Abkai ejen-i unenggi jurgan [Tianzhu shiyi 天主實義. Manchu Jap-Sin I, 48].
Alt. title: Manwen Tianzhu shiyi 滿文天主實義

Manchu translation attributed to Li Kai 李鎧 (jinshi 1661), Academician of the Grand Secretariat (Neige xueshi 内閣學士) and Vice-Minister in the Ministry of Rites (Libu shilang 禮部侍朗). See ’Brevis relatio’, ARSI, Jap. Sin. I, 206, fol. 33r-v.
Full citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

Archivum Romanum Societatis Iesu (ARSI) edition. Ex Japonica-Sinica.
Digital copy in .tiff format, 4¾ CD-ROM
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44], Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b], Jiaoyou lun 交友論 [JapSin I-49], Jiren shipian 畸人十篇 [JapSin I-52], Tianxue shiyi 天學實義 [JapSin I-53a], Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54], Tianzhu shilu 天主實錄 [JapSin I-189], Tianzhu shilu 天主實錄 [JapSin I-190]

JapSin I, 48
Manwen Tianzhu shiyi (Abkai edchen i ounengai dchourg) 滿文天主實義
Manchu translation of Matteo Ricci’s Tianzhu shiyi (cf. JS I, 44-46). Two juan in two volumes. Chinese bamboo paper. [Note: Manchu transcription alternate: Abkai ejen-i unenggi jurgan, cf. N. Standaert, Handbook of Christianity in China, p. 630]

The title pages of both volumes bear the title in Chinese as well as in Manchu. The Latin inscription reads: “Vera Dei Essentia | Tartaricé a p. Matth. Ricci, S.J.”

Each half folio contains nine columns and in the middle of each folio there is the title, followed by the number of the folio. Juan 1 consists of eighty-four folios (including twelve folios of prefaces) and juan 2 of ninety folios. The top margin of the folios bears Manchu writing also.
Cf. Brevis Relatio (1700), Jap-Sin I, 206, folio 32b–33a:

Decimum sit Testimonium viri senii, non tam dignitate, quam inter Tartaros, et Sinas summâ eruditione insignis, nomine Li [i.e., Li Kai 李鎧]; qui per 30, et amplius annos ab Imperatore occupatus est in Palatio, modò in componendis libris, tum Tartaricis, tum Sinicis de multiplici argumento, atque in primis de iis, quae pertinent ad varias Religiones, seu Sectas, quae in hoc Imperio vigent: modo in vertendis scientiis Europaeis in alterutram linguam, quam utramque apprime callebat. Is etiam vertit jam pridem libros P. Mathei Ricii de Dei Existentiâ è linguâ Sinicâ in Tartaricam, et quosdam alios, qui modò magnâ utilitate impressi sunt.

Cf. Courant 6825 II (only juan 2); Stary, p.62 (Abkai ejen-i unenggi jurgan).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

Abstract:
It is well known that the Tianzhu shiyi (first published 1603) is the development of a previous catechism published some twenty years before, which Matteo Ricci completely remodeled according to his discussions with Chinese intellectuals. This article shows that Ricci’s mentor, Alessandro Valignano, and particularly his Catechismus japonensis, written in Japan from 1579 to 1582, shaped Ricci’s methods and ideas. This overlooked connection between the two works enables us to understand better Ricci’s debt toward his predecessor and his breakthrough in terms of engagement with indigenous culture.

Keywords: Matteo Ricci—Alessandro Valignano—Tianzhu shiyi—catechism
Local access dig.pdf. [Meynard-Ricci Valignano.pdf]

The True Meaning of the Lord of Heaven (T'ien-chu shih-i) / [by Matteo Ricci] ; Translated with introduction and notes by D. Lancashire and P. Hu Kuo-chen 胡國楨.
Chinese-English edition edited by Edward Malatesta.
Also published: Taipei : Institut Ricci (physical state differs, xviii, 481, [71] p.).
Taipei ed. includes Ricci's Latin summary and Chinese appendix with related articles excerpted from Shenxue lunji 神學論集. Chinese and English on opposite pages, with summary in Latin.

