翻刻
者。若￣キ＿二洛-下-閎。何-承-天。僧￣ノ一-行。王-朴。李淳
風。郭-守-敬￣カ輩￣ノ＿一。逓￣ヒニ_相祖-述￣ス。皆本￣ク＿二於易￣ニ＿一者也。
神-農嘗￣テ＿二百-艸￣ヲ＿一分￣チ＿二薬-品￣ヲ＿一。察￣シ＿二其￣ノ寒温平熱￣ノ之
性￣ヲ＿一。辨￣シテ＿二其￣ノ君臣佐使￣ノ之義￣ヲ＿一。而遂￣ニ作＿二方＿ー書￣ヲ＿一。黄-
帝上窮￣メ＿二天-紀￣ヲ＿一。下極￣メ＿二地-理￣ヲ＿一。察￣シ＿二五-気￣ヲ＿一。立￣テ＿二五-運￣ヲ＿一
洞￣ニシ＿二性-命￣ヲ＿一。紀￣テ＿二陰-陽￣ヲ＿一。而乃作￣ル＿二内-経￣ヲ＿一。唐-堯欽￣テ若（シタカツテ）＿二
昊-天￣ニ＿一。暦-＿二象￣シ日-月星辰￣ヲ＿一。敬￣テ授￣ク＿二人￣ノ_時￣ヲ＿一。虞-舜｜在（アキラカニシテ）＿二
璿-璣玉-衡￣ヲ＿一斉￣フ＿二七-政￣ヲ＿一。大-禹地_平￣キ天_成￣テ。六-府
三-事允￣ニ_治￣ル。成-湯欽￣テ崇￣テ天道￣ヲ＿一。永￣ク保￣チ＿二天-命￣ヲ＿一。文-
王渉￣リ_降￣テ在￣リ＿二帝￣ノ左-右￣ニ＿一。武-王惟、天-地￣ハ万-物￣ノ父-
母。周-礼以＿二五-雲￣ノ之物￣ヲ＿一。辨￣シ＿二吉凶水旱豊荒￣ノ
之祲￣ヲ＿一。以￣テ＿二十有二-風￣ヲ＿一。察￣シ＿二天-地￣ノ之和￣ヲ＿一。命￣ス＿二乖-別￣ノ
之妖-祥￣ヲ＿一。周-易衍￣テ＿二十-翼￣ヲ＿一。観＿二於陰陽剛柔￣ノ之
変￣ヲ＿一而尽￣シテ＿二性命道徳￣ノ之理￣ヲ＿一。以垂￣ル＿レ教￣ヲ矣。春秋
現代語訳
洛下閎・何承天・僧一行・王朴・李淳風・郭守敬らのような者たちが、次々と互いの説を受け継ぎ述べてきたが、いずれも『易』を根本としている。
神農はかつて百草を嘗めて薬品を分類し、その寒・温・平・熱の性質を察知し、君・臣・佐・使の役割の意義を弁別して、ついに方書（薬方の書）を作った。黄帝は上は天の法則を極め、下は地の理を極め、五気を察して五運を立て、性命を深く究め、陰陽を記して、内経を作った。唐の堯は昊天に謹んで従い、日・月・星・辰の運行を観測して、人々に季節・時を敬んで授けた。虞の舜は璿璣玉衡を明らかにして七政を整えた。大禹は地を平らかにし天の事業を成し遂げ、六府・三事をことごとく治めた。成湯は天道を謹んで崇び、永く天命を保った。文王は帝の左右に降り在りて（神の側近として働き）、武王は「天地は万物の父母である」と唱えた。周礼では五雲の様子によって吉凶・水旱・豊作・凶作の兆しを弁別し、十二の風によって天地の調和を察して、乖離・分別の妖祥（吉凶の前兆）を命名した。周易は十翼を敷衍して、陰陽・剛柔の変化を観察し、性命・道徳の理を尽くして、以て教えを後世に垂れた。春秋（へと続く）。
英語訳
Such figures as Luoxia Hong, He Chengtian, the monk Yixing, Wang Pu, Li Chunfeng, and Guo Shoujing successively inherited and elaborated upon one another's theories, all of which were ultimately grounded in the Book of Changes (Yi/Eki).
Shennong once tasted the hundred herbs, classified medicinal substances, discerned their properties of cold, warmth, neutrality, and heat, distinguished the meanings of the roles of sovereign, minister, assistant, and courier [among medicines], and thus composed books of prescriptions. The Yellow Emperor (Huangdi) investigated the celestial principles above and plumbed the principles of the earth below, examined the Five Qi, established the Five Movements, penetrated deeply into the nature of life and fate, recorded the workings of yin and yang, and thereby created the Inner Canon (Nèijīng). The Tang [dynasty's] Yao reverently followed the vast heavens, observed the movements of the sun, moon, and stars, and respectfully transmitted the seasons to the people. Yu-Shun clarified the armillary sphere (xuanji yuheng) and brought the Seven Governing Bodies into alignment. The Great Yu leveled the earth and completed heaven's work, governing the Six Storehouses and Three Affairs thoroughly. Chengtang reverently exalted the Way of Heaven and eternally preserved the Mandate of Heaven. King Wen descended to dwell at the left and right of the Lord on High (serving as a close attendant to Heaven). King Wu proclaimed: "Heaven and Earth are the father and mother of all things." The Rites of Zhou used the appearances of the five clouds to distinguish the omens of good and ill fortune, flood and drought, abundance and famine, and employed the twelve winds to examine the harmony of heaven and earth, giving names to the auspicious and ominous signs of discord and division. The Zhou Yi (Book of Changes) elaborated upon the Ten Wings, observed the transformations of yin-yang and hard-soft [principles], exhausted the principles of nature, fate, the Way, and virtue, and thereby bequeathed its teachings to later generations. The Spring and Autumn [Annals follow]...