Timothy Richard 李提摩太 - Revision history

Greg: /* Biography */ typo

2013-09-20T09:50:42Z

Biography: typo

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	Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.		Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.

-	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' ~~清新錄~~ (Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.	+	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清心錄 (Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.

	[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for		[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for

Greg: /* Biography */ tried to fix the blockquote which is not rendering properly

2010-09-25T06:54:31Z

Biography: tried to fix the blockquote which is not rendering properly

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	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄 (Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.		It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄 (Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.

-	[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.	+	[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for
		+
		+	<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>
		+
		+	This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.

	Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>		Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>

Erik hammerstrom at 20:17, 26 July 2010

2010-07-26T20:17:16Z

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	Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.		Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.

-	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄(Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.	+	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄 (Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.

	[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.		[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.

Erik hammerstrom: moved 李提摩太 to Timothy Richard 李提摩太: New Protocol

2010-04-13T13:29:34Z

moved 李提摩太 to Timothy Richard 李提摩太: New Protocol

← Older revision

Revision as of 13:29, 13 April 2010

Erik hammerstrom at 13:46, 31 March 2010

2010-03-31T13:46:06Z

← Older revision		Revision as of 13:46, 31 March 2010
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	}}		}}

-	== Timothy Richard 李提摩太 (1845-1919) ==	+	'''Timothy Richard 李提摩太 (1845-1919)''' was a Welsh missionary who spent 40 years in China, and who studied and published on Buddhism in China.

-	~~Timothy Richard was a Welsh missionary who spent 40 years in China, and who studied and published on Buddhism in China.~~	+	==Biography==
-		+
-	~~'''~~Biography~~'''~~	+

	Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.		Richard was born on October 10, 1845 in Carmarthenshire in the south of Wales. He was baptized in [[1859]], in the midst of the Second Evangelical Awakening in Wales and England. In [[1869]] he was accepted into the Baptist Missionary Society and sailed for China the same year, arriving in Yantai 煙台 where he lived until 1875, when he moved to Qingzhou 青州.
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	Richard's significance for the study of Modern Chinese Buddhism lies in his emphasizing of Mahayana texts and beliefs during an age when most European and American scholars of East Asian religion saw contemporary expressions of Buddhism as a syncretic, and thus debased, version of the more ancient and pure Theravada expression.		Richard's significance for the study of Modern Chinese Buddhism lies in his emphasizing of Mahayana texts and beliefs during an age when most European and American scholars of East Asian religion saw contemporary expressions of Buddhism as a syncretic, and thus debased, version of the more ancient and pure Theravada expression.

-	~~----~~	+	==Important Works==
-	~~'''~~Important Works~~'''~~	+
	* ''Looking Backward: 2000-1887'' (appeared in serialization 1891-1892)		* ''Looking Backward: 2000-1887'' (appeared in serialization 1891-1892)
	** This was a Chinese translation of Edward Bellamy's science fiction tale of a future socialist utopia.		** This was a Chinese translation of Edward Bellamy's science fiction tale of a future socialist utopia.
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	* ''New Testament of Higher Buddhism'' (1910)		* ''New Testament of Higher Buddhism'' (1910)

