翻刻
ストスレトモ是恐クハ子カ臆談ナラン不＿レ知其証アリヤ
弁云是何ソ所見ノ狭キヤ第十一惣別風輪ノ難下ニ汝カ
説ヲ挙テ弁シオキタリ心ヲ平カニシテ見ルヘシサレト其証マタ汝カ
説ノミナラス其他確乎タル所拠ナヲ多シ先ツ仏説ニテハ紫微垣
内ノ星ハ別風輪ノ所乗ナルコト前篇ニ已ニ明セリ《割書：上巻ニ正法念経｜等ヲ引カ如シ》而
シテ其中心ニアル星ヲ梵土ノ説ニハ北辰妙見尊ト称シ中位ニ
居シテ偏倚ナシ七仏所説神呪経ニ《割書：八｜丁》云北辰菩薩名曰＿ニ妙見＿一《割書：中｜略》
擁＿ニ護￣シテ諸￣ノ国土＿一処＿ニ於閻浮提￣ノ衆星￣ノ中￣ニ＿一￣云＿云又周体￣ニ云正＿ニ北極璿璣￣ノ中￣ナルヲ＿一
正￣ス＿ニ北天之中￣ナルヲ＿一コレヲ趙君郷ノ註ニ極￣ハ処￣ス＿ニ璿璣￣ノ之中天心之正￣ニ＿一ト云又孔
子ノ語ニ北辰居＿ニ其所＿一而衆星拱＿レ之ト云テ偏倚ヲ云ハサルモノ是其
真象ニ就テ説タルモノ也《割書：北辰北極ノ北・字ハ南辰南極ト対シタル文字ニハ非ス｜南洲ノ人居ヨリ北ニ当ルユヘ姑ク施シタルモノニテ此北極》
《割書：星ハ南洲別風輪ノ中心ニアリ｜故ニ衆星之中天心之正ト云ヘリ》然ルヲ今現ニ北極星ノ所在ヲ測量スルニ極
枢ヲ距ルコト凡ソ一度余ニシテ一昼夜ニ四游旋転ス是ヲ談天五
《割書：八｜丁》天図ノ条ニ北星距￣コト＿レ極￣ヲ一度二十四分《割書：世々測＿レ之ニ小差アリ是ニハ｜予カ別考アレトモ今ハ略ス》ト云是レ即チ別
風輪ノ上面ハ偏倚セサレトモ純厚ノ下気四游旋転ス依テ中心
不移ノ星ヲシテ偏倚セシメタルナリ故ニ四游旋転ヲ見ルコトアリ
是レ所謂像象ナリ如＿レ是中枢ノ極星四游アルトキハ衆栱星モ
亦豈四游ナキコトアランヤ衆星四游セハ宿星《割書：二十｜八宿》入出纏次ス
ル所ノ日体亦四游ナカランヤ《割書：前篇出没方位ニ至大距等ノ難ヲ弁ス｜ルノ旨趣即チ此ノ意ナリ合セ考フヘシ》因テ天地
万物造化論ニ云春游過＿レ東秋游過＿レ西《割書：中｜略》夏游過＿レ南故￣ニ日在＿ニ其上＿一
現代語訳
（問いに続いて）それをするとしても、これはおそらくあなたの臆測による談義であろう。その証拠があるかどうかわからない。
弁じて言う：何とも見識の狭いことよ。第十一の惣別風輪の難（の箇所）の下に、汝の説を挙げて弁じておいた。心を平静にして読むべきである。しかしその証拠はまた汝の説だけではなく、その他にも確固たる根拠がなおも多くある。まず仏説においては、紫微垣内の星は別風輪に乗るものであることは前篇にすでに明らかにした（上巻に正法念経等を引いた如し）。そしてその中心にある星を、梵土（インド）の説では「北辰妙見尊」と称し、中位に居して偏りがない。「七仏所説神呪経」（第八丁）に云う：「北辰菩薩、名づけて妙見といい（中略）、諸々の国土を擁護し、閻浮提の衆星の中にあり」云々。また「周髀（算経）」に「北極璿璣の中たるを正し、北天の中たるを正す」とある。これを趙君郷の註では「極は璿璣の中、天心の正に処す」と言っている。また孔子の語に「北辰はその所に居て、衆星これを拱く」とあって、偏倚を言わないものは、これをその真の姿に就いて説いたものである。
（割書：北辰・北極の「北」の字は、南辰・南極と対したる文字にはあらず、南洲の人の居より北にあたるゆえ、かりに施したるものにて、この北極星は南洲別風輪の中心にあり、ゆえに「衆星の中、天心の正」と言えり）
しかるに今現に北極星の所在を測量すると、極枢から凡そ一度余りを距てて、一昼夜に四游（よつのあそび）旋転する。これを「談天」（第五・第八丁）の天図の条に「北星、極を距ること一度二十四分（世々これを測るに小差あり。これには予が別考あれども今は略す）」と言う。これすなわち別風輪の上面は偏倚しないけれども、純厚の下気が四游旋転する。それによって中心不動の星をして偏倚せしめたものである。ゆえに四游旋転を見ることがある。これがいわゆる「像象（みかけのすがた）」である。このように中枢の極星に四游があるとすれば、衆拱星もまたどうして四游がないことがあろうか。衆星が四游するならば、宿星（二十八宿）の入出・纏次するところの日体もまた四游しないはずがあろうか（前篇の出没方位における至大距等の難を弁ずる趣旨はすなわちこの意義である。合わせて考えるべし）。
よって「天地万物造化論」に云う：「春は東を游び過ぎ、秋は西を游び過ぎ（中略）夏は南を游び過ぎ、ゆえに日はその上にあり」
英語訳
(Continuing from the question:) Even granting that, this is likely mere speculation on your part. It is unknown whether any evidence exists for this.
