---
title: "厦門南普陀寺志 · 三　接住南普陀寺"
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/cmgn10h7h1m4rjl047c2xvnjl"
---

### 三　接住南普陀寺

> Three: Arriving at Nanputuo Temple

民國九年，往禮山西五台山，晋謁文殊菩薩後囘住北京。——即今之北京——本寺當事人，派代表往京，邀囘任本寺住持職務，因為道場關係，未便峻拒，即隨代表陣同返厦，在當時本寺不過為一子孫小廟，荒凉滿目，令人悽慘不禁，余乃斬伐蒿萊，糞除瓦礫，香火日盛，住僧亦多，繼思十方常住栽培恩廣，即將本寺改為叢林，實行叢林制度，如上殿，過堂，坐香念佛，打七均實行焉。雖然，一人做事，頗覺吃虧，至民國十三年大殿及兩旁走廊鐘鼓樓等工程告竣，而余之心力亦為之交困矣。於是設訂十方選賢規約二十則呈之政府立案，以為永遠法制，一掃諸方之子孫制及法制之流弊也。本寺雖由余整頓，改為十方選賢叢林，而贊助成為事寔職事大眾亦有力焉。本寺自改為十方後，本寺之發達邁進，亦為前所未有也！本寺改為十方第一任和尚則為會泉法師，——有傳另錄——自本寺和尚選出後，余即交待清楚，囘泉小雪峰寺，整頓祖庭，藉報祖恩，民國十五年冬，往漳州南山寺未幾沾病，返廈，住養真宮，養病就醫焉。一日晚，夢見一金人身長數丈垂手立於海中，神彩煥發，光芒萬丈，驚醒病愈，民國十六年春，因本寺改選太虛法師為繼任持，——有傳另錄——余代表常住，往滬勸駕，於是又返本寺襄助寺務矣，六年以來，雖無所建白，然寺務院務，力求整治或可差強人意耳。

> In the ninth year of the Republic, I journeyed to pay respects at Mount Wutai in Shanxi. After venerating the Bodhisattva Manjushri, I returned to reside in Beijing—what is now Beijing. The administrators of this temple dispatched representatives to the capital, inviting me back to assume the role of abbot here. Due to the temple's circumstances, I could not firmly decline, and so I returned to Xiamen with the representatives. At that time, this temple was merely a small hereditary monastery, a desolate sight that stirred profound sorrow. I set about clearing away the overgrown weeds and removing the rubble. Gradually, the incense offerings flourished, and the resident monastics increased in number. Reflecting on the vast kindness of the permanent monastic community in nurturing practitioners, I transformed this temple into a public monastery, implementing its full systems: daily ceremonies in the hall, communal meals, seated meditation and Buddha-recitation, and intensive meditation retreats. Although it was the work of one person, and quite taxing, by the thirteenth year of the Republic, the main hall, side corridors, bell and drum towers, and other construction projects were completed—and my energy and spirit were utterly spent. I then established twenty articles of regulation for the public election of virtuous abbots, submitting them to the government for permanent legal record, aiming to sweep away the prevalent drawbacks of hereditary systems and irregular administration. While I initiated the reorganization of this temple into a publicly-elected monastery, the monastic officers and the broader community also contributed greatly to its realization. Since becoming a public monastery, its development and progress have been unprecedented. The first abbot elected under this new system was Venerable Master Huiquan—his biography is recorded separately. After his selection, I handed over all affairs clearly and returned to the Xiaoxuefeng Temple in Quanzhou to restore our ancestral monastery, repaying the kindness of our lineage. In the winter of the fifteenth year of the Republic, I went to the Nanshan Temple in Zhangzhou. Not long after, I fell ill and returned to Xiamen, staying at the Yangzhen Gong to recuperate and seek medical treatment. One evening, I dreamed of a golden figure, tens of feet tall, standing with hands lowered in the sea. Its divine brilliance was radiant, shining with boundless light. I awoke startled—and the illness was cured. In the spring of the sixteenth year of the Republic, as this temple elected Venerable Master Taixu as the succeeding abbot—his biography is also separately recorded—I represented the monastery by traveling to Shanghai to urge him to accept. Thus, I returned here to assist with the temple's affairs once more. Over these six years, while I have achieved nothing remarkable, I have strived to put both the temple and its grounds in good order, which may perhaps be considered barely satisfactory.