翻刻
視エス微光ノ円形モ弁スヘカラサルノ理ナリ。然ルヲカ
ク其色ヲ朦朧ニ分チ。微光ヲ分明ニ弁スルハ。是月体固有
ノ光アル証ニアラスヤ。《割書：是ニ｜難》又近ク一喩ヲ挙テ論セハ。黒
漆ノニ椀《割書：月地共土塊｜ナルニ喩フ》ヲ以テ。是ヲ炬火《割書：日輪ニ｜喩フ》ニ対接スル
ニ其火ニ向フ所ハ光華【左ルビ：アカリ】アリテ。火ニ背ク所ハ幽暗【左ルビ：クテン】ナリ。《割書：是｜地》
《割書：ノ昼夜月ノ｜明魄ニ喩フ》而シテ一椀ヲ以テ一椀ノ背後ノ影中ニ置ク
トキハ。其影中ノ椀ハ光華アルコトナク。《割書：是月体地影ノ闇｜中ニ入ルニ喩フ》
亦形象モ弁スルコトナシ。此理ヲモテ推ストキハ。月体固
ヨリ光リナクンハ。焉ソ黒夜ノ闇虚中ニ。微光ヲ視ルコト
ヲ得ヘケンヤ。《割書：是三｜難》嗚呼夷輩カ究理。一箇ノ蛍火ハ廋スヘ
シ。豈四海照臨ノ月光ヲ覆フコト得ンヤ。三ニハ重挙＿ニ邪
教説＿一合斥＿レ之トハ。西説ヲ閲スルニ。何レノ書モ。《割書：天文地理｜究理医学》耶
蘇天主教ヲ主トシテ。説ヲナサヽルハナシ。《割書：其文ハ粗前篇｜ニ出ス見ルヘ》
《割書：シ｜ 》其教ノ根本タル書ハ。新旧両約全書是ナリ。而シテ其天
地開闢ヲ云モノ。旧約全書《割書：聞ク此書舶来多種アリト。余カ｜覧ル所ノ本ハ表紙ニ。癸亥即耶》
《割書：蘇降世一千八百六十三年。江蘇滬邑美華書舘活字｜板トアリ。即チ清同治二年皇国ノ文久三年ニ当ル。》ノ初メ
創世記五十章ノ第一ニアリ。
文曰。元始時。神。創造＿ニ天地＿一。地乃虚曠。淵面晦冥。神之霊覆￣ー＿ニ育
於水面＿一。神曰宜＿レ有＿レ光。即有＿レ光焉。神観＿レ光為＿レ善。神遂分＿ニ光暗＿一。神
名＿ニ光者＿一曰＿レ昼。暗者曰＿レ夜。有＿レ夕有＿レ朝。是乃元日《割書：茲ニ神ト云モ｜ノ。或ハ天主。又》
現代語訳
（月が）見えず、微かな光の円形も識別できないのが道理である。しかるに、このようにその色を朦朧と区別し、微かな光を明瞭に識別できるというのは、これは月体に固有の光がある証拠ではないか。（これが第二の難である。）また、近い喩えを挙げて論ずるならば、黒漆塗りの椀（月と地はともに土塊であることに喩える）を炬火（日輪に喩える）に向けると、その火に向いた側は光り輝き、火に背いた側は暗くなる（これが地の昼夜、月の明と魄に喩える）。そして一方の椀をもう一方の椀の背後の影の中に置くときは、その影の中の椀には光輝くことがなく（これは月体が地の影の暗中に入ることに喩える）、また形象も識別することができない。この道理をもって推し量るならば、月体にもともと光がないとすれば、どうして黒夜の闇虚の中に微かな光を見ることができようか。（これが第三の難である。）ああ、西洋の徒らが理を究めると言っても、一匹の蛍の火は隠し得るかもしれないが、どうして四海を照らす月の光を覆い隠すことができようか。
第三に、邪教の説を重ねて挙げてこれを合わせて斥けるとは、西洋の書を閲するに、いずれの書も（天文・地理・究理・医学）耶蘇天主教を主として説をなさないものはない。（その文は概ね前篇に出してある。見るべし。）その教の根本たる書は、新旧両約全書これなり。そして天地開闢を言うものは、旧約全書（聞くに、この書の舶来には多種あるという。余が閲する本は表紙に「癸亥、即ち耶蘇降世一千八百六十三年、江蘇滬邑美華書館活字板」とある。すなわち清の同治二年、皇国の文久三年にあたる。）の初め、創世記五十章の第一にある。
文に曰く。「元始の時、神、天地を創造す。地は乃ち虚曠にして、淵面は晦冥なり。神の霊、水面に覆育す。神曰く、宜しく光あるべし、と。即ち光あり。神、光を観て善とす。神、遂に光と暗を分かつ。神、光なる者を名づけて昼と曰い、暗なる者を夜と曰う。夕あり、朝あり、これ乃ち元日なり。」（ここに神と言うものは、或いは天主、又…）
英語訳
...cannot be seen, and the circular form of the faint light cannot be discerned — this is the natural principle. Yet the fact that the colors can be dimly distinguished and the faint light clearly identified in this way — is this not proof that the lunar body possesses its own inherent light? (This is the Second Objection.) Furthermore, to offer a close analogy: when a black lacquered bowl (used as an analogy for both the Moon and Earth being masses of soil and rock) is held facing a torch (used as an analogy for the Sun), the side facing the fire is luminous, while the side turned away is dark (used as an analogy for day and night on Earth, and the bright and dark faces of the Moon). When one bowl is placed within the shadow behind the other bowl, the bowl in the shadow has no luminosity (used as an analogy for the lunar body entering the darkness of Earth's shadow), nor can its form be discerned. Reasoning from this principle, if the Moon has no inherent light of its own, how could one possibly see a faint glow within the darkness of the black night's shadow zone? (This is the Third Objection.) Alas! Though the Westerners claim to investigate the principles of things, one might perhaps conceal the light of a single firefly — but how could one possibly obscure the moonlight that illuminates the four seas?
The third point — "to again cite the teachings of the false religion and jointly refute them" — means: upon reviewing Western books, there is not a single book (whether on astronomy, geography, natural philosophy, or medicine) that does not make the teachings of Jesus and the Lord of Heaven its foundation. (These texts are roughly presented in the preceding volume; see there.) The fundamental scripture of that religion is the Complete Bible of the Old and New Testaments. That which speaks of the creation of heaven and earth is found at the very beginning of the Book of Genesis, the first of fifty chapters of the Old Testament. (I am told there are many editions of this book imported by ship. The copy I have reviewed has on its cover: "Guihai year, that is, the 1,863rd year since the advent of Jesus, printed in movable type at the American Presbyterian Mission Press in Shanghai, Jiangsu." This corresponds to the second year of the Tongzhi reign of the Qing dynasty, and the third year of Bunkyu in our Imperial nation.)
The text reads: "In the beginning, God created the heavens and the earth. The earth was formless and void, and darkness was upon the face of the deep. The Spirit of God moved upon the face of the waters. God said, 'Let there be light,' and there was light. God saw that the light was good. God then separated the light from the darkness. God called the light 'Day,' and the darkness He called 'Night.' There was evening and there was morning — this was the first day." (Here, what is called "God" is sometimes rendered as the Lord of Heaven [Tianzhu], and also as...)