翻刻
地之性。復存￣ス焉矣。《割書：掲子曰。世之言＿レ性者。皆不＿レ識性之｜本原＿一。唯以＿二気質之性＿一￣ニ為＿レ性。即告子》
《割書：生之￣ヲ謂＿レ性＿ー之性￣ニシテ。不＿レ知性￣ハ在＿二命＿ー上＿一￣ニ尺五之気為＿二性根＿一。出＿レ｜空＿二乃為＿二￣ルコトヲ性￣ノ体＿一￣ト。所＿ー以￣ニ孟子謂＿レ性為＿二至善＿一者￣ハ。未＿レ落＿二形質之》
《割書：性＿一￣ニ也。故游子言￣ク人物未＿レ生時。只言＿レ理。不＿レ言＿レ性。生則稟＿二｜天地之気＿一以成＿レ質。則性￣ト与＿レ理具＿二￣ル於形質之中。能￣ク善反＿レ￣ルニハ》
《割書：之￣ニ。則天地之性復存￣ス矣。此￣レ修＿二気質＿一￣ヲ復＿二￣ス之￣ヲ本原＿一￣ニ也。世之｜言＿レ命者。謂￣ク人之修＿ー短霊＿ー蠢￣ハ。五行生尅￣ノ所＿レ定也。不＿レ知＿二￣ラ修＿ー》
《割書：短霊＿ー蠢￣ハ。天命＿レ￣シ之￣ヲ也。立＿レ学修＿レ￣ハ行。己￣レ命＿レ￣シ？之也。偶＿ー合窮＿ー通。人｜命＿一レ￣スルコトヲ之也。合＿二于三＿一者￣ハ。構￣ニ而成＿レ命￣ヲ。若＿二甲子金木之説＿一。豈足＿二￣ン》
《割書：以定＿二￣ニ生＿ー死＿一。然多￣ク言￣フ者￣ハ多￣ク中￣ル。故有＿二以惑＿一レ世耳。如＿三￣ク星￣ノ無＿二￣カ時￣トシテ｜不＿一レ転。人無＿二時￣トシテ不＿一レ生有＿三￣ニ何￣ソ定＿レ￣テ応￣ヲ。而可＿二￣コト推算＿一。況一刻之間￣ニ。》
《割書：生＿レ￣コト物者千万。未＿二必￣シモ尽￣ク比￣シテ而同＿一￣ラ也。故呂才曰。長平￣ノ坑＿ー卒。｜未＿レ開＿三尽￣ク犯＿二￣コトヲ三刑＿一。南＿ー陽￣ノ貴＿ー士。寧必重当＿二￣ンヤ六合＿一￣ニ且￣ツ天￣ハ東￣ニ＿ー升￣リ》
《割書：西ニ］＿ー転￣ス。日￣ハ日＿ー夜週＿ー行￣シテ。千＿ー古一＿ー日。豈有＿二￣テ悪＿ー時＿ー辰＿一。示＿レ￣シテ人￣ニ以￣テ為＿二｜趨＿ー避＿一￣ヲ。至＿二￣テハ甲子＿一￣ニ則大撓作＿レ￣テ之。以￣テ識＿二年月＿一者￣ニシテ。週￣テ而復＿ー始。依＿レ￣ラ》
《割書：期￣ニ擺＿ー列。有＿二￣ラ何￣ノ定＿ー義＿一。而乃以＿レ此信＿二吉凶＿一。決＿二￣ンヤ生喪＿一哉、此￣レ｜酌然之理。人且惑＿レ之￣ニ。何￣ヲ能￣ク究＿二￣ンヤ其輪廻之生＿ー死＿一￣ヲ耶。》
天経或問地《割書：畢｜ 》
【欄外上部注記】
酌当
作的
【左側】
合刻天経或問天学名目鈔跋
医之為道也。欲軒岐之沢施于斯民者也。
其術何如哉。観察天人合一之理耳。素問
曰。天不足西北。故西北方陰也。而人右耳
目不如左明也。地不満東南。故東南方陽
也。而人左手足不如右強也。余按之。天地
皆円満無関虧。而所謂不足不満者。必不
可不索焉劉完素有言。欲為医者。上知天
現代語訳
【本文末尾部分（割書）】
掲子（けいし）曰く：「世の性を言う者は、皆、性の本原を識らず。ただ気質の性をもって性となす。すなわち告子の『生をこれ性と謂う』という性であって、性は命の上、尺五の気が性根となり、空を出てこそ性の体となることを知らない。それゆえ孟子が性を至善と謂うのは、まだ形質の性に落ちていないからである。故に游子（ゆうし）曰く：人物いまだ生まれざる時は、ただ理を言い、性を言わず。生まれれば天地の気を稟けて質を成す。すると性と理は形質の中に具わる。よく之を善く反れば、天地の性は復た存す。これ気質を修めてこれを本原に復す所以なり。世の命を言う者は、人の修短霊蠢（しゅうたんれいしゅん）は五行生剋の定むるところなりと謂う。修短霊蠢は天のこれを命ずることを知らない。学を立て行いを修めるのは、己がこれを命ずることである。偶合窮通（ぐうごうきゅうつう）は、人がこれを命ずることである。この三つに合する者は、構えて命をなす。甲子金木の説の如きは、どうして以て生死を定めるに足らんや。しかし多く言う者は多く中（あた）る。故に以て世を惑わすことあるのみ。星の転ぜざる時なきが如く、人の生まれざる時なし。何ぞ定めて応を定めて推算すべきことあらんや。況や一刻の間に、物を生ずること千万、必ずしも尽く比べて同じとは言えない。故に呂才（りょさい）曰く：長平の坑卒（こうそつ）、いまだ必ずしも尽く三刑を犯すことを開（ひら）かず。南陽の貴士、寧ろ必ず六合に重当せんや。且つ天は東に升り西に転ず。日は日夜週行して、千古一日、どうして悪時辰（あくじしん）ありて、人に示して趨避（すうひ）となさんや。甲子に至りては則ち大撓（たいとう）これを作りて、以て年月を識るものにして、週りて復た始まる。期に依りて擺列（はいれつ）す。何の定義あらんや。しかるにこれをもって吉凶を信じ、生喪を決せんや。これ酌然（しゃくぜん）たる理。人且つこれに惑う。何ぞよくその輪廻の生死を究めんや。」
天経或問 地 畢
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【欄外注記】
「酌」は「的」と作るべし
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【左側：合刻天経或問天学名目鈔跋（ばつ）】
医の道たるや、軒岐（けんき）の沢をこの民に施さんと欲するものなり。その術はいかなるものか。天人合一の理を観察するのみ。素問に曰く：「天は西北に足らず、故に西北方は陰なり。而して人の右の耳目は左の明に如かず。地は東南に満たず、故に東南方は陽なり。而して人の左の手足は右の強きに如かず。」余これを按ずるに、天地は皆円満にして虧（か）くることなし。而して所謂「不足」「不満」と言う者は、必ずしも索（もと）めずんばあるべからず。劉完素（りゅうかんそ）曰く：「医たらんと欲する者は、上は天を知り……」
英語訳
**[Main Text Conclusion – Interlinear Commentary (割書)]**
Jie-zi (掲子) says: "Those in the world who speak of 'nature' (xing/性) all fail to recognize the original source of nature. They take only the nature of material constitution (qizhi zhi xing/気質之性) as 'nature' itself — this is precisely the 'nature' in Gaozi's statement that 'life itself is nature,' without understanding that nature resides above destiny (ming/命), where the qi of *chiwu* (尺五, a unit of measure suggesting a specific cosmic dimension) forms the root of nature, and only by emerging from the Void does it become the substance of nature. This is why Mencius called nature supremely good — because it had not yet fallen into the nature of physical form and constitution. Therefore, You-zi (游子) says: before human beings and things are born, one speaks only of principle (li/理), not of nature. Once born, one receives the qi of Heaven and Earth, forming a physical constitution; then nature and principle are both present within physical form. If one can skillfully return (fan/反) to it, the nature of Heaven and Earth is restored. This is the reason for cultivating material constitution and restoring it to its original source.
