The Scholar's Perspective on the Siku Quanshu

This is a record of an interview with Ji Yun, also known as Ji Xiaolan, who sought Spiritual Deliverance at the Hsiang Kuang Pure Land Buddhist Centre in Australia. He now resides in the Western Land of Dharma Nature. This account reflects upon his life approximately 221 years ago. Recorded by the chief writer, Shi Faru, on March 29, 2026.

Ji Yun speaks:

"Namo Amituofo. In truth, I, Ji Yun, do not possess the mythical aura often attributed to me, nor am I the sharp-tongued character depicted in modern television dramas. Compared to the subtle criticisms and veiled warnings of the ancients, I consider myself quite restrained.

Perhaps it is because the era in which I lived is closer to the modern day, and the works I left behind are relatively complete. Furthermore, the Qianlong era was a golden age, providing a wealth of historical data for later generations to research and use as a backdrop for their creative works.

The Myth of the Sharp-Tongued Scholar

These productions often arrange my writings into witty exchanges between the Emperor and his officials, adding a great deal of sensationalism. However, from an objective standpoint, I was merely a scholar. I held great confidence in my own knowledge and my understanding of the Four Books and Five Classics, as well as the Siku Quanshu. The world mistakenly believes I was tasked with compiling the Siku Quanshu solely because of my writing style. Yet, the Qianlong Emperor was no illiterate; his requirements for the compilation were extremely precise. He insisted on preserving authentic manuscripts while excising content fabricated by others. Whether something was factual or not had to meet his rigorous standards.

A Gift for Understanding

Under such conditions, to be capable of this work, one required a profound and comprehensive understanding of all the great sutras, treatises, historical records, miscellaneous books, and literary works. I will not hide it from you: my ability to comprehend text and grasp the essence of reading was, from a young age, more thorough than that of others.

When the Qianlong Emperor summoned me, he quickly discovered this. 'A fountain of talent' could be said to be my innate ability, though I never felt it was anything special. It is like how everyone has different strengths; I was naturally gifted at reading, understanding, and grasping the deep principles behind an author's writing. I could perceive the environment, the time, and the state of mind of the author at the time of creation, which allowed me to understand quickly and gain deep insights.

The Vision of the Qianlong Emperor

The Qianlong Emperor was truly a man with a keen eye for talent. He quickly identified this ability in me and was willing to promote me, keeping me in the capital. Although I was later exiled to the frontier due to the salt case, the Qianlong Emperor was, in fact, a wise monarch with grand ambitions and deep foresight. This wise monarch had both achievements and faults, which I will not dwell on here, but it is clear that he aspired to the literary and martial accomplishments of his grandfather, the Kangxi Emperor. He was always thinking about making achievements in various fields, choosing projects his grandfather had not yet completed.

Compiling the Siku Quanshu was a project he was very interested in, and he actively recruited many scholars for this work. Once he recognised my abilities, he naturally included me on the list of compilers for the Siku Quanshu.

However, the state has its laws and the family has its rules. I had to be exiled to Urumqi to appease public anger; there could be no special treatment, otherwise, everyone would hold the laws of the Great Qing in contempt. This was inevitable.

The Responsibility of Compilation

Later, the Qianlong Emperor cleverly used an opportunity to recall me to the capital and once again appointed me as the chief coordinator for the compilation of the Siku Quanshu. I am very grateful to the Qianlong Emperor for giving me this opportunity. In fact, based on my understanding at the time, I knew clearly that compiling the Siku Quanshu required a keen perception of the Emperor's will. One had to have a thorough understanding of the text to decide what to keep and what to discard.

If historical data or theories contained implications unfavourable to the Qing regime, they had to be removed. Conversely, content that did not affect the Qing dynasty and was relatively independent could be retained. This required a thorough understanding of the entire body of literary and historical data, as well as the ability to foresee how these materials would be used and interpreted. All of this had to be considered to know how to make the right choices. The Siku Quanshu would become an important basis for the imperial examinations in the future. If it were compiled poorly and others used it as a pretext for trouble, it would be a capital offence. One had to be extremely cautious. Yet, one could not over-edit, lest later generations learn only empty talk and mislead their students. The art of balancing this was where I truly applied my skills."

