翻刻
一￣ハ曰＿二天柱＿一。三公之位也。在＿レ天曰＿二三台＿一。主＿二￣ル開＿レ徳宣＿一レ￣コトヲ符也
西￣ノ近＿二￣ヲ文昌＿一￣二曰＿二上台＿一。為＿二司命＿一。主＿レ寿。次￣ノ二星￣ヲ曰＿二中台＿一。為＿二司
中＿一。主＿二宗室＿一￣ヲ。東￣ノ二星￣ヲ曰＿二下台＿一。為＿二司禄＿一。主＿レ兵。所＿ニー以昭＿レー徳塞＿一
違也。又曰￣ク。三台￣ハ為＿二天階＿一￣ト。太乙躡￣テ以￣テ上＿－下￣ス。一￣ハ曰＿二太階＿一。上
階￣ノ上￣ノ星￣ヲ為＿二天子＿一￣ト。下￣ノ星￣ヲ為＿二女后＿一。中階上￣ノ星￣ヲ為＿二諸侯＿一。三公
下星￣ヲ為＿二卿大夫＿一￣ト。下＿－階上￣ノ星￣ヲ為＿レ士￣ト。下￣ノ星￣ヲ為＿二庶人＿一。所＿下ー以相＿二
隂陽＿一而理＿中万物＿上也。南￣ノ四星￣ヲ曰＿二内平＿一。平＿レ￣ノ罪之官也。中台
之北￣ノ一星￣ヲ曰＿二太尊＿一。貴＿－戚也。此三台之次也。二十八宿￣ハ
者。角￣ハ主＿レ発＿二ー育￣コトヲ万物＿一￣ヲ。故特￣リ先￣ス焉。亢￣ハ曰＿二疎廟＿一。氐￣ハ曰＿二天根＿一。房￣ハ
為＿二天子之後寝＿一。鍵＿－閉鉤＿－鈐両咸。以￣テ防＿レ淫而謹＿レ内也。心￣ハ
天子之象。尾￣ハ主＿二后妃＿一。箕￣ハ承＿二帚掃＿一。尾受＿レ￣ルニ之￣ヲ以＿レ￣ス箕￣ヲ。示＿二￣ス婦道＿一￣ヲ
也。天宝之間。五星聚＿二箕尾＿一￣二。斗￣ハ主＿二薦＿レ賢受＿レ￣コトヲ禄。斗￣ハ為＿二器量＿一。
所＿二ー以斟＿－酌＿一￣スル也。民＿－事￣ハ莫＿レ￣シ重＿二￣ハ于耕織＿一￣ヨリ。故牛女相＿－聯￣ハ。牛￣ハ農＿－丈＿－
人￣ノ耕。驪珠女献＿－工也。天＿－田￣ノ九星￣ハ。象＿二￣リ天田＿一。天＿－狗￣ハ司＿レ夜。天＿－
鶏￣ハ司＿レ晨。而使＿下二樹＿－蓄＿一￣ヲ及＿上レ￣ハ時￣二也。羅＿－堰。九＿－坎。天＿－淵。言＿三￣フ農桑￣ハ者
先＿二￣ヲ水利＿一￣ヲ也。女寵￣ハ則国虚￣ス。故哭＿－泣司＿－命。司＿－禄附＿レ￣ク之。虚￣ハ主＿二
死喪＿一。危￣ハ主＿二禍耗＿一。故梁￣ト与＿レ墓附＿レ￣ク之￣二。危￣トキハ:則復￣タ盈￣テ為＿レ室￣ヲ。室￣ハ主＿レ￣ル
営＿二ー建宮室＿一￣ヲ。奎￣ハ
天子之武庫。故軍南門。営塁。王良。策府。車騎附＿レ￣ク之。武
備￣ハ莫＿レ要＿二于牧養＿一￣ヨリ。婁￣ハ主＿下蕃＿二ー牧￣シテ犠牲＿一。以供＿中￣コトヲ祭祀＿上。自＿レ室至＿レ婁。
現代語訳
一つ目を「天柱」と言い、三公の位である。天においては「三台」と呼ばれ、徳を開き符命を宣布することを主る。西の文昌に近い二星を「上台」と言い、司命となり、寿命を主る。次の二星を「中台」と言い、司中となり、宗室を主る。東の二星を「下台」と言い、司禄となり、兵事を主る。これは徳を明らかにし、違背を塞ぐためである。また言う、「三台は天の階段であり、太乙がこれを踏んで上下する」と。これを「太階」とも言う。上階の上の星は天子を象り、下の星は皇后を象る。中階の上の星は諸侯・三公を象り、下の星は卿大夫を象る。下階の上の星は士を象り、下の星は庶民を象る。これは陰陽を補佐して万物を治めるためである。南の四星を「内平」と言い、罪を裁く官である。中台の北の一星を「太尊」と言い、貴族・外戚である。これが三台の星官の次第である。
二十八宿については次の通りである。角宿は万物の発育を主るため、特に筆頭とされる。亢宿は「疎廟」と言う。氐宿は「天根」と言う。房宿は天子の後寝（奥御殿）となる。鍵閉・鉤鈐の両星は、淫乱を防ぎ内宮を慎むためにある。心宿は天子の象である。尾宿は后妃を主る。箕宿は帚（ほうき）で掃うことを受け持ち、尾がそれを箕に受け渡すことで、婦道を示している。天宝年間に、五星が箕・尾に集まった。斗宿は賢者を薦め禄を受けることを主り、斗は量器であり、斟酌（酌み取ること）を司る。民事において耕作と織物より重いものはないため、牛宿と女宿は相連なっている。牛宿は農丈人の耕作を、驪珠女は工芸の献上を象る。天田の九星は天の田畑を象る。天狗は夜を守り、天鶏は暁を告げ、時に応じて農畜を育てさせる。羅堰・九坎・天淵は、農桑（農業と養蚕）には水利が先決であることを言っている。女寵（寵愛された女性）があれば国は空虚となる。そのため哭泣・司命があり、司禄がこれに附属する。虚宿は死と喪を主る。危宿は禍と損耗を主るため、梁と墓がこれに附属する。危が満ちて室となる。室宿は宮室の営建を主る。奎宿は天子の武器庫であるため、軍南門・営塁・王良・策府・車騎がこれに附属する。武備において牧養より重要なものはなく、婁宿は家畜を飼育し犠牲を育て、祭祀に供することを主る。室宿から婁宿まで（以下続く）。
英語訳
The first is called "Tianzhu" (Celestial Pillar), representing the position of the Three Excellencies (San Gong). In heaven it is called "Santai" (Three Platforms), governing the opening of virtue and the proclamation of auspicious omens. The two stars to the west, near Wenchang, are called "Shangtai" (Upper Platform), corresponding to the Siming (Director of Fate), governing longevity. The next two stars are called "Zhongtai" (Middle Platform), corresponding to the Sizhong (Director of the Center), governing the imperial clan. The two stars to the east are called "Xiatai" (Lower Platform), corresponding to the Silu (Director of Emoluments), governing military affairs. This is in order to illuminate virtue and prevent transgression. It is also said: "The Three Platforms serve as the celestial staircase, upon which Taiyi (the Supreme Unity) treads to ascend and descend." These are also called "Taijie" (Great Steps). The upper star of the upper tier represents the Son of Heaven, and the lower star represents the empress consort. The upper star of the middle tier represents the feudal lords and the Three Excellencies, while the lower star represents the high ministers (qing dafu). The upper star of the lower tier represents the lesser officials (shi), and the lower star represents the common people. This is to assist the balance of yin and yang and to govern the ten thousand things.
