度世俗化进程与贱民问题的解决》,《郑州大学学报》,2002年第5期。
55、姜景奎：《再论中世纪印度教帕克蒂运动》,《南亚研究》,2004年第1期。
56、郭俊超：《“克里普斯方案”对被压迫阶级的影响》,《边疆经济与文化》,2007年第2期。
57、马致远：《浅析印度教梵社运动》,《南亚研究季刊》,2005年第4期。
58、彭毓花：《近代印度教改革浅析》,《云南社会科学》,2001年第1期。
1、马致远：《印度近现代贱民问题研究》,硕士论文,郑州大学,2006年。
2、任炜：《安培德卡尔和印度贱民解放运动》,硕士论文,内蒙古大学,2008年。
3、王怡：《安姆贝德卡同种姓制斗争评析》,硕士论文,广西师范大学,2008年。
4、王立新：《印度贱民解放的历史透视：过程、问题和展望》,硕士论文,河北师范大学,2011年。
5、陈建安：《安贝卡的改信佛教运动其内涵与意义之研究》,硕士论文,台湾真理大学,2008年。
6、释觉亚：《安贝卡与其新佛教运动之研究》,硕士论文,台湾南华大学,2007年。
7、高洁：《杜威的民主主义教育思想及其启示》,硕士论文,南京师范大学,2005年。
8、金西：《论二战后印度贱民改宗的原因》,硕士论文,郑州大学,2010年。
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