翻刻
転世闢￣クトキハ＿二其妄￣ヲ＿一。則深₋能通￣シ＿二幽-明之故￣ニ＿一。知＿二死生之説￣ヲ＿一者￣ノナリ。已￣ニ
謂￣テ＿レ之￣ヲ為＿レ経￣ト也固￣ニ宜￣ナリ。語￣ニ有＿レ之通￣スハ＿二 天地人￣ニ＿一者￣ノ謂＿二之￣ヲ儒￣ト＿一。予￣カ於￣ルモ＿二
子六氏￣ニ＿一亦云￣ン。嗟夫￣レ曲-学異-端之士。鑿￣シテ為＿二讖緯￣ヲ＿一。而恣￣ニシ＿二其￣ノ
伝-会之諔-詭￣ヲ＿一。台-官疇-人￣ハ。守￣テ＿二其占-候之師-説￣ヲ＿一。而不＿レ能＿レ神＿二-
明￣ニスルコト其故￣ヲ＿一。即学-者冠￣ムリ＿二圜-冠￣ヲ＿一履￣テ＿二句-屨￣ヲ＿一。襲＿二摭￣シテ前人之土-苴￣ヲ＿一。且￣ツ
自￣ラ詡￣テ為＿レ得￣タリト＿二 天-文之精義￣ヲ＿一。此￣モ亦猶＿三馮-夷之向￣キニ自￣ラ多￣レリトスルカ＿一于海
若￣ニ＿一也。不＿レ足＿レ道￣ニ。不＿レ足＿レ道￣ニ。或￣ヘ有＿レ謂￣ルコト。此₋書￣モ亦祇￣サニ自￣ラ成￣シテ＿二 一-家￣ノ言￣ヲ＿一。
以￣テ備￣フト＿二 天下後世之語択￣ニ＿一也。噫眇-乎￣トシテ小￣ナルカナ₋哉斯₋語。已￣ニ以＿レ予￣ヲ
観￣ルニ＿二子六氏￣ヲ＿一。蓋￣シ世￣ハ承￣テ＿二厥￣ノ₋祖廌-山先生￣ノ後￣ヲ。家-学之服-習 素（ヒサシ）
矣。故其安＿レ貧￣ヲ篤￣シ＿レ行￣ヲ。窮＿レ理￣ヲ尽＿レ性￣ヲ。進￣テ而推￣スニ＿二夫￣ノ天-人-合-一之
撰￣ヲ＿一。所＿レ為能自＿二-得￣ス之＿一。世有￣ラハ＿レ如＿レ此。其伝￣ルコト＿二於天下後世￣ニ＿一也無￣ン＿レ
疑。予既￣ニ質￣ク言＿レ之￣ヲ。復贈＿レ之￣ニ以＿レ詩曰。直￣ニ剖＿二鴻-濛￣ノ秘￣ヲ＿一。何￣ソ₋云天
渺-微￣ト。道元￣ト超＿二質測＿一。理已￣ニ化＿二通幾＿一。霊-憲供＿二駆-策＿一。正-蒙頼＿二
発揮￣ニ＿一。古-今占-象謬￣リ。絶-学予知＿レ帰￣キヲ。因￣テ弁￣テ書＿二之￣ヲ簡端￣ニ＿一。以￣テ正￣ニ
告＿二 天-学天-学-者￣ニ＿一。旃-蒙単-閼之₋歳相-月之₋望
又序 𦬊山張自烈爾公氏撰
格物￣ハ為＿二大学第一￣ノ関＿一 人能従＿二事於理性之途￣ニ＿一。則其所＿レ
知正￣ニ未＿レ可＿二以＿レ浅￣ヲ視＿一レ之也。歳甲辰。余以￣ノ＿レ刻＿二字彙辨＿一故￣ニ入＿レ
閩￣ニ。道経＿二書林＿一。会＿二子六＿一。憶￣フ昔余寓＿二江寧＿一時。即聞＿二子六￣カ名＿一。
知＿二 天学＿一。善￣スト＿二測験￣ヲ＿一。至＿レ是因￣テ扣￣ク＿二其所＿一レ見。尚謂￣フ其￣レ為＿二 一得￣ノ士＿一
現代語訳
（前頁より続き）転世（輪廻転生）の妄りなることを闢（しりぞ）けば、則ち深く幽明（あの世とこの世）の故に通じ、死生の説を知る者となるのだ。すでにこれを経（けい）と称するのも、固より宜（むべ）なることである。語に「天地人に通ずる者を儒と謂う」とある。私も子六氏についてまたそのように言おう。
ああ、曲学（よこしまな学問）・異端の士は、鑿（さく）して讖緯（しんい、怪しげな予言の書）を作り、その伝会（でたらめな付会）の諔詭（奇怪なこじつけ）を恣（ほしいまま）にする。台官・疇人（天文官や暦家）は、その占候の師説を守って、その故（ゆえん）を神明（深く明らか）にすることができない。さらに学者と称する者たちも、圜冠（まるい冠）を戴き句屨（曲がった靴）を履いて、前人の土苴（どじょ、滓・糟糠のような粗末なもの）を踏襲拾遺しながら、自ら天文の精義を得たりと誇る。これもまた馮夷（冯夷、河伯）が海若（わたつみ）に対して自ら多（おお）しとするようなものだ。言うに足らず、言うに足らず。
あるいは「この書もまたただ一家の言を自ら成して、天下後世の語択（議論・選択）に備えるに過ぎない」と言う者がいるかもしれない。ああ、なんと小さく眇乎（びょうこ、取るに足らぬ）たることよ、その言葉は。
すでに私が子六氏を観るに、思うに彼はその祖・廌山先生の後を世々継いで、家学の服習（ふくしゅう、学問への習熟）は素より久しい。それゆえ、貧しきに安んじ行いを篤くし、理を窮め性を尽くし、進みて天人合一の撰（えらみ）を推し究め、よく自らこれを得るところがあった。世にかくのごとき人物があれば、その天下後世に伝わることは疑いなし。
私はすでに率直に言い尽くした。さらに詩を贈ってこう言う。
直（ただ）ちに鴻濛の秘を剖（さ）く、何ぞ天の渺微たりと云わんや。
道は元より質測を超え、理はすでに化幾に通ず。
霊憲は駆策に供し、正蒙は発揮に頼る。
古今の占象は謬（あやま）れり、絶学の帰するところを予（われ）は知る。
因りて弁（べん）じてこれを簡端（書物の冒頭）に書し、以て正しく天学・天学者に告ぐ。
旃蒙単閼（てんもうたんあつ）の歳、相月の望（もちの日）
又序 𦬊山（れいざん） 張自烈爾公氏 撰
格物は大学第一の関たり。人、よく理性の途に従事すれば、その知るところは正しく浅く視るべからざるものとなる。
歳甲辰、余は字彙辨を刻する故をもって閩（びん、福建）に入った。道すがら書林（書物の産地・書店街）を経て、子六に会った。憶えば昔、余が江寧（南京）に寓していた時、即ち子六の名を聞き、天学に通じ、測験（天文観測）を善くすることを知っていた。ここに至って因りてその所見を扣（たた）き問うたところ、なおその「一得の士（ひとつのことを得た人物）」であると謂えば……
英語訳
(...continued from the previous page) When the delusion of transmigration (*zhuǎnshì*, metempsychosis) is refuted and dispelled, one becomes truly capable of penetrating the nature of the obscure and the manifest (the worlds of the dead and the living), and of understanding the doctrine of life and death. That this work has already been called a "classic" (*jīng*) is therefore entirely fitting. The saying goes: "One who comprehends Heaven, Earth, and Man is called a Confucian." I would say the same of Master Ziliu.
Alas! Scholars of deviant learning and heterodox persuasions fabricate apocryphal prognostication texts (*chénwěi*) and give free rein to their far-fetched and bizarre interpretations. The official astronomers (*táiguān*) and calendar specialists (*chóurén*) cling to the master-transmitted doctrines of their omen-observation schools and are incapable of illuminating with divine clarity the reasons underlying them. And then there are the scholars who wear round caps and curved shoes — men who merely pick up and repeat the dregs and leavings of their predecessors, while congratulating themselves on having grasped the essential meaning of astronomy. They, too, are like Fengyi (馮夷, the River Earl) boasting of his own greatness before Ruohai (海若, the Spirit of the Sea). They are not worth speaking of — not worth speaking of at all.
