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-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＿二 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
（歴代、天文に精通した）者として、洛下閎・何承天・僧一行・王朴・李淳風・郭守敬らのような人々がいて、代々互いに受け継ぎ述べ伝えてきた。これらはみな、『易』を根本とするものである。
神農はかつて百草を嘗め、薬品を分類し、その寒・温・平・熱の性質を察し、その君・臣・佐・使の義（役割）を弁じて、ついに方書（医方の書）を著した。黄帝は上は天の規律を窮め、下は地の理を極め、五気を察し、五運を立て、性命を深く明らかにし、陰陽を記して、内経を著した。唐の堯は昊天（大いなる天）に敬い従い、日・月・星・辰を暦に象り、人々に時（暦・季節）を謹んで授けた。虞の舜は璿璣玉衡（天体観測の器）を明らかにして七政（日・月・五星）を斉えた。大禹は地を平らかにし天の成すところに従い、六府・三事をまことに治めた。成湯は天道を敬い崇め、永く天命を保った。文王は（天帝の）左右に降りて在り（天意を体した）。武王は「天地は万物の父母である」と唱えた。『周礼』は五雲の物（雲の様子）によって吉凶・水旱・豊荒の祲（災いの兆し）を弁じ、十有二風（十二の風）によって天地の和を察し、乖別（不和）の妖祥（不吉・吉祥の兆し）を命じた。『周易』は十翼を敷衍し、陰陽・剛柔の変を観て、性命・道徳の理を尽くし、もって教えを後世に垂れた。『春秋』〔以下次頁に続く〕
英語訳
Among those [throughout successive generations who were learned in astronomy], there were figures such as Luoxia Hong, He Chengtian, the monk Yixing, Wang Pu, Li Chunfeng, and Guo Shoujing, who each in turn inherited and transmitted [this knowledge]. All of them were rooted in the *Book of Changes* (Yi).
Shennong once tasted the hundred herbs, classified medicinal substances, examined their properties of cold, warm, neutral, and hot, distinguished the principles of their roles as sovereign, minister, assistant, and guide, and thereby composed a book of medical formulas. The Yellow Emperor (Huangdi) probed upward into the ordinances of Heaven and plumbed downward into the principles of Earth; he examined the Five Vital Forces (wuqi), established the Five Movements (wuyun), penetrated deeply into the nature of life and destiny, recorded the workings of yin and yang, and composed the *Inner Classic* (Neijing). Tang Yao reverently followed the great Heaven, ordered the calendar according to the movements of the sun, moon, and stars, and respectfully bestowed the seasons upon the people. Yu Shun illuminated the Xuanji Yuheng (the armillary sphere) and brought the Seven Regulators (the sun, moon, and five planets) into alignment. The Great Yu leveled the land and accomplished what Heaven ordained, governing the Six Treasuries and the Three Affairs with sincerity. Cheng Tang reverently exalted the Way of Heaven and permanently upheld the Heavenly Mandate. King Wen descended to dwell at the left and right of the Heavenly Lord (embodying the divine will). King Wu proclaimed: "Heaven and Earth are the father and mother of all things." The *Rites of Zhou* (Zhouli) distinguished the omens of good fortune, calamity, flood, drought, abundance, and famine through the appearance of the Five Clouds, and discerned the harmony of Heaven and Earth through the Twelve Winds, determining the ominous and auspicious signs of discord and disharmony. The *Zhou Yi* (Book of Changes with its Ten Wings) elaborated upon the Ten Wings, contemplated the transformations of yin-yang and firm-yielding (gang-rou), exhaustively explored the principles of nature, destiny, the Way, and virtue, and thereby transmitted its teachings to posterity. The *Spring and Autumn Annals* (Chunqiu)... [continued on the next page]