翻刻
天経或問序
前兵部左侍郎全州蹇叟張昌亮撰
天経或問￣ハ者。古-閩￣ノ游-子-六徴君。所￣ニシテ＿レ著￣ス。以正￣シテ＿レ之￣ヲ為＿レ経￣ト者￣ノ
也。天何￣ヲカ₋言哉。謂￣テ＿レ之￣ヲ為＿レ経。不￣ンヤ＿レ猶＿二芒芴＿一乎。夫￣レ鴻-濛既￣ニ₋闢。成＿レ
象￣ヲ成＿レ形￣ヲ。七-曜恒-星雲-漢列-錯。蓋￣シ天固￣ヨリ自￣ラ有￣ルノミ＿二其文＿一已。後-
世甘石￣カ之徒出￣テ。而有￣テ＿三星-経周-髀宣-渾￣ト与＿二昕-天穹-天之
説＿一。雑₋見￣テ而有＿レ論。自＿レ是談＿二 天学￣ヲ＿一者￣ノ変-紛￣トシテ不＿レ 一￣ナラ。而天-文返
晦￣ニシテ而不＿レ章矣。噫不＿レ知＿下夫￣ノ天之文。固￣ヨリ燦然￣トシテ有＿二常経＿一而不＿レ
易者￣ヲ＿上也。今子-六-氏灼-然￣トシテ有＿二以正＿一レ之￣ヲ。本￣キ＿二熊-司-馬￣カ格-致之
理￣ニ＿一広￣メ＿二泰-西-士￣カ脬-豆之論＿一。旁￣ク采￣リ＿二夫￣ノ古今之正義￣ヲ＿一。化￣シテ而裁＿レ
現代語訳
## 天経或問 序
前兵部左侍郎・全州・蹇叟 張昌亮 撰
『天経或問』とは、古閩（福建）の游子六徴君が著したものであり、それ（天）を正して「経」となすものである。天は何を語ろうとするのか。天を「経」と呼ぶことは、はたして茫漠としたことではないだろうか。そもそも、混沌（鴻濛）がすでに開けてのち、象を成し形を成し、七曜・恒星・天の川（雲漢）が列をなして散りばめられた。思うに、天はもとよりおのずからその文（模様・秩序）を有しているのみである。後世、甘公・石申の徒が現れて、星経・周髀・宣渾（宣夜・渾天）と昕天・穹天の諸説が生まれ、入り混じって論が行われるようになった。それ以来、天学（天文学）を論ずる者は紛々として一致せず、天文はかえって晦暗となって明らかでなくなってしまった。ああ、天の文（秩序）はもとより燦然として常の経（不変の法則）があり、易わることのないものであることを知らないのであろうか。今、游子六氏は炳然として（天を）正すところがあり、熊三抜・司馬（シマ）の格致の理（物理の原理）を本とし、泰西（西洋）の士の観測・論証を広め、古今の正義（正しい解釈）を広く採り、これを融化裁断して……
英語訳
## Preface to the *Tenkei Wakumon* (天経或問)
Composed by Zhang Changliang, styled Jiǎnsǒu, of Quanzhou, formerly Vice Minister of the Ministry of War (Left Vice Minister, *Bingbu Zuo Shilang*)
The *Tenkei Wakumon* (*Tiānjīng Huòwèn*) is a work composed by You Ziliu, a reclusive scholar (*zhijun* / 徴君) of ancient Min (Fujian Province), with the purpose of rectifying [the understanding of] Heaven and establishing it as a canon (*jing* / 経). What, then, does Heaven say? Is it not rather vague and indeterminate to call Heaven a "canon"? And yet: once the primordial chaos (*hōmō* / 鴻濛) had already parted and opened, forms and shapes were established; the Seven Luminaries, the fixed stars, and the Milky Way were arrayed and interspersed across the sky. Surely Heaven, from the very beginning, has possessed its own patterns and order of itself — nothing more, nothing less. In later ages, the followers of Gan [De] and Shi [Shen] emerged, and there arose the *Star Canon* (*Xingjing*), the *Zhou Bi* (*Zhoubi Suanjing*), the Xuanye and Huntian theories, and the Xintian and Qiongtian theories — all mixed together, each generating its own arguments. From that time on, those who discoursed upon celestial learning (*tengaku*) became ever more diverse and irreconcilable, and the patterns of Heaven grew instead obscure and ceased to be clear. Alas — do they not know that the patterns of Heaven are, by their very nature, brilliantly manifest, possessed of constant and immutable laws that never change? Now, You Ziliu has, with brilliant clarity, found a means to rectify this: grounding his work in the principles of *gewu zhizhi* (the investigation of things and extension of knowledge) as established by Xiong [Mingyu] and [Nicolas] Trigault (Si-ma), expanding upon the observational and theoretical discussions of scholars from the Far West (*Taisei*), and broadly gathering the correct interpretations of ancient and modern times, he has synthesized and shaped them into...