"Matteo Ricci (1552-1610) pioneered the modern cultural and religious encounter between China and Europe. The present volume allows us to read for the first time in English a translation of Ricci’s most famous work of Christian apologetics."

Bibliography: p. 469-478. Includes index.
Title: Tianzhu shiyi 天主實義.

The True Meaning of the Lord of Heaven (Tien-chu shih-i) / [By Matteo Ricci] ; Translated with introduction and notes by D. Lancashire and P. Hu Kuo-chen 胡國楨.
Chinese-English edition edited by Edward Malatesta.
Also published: Taipei : Institut Ricci (physical state differs, xviii, 481, [71] p.)
Taipei ed. includes Ricci's Latin summary and Chinese appendix with related articles excerpted from Shenxue lunji 神學論集.
Chinese and English on opposite pages, with summary in Latin.

"Matteo Ricci (1552-1610) pioneered the modern cultural and religious encounter between China and Europe. The present volume allows us to read for the first time in English a translation of Ricci’s most famous work of Christian apologetics."

Bibliography: p. 473-482. Includes index.
Dig.pdf. local access [Ricci-TrueMeaning.pdf]

Includes Tianzhu shiyi yuanwen 天主實義原文 [72 p. following p. 224; each page represents two leaves of the original block-print edition, copied from the Jesuit Archives].

Tianzhu shiyi 天主實義 / Li Madou shu 利瑪竇述.
N.B. Library copy imperfect: cover, colophon, etc. wanting. Rebound with stitched in cover paper. No date. (see OCLC record).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

Tianzhu shiyi 天主實義 / Li Madou yuanzhu 利瑪竇原著 .... 鄭安德編輯.
“本書根據杭州燕貽堂較梓本編輯整理, 由李之藻1607年重刻序"--P. 1 (2nd group)

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).

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2冊.

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

See Tianzhu shiyi 天主實義. [Jap-Sin I, 44] etc. for Albert Chan description.
Cf. Chinese Christian Texts Database (CCT-Database).

The Tianzhu shiyi of 1603 and its many later editions, reprints, and translations was by far the most influential Catholic catechism in China, and its influence lasted well beyond the 17th century. Like the classics of Confucianism, it is written in the form of a dialogue, in this case between a Chinese and a Western scholar. Based on natural theology, it sought to explain fundamental Christian ideas through argumentation and applied reason. Ricci uses rational arguments to prove the existence of God, preparing the background until the final chapter where he explains the incarnation of God in Jesus Christ and his ascension without including the passion and crucifixion. Quoting the Chinese Classics to demonstrate the ancient Chinese had natural knowledge of God, Ricci’s approach was in accord with the Thomistic view that reason had its own value, and resembled Valignano’s methods in the Catechismus Christianae Fidei (1586).
Local access: [Ricci-TianzhuShiyi1603Rv.pdf]

Archivum Romanum Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica
Digital copy in .tiff format, 4¾ CDROM + .PDF.
CD-ROM contents: Tianzhu shiyi 天主實義 [JapSin I-44] -- Manwen Tianzhu shiyi 滿文天主實義 (Abkai ejen-i unenggi jurgan) [JapSin I-48a-b] -- Jiaoyou lun 交友論 [JapSin I-49] -- Jiren shipian 畸人十篇 [JapSin I-52] -- Tianxue shiyi 天學實義 [JapSin I-53a] -- Tianzhu Shengjiao shilu 天主聖教實錄 [JapSin I-54] -- Tianzhu shilu 天主實錄 [JapSin I-189] -- Tianzhu shilu 天主實錄 [JapSin I-190]

JapSin I, 44
Tianzhu shiyi 天主實義
By Li Madou 利瑪竇 (Matteo Ricci, 1552–1610).
Two juan in one volume. Published by the Yanyitang 燕貽堂 in Hangzhou 杭州 in 1607 (Wanli 35).

The cover bears the title (with the character quan 全 [complete]) and a Latin inscription: "Dei solida Ratio | Liber sinicus editus | à Patre Mathaeo Riccio Soc^tis Jesu."

