| Author | Yang Guangxian 楊光先, 1597-1669 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (Text in Collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.5 |
| Description | v.5, p. 509-622 ; 22 cm. |
| Note | Budeyi 不得已 / Yang Guangxian 楊光先. In collection Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 v.5.
Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
| Author | Yang Guangxian 楊光先, 1597-1669 |
| Place | --- |
| Publisher | --- |
| Collection | Ricci Institute Library |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | Digital Archives |
| Call Number | BX880.T56152 1966dig. |
| Description | 2 juan (v. 3., p.1069-1332) |
| Note | JapSin I, 89.1-2 Budeyi 不得已. By Yang Guangxian 楊光先 (1597–1669). Two juan. Chinese bamboo paper in two volumes. Siqueshanfang 飼雀山方 edition. No date or place of publication. The cover bears an inscription in Portuguese: “O Sun Lao ye manda a VR | essa obra de Yam Quam Sien | pa VR ver, mas com condição de | a não mostrar aos Siam cums de | casa, nem de fore, e mto menos ao Fam Tanis Lao. Depois de ver | o que lhe serve, me torne a remandar.”Both juan A and B have a table of contents (one folio). There are nine columns in each half folio with twenty characters in each column. The upper middle of each folio bears the title and the number of the juan and of the folio. At the bottom the name of the printing house Siqueshanfang is given. Juan A contains an introduction (one folio) and the main text consists of fifty-nine folios. Under the fish-tail the folios 2, 3 and 4 bear the title Qingzhu xiejiao zhuang 請誅邪教狀 (Petition for the destruction of the false religion). Folios 5–14 contains a letter from the author to the censor Xu Qingyu 與許青嶼侍郎書, dated the twenty-fifth of the third month of Kangxi jiachen 甲辰 (20 April 1664). It was delivered by the author personally to the censor 光先再拜頓首面投. This censor was no other than Xu Zhijian 許之漸, who had written the preface for the booklet Tianxue chuan’gai (cf. Jap-Sin I, 89). The letter attacks Li Zubai 李祖白 bitterly and is full of enticing arguments. Folios 15–30 consist of three treatises entitled Pixie 闢邪. Folio 31 is missing. Folios 32–35 bear the title 臨湯若望進呈圖像說 (A copy of the notes on the album [of the life of Christ] presented by Adam Schall to the [Chongzhen] emperor), cf. Pfister, pp. 164 and 178. Three pictures from Schall’s Jincheng shuxiang 進呈書像 are reproduced: 1) picture 28, the triumphant entry of Christ into Jerusalem; 2) picture 42, the crucifixion of Christ, and 3) picture 43, Jesus on the cross. Folios 55–57 contain a preface to the Shixinlu 始信錄 written by Wang Taizheng 王泰徵, dated Shunzhi 17 (1660). It states that the outstanding quality of Yang Guangxian was not his courage in impeaching the potentates but rather his zeal for the cause of Confucianism. For this, Yang is declared as great as Mencius. The Shixinlu, we are told, consists of four treatises, namely, the Pixielun in three parts and the Zun Kongxue shu 尊孔學疏 (Memorial to the throne in favor of the teaching of Confucius). The Pixielun, as indicated above, consists of three parts. It denies the existence of God. It admits only two principles: fire, and yin 陰 and yang 陽. It denies that Christ is the creator of Heaven; cf. Gabiani, Incrementa Sinicae Ecclesiae, 117; Havret, vol. 2, p. 102, no. 2. Ce pamphlet [i.e., the Pixielun] est divisé en trois traités (論 luen). Je dirai plus loin quelque chose de son contenue. L’édition que nous en possédons a pour titre Pou té i chi yao 不得已輯要 [a summary of the Budeyi] et porte comme indication d’origine ces caractères: 荊楚挽狂子. Un avant propos rappelle que Yang Koang-sien avait été pendant trois ans à la tête de Tribunal des mathématiques 欽天監 K’in-t’ien-kien: les Européens l’auraient empoisonné quand il fut sorti de charge. Ts’ien Ta hsin 錢大昕, auteur qui nous est bien connu, affirme que les Européens auraient acheté du poid de l’or cet ouvrage pour le faire disparaître. ‘Ce livre était devenu très rare, adjoute l’éditeur’ 今其書鮮有存者. Le P. Greslon en indique les arguments principaux dans son Histoire (pp. 40/46).Juan B has an introduction (three folios), at the end of which there is an inscription: 康熙改元仲夏端陽日新安布衣楊光先長公氏著 (Written by Yang Guangxian, [zi] Zhanggong, a commoner of Xin’an, on the fifth day of the fifth month of the first year of the Kangxi reign [20 June 1662]). At the beginning of folio 4 there are two characters: Niejing 孽鏡 (Revelation of the evil); these two characters are also given under the fish-tails of the folios 4–26 and folio 53. Under the fish-tail of the following folios one finds the titles: 合朔初虧時刻辨 (f. 27), 日食天象驗 (f. 28), 刻交食辨惑 (ff. 29–31) and 辭職疏，一、二、三、四 (ff. 32–53). Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 142-144. Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). |
| Author | Young, John D. (John Dragon), [Yang Yilong 楊意龍], 1949-1996 |
| Place | Hong Kong 香港 |
| Publisher | Chinese University of Hong Kong 香港中文大學 |
| Collection | Ricci Institute Library [ASCC] |
