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.

The cover bears the title in Chinese with a Latin inscription: “De vera et falsa religione, a licencia | to christ^o Chu çum yuen.”

Cf. Courant 7139–7142; Hsü 1949, pp. 155–156; JWC 2:91–98; Fang Hao 1947, pp. 69–73.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 191-192.

JapSin I, 145a
Zhengshi lüeshuo 拯世略說.
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

This is a duplicate of Jap-Sin I, 145, as is Jap-Sin I, 166 d.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 192.

JapSin I, 166.a
Zhengshi lüeshuo 拯世略說
By Zhu Zongyuan 朱宗元.
One juan. Chinese bamboo paper in one volume. No date or place of publication.

The cover bears the title and a Latin inscription: “De vera et falsa | religione | a licentiato christiano Chu Çum yuen.”

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