-	~~----~~	+	==Notes==
-	~~'''~~Notes~~'''~~	+

	<references/>		<references/>

-	~~----~~	+	==References==
-	~~'''~~References~~:'''~~	+
	* Richard, Timothy. 西鐸 (The Western Bell). s.n., 1895.		* Richard, Timothy. 西鐸 (The Western Bell). s.n., 1895.
	* -----. 新政策 (New Policies), [originally published 1895]. In Hu Bin 胡濱, ed. 戊戌變法 (Shanghai: Xinzhishi chubanshe, 1956), Vol. 3: 232-241.		* -----. 新政策 (New Policies), [originally published 1895]. In Hu Bin 胡濱, ed. 戊戌變法 (Shanghai: Xinzhishi chubanshe, 1956), Vol. 3: 232-241.
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	* -----. "How Each Nation may Possess the Whole Earth". Shanghai: [s.n.], 1907.		* -----. "How Each Nation may Possess the Whole Earth". Shanghai: [s.n.], 1907.
	* -----. ''New Testament of Higher Buddhism''. Edinburgh: T. & T. Clark, 1910.		* -----. ''New Testament of Higher Buddhism''. Edinburgh: T. & T. Clark, 1910.
-	* -----. “Some Forces in Modern China.” ''The Contemporary Review'' (1916). London : A. Strahan: pp. 749-754.	+	* -----. “Some Forces in Modern China.” ''The Contemporary Review'' (1916). London : A. Strahan: pp. 749-754.
	* -----. ''Forty-five Years in China: Reminiscences''. London: T. Fisher Unwin, 1916.		* -----. ''Forty-five Years in China: Reminiscences''. London: T. Fisher Unwin, 1916.
	* [http://en.wikipedia.org/wiki/Timothy_Richard Wikipedia Article] on Richard.		* [http://en.wikipedia.org/wiki/Timothy_Richard Wikipedia Article] on Richard.

	[[Category:Biography]]		[[Category:Biography]]

Erik hammerstrom at 16:28, 8 February 2010

2010-02-08T16:28:59Z

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	----		----
	'''Important Works'''		'''Important Works'''
		+	* ''Looking Backward: 2000-1887'' (appeared in serialization 1891-1892)
		+	** This was a Chinese translation of Edward Bellamy's science fiction tale of a future socialist utopia.
	* 西鐸 (1895)		* 西鐸 (1895)
	* 新政策 (1895)		* 新政策 (1895)

Erik hammerstrom at 19:04, 2 January 2010

2010-01-02T19:04:42Z

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	\|name-date=Timothy Richard (1845-1919)		\|name-date=Timothy Richard (1845-1919)
	\|names=* Name 名: 提摩太		\|names=* Name 名: 提摩太
-	\|image=[[File:Timothy_Richard.jpg\|~~right~~\|Timothy Richard at 34]]	+	\|image=[[File:Timothy_Richard.jpg\|center\|Timothy Richard at 34]]
	\|birth=October 10, 1845 in Carmarthenshire, Wales		\|birth=October 10, 1845 in Carmarthenshire, Wales
	\|death=April 17, [[1919]] in London, England		\|death=April 17, [[1919]] in London, England

Erik hammerstrom at 17:50, 1 January 2010

2010-01-01T17:50:33Z

← Older revision		Revision as of 17:50, 1 January 2010
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-	[[File:Timothy_Richard.jpg\|right\|Timothy Richard at 34]]	+	{{Bio_infobox
		+	\|name-date=Timothy Richard (1845-1919)
		+	\|names=* Name 名: 提摩太
		+	\|image=[[File:Timothy_Richard.jpg\|right\|Timothy Richard at 34]]
		+	\|birth=October 10, 1845 in Carmarthenshire, Wales
		+	\|death=April 17, [[1919]] in London, England
		+	\|associates=Notable Associates:
		+	* Yáng Wénhuì [[楊文會]]
		+	\|editor-name=Gregory Adam Scott
		+	}}

	== Timothy Richard 李提摩太 (1845-1919) ==		== Timothy Richard 李提摩太 (1845-1919) ==

	Timothy Richard was a Welsh missionary who spent 40 years in China, and who studied and published on Buddhism in China.		Timothy Richard was a Welsh missionary who spent 40 years in China, and who studied and published on Buddhism in China.
-
-	* Born October 10, 1845 in Carmarthenshire, Wales
-	* Died April 17, [[1919]] in London, England
-	* Name 名: 提摩太

	'''Biography'''		'''Biography'''

Greg at 21:40, 10 October 2009

2009-10-10T21:40:09Z

← Older revision		Revision as of 21:40, 10 October 2009
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	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄(Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.		It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄(Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.