Someone might say: "This book too is simply the self-composed words of a single school of thought, provided merely for the benefit of discussion and selection by later generations under Heaven." How petty and trifling (*miǎohū*) such words are!
Having myself observed Master Ziliu, I believe that he has, generation after generation, inherited the legacy of his ancestor, Master Zhishan (廌山先生), and his deep immersion in the family tradition of learning is long-standing. It is for this reason that he is content in poverty and steadfast in conduct, that he exhausts the investigation of principle (*qiónglǐ*) and fully realizes his nature (*jìnxìng*), and, going further, he has pushed through to deduce the compendium (*xuǎn*) of the unity of Heaven and Man — arriving at it through his own independent achievement. If there exists such a person in the world, then that his work will be transmitted to all under Heaven and to later generations admits of no doubt.
I have already spoken my honest words; now I additionally present him with a poem, which reads:
Directly splitting open the secrets of primordial chaos (*hóngméng*) — why should one say Heaven is remote and imperceptible?
The Way has from the beginning transcended material measurement (*zhìcè*); Principle has already penetrated the subtle workings of transformation (*huàjī*).
The *Línghàn* [Zhang Heng's astronomical treatise] has served as a guide and spur; the *Zhèngméng* [Zhang Zai's philosophical work] has relied upon its elucidation.
The astronomical observations of past and present have been in error; I know where this lost learning (*juéxué*) will return.
Accordingly, I have written this explanatory preface at the head of the text, in order to straightforwardly inform students of Heavenly learning (*tiānxué*).
In the *jiǎnméng-dān'è* year (旃蒙單閼, i.e., the year *yǐmǎo* 乙卯), on the full moon of the *xiāng* month.
Second Preface (*Yòu Xù*) — Composed by Zhang Zilie Ergong of Leishan (𦬊山張自烈爾公氏)
The investigation of things (*géwù*) is the primary gateway of the *Great Learning* (*Dàxué*). If a person is able to apply himself to the path of the investigation of principle and human nature, then what he comes to know will rightly be no trifling matter, not to be regarded lightly.
In the *jiǎchén* year (甲辰), I entered Fujian (*Mǐn*) on account of publishing the *Zìhuì Biàn* (字彙辨). Passing along the way through Shulin (書林, a book trade district), I met Ziliu. I recalled that in earlier times, when I was residing in Jiangning (江寧, Nanjing), I had already heard of Ziliu's name and knew that he was versed in the study of Heaven (*tiānxué*) and skilled at astronomical observation (*cèyàn*). Now, arriving here, I accordingly questioned him on his findings and views. Still thinking of him as a "man of one achievement" (一得之士)...