The four stars to the south are called "Neiping" (Inner Court of Justice), representing the officials who adjudicate crimes. The one star to the north of Zhongtai is called "Tazun" (Great Reverence), representing noble relatives of the imperial family. This completes the sequence of the Three Platforms asterism.
Regarding the Twenty-Eight Lunar Mansions: The Jiao (Horn) mansion governs the nurturing and growth of all things, and thus takes precedence. Kang (Neck) is called "Sumiao" (Sparse Temple). Di (Root) is called "Tiangen" (Celestial Root). Fang (Room) serves as the inner bedchamber of the Son of Heaven. The stars Jianbì and Gouqian both serve to prevent licentiousness and guard the inner palace. Xin (Heart) is the symbol of the Son of Heaven. Wei (Tail) governs the imperial consorts. Ji (Winnowing Basket) takes charge of sweeping with a broom; Wei passes things to Ji as if using a winnowing basket, thus illustrating the way of womanhood. During the Tianbao era [742–756 CE], the five planets gathered at the Ji and Wei mansions. Dou (Dipper) governs the recommendation of worthies and the receipt of emoluments; Dou is a measuring vessel, presiding over careful deliberation and apportionment. Since nothing in civil affairs is more important than farming and weaving, the Niu (Ox) and Nü (Woman) mansions are linked together. Niu represents the plowing of the farmer, while Lizhunü represents the offering of handicrafts. The nine stars of Tiantian (Celestial Field) represent celestial farmland. Tiangou (Celestial Dog) guards the night; Tianji (Celestial Rooster) announces the dawn—together they ensure that livestock is raised in accordance with the seasons. Luoyan, Jiukan, and Tianyuan all convey that for agriculture and sericulture, water management must come first. When a woman is unduly favored, the state becomes hollow. Therefore Kùqì (Weeping) and Siming (Director of Fate) are present, and Silu (Director of Emoluments) is attached to them. Xu (Emptiness) governs death and mourning. Wei (Rooftop) governs disasters and depletion; therefore Liang (Beam) and Mu (Grave) are attached to it. When Wei (Rooftop) fills to fullness, it becomes Shi (Encampment). Shi governs the construction of palaces and buildings. Kui (Legs/Stride) is the Son of Heaven's armory; therefore Junnánmén (Southern Gate of the Army), Yinglei (Military Encampment), Wangliang (Royal Charioteer), Cèfǔ (Strategy Archive), and Cheqi (Chariots and Cavalry) are all attached to it. In military preparedness, nothing is more essential than pasturing and animal husbandry; Lou (Bond) governs the rearing of domestic animals and sacrificial offerings for ritual ceremonies. [The text continues] from Shi to Lou...