The 'Classics' section covered Confucian thought, which influenced the focus of future imperial examinations; the 'History' section established the fundamental tone for evaluating historical records. If the commentary and perspectives on various dynasties could be unified, it would be of immense help in standardising the ideology of future generations. The 'Masters' section collected techniques from all walks of life and the teachings of various schools, which was a great boon for the development of the four classes of society: scholars, farmers, artisans, and merchants. With a clear, state-compiled catalogue, referencing and circulating these works became much more convenient. As for techniques that were deemed unsuitable for circulation, outdated, or detrimental to social stability, they were banned—this was a key aspect of vetting every industry. The 'Collections' section effectively controlled literary works. Literature offers a vast space for expression, and there were no shortage of works throughout the dynasties that used metaphors, explicit statements, or subtle hints. It was necessary to discern the underlying meanings and edit them accordingly, ensuring that the works passed down to future generations contained no content that alluded to or criticised the Qing government.

The Weight of Imperial Governance

Such editorial work might seem unfair to future generations, as it was judged by the standards of a single dynasty and a single emperor, but this is what is meant by governing a country. If one views the importance of this matter from the perspective of national stability, one can see that this kind of cultural governance is actually a highly effective method. It can reduce many unnecessary conflicts and save the imperial court a significant amount of expenditure.

Therefore, I believe that investing the manpower and time to compile the Siku Quanshu to unify cultural thought was extremely valuable. For the majority of my time serving as an official in the court, I devoted my heart and energy to this collection, working closely with the Qianlong Emperor to discuss which items should be kept and which should be discarded. The content of the Siku Quanshu was vast beyond measure. I can say that I spent my entire life's energy on it, working from my youth until I was old, to complete the compilation of these books. Alas, thinking back, it was truly a life of ups and downs; I am filled with deep emotion.

A Lifetime of Service and the Unexpected

I was recalled to the capital from exile to redeem my past mistakes by compiling the Siku Quanshu, and I never expected that I would be doing it for nearly twenty years. I had never imagined I would spend such a long time on it. The Qianlong Emperor was truly blessed with great fortune to have been able to see the completion of the Siku Quanshu; this was something that also surprised me greatly.

After all, the Yongzheng Emperor passed away quite early; who would have thought the Qianlong Emperor would be so long-lived? It was truly remarkable. I am also very grateful that the Qianlong Emperor was willing to entrust me with such responsibility, allowing me to fully utilise my talents. The sheer volume of these texts and words was truly immense!

Seeking Refuge in the Supernatural

In my later years, unable to fully apply my talents, I simply wrote some poetry and prose. The content was indeed a bit more supernatural; at the time, I thought it was quite fun, and part of it was also a reflection of social phenomena. Having compiled the Siku Quanshu, I knew well that the government had a set standard for such writings. When it came to censorship, no matter how obscure the writing, they could always sniff out the underlying meaning.

If one entrusted one's thoughts to tales of the supernatural, it would be considered more unconventional, and at most, it would be categorised as a book of curiosities and dismissed with a laugh. This was a feasible plan I devised: to hide my thoughts within these stories. During the compilation process, I had read many such anecdotes and strange tales. To write about these related topics was something I could do with ease. Looking back now, with so many words imprinted in my mind, it is not difficult to conceive any scene, so creating such works was quite simple.

Behind these articles, some held deep meanings worth careful exploration by people; others I simply wrote for fun. If the entire book were too explicitly critical of current politics, even if written obscurely, it would be easy for someone to find clues. Interspersing them made it relatively safer.

A Scholar's Blind Spot

Throughout my life, I compiled so many books and had seen content related to Buddhist studies, but I did not have a profound understanding of it. Firstly, while compiling the Siku Quanshu, I did not have that much time; secondly, although Buddhist works brought me some different concepts, they merely served to increase my creative material. As for whether I truly wanted to practice or delve deeply into the Buddha’s teachings, I certainly did not have such thoughts at that time. I merely treated it as a field of study to be understood slightly, knowing a thing or two—at least I had seen such doctrines—but I did not truly incorporate them into my life or make self-adjustments based on them.

