"An Shi Quanshu" was written by Zhou Anshi, a lay scholar in the Qing Dynasty, and includes four parts: "Excerpts from Emperor Wenchang's Yin Zhi Wen in a broad sense", "Wanshan Xianzi", "Desire Haihui Kuang", and "Xigui Zhizhi". It was called "the most wonderful book in the world" by the eminent monk Yin Guang of the Republic of China, who was known as the thirteenth ancestor of China's Pure Land Sect, and was included in his regular circulation books at Honghua Society in Suzhou. The original book is all in ancient Chinese, which is inconvenient for modern people to read, so few people in society have seen it. This book is translated and annotated by Mr. Zeng Qiyun, including translation, annotations and supplements. The book is divided into four parts with approximately 600,000 words. This book is called "the most wonderful book in the world" by Master Yinguang, and is considered a quasi-Buddhist scripture in the Buddhist world. The whole book takes Buddhist thought as the main line, collects many historical stories, and profoundly explains the Chinese culture of Confucianism, Buddhism, and Taoism. It appreciates the refined and the vulgar, enlightens wisdom, and is beneficial to persuading people to do good, helping the world and rescuing people, and purifying the soul. There is no empty preaching in this book, which integrates knowledge, interest, and philosophy into one. It will help you eliminate your troubles, achieve great enlightenment, and make you unable to put it down! This book is divided into four parts, namely "Excerpts from the Generalized Excerpts of Emperor Wenchang's Qun Yin Zhao Wen" in vernacular interpretation, "Wanshan Xianzi" in vernacular interpretation, "The Sea of ??Desire Returns to Madness" in vernacular interpretation, and "Return to the West Zhizhi" in vernacular interpretation.
[Edit this paragraph] Analysis of ideological connotation
Excerpts from the book
People only know that there is coming spring, so they keep the valley of coming spring. If people know that there is an afterlife, they will naturally cultivate to gain blessings in the afterlife. "I" can be "body", but "body" cannot be "I". "I" is the master, unchanged for a long time, without birth or death; "body" is the guest, changing his appearance, coming and going. For example, a person traveling on a long journey may take a boat, a cart, or a horse, etc. The person traveling far is the "I", and the boat, cart, or horse is the "body." Another example is acting, playing an emperor, a beggar, and all kinds of changes. The transformation is the "body", and the actor is the "I". "I" can direct listening and seeing; "body" can listen and see. Therefore, when one gets old, the "body" becomes deaf and blinded, but the "I" has no life and death, that is, the person who directs is not deaf or blinded. To think that the "body" is part of the "self" is to admit that the thief is the son. Adults follow the general body - the "body" is used by the "I"; small people follow the small body - the "I" is used by the "body". The truth exists. Past life, future life. Not created by Buddha. For example, the patient's internal organs are in his or her own abdomen, but he cannot see them. However, through the doctor's words, he can know where the disease is and where to use medicine. Without reincarnation, nothing is fair. Knowing that there is reincarnation, everything has been experienced before, and the rich and the poor are indifferent; everything is caused by karma, and you no longer blame others; even if you encounter adversity, you can endure it calmly, and turn your anger into peace. If you don't know the causes of misfortunes and blessings, you will do all kinds of evil. Now that you know it, you will understand: harming others means harming oneself, and doing good means protecting oneself. Then you can be cautious in places where others can't see you, and be careful not to have evil thoughts. Transform greed into good and know the cause and effect of sowing good and reaping good and sowing evil and reaping evil. In this way, ignorance is turned into wisdom. Take compassion as the guide, use convenience as the method, start with cleansing the body and mind, break away from all appearances, eliminate greed, anger and ignorance, enter the silence of the original body, and the highest state of neither birth nor death is the joy of Dharma. Think of life and death as morning and evening, grudges as dreams, and nothing when waking up from dreams. Don't feel sad, happy, sad or angry because of external interference. Because you know that life is short, you seek no birth and no death. Sins arise from the heart and the heart is confessed. If the heart is destroyed, the sins will also be destroyed. When the sin is gone and the heart is gone, both are empty. This is called true repentance. Seeing others' faults is the door to all evil; seeing one's own faults is the door to all good. Confucius: Criticize faults, but don’t criticize someone’s faults. Blame yourself harshly and blame others lightly. The sages have said a thousand words, but they only want people to find their own faults. Look for your own faults so that you can always reflect and have no time to blame others. People make mistakes both unintentionally and intentionally. Five-hearted mistakes are easily forgiven and forgiven. It's intolerable if you mean it. But those who have moral cultivation must tolerate other people's faults from a conscious point of view. Those who are intentional can endure it, how much less those who are unintentional? When things get intolerable, it is difficult to force yourself to endure it, but you must force it. Method: 1. Forgive the other person’s ignorance. No one is perfect, nor is he a sage, so we cannot use this standard. Moreover, the reason for his unwiseness lies in himself. 