---
title: "厦門南普陀寺志 · 喜參和尚略傳"
description: "厦门南普陀寺志由释寄尘法师于民国时期编撰，是一部记载福建厦门南普陀寺历史沿革的佛教寺志。全书系统梳理了寺院自唐代开山以来的发展历程，包括建筑兴废、高僧事迹、法脉传承与宗教活动，并收录碑刻文献等珍贵史料。作为近代佛教地方志的代表作，它不仅为研究闽南佛教史与寺院文化提供了重要依据，更彰显了南普陀寺作为观音道场在汉传佛教中的重要地位，对了解中国近现代佛教发展具有较高的学术与文献价值。"
url: "https://rushiwowen.co/en/r/cmgn10h7g1m4njl04yn6bynd7"
---

### 喜參和尚略傳

高文顯

喜參和尚者，重興本寺之德僧，安徽池州府青陽縣人也。幼遭洪楊之亂，避難流落閩厦，寄身梨園，頗有聲望，雖在歌舞聲色狗馬貨利之場，然常具超塵絕俗出世之念，所謂蓮花之生於汚泥而不為其所染，高潔獨芳，超凡入塵，證之于師，而益信矣。

苦海無邊，囘頭是岸；如師者勒馬懸崖，勇毅過人，與彼沉淪生死海中，被聲色所迷之苦惱眾生，豈可同日而語乎。故師嘗在演劇中，因披袈裟，即動出世想，蓋悟人世之悲歡離合，苦樂無常，與劇中人之變幻虛假莫汕，同為一轍也。於是奮袂而起，往南普陀寺依佛日和尚座下，脫白披剃焉。未幾，往漳州南山寺受具足戒，且親近佛乘和尚，參究向上事。一日，正隨和尚挑瓦礫，和尚以槓擊之曰：「是什麽耳」？曰「不會」。和尚再以石子投師前呼曰：「取來」師拾起呈上，和尚曰：「不知本來面目，爭得恁麽來」？言下大悟，禮謝曰：「乘師直指授，豈是舊時人。」從此力行師道，徹究禪機，四眾弟子，皈依日眾，以此因緣，重光南山，聲譽遐邇，斯時也；厦地紳商，聞其道風，函請住持鴻山寺，師以眾望難却，慨然允許，駐錫未久，恢復舊觀，遜清光緒二十一年接住本寺，百廢俱興，法雨普施，法幢高建，諸天歡喜，僧俗同慶；如今之閩南佛學院，學舍講堂，秩序整然；明窗淨几，花木陰翳；諸師千里雲集；聚會一處，講於斯，學于斯，深究如來大法，得無風雨之慮；棲身食息，如入寶所，佛教佛化，光芒萬丈，嗟呼，此誰之賜乎？誠參公德澤所加庇也，此外如本寺之祖堂亦師卓錫時所建，至今完整，巍然獨峙，師之勞苦，功莫大焉！

