Former Residence of Yang Wenhui

　　Yang Wenhui, courtesy name Renshan, was a native of Shidai County, Anhui Province, born in the 17th year of the Daoguang reign during the Qing Dynasty (1837). From an early age, he studied but had no interest in the imperial examination system. When the Taiping Rebellion forces attacked Anhui in the 3rd year of the Xianfeng reign (1853), he and his family moved around various places for ten years. During this time, he studied phonology, calendrical science, astronomy, geography, as well as the teachings of Huang-Lao, Zhuangzi, and Lie Yukou. In the 3rd year of the Tongzhi reign (1864), due to illness, he devoted himself to studying self-cultivation literature and came across the *Awakening of Faith in the Mahayana*, which he read repeatedly to grasp its profound meaning. Later, upon reading the *Śūraṅgama Sūtra*, he found even deeper resonance, further igniting his interest in Buddhist scriptures. In the 5th year of the Tongzhi reign (1866), he moved to Nanjing to work in the engineering sector. Among his colleagues was Wang Meishu from Zhengding, who was well-versed in Buddhism. They often exchanged ideas. He also met Wei Gangji, Zhao Huifu, Liu Kaisheng, Zhang Puzhai, Cao Jingchu, and others, engaging in discussions with them. At that time, most of the woodblocks for printing Buddhist scriptures had been destroyed, which greatly impacted the promotion of Buddhism. Therefore, they decided to revive the scripture engraving enterprise. Thus, the Jinling Scripture Engraving Bureau (Jinling Kejingchu) was established, raising funds to re-engrave the Tripiṭaka in booklet form, with Yang himself taking charge of proofreading. Another key supporter of this endeavor was Zheng Xuechuan from Jiangdu, who became a monk under the name Miaokong and set up the Jiangbei Scripture Engraving Bureau in Zhuangqiao, Yangzhou, collaborating with the Jinling Bureau. In the 12th year of the Tongzhi reign (1873), Yang Wenhui also began researching Buddhist statues. He designed their structures and commissioned painters to create illustrations such as the "Diagram of the Pure Land’s Splendor" and the "Great Compassionate Guanyin Figure." He also collected ancient famous paintings of Buddhas and engraved these images for circulation. In the 4th year of the Guangxu reign (1878), he served in the diplomatic service, accompanying the Qing ministers to London and Paris. In the 12th year of the Guangxu reign (1886), he went to London again and met the Japanese Buddhist monk Nanjō Bunyū, who was studying abroad. Three years later, after completing his diplomatic term and returning home at the age of 53, he reflected on the political corruption of the time and resolved to withdraw from politics to focus entirely on Buddhist studies. He also stayed in touch with Nanjō Bunyū, who helped acquire over 280 types of Chinese Buddhist writings not included in the Japanese Tripitaka. Yang selected the important ones for engraving and publication. At the same time, he assisted Japan in compiling the *Continued Tripitaka*, providing many commentaries and esoteric Buddhist texts. In the 20th year of the Guangxu reign (1894), together with the British missionary Timothy Richard, he translated the *Awakening of Faith in the Mahayana* into English, making it available overseas. The following year, he met Sri Lankan Buddhist Anagarika Dharmapala in Shanghai. He strongly supported Dharmapala’s vision of reviving Buddhism in India through the Maha Bodhi Society. Consequently, he began compiling educational materials such as the *Beginner's Textbook* in preparation for founding schools to train personnel as part of this movement. Because of these efforts, he made significant contributions to the cultural exchange of Buddhism among China, Japan, and India. In the 23rd year of the Guangxu reign (1897), he built a residence on Yanling Lane in Nanjing, which also served to house and circulate Buddhist scriptures. Four years later, he donated the building to the scripture engraving bureau. In the 34th year of the Guangxu reign (1908), he realized his plan to establish a school at the engraving bureau—the Vāsanāśīla Hermitage (Huanheng Jingshe)—recruiting over ten monks and lay students whom he personally taught Buddhism. Notable students included Taixu and Qiu Jingming. The Hermitage operated for two years before closing due to lack of funding. Then, in the 2nd year of the Xuantong reign (1910), Yang founded the Buddhist Studies Research Association and taught classes himself. By then, dissatisfied with the disorderliness of the Japanese *Continued Tripitaka*, he independently compiled the *Catalogue of the Condensed Tripitaka* (*Dazang Jiyao*), containing 460 essential scriptures and commentaries totaling over 3,300 volumes, planning to engrave and publish them gradually. He also intended to write outlines for both the Tripitaka and the Continued Tripitaka to guide readers in their studies. In the autumn of the 3rd year of the Xuantong reign (1911), he fell ill. Before passing away on August 17 at the age of 75, he entrusted the affairs of the scripture engraving bureau to the members of the research association, assigning the management of daily operations to Ouyang Jian, Chen Jingqing, and Chen Yi. True to his will, he did not wish to be separated from the scriptures he had dedicated his life to engraving, so his body was buried within the engraving bureau grounds, where a memorial stupa was also erected. His published works include *A Concise Commentary on the Mahāprajñāpāramitāśāstra* (4 volumes), *The Beginner’s Buddhist Textbook* and its *Commentary* (1 volume each), *Brief Accounts of the Ten Schools* (1 volume), *Exegeses on the Yinfujing, Dao De Jing, Zhuangzi, and Liezi* (1 volume each), *Exegeses on the Analects and Mencius* (1 volume each), *Miscellaneous Records of Dengbu Guan* (8 volumes), *A Brief Discussion on the Contemplation Sutra* (1 volume), *An Exposition on Teaching* (1 volume), all of which were engraved and printed.