There is a preface written by Li Zhizao 李之藻 in the Wanli period, without date. Another preface by Feng Yingjing 馮塋京 is dated 1601 (Wanli 29). An introduction was written by Ricci himself in 1603 (Wanli 31).
Both juan 1 and 2 bear the title in Chinese and the number of the juan. Then follows the inscription: 耶穌會中人利瑪竇述, 燕貽堂校梓 (Narrated by Li Madou of the Society of Jesus; edited by the Yenyitang).
The upper center of each folio bears the title, with the number of the juan and of the folio. Each half folio contains nine columns and twenty characters in each column. The format is clearly that of the Ming period.
Li Zhizao tells us that his friend Wang Mengpu 汪孟樸 (i.e., Wang Ruchun 汪汝淳, see Jap-Sin I, 45) had this book re-engraved in Hangzhou (cf. Jap-Sin I, 45) and showed great admiration for its style and thought. The Brevis Relatio (1654) of Martini also mentions the most elegant style (“elegantissimo stylo compositus”).

In his Della Entrata Ricci says that this book is necessary for missioners, in particular for newcomers to China who were often asked about diverse subjects which it was not always possible to discuss orally, especially when the Chinese visitors, after hearing the replies, wished to have a book on the problems (FR 2:299–301). D’Elia gives a list of the scholars with whom Ricci held dialogues which are recorded in the Tianzhu shiyi (FR 2:300, n. 1).

With regard to the editions, the Vatican Library has two copies dated 1603 (Wanli 31): R.G. Oriente III, 223 (11–12) and III, 247 (1–2); the Biblioteca Casanatense in Rome has a copy dated 1603 (m. 2136 GI1). Fang Hao quotes Henri Bernard who claimed that the Tianzhu shiyi was printed in 1584 in Zhaoqing 肇慶 (Guangdong) with the title Xinbian Xitianzhuguo Tianzhu shilu 新編西天竺國天主實錄 and that this title was later changed to Tianxue shiyi 天學實義. Seemingly someone had confused it with the catechism by Ruggieri which was published in the year 1584 with this title.

Pfister, on the other hand, says that Ricci’s book was first published in 1595 in Nanchang 南昌 (Jiangxi). He also says that the Tianxue shiyi was first published in Beijing in the year 1601. These statements do not seem quite correct. According to D’Elia the Tianxue shiyi was started by Ricci in 1595 at the request of Alessandro Valignano. By 16 December 1596 the latter had announced that Ricci was writing another Catechism (i.e., besides that of Ruggieri’s Tianzhu shilu), which “will be far more suitable and better arranged than that which was brought to Rome by Father Miguel Rugerio.” The book, however, was not published until 1603 (cf. FR, vol. I, No. 493; Fang Hao 1969, 2:1602). Between 1603 and 1608 there were four editions. The Guangdong edition of 1605 was made for Japan. When Li Zhizao compiled the Tianxue chuhan 天學初函 in 1629 (Chongzhen 2), this work of Ricci was included in the collection. The fourth edition of the Yanyitang bears no date. For later editions, see Fang Hao 1969, 2:1602.
Cf. Courant 6820, 6821, 6822–6823, 6825 I, 6826 and 6827 (all Yenyitang editions).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 72-77.

Full text citation see Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database.
Local access only: [TZSYJapSin_I-44.pdf]

Tianzhu shiyi 天主實義 [JapSin I, 45]. See also Jap-Sin I, 44.

JapSin I, 45
Tianzhu shiyi 天主實義.
By Li Madou 李瑪竇 (Matteo Ricci).
Two juan in two volumes. Chinese bamboo paper. Published in 1607 (Wanli 35) in Hangzhou 杭州 by the Yanyitang 燕貽堂. In the present copy folio 18 is missing and folio 48 is misplaced.

