Contents:
Préface -- Signes et abréviations. Index de la Littérature citée en abrégé -- Principales dates de la Mission de China

Introduction

Première Section -- L'Editio Princeps (1628)
I. Contexte historique
II. Analyse de l'Editio Princeps - Tome I
III. Analyse de l'Editio Princeps - Tome II

Deuxième Section - Les développements de l'euchologue chinois
IV. L'Editio ne varietur
V. Suppléments de "l'Exercice Quotidien" (18e siècle)
VI. L'Exercice Quotidien de poche (1823)
VII. Le Manuel de Bienheureux Moye (1780)
VIII. Problèmes et Conclusions

Traduction du recueil general des prieres

Texte chinois du receuil general des prieres

Table des matières en Chinois -- Appendice des caractères chinois -- Index -- The Prayerbook of China. Origin, development, and reform -- Das Gebetbuch der China-Mission. Ursprung, Entwicklung und Reform

"Joseph Zhu Yupu (Yupo) ... prepared Shengjiao yuanliu, a report of Rui de Figueiredo (1594-1642) on catechesation in Kaifeng in 1636"--Cf. Standaert, Handbook of Christianity in China, p. 438.
"Catechisms virtually always contained a list of the seven sacraments (baptism, confirmation, confession, eucharist and communion, marriage, priesthood, and extreme unction), sometimes followed by short explanations. note 37: An exception is Shengjiao yuanliu (1636), a catechism in colloquial language dictated by Rui (Rodrigo) de Figueiredo, SJ, to a catechist, which contains detailed information on the sacraments and on related daily practices (as prescribed by the missionaries). See BNF Chinois 6882-6883 and ARSI Jap.Sin. I, 142; the part on the seven sacraments covers seven juan (in all, 79 folios)--Cf. Handbook of Christianity in China, p. 624.

Jap-Sin I, 142
Shengjiao yuanliu 聖教源流.
By Zhu Yupu朱毓朴.
Originally in four volumes, but now bound in only two. The volumes are not in the right order. Chinese bamboo paper.
No date or place of publication.

The cover bears the title of the book in ink together with the author’s name: 朱毓朴若瑟撰 (Written by Joseph Zhu Yupu). The Latin inscription reads: "Xim kiao yuen lieu | S^ae Legis ortus & progressus | Auctore videtur ex familia Chu Io po. Nomen Joseph | Videtur Catechismus."

We are travellers in this world. Let us, therefore, look for a clean room in our lodging place. When we die, we are going home. Let us, therefore, look for a wide and plain road. Let us not sow thorny bushes along our ways. Let us furnish our rooms with the lute and sword and be vigilant against the seven [capital] sins. At all times we should be wary of our three enemies. Never should we be confused between the truth and falsehood, true happiness and apparent happiness. The four principles that we have laid down should serve as the fare that we need for our journey home and the miscellaneous subdivisions as rent for our living quarters. Keep to your reason and suppress your [inordinate] desires that you may be saved from the gate of hell. Follow the source [of happiness], that you may find the path to Heaven. Behold, this is the postscript with the scanty words that I wish to convey to my like minded friends.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 186-189.

Japonica-Sinica editions:
Jap-Sin I, 83a
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
One juan. Chinese bamboo paper in one volume. No date or place of publication.

On folio 1a the title is given as: Tianzhu shengjiao shiyi, 12 ce, Tianzhu shiyi zhi di’er 天主聖教實義 | 十二冊 | 天主實義之第二 . Then the name of the author is given together with those of the three censors: Fu Fanji 傅汎際 (Francisco Furtado), Yang Manuo 陽瑪諾 (Manuel Dias Jr.) and Fei Lede 費樂德 (Rui de Figueiredo). The table of contents is given at the verso of this folio.
The entire book consists of sixty-five folios. There are nine columns in each half folio. The first line of each paragraph contains twenty characters and the other lines nineteen. The upper middle of each folio bears the title: Tianzhu shiyi 天主實義 ; below the fish-tail the characters ci’er 冊二 (second volume) are given together with the number of the folio.
As is clear from these details, there is no sign of xupian (‘continuation’) being the title of this book. In fact, the inscription of the title on the first folio may mislead the inquirer into thinking that this is the second volume of the Tianzhu shiyi; in reality xupian here means “second series.”
The book deals with the attributes of God. It begins with the existence of the universe and all the creatures and from the effect to the cause, i.e., the existence of God. It then goes on to study the attributes of God. Finally, it tries to prove the immutability of God and his justice, i.e., the remuneration of the good and punishment of the wicked. The conclusion is that in this life man must try to do good and avoid evil in order to obtain everlasting happiness.
Pfister (p. 73) says: “Les PP. Couplet, Bartoli, lui [i.e., Pantoja] attribuent un ouvrage en chinois sur Dieu et ses attributs, dont nous n’avons aucune connaissance. (Couplet, Catal. p. 11.—Bartoli, Cina, p. 680; Sommervogel, Bibliothèque, t. VI, col. 172 seq.).” He did not realize that this is precisely the book he mentioned in no. 6 of his book (p. 72), namely the Shiyi xupian 實義續篇.
Cf. Courant 6848, 6849, 6850; BR, p. XXX.