　　 Yang Wenhui promoted Buddhism for forty years, using scripture engraving and teaching in tandem, exerting a profound influence on modern Chinese Buddhism. Although his planned *Condensed Tripitaka* was never fully completed, most of the important texts were engraved and published. Crucial scriptures long lost in China—such as six of the ten commentaries by Fashun, miscellaneous works, Jiaxiang’s *Commentary on the Three Treatises*, Cien’s *Notes on Yogācāra*, *Notes on Hetuvidyā*, Shandao’s *Commentary on the Contemplation Sutra*, and others—were sourced from Japan, meticulously proofread, engraved, and circulated. This not only enriched the content of the Buddhist canon but also inspired scholarly research, allowing the doctrines of various schools to spread on equal footing. Under his guidance at the Buddhist Studies Research Association, members such as Tan Sitong, Gui Baihua, Li Duanfu, Mei Guangxi, Li Zhenggang, and Ouyang Jian each excelled in their respective traditions, achieving unique scholarly distinction.

　　 As for Yang Wenhui’s own Buddhist thought, he emphasized the Pure Land path, holding in high esteem the Four Great Masters of the late Ming (Lianchi, Zibai, Hanshan, and Yinyuan), and adopted a conciliatory approach toward various Buddhist schools and even non-Buddhist doctrines. He often stated, “My doctrine follows Fashun, but my practice is in Amitabha.” He conducted in-depth research on Fashun school texts, demonstrating sharp discernment. For instance, the *Chapter on the Samadhi of the Flower Ornament Scripture* was identified and published for circulation thanks to his authentication. He also traced the intellectual origins of thinkers like Qingliang and Guifeng, placing special emphasis on the *Awakening of Faith in the Mahayana* and the *Mahāprajñāpāramitāśāstra*. He aimed to use the synthetic methodologies of these two texts to encompass all teachings. While he held Fashun in highest esteem, he tailored his guidance to his students’ aptitudes, encouraging them to explore other schools as appropriate. Therefore, his approach in Buddhism was comprehensive and broad, exerting considerable influence in his time.

　　

　　Yang Wenhui (1836~1911)　　 Yang Wenhui (1836–1911), courtesy name Renshan, also known as Master Renshan, was a native of Shidai (now part of Taiping, Anhui). He was a Buddhist scholar in the late Qing Dynasty. He began formal study at age 10, was writing essays by age 14, disliked the imperial examination system, and enjoyed composing poetry with friends in a carefree manner. He also loved martial arts such as horseback riding and archery. After the outbreak of the Taiping Rebellion, he organized local militias to help suppress the uprising and later served in the retinues of Zhang and Zhou Tianjue. After the fall of the Taiping regime, he entered the service of Zeng Guofan, overseeing grain administration, managing engineering projects in Jiangning, and administering the salt bureau in Hankou. In the 3rd year of the Tongzhi reign (1864), he returned to his hometown for his father’s funeral and, while there, happened to read the *Awakening of Faith in the Mahayana*... Details+