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.

References: Hummel, A., Eminent Chinese of the Ch'ing period, p. 894-895.
Original essay titled: Zhengxin bian 徵新編.

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

Full citation, see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database)

Refutation of Piwang pi lüeshuo 闢妄闢略說, of which Xia gives eight quotations (fols. 1a, 2a-b, 3a-b, 4a, 5a-b, 6a, 7b, 8a), followed by comments.

JapSin I, 156
Paozhi piwang pi 泡制闢妄闢.
By Xia xianggong 夏相公 (Mathias Xia).
Manuscript, one juan (eight folios). Chinese bamboo paper in one volume. 24.7 x 14.2 cm.

The cover bears a label in ink and below it is written: 贛州堂夏相公 (Xia, xianggong of the Ganzhou mission). The Latin inscription reads: “Pao Chi Pi uam pi | Apologia contra Apologias in Pi uam.” There is an inscription in Francesco Filippucci’s own handwriting: “O Hia S.C. o fez e nos mandou no 1687” (Xia, xianggong made it and sent it to us in 1687).

For Mathias Hsia, see Jap-Sin I, 39.1–5, 40.10a, etc.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 207-208.

Citation:
023R ZKW 230.2 (Xu 425) [c] [cf. Xu 106] [ECCP 317a, cf. B 554] ms., Xu Guangqi, Pi Shishi zhuwang 闢釋氏諸妄, 17 ff. (9/20); slightly different from the copy produced in WXXB 2.617-652; additional section Bian bufeng zuxian shuo 辨不奉祖先說 (ff.16b5-17a3), refuting the accusation that Christians do not honor their ancestors-- Cf. Adrian Dudink, "The Zikawei Collection" in Sino-Western Cultural Relations Journal XVIII (1996)), p. 15

In volume 1 of: Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻.
For complete contents see: Standaert, Nicolas, Xujiahui cangshulou Ming-Qing Tianzhujiao wenxian 徐家匯藏書樓明清天主教文獻. For a description of all 37 texts, see the catalog of the Fujen Zikawei collection in Sino-Western Cultural Relations Journal XVIII (1996), or see individual records.

"...Because of Xu's defence of Christianity and because of his later high position, it is no surprise that other apologetic works were attributed to him, such as Piwang (also entitled Pi Shishi zhuwang), probably only composed after 1670."---(Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)
Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 324 (18)
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24冊.

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

" ... By becoming a Christian, Yang Tingyun had turned his back on Buddhism. He expressed this break in his first writing Tian shi mingbian (before 1621), in which he exposed the apparent similarities but essential differences between Christianity and Buddhism..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)

Cover illustration: Biblioteca Apostolica Vaticana. Rac. Gen. Or. III-221 (2)
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27冊.

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

" ... By becoming a Christian, Yang Tingyun had turned his back on Buddhism. He expressed this break in his first writing Tian shi mingbian (before 1621), in which he exposed the apparent similarities but essential differences between Christianity and Buddhism..." (Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617)

Jap-Sin I, 165a
Tian Shi mingbian 天釋明辨
By Yang Tingyun 楊廷筠 (1557–1627).
One juan. Chinese bamboo paper in one volume. Published by the Catholic church built by imperial order (Fuzhou, Fujian). No date of publication.

On the cover there is a Latin inscription: “Differentia inter | legem Christianam | et sectam idolatricam | foe | a doctore christiano Yam Ki yuen, nomine Michäelo.”

Yang Tingyun realized that, though in Buddhist teachings there are similarities to those of the Catholic Church, in fact their concepts are quite different. In his early days, Yang had been a devout Buddhist and was well versed in Buddhism; hence his refutation is always to the point.
It is to be noted that the Catholic terms are often rendered by transliteration: 罷辣依瑣 (paraiso), 因弗爾諾 (inferno), 撒責兒鐸德 (sacerdote), 費絡瑣費亞 (philosophia), 德路日亞 (theologia), 陡斯 (Deus), etc. This is also one of the earliest books to mention the European alphabet and the romanization of Chinese characters (cf. ff. 76a–78b).
Chang Keng in his preface tells that both Xu Guangqi and Yang Tingyun were intelligent and learned. For a long time they were absorbed in the errors of Buddhism. But after long consideration they were convinced of the true doctrine of God and, having regretted their belated entrance to the Church, their faith became stronger than ever.
Cf. Hsü 1949, pp. 113–114; Courant 7090–7092; Fang Hao 1969, pp. 2279–2281.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 216.