> The sea of suffering is boundless, yet turning back leads to the shore. How can one compare the master, who reined in his horse at the edge of a cliff with extraordinary courage and determination, to those deluded beings drowning in the ocean of birth and death, bewildered by sights and sounds? Thus, while performing in a play, the master once donned monastic robes and was moved to renounce the world, realizing that the joys and sorrows, partings and reunions, the impermanence of pleasure and pain in human life are no different from the illusory transformations of characters on stage. Stirred by this insight, he rose and went to Nanputuo Temple, where he took refuge under the guidance of Venerable Furi, shaved his head, and donned the robes of a monk. Not long after, he traveled to Zhangzhou's Nanshan Temple to receive full ordination and drew close to Venerable Focheng, delving into the profound matters of Zen. One day, while carrying rubble with the master, the master struck him with a carrying pole and asked, "What is this?" He replied, "I don't understand." The master then threw a stone in front of him and called out, "Pick it up." He picked it up and presented it. The master said, "Without knowing your original face, how can you come like this?" In that moment, he was greatly enlightened. Bowing in gratitude, he said, "With the master's direct pointing, how could I remain the same person as before?" From then on, he diligently practiced the master's way, thoroughly investigating the subtleties of Zen. Disciples from all four assemblies flocked to take refuge under him daily. Through this connection, Nanshan Temple was revitalized, and his reputation spread far and wide. At that time, gentry and merchants in Xiamen, hearing of his virtuous conduct, wrote to invite him to serve as abbot of Hongshan Temple. Unable to decline their earnest hopes, he graciously accepted. Not long after his arrival, the temple was restored to its former glory. In the twenty-first year of the Guangxu reign of the Qing dynasty, he took over the abbotship of this temple, reviving all that had fallen into disrepair. The Dharma rain showered universally, the banner of Dharma was raised high, devas rejoiced, and monastics and laypeople celebrated together. Today, the Minnan Buddhist College stands with orderly dormitories and lecture halls, bright windows and clean desks, shaded by lush trees and flowers. Masters gather from thousands of miles away, assembling in one place to teach, study, and delve deeply into the great Dharma of the Tathagata, free from worries of wind and rain. Dwelling, eating, and resting here is like entering a treasure land. Buddhism and its transformative power shine with boundless radiance. Ah, to whom do we owe this gift? Truly, it is the grace and virtue of Master Can that bestows such blessings. Moreover, the ancestral hall of this temple was also built during Master Can's tenure and remains intact to this day, standing tall and majestic. His labor and dedication have achieved immeasurable merit!

師住持本寺以來，除應興應革，整理建築外，而維護佛教，續佛慧命，方便利俗，普濟羣生，亦師之素願也。如辛丑冬恭迓浙之天童淨心和尚來厦宏揚戒法，壬寅再度開堂傳戒，本寺道風，於斯益振；厦地長官達士；信男善女，聞風景仰，皈依尤眾，如當時厦門道，劉慶紛及其夫人皈依座下，一時傳為美談，足見師之慈悲為懷，濟世利物感人之深矣。師自得此無上法緣後，益力行佛事衞教之心更熱，吾嘗聞之於吾母云：「喜參大師者，德高望厚之高僧也。嘗創辦念佛堂，及佛化小學等，一時學者，雲集甚眾，而平居關心佛教之盛衰甚切，曾聞泉之安海龍山寺被新學暴徒，侵凌霸佔，師聞之大憤，奔走各方，遊說當道，棲棲徨徨席不暇暖；後卒得其弟子劉慶紛之力，特派幹員，前往調解；寺囚此得安甯而不損其毫末，師之力也」。據此亦足見師衞教之熱忱與夫維護佛法之一班矣。師享年六十有四，圓寂。塔於本寺開山塔之左，寺董劉君培元曾有喜參大師真像讚，茲附錄於此，以見當日之盛也。讚云：

猶是官骸師　胡為名為大猶是面目像　胡為號以真蓋由渾亡四相　斷絕六塵三心既了不可得　五蘊亦殞於無垠所以即空即色即藐即神禪關三載閉來清修默默　戒座兩期登去大誨諄諄此其主席普照　佛光重新春風寫影　秋月結隣人第觀其表正形端　乃高僧之垂範我深識其情忘性空　寔菩薩之現身

> Still a master of the physical form, yet why is he called "Great"? Still bearing the face and features, yet why is he titled "True"? It is because he has completely transcended the four marks and severed the six dusts. The three minds are already understood as ungraspable, and the five aggregates vanish into boundlessness. Thus, emptiness is form, form is emptiness; the subtle is the divine, the divine is the subtle. For three years, he secluded himself in meditation, cultivating in silent stillness; For two periods, he ascended the precept seat, imparting profound teachings with earnest sincerity. This is why he presides over the assembly, illuminating all with universal light, Renewing the radiance of the Buddha. Spring breeze traces his shadow, autumn moon becomes his companion. People merely see his upright appearance and dignified form—a model of a great monk's conduct. But I deeply recognize his emptied emotions and nature of void—truly the manifestation of a Bodhisattva.

二二．四，一九，菩薩戒弟子高文顯謹傳于廈門大學

> Chapter 22.4.19: Bodhisattva Precept Disciple Gao Wenxian Respectfully Transmits at Xiamen University