After I died, I entered directly into a space of books and texts. It was a place where all sorts of things existed, just like the many books I had read. I could say that I never grew tired of looking at them; there were truly all kinds of books and texts. I spent a long time in this space, though I am not sure exactly how long. I vaguely felt that I was one book, then changed into another, experiencing the different content within. If I found something novel and interesting, I would stay a while longer to understand it thoroughly; if I found it uninteresting, I would take a glance, learn a little, and continue reading other books.

However, sometimes I could not freely change spaces; I had to wait until a certain amount of time had passed before I could move on. I did not fully understand the mechanism of this; I always felt that I had to read a book for a certain duration before I could transfer.

The Golden Light of Deliverance

One day, the books suddenly emitted a powerful golden light. Everything around me became very bright. I did not understand what was happening, but I followed the vast golden light into a bright world. There were not many texts or books here, but there were resonant sounds. I recognised it at once; it was the chanting of a certain Buddha’s name: Namo Amituofo. It was the name of a Buddha, indeed. Although I had not studied the Buddha’s teachings thoroughly, I had at least that much of a concept. How could this Buddha appear before me? And how did I transfer from the space of texts to the space of the Buddha? I did not understand this. After staying in this space for a few days, I slowly began to realise that this was a temple. In the temple, I studied quietly for a period, and gradually came to understand what the Buddha’s teachings were all about.

In fact, having read widely, I had some basic understanding of the Buddha’s teachings, knowing that it was a practice method transmitted from the Western Regions. The monks of various dynasties also left behind words of great value, with deep messages and wisdom hidden between the lines. However, my understanding of Buddhism was limited to this, and I had never explored it further. Although I had read Buddhist books and knew the concept of cause and effect, and also knew about reincarnation, I never thought that after I died, I would enter a space of texts. If this was also a part of reincarnation, I did not understand it; I thought reincarnation meant being reborn into the six realms of existence, and I did not have a deep understanding of what this so-called space was all about.

A New Reality

Now, on the Dharma-Nature Land, seeing so many spirits in various spaces receiving the illumination of the golden light from Practitioner Su, all entering the Dharma-Nature Land, I finally realised that all things in this world are composed of spirits. I had never thought of this before; to me, it was a vast and profound realisation. This could be considered the moment my confidence in myself was truly shaken. After all, having read widely, I had never understood this world so thoroughly. I thought I had understood all things under heaven; after all, I had read most of the books that could be collected, and even if I hadn't read them in detail, I had seen almost all of them. I never expected that with such a level of knowledge, I would still be unable to understand the essence of this world, not knowing of the existence of the spiritual realms, and not even being aware that I had already entered a space after death, let alone noticing that I had been in that space for so long. This shocked me deeply. So, the Buddha’s teachings are this profound; it is no wonder why the Yongzheng Emperor, the Qianlong Emperor, and even the Kangxi Emperor at the time, all valued the Buddha’s teachings so much.

At the time, I thought the Buddha’s teachings were just some books on statecraft circulated within the imperial family, and after reading them, I probably only understood the content that encouraged people to do Goodness. But I never expected that the Buddha’s teachings would be so vast; I truly underestimated this field! I never imagined that the secret teachings of the imperial family were these Buddha’s teachings. Of course, I did not have the opportunity to understand them deeply before, but now that I have been saved by Practitioner Su into the Dharma-Nature Land, I finally have the opportunity to truly learn the Buddha’s teachings. This makes me feel very grateful. But rather than saying I am grateful, I am more curious and very interested. After all, everything I see on the Dharma-Nature Land, the scenes unfolding before my eyes, and what I hear, see, and smell, have all broadened my horizons.

Beyond the Pages of Fiction

I have truly never seen such magnificent and vivid scenes in all the books I have read. The scenes of Chao Du, and the numerous spirits being instantly transferred to the Dharma-Nature Land under the illumination of the golden light. The Dharma-Nature Land is filled with densely packed beings, and I am one of them. Moreover, in each different space, there are different beings from different realms; in the dark spaces, there are demon crowds that even use magic to attack. All of this is far beyond my imagination. This is far more magnificent than the Yuewei Caotang Biji. By comparison, the Yuewei Caotang Biji is merely superficial, just a series of fantasy novels based on the perspective of what the human eye can observe, combined with imagination.

