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25冊.

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

See Tianzhujiao dongchuan wenxian 天主教東傳文獻 and Mingmo Qingchu Yesuhui sixiang wenxian huibian 明末清初耶穌會思想文獻匯編 editions.

"Buglio quotes and refutes 33 statements from the Pixie lun 闢邪論 of Yang Guangxian 楊光先 (contained in his Budeyi 不得已)."
Full bibliographic citations see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.

JapSin I, 90
Budeyi bian 不得已辯.
By Li Leisi 李類思 (Lodovico Buglio).
One juan, Chinese bamboo paper in one volume. No date or place of publication.

The cover bears a Latin inscription: “Refutatio persecutoris Yam quam sien circa res fidei a p. Lud. Buglio, S.J.”

There is a preface, dated the fifth month of the summer of yisi 乙巳 (Kangxi 4, 1665). The first folio bears the title and the author’s name together with the names of the censors, An Wensi 安文思 (Gabriel de Magalhães) and Nan Huairen 南懷仁 (Ferdinand Verbiest). Each half folio contains nine columns and each column has eighteen characters. Quotations of Yang Guangxian have sixteen characters per column. Annotations are given in double lines. The title of the book is given on the upper middle of each folio. Below the fish tail the number of the folio is given. The book contains fifty-four folios.
Buglio wrote this book in refutation of Yang Guangxian’s Budeyi 不得已 (cf. Jap-Sin I, 89, 1–2), in which Yang attacks the teaching of the Catholic church and the motives of the missioners in China. The author strives to refute these objections one by one. The preface makes it clear that a refutation of Yang’s objections against the Western calendar system is to be given in a separate book. As Yang has taken illustrations from the Jincheng shuxiang 進呈疏像 to attack the Church, so Buglio on f. 31 reproduced an illustration of Shang Tang’s 商湯 praying for rain in order to show how in the old days the emperors so loved their people that for their welfare they did not spare themselves, similarly like Christ who was willing to undergo the passion for the redemption of the whole human race.
At the end of the book (ff. 53–54) there is an appendix: Zhongguo churen bian 中國初人辨 (on the origin of the Chinese). It is an attempt to reply to the objection of Yang Guangxian, who, in his letter to the censor Xu Zhijian 許之漸 had criticized bitterly the statement of Li Zubai 李祖白, that the first Chinese came from Judea and were the descendants of Adam and Eve (cf. Budeyi, A, f. 5b [Jap-Sin I, 89.1–2]; Tianxue chuangai, f. 2a [Jap-Sin I, 89]).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 144-145.

JapSin I, 90a
This is the same edition as Jap-Sin I, 90.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 91
This is the same edition as Jap-Sin I, 90 and Jap-Sin I, 90a. One folio is missing from the preface. Romanizations are written on some of the folios.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 145.

JapSin I, 92
Budeyi bian 不得已辨.
By Li Leisi 李類思 (Lodovico Buglio).
No date or place of publication.

This edition differs from the one just mentioned (Jap-Sin I, 90, 90a, and 91). Though it is now bound in one volume, there are signs of its having earlier been in two separated volumes.
The preface is missing. The title is given on the first folio; the character 辨 is used instead of 辯, found in the other edition. Again, in 極西耶穌會士 the character yuan 遠 is substituted for ji 極. In Buglio’s Chinese name the character lei 類 is written [米 + 女 + 頁], as quite commonly appears in the printing of the Ming and Qing books.
There are nine columns in each half folio with twenty characters in each column. The upper middle of the folios does not bear the title of the book and the fish tail does not appear until after folio 5. When it does appear the number of the folio is given under it. The book is incomplete and only fifty-three folios remain. The picture of Shang Tang’s praying for rain is not there.
Comparison with the above mentioned edition shows that there are a number of differences between the two texts (Jap-Sin I, 90 and 92); the following are some of them:

Doc.---Folio---Line--Difference
90---1a---5---歷引天學書
92---1a---5---zhai 摘 instead of yin
90---1a---2---恠誕, 果蠕
92---1a---2---怪誕, 菓蠕
90---1a---7---無恠其出言之舛
92---1a---7---無足為怪
90---1a---9---攷,徹
92---1a---9---考,撒
90---1b---1---拆
92---1b---1---折

Also, the two lines of annotations on folio 1b in Jap-Sin I, 90 do not appear in Jap-Sin I, 92. It seems that Jap-Sin I, 92 is an older edition and that Jap-Sin I, 90 is amended in an attempt to get rid of a number of particles and so make the text more simple for the ordinary readers.
Another difference between the two editions is that Jap-Sin I, 92 does not have the appendix Zhongguo churen bian 中國初人辨, but this omission might be explained by the fact that Jap-Sin I, 92 is an incomplete copy. On the other hand, folio 49 of Jap-Sin I, 92 gives the Tianzhujiao yuezheng 天主教約徵 (Some [clear] proofs of the Catholic doctrine), which is not found in the other edition.

Cf. Pfister, p. 241; Hsü 1949, pp. 235–236; Courant 4984–4991; HHSK 10:1274.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 145-146.

I. Nangong shudu (1620), Poxie ji (1640) and Western reports on the Nanking Persecution (1616/1617). -– II. The inventories of the Jesuit house at Nanking made up during the persecution of 1616/1617 (Shen Que, Nangong shudu, 1620) –- III. Shengchao zupoi (1623) by Xu Dashou: the date and background of the longest anti-Christian essay of late Ming times. –- IV. Zhang Geng, Christian convert of late Ming times: descendant of Nestorian Christians? -- V. The religious works composed by Adam Schall (1592-1666), especially his Zhuzhi qunzheng (1636), and his efforts (since 1640) to convert the last Ming emperor.

Local access dig.pdf. [Dudink-Five Studies.pdf]