Jap-Sin I, 83b, 83c
Tianzhu shiyi xupian 天主實義續篇.
By Pang Diwo 龐迪我 (Diego de Pantoja, 1571–1618).
Printed and published by the Catholic church of Qingzhang 清漳 (Zhangzhou 漳州, Fujian).

The folios 1a of both books bear the title Tianzhu shiyi xupian. The verso of this folio bears again the title and the author’s name in Chinese. The censors are the same as in Jap-Sin I, 83a and also the format of both books is almost the same, except for some slight differences in the engraving of the types. It seems that both editions were based on the edition of Jap-Sin I, 83a for their format and type. The Catholic church in Zhangzhou had also the Pangzi yizhuan of de Pantoja reprinted (Jap-Sin I, 82), see Courant 6854 (Jingjiaotang 景教堂 of Qingzhang).

Source: Albert Chan, S.J., Chinese books and documents in the Jesuit archives in Rome: a descriptive catalog, Japonica-Sinica I-IV.

明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第12冊.

Local access dig.pdf. in folder: [Andrew Chung Series].

Local access dig.pdf. in folder: [Andrew Chung Series].

Jap-Sin I, 174.6
Zhenxin zongdu 振心總牘
By Fei Qigui 費奇規 (Gaspar Ferreira, 1571–1649).
One juan. Bamboo paper in one volume. No date or place of publication.

The cover bears a label with the title and a Latin inscription: “Variae orationes ac | preces piae | a p. Roderico | Figueiredo, S.J.”

Moxiang guiju 默想規矩 ascribed to Andrea-Giovanni Lubelli (repr. 1676) "but only in a slightly different edition..." --Cf. the confusing footnote 41 (p. 625) in Handbook of Christianity in China.

Giulio Aleni 艾儒略, Tianzhu jiangsheng chuxiang jingjie 天主降生出象經解 (1637), JapSin I, 187. “Supplement” to Aleni’s Tianzhu jiangsheng yanxing jilüe 天主降生言行紀略 (1635). “This work of fifty-five pictures of Jesus’ life was based on Jerónimo Nadal’s (1507-1580) Evangelicae Historiae Imagines (Antwerp, 1593). which was often included in Nadal’s Adnotationes et Meditationes in Evangeliae (Antwerp, 1595), a meditative commentary on the Sunday readings by a famous companion of Ignatius of Loyola. Aleni’s work, however, is not a translation of Nadal’s commentary, but a Chinese adaptation of Vita Christi by Ludolphus de Saxonia (ca. 1300-1378).--Cf. Standaert, Handbook, p. 623.

“ .... this extensive sinicisation of da Rocha’s pictures .... contrast with the second collection of Christian woodblock prints: the 55 pictures - all based on Nadal - in Tianzhu jiangsheng chuxiang jingjie 天主降生出象經解 (Illustrated Explanation of the Lord of Heaven’s Incarnation), first published in 1637 in Jinjiang (Quanzhou) by ... Aleni. The difference in style and execution is quite marked: in Aleni’s xylographs the European linear perspective and the narrative combination of main and secondary scenes have been maintained, and sometimes even hatching is used to suggest volume. There are some interesting Chinese adaptations as regards form (e.g. in rendering rocks and vegetation) and content (in one case by adding a group of Chinese devotees), but as a whole these woodblock prints render the Western originals faithfully. It may well have been that this reflects the local situation, for the coastal region of Fujian had long been exposed to influence from abroad, and that may have enabled Aleni’s converts to appreciate these foreign pictures in an undigested form. Aleni’s work was reprinted several times and may have had a wide circulation.” --Cf. Handbook of Christianity in China, p. 813.