However, the content and scenes I have witnessed with my own eyes on the Dharma-Nature Land are already at a level far beyond novels, even if it were not easy to write them down. All the scenes I have seen, and the way various spaces overlap and intersect, I do not know how to describe. And within the spaces, there are even finer spaces; different times and spaces overlap and interweave; opening them up, one finds a whole new world. Just describing a single world would require much effort, much like writing an interesting story where one must clearly explain the historical background. And these infinite times and spaces, overlapping and complexly mixed together, yet each having its own world and being independent of one another—how can such a special situation be expressed clearly in words? I can only do my best to describe it.

The Buddha-light is vast, and within the Buddha-light, there are all kinds of experiences and feelings that are difficult to put into words. At times warm, at times cool, at times refreshing to the heart and spirit, at times thought-provoking, and at times making one suddenly realise one's past mistakes, unable to stop the sorrow from welling up. Yet, this sorrow is not entirely for oneself, but carries a bit of repentance for having harmed others.

Namo Amituofo.

Bit by bit, under the constant illumination of the Buddha’s light, the dust and defilements that once clung to my being are being washed away. Why do I say this? Because each time the Buddha’s light shines upon me, I feel a few degrees more clarity in my heart, and the various Causal Conditions of my past life are let go of significantly. This is my most authentic and profound experience here in the Dharma-Nature Land.

The Mystery of the Dharma-Nature Land

This magical lotus seat upon which I rest is vast, perfectly level, and incredibly soft, yet it does not hinder my movement in the slightest. How exactly was this magical world formed? And why is it that this space can accommodate immeasurable and boundless beings without ever feeling crowded? These questions fill me with a sense of wonder and curiosity that I never could have fathomed while I was alive.

Through listening to the Dharma talks, I have gradually come to understand that this is a world formed by the great vows of those who study the Buddha’s teachings and are great practitioners. And the Western Land of Ultimate Bliss, created by Amitabha Buddha, is even more dignified and magnificent than this place, which truly astounds me! Listening to Practitioner Su give Dharma talks here in the Dharma-Nature Land, I cannot help but sigh—in my life, I truly never encountered the Buddha’s teachings. My entire life, for all its worldly acclaim, was essentially nothing left.

A Life of Words, A Life of Nothingness

Although I served as an official at the time and, from a worldly perspective, I suppose I had achieved some success, the truth is that after death, one truly cannot take anything with them. In this space of words, without a physical body, what use is there for having read so extensively? It is only through Buddhist education that one can truly improve the human heart and find the path to liberation.

Being rich in literary talent, able to compose prose with ease, reciting poetry about the wind and the moon, and playing with ink—this was all quite easy for me. But what does it matter if one surpasses others in literary flair? If there are no words that truly provoke deep reflection or improve the fate of others, it only adds to one's verbal karma. I certainly created quite a bit of verbal karma because of my pride in my own intellect. Under the illumination of the Buddha’s light, I have become much more clear-headed about the vanity of my past.

The Burden of Arrogance and Verbal Karma

This was also one of my greatest flaws—my arrogance. If I had been more humble back then, if I had paid more attention when I encountered Buddhist scriptures and delved deeper into them, perhaps my fate today would be different. However, looking at it now, I must have cultivated blessings over many lifetimes, forming Buddhist affinity and Dharma affinity, which allowed me to have such outstanding talent in that life and to be saved by Amitabha Buddha and Practitioner Su today. It is fortunate that I entered the Dharma-Nature Land; otherwise, wandering in the cycle of rebirth within this space, I do not know how long I would have had to wait before I could escape.

A Final Bow of Gratitude

I am deeply grateful to Amitabha Buddha and Practitioner Su for their deliverance. Ji Yun bows here to thank the Buddha’s grace.

Namo Amituofo.

Ji Yun