The cover bears a Latin inscription: “P. Mathaei Riccii S.J. | de vero Deo | tomo 1–2.” Inside the cover the same inscription is written on a red label. The first volume includes a sheet containing the romanization of the first three lines of folio 1 and in the second volume there are four romanized lines together with the meaning of each word (reproduced in FR, vol. 2, after p. 292, tavola XVIII). D’Elia attributes the handwriting to Ricci: “Mandato dal Ricci | all Acquaviva il 26. luglio 1605 | o il 22 ag. 1608 | e da lui stesso annotato. (traduzione e romanizzazione delle 3 prime linee del 1^o volume e delle 4 prime linee del 2^o volume. Tacchi I, 359. 26. 9. 34. P. D’Elia, S.J.”
[Author’s note: Comparing the handwriting of this romanization with specimens of Ricci’s preserved in the Jesuit Archives, D’Elia’s identification becomes questionable.]

This edition is identical with Jap-Sin I, 44, except for the addition of a postscript by Wang Ruchun 汪汝淳 (two folios), at the end of which there are two seals, one bearing the name Wang Ruchun and the other Wang Mengpu 汪孟樸. These two seals help us to identify the zi of Wang Ruchun as Mengpu, and this zi is mentioned by Li Zhizao in his preface. Wang signed as xiucai of Xindu 新都諸生. The Yanyitang must have been the name of his family hall. Both Bernard and Courant made the mistake by describing it as a church “église.” Wang Ruchun was not a Catholic, but he seems to have been interested in Catholic belief and even in Western science. The Tongwen suanzhi 同文算指, a book on arithmetic by Ricci, also bears the name of Wang Ruchun as its publisher (cf. Jap-Sin II, 11).
On 22 August 1608, when Ricci wrote to Father Acquaviva, the general of the Jesuits, he alluded to the Tianzhu shiyi, published the year before in Hangzhou: “Un altro nostro amico sebene gentile, lo [il Catechismo] fece anco ristampare nella sua provincia di Cechiano [浙江], di molto bella lettera . . .” (FR 2:175, n. 3). It was this edition of 1607 that Li Zhizao incorporated in the Tianxue chuhan 天學初函 collection. Colombel relates that “pendant les années 1604 et 1605, le Docteur Léon est en disgrâce. Il rentre à Hang-tchou, en son pays, y corrige le catechisme du P. Ricci et le fait imprimer et fait déjà de catechumènes en cette ville” (Colombel 1:175).
Neither Hsü Tsung-tse nor Courant mention the postscript by Wang Ruchun. In it the term Shangdi was still freely used instead of Tianzhu.

Citation source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 74-75.

The true meaning of the Lord of Heaven = Tianzhu shiyi 天主實義 / Matteo Ricci ; revised edition by Thierry Meynard, S.J. ; translated by Douglas Lancashire and Peter Hu Kuo-chen, S.J.
Chinese and English on opposite pages, with summary in Latin.
Includes bibliographical references (385-398) and index.

Editor's preface – Introduction: The life of Matteo ricci – History of the composition and publication of The true meaning of the Lord of Heaven -- The present English translation – Ricci’s viewpoint and the contents of the work – A detailed outline of The true meaning of the Lord of Heaven -- The terminology – Reactions to Ricci’s work – A contemporary evaluation -- The true meaning of the Lord of Heaven : the Chinese text, English translation, and notes -- Appendix : Ricci's Latin summary of The true meaning of the Lord of Heaven.

"For two thousand years explorers, merchants, missionaries, and diplomats have been building bridges between China and the West. In the late sixteenth century, Matteo Ricci, an Italian Jesuit, initiated a more direct encounter between Chinese culture and Western Christianity, which has continued ever since. One of Ricci's most famous works, The true meaning of the Lord of heaven, was written in Chinese in form of a dialogue. In it, Ricci attempted to introduce Chinese literati to some of the fundamental ideas of the Judeo-Christian tradition. Based upon conversations Ricci had with Chinese scholars, this work allows us to get a sense of how he explained to his Chinese friends Western views about the purpose of life, human nature, and the existence of God. This revised bilingual edition of the first translation of Ricci's text into English (St. Louis: Institute of Jesuit Sources, 1985) helps us, by means of a substantial introduction and footnotes, to situate Ricci's dialogue in its religious and cultural context.."-- Back cover.

Local access dig.pdf. [Ricci-Meynard-True Meaning.pdf]