2. Compassion for the short life of others. Human life is impermanent. 3. As your own medicine. It is not easy to discover your own mistakes when they occur. Now that I see something bad, I reflect on myself. If others are not as good as your own good teacher, how can you argue with your teacher? If everything is like this, you can tolerate everything from others. Therefore, before you can't endure it, your heart will be impatient; after you endure it, you will be calm. When you can't bear it, the ground is full of thorns, and even insects and ants can block the way; when your Qi is flat, you have no city in your chest, and even if Wu and Yue are enemies, you can still be in the same boat and help each other. If you can't tolerate it, you will definitely fight with others and demand that others are not at fault, but the other party will have more faults. If you can tolerate it, you will feel ashamed and reflect on it, and if you don't ask others to be blameless, then the other party's faults will naturally be less. Believe in cause and effect. Those who believe in cause and effect always have fear in their hearts, and if they are fearful, they dare not do evil; those who do not believe in cause and effect, their hearts are often dissolute, and they have no scruples when they are always dissolute. If one person is afraid of cause and effect, one person will do good; if ten thousand people are afraid of cause and effect, ten thousand people will do good deeds. If one person is not afraid of cause and effect, one person will do evil; if ten thousand people are not afraid of cause and effect, ten thousand people will do evil. Therefore, if everyone believes in cause and effect, the world will be peaceful; if everyone does not believe in cause and effect, the world will be in chaos. Believe deeply in cause and effect - reciting the Buddha's name is the cause, becoming a Buddha is the effect. When people encounter good times, they should think: My family's prosperity must be the result of charity in previous lives, and we should help others in this life.
The fact that I am not sick must be the result of my compassion in my previous life. In this life, I should abstain from killing and release animals. It seems that when the light is bright, you should add lamp oil. If you encounter adversity, you should think: My hardships are caused by my sins in my previous life. If I accept them and accept them, I can repay my past debts. Not only that, if I am poor, I wish that everyone in the world is rich; if I am sick, I always wish that everyone in the world is healthy; if I encounter struggles, I always wish that everyone in the world is harmonious; if I am stupid, I wish that everyone in the world has happiness Wisdom; if I don’t have the six faculties, I hope that everyone in the world will have good looks; every time I am in trouble, I will make a wish to help people in this kind of trouble in the future. This is to turn troubles into enlightenment and poison into nectar. People who don’t know how to sow blessings are the opposite. When others do good things, I can be blessed. When others' good deeds fail to be completed, I encourage them from the side, which is to encourage blessings; when others' good deeds are successful, I am happy with them, which is to be happy; to praise others' virtues and let everyone imitate them, this is to praise and bring blessings. By extension, there is no good deed in heaven or on earth, from ancient to modern times, that cannot benefit me. Therefore, the fifth vow of "Samantabhadra's Ten Vows", "The merits of rejoicing", goes up to the blessings of Buddhas and Bodhisattvas for many lives and kalpas, and down to the slightest good deeds by sentient beings in the six paths. If it becomes your own blessing, you will become a great Samantabhadra. When others do evil, I am also blessed. If the evil deed has not been done, I try my best to stop it, and I am blessed; If the evil deed has been done, and I feel unhappy, I am blessed; If the evil has not yet been spread, but I try to conceal it, I am blessed; The evil has been spread, and I am blessed If something bad happens to me, if I can endure it, I will be blessed. If something bad happens to others, and I advise others to endure it, I will be blessed. . If a wealthy family has poor relatives, it means they are loyal and blessed. People today are ashamed of their poor relatives and hate them. How ridiculous! Don't instigate disputes or lawsuits. Fan Wenzheng: It is better to let go of the anger in my heart. Why sue the county and state? Even if you try all kinds of tricks, you will win the cat but lose the cow. A small man was fighting with his neighbor for three inches of land, so he asked a relative who was an official for help. The relative wrote: "A thousand miles of building is just for a wall, so why not give him three feet?" The Great Wall is still there today, but Qin Shihuang is nowhere to be seen. If your property is not with you, why should you fight to the death? It is always necessary to use evil to promote good. Hearing the name of the person who was at fault is like hearing the name of your parents, but knowing it from someone else's mouth never comes out of your own mouth again. Do not seek happiness for yourself, but hope that all sentient beings can be freed from suffering.