近代的佛教發展中，臺灣佛教扮演非常重要的角色。這不僅是因為各源流的佛教在此地蓬勃發展，佛法也從此地弘傳到世界的其他各處。本文是以南美中觀僧團為觀察對象，記錄僧眾近三十年來在阿根廷的弘法事蹟。南美中觀僧團的法師們中雖有非臺灣國籍的法師，但法師們皆是在臺灣受戒，從臺灣法師學習，可視為臺灣佛教的一支。歷經三十年的邊地弘法，中觀僧團的做法亦有所轉變。本研究的觀察主要是以中觀僧團體第一代的普獻法師和第二代的智翰法師為代表，透過觀察和訪問來了解這兩代法師在阿根廷首都─布宜諾斯艾利斯的弘法情況。普獻法師是第一位在阿根廷建立寺院並曾長駐此地弘法的臺灣法師，而智翰法師則是近十年才開始在此處耕耘。兩代的法師因為本身的條件和所處的時空背景而有不同的弘法狀況。透過同時訪問兩位法師，可以略微比較兩代之間的異同，並且了解其中弘法方針的變化。希望藉著本文的整理可以作為臺灣法師未來到邊地弘法的參考。

In the development of contemporary Buddhism, Taiwanese Buddhism has played an immensely important role. This is not only due to the vigor¬ous development of different schools of Buddhism in Taiwan, but also be¬cause the Buddhist Dharma (fofa 佛法) has spread from Taiwan to various corners of the world. This study takes the Tzong Kuan monastic community (Zhongguan sengtuan 中觀僧團) in South America as its research subject, and records their activities related to the spread of the Dharma during the past 30 years in Argentina. Although some of the sangha members of Tzong Kuan monastic community are not Taiwanese, all of them have received the precepts (shoujie 受戒), a process of ordination, in Taiwan. As long as an individual has studied with a Taiwanese Dharma master (fashi 法師), she is perceived as a branch of Taiwanese Buddhism. After spreading the Dharma in peripheral regions for 30 years, the approach of this monastic community has to some extent undergone a transformation. The main focus of this research is two figures within the Tzong Kuan monastic community—first genera¬tion Dharma Master Pushien (Puxian fashi 普獻法師) and second generation Dharma master Zhihan (Zhihan fashi 智翰法師). Through observation and interviews with these generational masters, I attempt to understand the cir¬cumstances of the spread of the Dharma in Buenos Aires, the capital city of Argentina. Dharma master Pushien was the first person to establish a monas¬tery in Argentina, as well as the first senior monastic stationed there to spread the Dharma. However, Dharma master Zhihan has only started cultivating the Dharma in this area in the last ten years. These Dharma masters, due to divergent personal circumstances and background, have experienced differ¬ent conditions in spreading the Dharma. Through concurrent interviews of the two Dharma masters, we can somewhat compare the two generations, as well as understand the changes in the guiding principles of their spread of the Dharma. The author hopes, in presenting this article that it might serve as a reference for Taiwanese Dharma Masters who travel to distant areas to spread the Dharma.