| Edition | |
| Language | English |
| Type | Extract/Offprint |
| Series | |
| Shelf | Hallway Cases |
| Call Number | BR1608.C4 Y65 1975 |
| Description | p. [156]-186 ; 26 cm. |
| Note | 楊光先及其不得已 ： 早期儒家反基督教思想之一列 = An early Confuscian [sic] attack on Christianity : Yang Kuang-hsien and his Pu-te-i / John D. Young. Reprinted from the Journal of the Chinese University of Hong Kong. Vol. III, No.1 (1975) Abstract also in Chinese. Cover title. Includes bibliographical references. |
| Author | Zhixu 智旭, 1599-1655 |
| Place | Taibei Shi 台北市 |
| Publisher | Taipei Ricci Institute 利氏學社 |
| Collection | Ricci Institute Library |
| Edition | 初版 |
| Language | Chinese 中文 |
| Type | Manuscript (in print collection) |
| Series | Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編 |
| Shelf | Hallway Cases |
| Call Number | BX1665.A2 X845 2013 v.22 |
| Description | pp.1-72 ; 22.5 cm. |
| Note | Fojiao laili, Pixie ji 佛教來歷，闢邪集 / 無名氏. Mss. In collection: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian xubian 徐家匯藏書樓明清天主教文獻續編. --62.〔佛教來歷，闢邪集〕（無名氏） Related sources see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database). Published ed. dated 1643, attributed to Ouyi Zhixu 藕益智旭 (1599-1665 [i.e 1655]). Cf. Standaert, Handbook of Christianity in China, p. 511-512. LC name auth: Zhixu 智旭, 1599-1655 |
| Author | Daomin 道忞, 1596-1674Miyun Yuanwu 密雲圓悟, 1566-1642 |
| Place | --- |
| Publisher | --- |
| Collection | ARSI |
| Edition | |
| Language | Chinese 中文 |
| Type | Book (stitch-bound 線裝本) |
| Series | |
| Shelf | ARSI |
| Call Number | NOT HELD. DESCRIPTION ONLY |
| Description | 1 juan. |
| Note | JapSin I, 155 Hongjue chanshi beiyouji 弘覺禪師北遊集 By Daomin 道忞 (1596–1674). Manuscript, one juan. Chinese bamboo paper in one volume. No date. The cover bears a Latin inscription: “Apologia contra | Sam Legem | Auctore Bonzio Hum kio.”There is an introduction in one folio. The main text consists of eighteen folios. The first folio gives the title Miyun Yuanwu chanshi Biantian sanshuo and the author: 密雲圓悟禪師辯〔辨〕天三說，門人道忞述繇並錄 (The three opinions of the Buddhist monk Miyun, known as Yuanwu chanshi, in relation to the character tian, recorded by his disciple Daomin, with a historical sketch). In 1656 the Shunzhi emperor conferred honors on the concubine Donggo, known also as Dong’e fei 董鄂妃 (ECCP 1:301–302). From then on, his interest in Christianity grew less and less and instead he took a liking to Chan (Zen) Buddhism. Between 1659 and 1661 several monks were summoned to Beijing. One of them was Daomin (zi 木陳, hao 山翁, 夢隱), a native of Chaoyang 潮陽 (Guangdong). This man had abandoned Confucianism and became a Buddhist monk at the age of twenty. He was a disciple of the renowned monk Yuanwu 圓悟 (zi 覺初, hao 密雲, 1566–1642), who was then abbot of the Tiantongsi 天童寺 in Ningbo (Zhejiang). Daomin later succeeded him as abbot. He came to the capital and stayed there from November 1659 to June 1660. He was given the title Hongjue chanshi 弘覺禪師, cf. ECCP 1:257. He and the emperor had intimate conversations about Buddhism, calligraphy, the writing of essays, novels, dramas and other subjects. The Beiyouji 北遊集 (A trip to the North), printed in 1661, which he wrote later records this. While in Beijing he presented to the emperor the Tiantong yulu 天童語錄, records of the lectures given in the Tiantongsi by his master Yuanwu and recorded by Daomin himself. This work includes the Biantian sanshuo 辨天三說 (Three Opinions in relation to the character tian). According to Daomin this treatise of his master is a refutation of Catholicism, which had been introduced by the foreigners who were widely spread in central China and in particular in the provinces of Guangdong and Fujian. He points out scornfully that they have tried to refute Buddhism without knowledge of what Buddhism is. The account then goes on to say that after Yuanwu published his treatise, lest the Catholics might ignore it, he had posters set up in Wulin (Hangzhou) to challenge them to a dispute. More than twenty days passed and nothing happened. Then one day a certain man named Zhang Juntian 張君湉 appeared at the Catholic mission, presenting himself as a Buddhist who had received the writing of Yuanwu and wished to have a discussion on the subject. We are told that the superior of the Catholic mission was Fu Fanji 傅汎際 (Francisco Furtado). When Furtado heard of the wish of the visitor, he replied: “Good, good; we have had the same idea.” But when he read the treatise of Yuanwu he did not seem to understand it fully and he hesitated for a while. Meanwhile, the son of Li Zhizao 李之藻, who happened to be there, came to his assistance. According to the account, when Furtado heard it [the treatise], he was embarrassed and blushed. He then asked bluntly: “Who is Huang Tianxiang 黃天香?” The reply was “I do not know.” “Then where did he get this?” The answer was: “He got it from his friend . . .” Cf. Jap-Sin I, 165.d, no. 3–4 (Courant 7172 III–IV). |
