|Bianxue yidu 辯學遺牘. [Jap-Sin I, 51]|
|Author||Ricci, Matteo 利瑪竇, 1552-1610|
|Pub. Location||Fuzhou 福州||Publisher||---|
|Date||n.d.||Phys. Desc.||1 juan|
|Location||ARSI||Call Number||NOT HELD. DESCRIPTION ONLY|
|ARSI variant of
Jap-Sin I, 50.|
For further textual information see:
Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)
Bianxue yidu 辯學遺牘
By Li Madou 利瑪竇 (Matteo Ricci) and others.
One juan in one volume (thirty-three folios). Chinese bamboo paper. Re-engraved by the Qinyitang of Fuzhou (Fujian) after the second Xishizhai edition 習是齋續梓欽一堂刻. No date of publication.
The cover bears a label with the title in Chinese and a Latin inscription: “Dialogus inter P. Riccium et doctorem sinen. de falsis sectis, metempsychosi, etc.”
On top of folio 1 the title is given and the name of the publisher (see above): 習是齋續梓欽一堂刻. Each half folio contains nine columns with nineteen characters in each column. The upper middle of each folio bears the title with the number of the folio below.
This edition contains the same texts as that of Jap-Sin I, 50. However, in the postscript of Liang’an jushi (Li Zhizao) the character gan 敢 is omitted in the last sentence, which reads: 余何 [敢] 知焉.
In addition there is a second postscript by Migezi 彌格子 (transliteration of Michael), the Christian name of Yang Tingyun 楊廷筠. The postscript reads:
Having read the Tianshuo (Essays on Heaven) of the monk Shen (Zhuhong), I felt very sorry from him. How unexpected was his passing away after an interval of a few months! I have been told that on his death-bed he repented, saying: “I have gone astray and I have misled many [of my followers].” How terrible! This came from his sincere heart and it exposed his whole life, which admitted no hypocrisy. The virtuous men of our time believe that these eminent monks are all convinced of a future beatific life in the Western world. Is the Western world a labyrinth? Those who realize that they are not sages should embrace the truth instead of [walking in] error, otherwise how are they to avoid the same fate as Lienchi (Zhuhong)? As I went through this book I was greatly inspired by the clarity of its arguments. The book was written out of necessity, since it serves as a precaution to those who might fall into this pool of errors. (Signed by Migezi).
Cf. Jap-Sin I , 50.
Cf. Albert Chan, Chinese books an documents in the Jesuits Archives in Rome, pp. 82-83.