戰後初期臺灣佛教勢力的競合──以玄奘靈骨來臺為例

Abstract

傳為唐朝三藏大師玄奘的頂骨，在1942年底在南京被日軍發現，此後有一部份隨著日本僧人流傳至日本。1950年代，隨著日本重返國際展開的各種交流與活動，在1952年10月的第二屆佛教徒聯誼會中，啟動了將玄奘靈骨「歸還」中華民國的舉措。直至1955年底玄奘靈骨來臺，期間發生包含迎請靈骨代表團的組成、靈骨奉安地點的競爭、「解夢觀音」雙胞案等，均與戰後臺灣佛教各方勢力的競合關係相涉。 本文透過梳理玄奘靈骨來臺事件始末，以及相涉人物的關係，以探究戰後大陸來台佛教人士與臺籍佛教人士之間的隔閡、當時臺灣地方政治與社會各派力量，以及中國佛教會內部的競爭，如何具體地反映宗教發展與政治、社會派系之間的合縱連橫與影響。

The bones of Xuanzang, a master of the Tang Dynasty, were discovered by the Japanese army in Nanjing at the end of 1942, when those relics were send to different locations in Japan. In the 1950s, with Japan's return to the international community, various exchanges and activities were carried out. In October 1952, the second meeting of the World Fellowship of Buddhists in Tokyo initiated the initiative to ＂return＂ Xuanzang's bones to the Republic of China. In 1955, Xuanzang's bones came to Taiwan. The composition of the delegation, the competition for the relocation of the relics, and the case of the ＂Jie Meng Guanyin＂ (解夢觀音) twins all involved competition from various factions in the Buddhist community of postwar Taiwan. This article investigates the incident of Xuanzang's bones coming to Taiwan and the relationship between the people involved. The article explores the estrangement between the mainland Buddhists who came to Taiwan after the war and the Taiwanese Buddhists, the local political and social forces in Taiwan at that time, and the internal struggles within the Buddhist Association of the Republic of China.