Those in the world who speak of 'destiny' (ming/命) say that a person's longevity or brevity, intelligence or dullness, are determined by the mutual generation and conquest of the Five Phases. They do not understand that longevity or brevity, intelligence or dullness — these are what Heaven decrees. Establishing learning and cultivating conduct — these are what the self decrees. Chance combinations of adversity and success — these are what other people decree. The one who combines all three constitutes fate/destiny. As for theories like those of jiazi (甲子) and metal/wood [in Chinese astrology] — how could they suffice to determine life and death? Yet those who speak of such things often happen to be correct, and so they succeed in bewildering the world. Just as there is never a moment when the stars are not turning, there is never a moment when people are not being born — what fixed correspondence could there be that allows calculation? Moreover, in a single moment, thousands upon thousands of things are born; they cannot all necessarily be compared as identical. Therefore, Lü Cai (呂才) said: 'The soldiers buried alive at Changping did not necessarily all have the Three Penalties (三刑) in their charts; the honored scholars of Nanyang — must they all necessarily have had the Six Harmonies (六合) strongly aligned?' Furthermore, Heaven rises in the east and turns westward; the sun travels day and night in its weekly course — a thousand ages are as one day. How could there be inauspicious hours and moments shown to people to avoid? As for the jiazi cycle, it was created by Darao (大撓) to mark years and months, cycling and beginning again, arranged according to fixed periods. What fixed meaning could it have? And yet people rely on this to trust in good and ill fortune, to decide life and death? This is a matter of reasonable principle, yet people are still bewildered by it. How then could they possibly fathom the life and death of reincarnation?"
**天経或問 地— Completed**
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**[Marginal Note]**
"酌" (zhuo/shakuzen) should be written as "的" (teki/definite)
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**[Left Section: Postscript (跋) to the Combined Edition of Tenkei Wakumon and Tengaku Meimoku Shō]**
The Way of medicine seeks to extend the beneficence of the Yellow Emperor (軒轅) and Qi Bo (岐伯) to the people. What is the art thereof? It is simply to observe the principle of the unity of Heaven and Man. The *Suwen* (素問, *Basic Questions*) states: "Heaven is deficient in the northwest, so the northwest direction is yin; thus in humans, the right ear and eye are not as sharp as the left. The Earth is unfilled in the southeast, so the southeast direction is yang; thus in humans, the left hand and foot are not as strong as the right." Upon reflection, I consider that Heaven and Earth are both perfectly round and complete, with no deficiency whatsoever. Therefore, what is meant by "deficient" and "unfilled" must necessarily be sought out [and understood more deeply]. Liu Wansu (劉完素) has said: "One who wishes to be a physician must, above all, know Heaven..."