Response: How narrow your understanding is! In the section below the Eleventh Difficulty concerning the General Separate Wind-Wheel (惣別風輪), I have already set forth and refuted your argument. You should read it with a calm mind. However, the evidence is not limited to your argument alone — there are many other firm grounds for this position. First, in the Buddhist teachings, it was already made clear in the previous volume that the stars within the Purple Tenuity Enclosure (紫微垣, Ziwei Yuan) ride upon the Separate Wind-Wheel (as shown by citations from the Zhengfa Nian Jing [Scripture of Mindfulness of the True Dharma] and other texts in the upper volume). The star at the center of this enclosure is called "Hokushin Myōken Son" (Lord Myōken of the North Star) in Indian teachings, dwelling in the central position without any deviation. The "Sutra of Dhāraṇī Spoken by the Seven Buddhas" (folio 8) states: "The Bodhisattva of the North Star is named Myōken... protecting all lands, dwelling in the midst of the stars of Jambudvīpa" and so forth. Furthermore, the "Zhoubi (Suanjing)" states: "Rectifying that which is at the center of the North Pole's Xuanji, rectifying that which is at the center of the Northern Heavens." The commentary by Zhao Junxiang on this reads: "The Pole dwells at the center of Xuanji, at the true center of the celestial heart." Moreover, Confucius said: "The North Star dwells in its place, and all the stars revolve around it" — those who speak of it without mentioning deviation do so because they describe its true form.
(Marginal note: The character "North" in "North Star" [北辰] and "North Pole" [北極] is not used in contrast to "South Star" and "South Pole." It was provisionally applied because it lies to the north of the inhabitants of Jambudvīpa [the southern continent]. This North Pole Star is actually at the center of Jambudvīpa's Separate Wind-Wheel, which is why it is said to be "in the midst of the stars, at the true center of the celestial heart.")
Yet when one actually measures the position of the North Pole Star today, it is found to be approximately one degree and more distant from the polar axis, revolving in a four-directional rotation (shiyū, 四游) over the course of one day and night. In the celestial chart section of "Dantan" (Discourse on the Heavens), folio 5 and 8, it states: "The North Star is one degree and twenty-four arc-minutes from the pole" (with minor variations in measurements across different eras — I have separate thoughts on this, but will omit them for now). This means that while the upper surface of the Separate Wind-Wheel does not deviate, the dense and thick lower atmospheric energy rotates in a four-directional motion, causing the star at the center — which itself does not move — to appear to deviate. This is why we observe the four-directional rotation. This is what is meant by "apparent form" (像象). If the pole star at the central axis has a four-directional rotation, how could the surrounding stars (衆拱星) fail to also rotate in four directions? And if the surrounding stars rotate in four directions, would not the solar body — which enters and exits and moves through the lodges (二十八宿, the twenty-eight lunar mansions) — also rotate in four directions? (The purport of refuting the difficulties regarding the directions of rising and setting, the greatest angular distance, etc., in the previous volume is precisely this meaning. One should consider them together.)
Therefore, the "Tenchi Banbutsu Zōka Ron" (Treatise on the Creation of All Things in Heaven and Earth) states: "In spring it passes to the east, in autumn it passes to the west (middle portion omitted)... in summer it passes to the south, and therefore the sun is above it..."