-	In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.	+	[[File:Timothy_Richard_Chinese_Dress_small.jpg\|left\|Timothy Richard and wife in Chinese dress]]In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.

	Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>		Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>

Greg at 21:35, 10 October 2009

2009-10-10T21:35:14Z

← Older revision		Revision as of 21:35, 10 October 2009
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	It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄(Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.		It was after moving to Qingzhou that Richard began to dress in Chinese clothes and to study Chinese religious texts, including the Confucian classics, the ''Qingxinlu'' 清新錄(Records to Clarify the Mind) and the Diamond Sūtra 金剛經 (Jin'gang boruo poluomiduo jing). He also sought local religious leaders to bring his missionary message to "the worthy," following the injunction of Matthew 10:11. Richard saw a common thread of truth running through all religious expressions, a thread he traced back to early Christianity, which he believed was brought to China by Nestorian Christians and which influenced the development of Mahayana Buddhism.

-	In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for	+	In his [[1906]] ''Calendar of the Gods in China'', Richard identified vegetarians in China as the "most devout and sincerest people in the land," for<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>This was in sharp contrast to most other missionaries and Buddhologists of his day, who saw the older, Theravada tradition as a purer form of Buddhism than the Mahayana tradition followed by Buddhists in most of East Asia.
-		+
-	<blockquote>in addition to their vegetarianism a large number of them have secretly imbibed much of the mystic teaching of Christianity which the bigoted persecuting Confucianists would not tolerate. The Christian truth brought to China by the Mahayana Buddhism, by Nestorians and by early Catholics is found deeply imbibed in their secret teaching. It only needs the sympathetic spiritual eye to see it under a heathen garb.<ref>Timothy Richard, ''Calendar of the Gods in China'' (Shanghai: Methodist Publishing House, 1906), viii.</ref></blockquote>	+

	Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>		Richard continued to see Mahayana Buddhism as a "higher" expression of religious truth than other religious traditions he saw in China. In his ''Guide to Buddahood'', published in [[1907]], compares "old and new Buddhism" to the Old and New Testaments of the Christian faith, contrasting the "primitive atheistic views" of Hinayana with the "advanced" Mahayana, which has the "God of endless age" Amitābha at its root.<ref>Timothy Richard, ''Guide to Buddhahood: Being a Standard Manual of Chinese Buddhism'' (Shanghai: Christian Literature Society, 1907), i.</ref>

-	This idea was further developed in his 1910 book ''The New Testament of Higher Buddhism'', which consists of translations of the ''Awakening of Mahayana Faith'' (''dasheng qixin lun'' 大乘起信論), the ''Essence of the Lotus Sūtra'', the ''Great Physician's Twelve Vows'' and "The Creed of Half Asia" (the ''Heart Sūtra'').	+	This idea was further developed in his 1910 book ''The New Testament of Higher Buddhism'', which consists of translations of the ''Awakening of Mahayana Faith'' (''dasheng qixin lun'' 大乘起信論), the ''Essence of the Lotus Sūtra'', the ''Great Physician's Twelve Vows'' and "The Creed of Half Asia" (the ''Heart Sūtra''). Richard is said to have first become aware of the importance of the ''Awakening of Mahayana Faith'' in [[1884]] after meeting Yáng Wénhuì [[楊文會]] who was himself converted to Buddhism after reading the book. In [[1894]] Richard invited Yáng to Shanghai to help with his translation. Anecdotal evidence indicates that Yáng was not pleased with the outcome of the collaboration, complaining that Richard insisted on using his own terms and ended up distorting the meaning of the text.
		+
		+	Richard's significance for the study of Modern Chinese Buddhism lies in his emphasizing of Mahayana texts and beliefs during an age when most European and American scholars of East Asian religion saw contemporary expressions of Buddhism as a syncretic, and thus debased, version of the more ancient and pure Theravada expression.

	----		----