N.B.: Han Lin's dates (and brief bio-bibliography) are derived from Standaert, Handbook of Christianity in China, vol. 1, p. 425. However the table on p. 400 and p. 657 indicates "d. 1644". Associate of the Jesuit Alfonso Vagnone.
Cover illustration: Bibliotheque National de France. Courant 7113
明末淸初耶稣会思想文献汇编 = 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35册.

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

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

JapSin I, 166.c
Huoyi lun 豁疑論.
By Zhu Zongyuan 朱宗元; revised by Stanislao Torrente (Qu Dude 瞿篤德, zi 天齊, 1616–1680). One juan. Chinese bamboo paper in one volume. Reprinted by the (Jesuit church) Dayuantang 大原堂 in Guangzhou. No date of publication.

The cover bears the title and a Latin inscription: “Solutio objectionum circa | religionem christianam | a christiano Chu | Çum Yuen.”

Cf. JWC 2:91–98; Fang Hao 1947, pp. 69–72; id., 1969, pp. 230–232.
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 221.

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]

Archivum Historicm Societatis Iesu (ARSI) edition. Ex. Japonica-Sinica.
Digital copy in .tiff format, 4 ¾ 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, 54
Tianzhu shengjiao shilu 天主聖教實錄.
By Luo Mingjian 羅明堅 (Michele Ruggieri).
One juan, one volume. Chinese bamboo paper. No place or date of publication. Ming edition.

The cover bears the title in Chinese and a Latin inscription: “Compendium legis divinae a P. Michael Ruggiero, S.J.” There is a note by D’Elia: “Questa è la 2^a edizione del Catechismo del Ruggieri (NN. 189, 190) uscita coll’ imprimatur del Furtado verso 1640, dopo censure dei PP. Emmanuel Dias, Gaspard Ferreira e Giovanni Monteiro. D’Elia. 23.9.1937.”

The main text consists of thirty-seven folios. The first folio gives again the title in Chinese and the name of the author. Each half folio contains nine columns, with nineteen characters in each column. The upper middle of each folio gives the title of the book and the number of each folio is given under the title.
This edition of the Tianzhu shilu was published, when Francisco Furtado was Vice Provincial of the mission in China (1635–1641 and 1646–1647) and revised by the three Jesuits whose names we have recorded above. It was then nearly sixty years since the Jesuits had come to China. By this time Ruggieri’s book was no longer in circulation (cf. Jap-Sin I, 189). It was only natural that the new edition should be adapted to the needs of the time. The designation “a monk of India” for the author of the book is no longer to be seen in this edition. Instead the term yuanxi 遠西 (Extreme West) and Yesuhui houxue 耶穌會後學 (member of the Society of Jesus) is used. Since the publication of Matteo Ricci’s Chinese World Map, the Chinese had begun to know something about Europe, and Ricci called himself a European in his book Jiaoyou lun 交友論 (cf. Jap-Sin I, 49 and 53.2). The word seng 僧 (Buddhist monk), which appeared in the first edition of the Tianzhu shilu, was then replaced by the word jian 堅 (the last character of Ruggieri’s Chinese name, i.e., I or me). The last phrase of the first chapter of the original edition, which reads: 一位之天主, was changed to 一尊之天主, in order to avoid misunderstanding on the doctrine of the Holy Trinity (三位一禮). Likewise in the first line of chapter two 一位天主, the word 位 was dropped and so afterwards wherever the same phrase occurred. Also, terms used in the first edition were changed considerably. Thus: 天人 (angel) was changed into 天神, 魂靈 (soul) became 靈魂, 咽咈諾 (hell) became 地獄; 布革多略 (purgatory), however, was given the free translation: 古今善人煉罪者之居 (the habitation where the just, ancient or recent, make satisfaction for their sins). Furthermore, the original edition did not try to give much explanation of the doctrine of the Holy Trinity; the new edition develops the doctrine more fully. Even the word si 寺 (monastery) was felt to be too Buddhist and it was changed to Tianzhutang 天主堂 (a Catholic church).

This new edition is divided into sixteen chapters, as was the original edition. The divisions, however, are not quite the same; e.g. the seventh chapter of the original edition (解釋魂歸四處) is placed in the eighth chapter and the wording reads: 解釋魂歸五所. The seventh chapter of the new edition adds a new item, namely: 天主聖性章 (chapter on the Divine nature of God). In short, the new edition makes so many changes that the original book is greatly improved. The book has the qualities of a modern catechism.

Cf. Courant 6815: “Véritable exposé de la religion chrétienne. Par le P. Michaele Ruggieri, Jésuite (1543–1607; nom chinois Lo Ming kien, Fou tchhou), avec introduction de l’auteur (1584) et autorisation du P. Furtado.”
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 97-99.

Full bibliographic information see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).
Online at ARSI Chinese Books.
Local access dig. pdf. See ARSI Jap-Sin I-IV folder [Jap-Sin I-54.pdf]

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]

JapSin II, 45.1
Wangtui jixiongbian 妄推吉凶辯.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One juan, incomplete. Bamboo paper. Published in 1669 (Kangxi 8). No place of publication.

The cover of the book bears the Latin title: “Discussio contra vanitatem | divinationis | P. Verbiest.”

Cf. Courant 4995–4997 (Réfutation de Yang Kuang sien et des devins); Pfister, p. 353, no. 5 (slightly different title: Wangtui jixiong zhi bian 妄推吉凶之辯).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 347.

Cover illustration: Biblioteca Apostolica Vaticana. Borg. cine. 334 (27)
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28冊.

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

Cf. Standaert, Handbook of Christianity in China, vol. 1, p. 617.
Cf. Xu Zongze 徐宗澤, Ming-Qing jian Yesuhuishi yizhu tiyao 明清間耶穌會士譯著提要, p. 235.