Collection of the Common Return of All Goodness
Tags
Summary
Editor's review
Who it's for
A good fit for
- General readers interested in Buddhist thought and traditional religious culture
- Enthusiasts of Chinese learning who wish to encounter the original character of ancient Buddhist treatises
- Teachers of traditional culture courses who need primary-source references
- Readers with some grounding in classical Chinese who are willing to read traditional texts slowly
Not a good fit for
- Readers with no classical Chinese at all who need sentence-by-sentence vernacular explanation
- General readers looking for light entertainment or narrative reading
- Specialist scholars who need modern academic textual criticism and systematic research conclusions
Reading tips
- First learn about the era in which Yanshou lived and the basic background of Buddhist thought, then move on to the original text.
- Read alongside a reliable annotated edition or introductory Buddhist reader to reduce obstacles to understanding.
- Read only a small section at a time, then organize the core concepts and questions afterward; do not aim for speed.
- Compare with other traditional thought classics in the same series to appreciate the differences between different strands of thought.
Contents
- 版权信息
- 万善同归集序
- 万善同归集卷上
- 万善同归集卷中
- 万善同归集卷下
FAQ
Can I read this book without any background in Buddhism?
Is this book suitable for academic research?
Where should I start when reading this book?
Comments
Find this book
This site is an index: you start “Search all sources” in your browser, and the entries it lists all point to third-party sites; please judge their availability yourself.
About the author
Song Yanshou's biographical details are extremely limited in publicly available sources, and his name appears mainly in the headings of Buddhist texts. The library holds one work under his name, the Wan Shan Tong Gui Ji (A Collection on the Common Return of Myriad Good Deeds). The book belongs to the genre of Buddhist exhortations to virtue and discussions of practice, centering on the idea that all good deeds converge upon a single principle. It guides readers toward an understanding of the relationship between virtuous action and cultivation through clearly organized argument. In the existing classification the work is placed under literary appreciation, suggesting that its prose combines readability with a reflective quality; the style is plain and expository rather than ornate. Because the author's dates, native place, lineage, and life events cannot be verified, this note offers no speculation and instead points to the work's reading value: it suits readers interested in Buddhist ideas of exhortation to virtue and in the prose style of ancient discursive writing, and may also serve as a clue for understanding how such texts were transmitted.