翻刻
以＿レ事￣ヲ繋￣ケ＿レ日￣ニ。以＿レ日繋￣ケ＿レ月￣ニ。以＿レ月￣ヲ繋￣ケ＿レ時￣ニ。以＿レ時￣ヲ繋￣テ
《返り点：レ》年￣ニ。而悉￣ク記￣シテ＿二 天-災地-変。昆-虫艸-木￣ノ之妖￣ヲ＿一。以
示￣ス＿レ警￣ヲ矣。古₋昔￣ノ聖-人莫￣シ＿下不＿レ由＿二斯₋道￣ニ＿一者＿上也。三
代￣ヨリ以₋降￣タ。董-仲-舒。劉-向。蔡-邕。郭-象。程張邵
朱￣ノ之諸-儒。莫￣シ＿乙不￣トイフ＿下論￣シ＿二 天-文￣ヲ＿一測￣ラ＿中暦-数￣ヲ＿上者＿甲也。岐-
伯￣ヨリシテ而＿レ後。兪-附雷-公。扁󠄀-鵲倉-公。劉張朱李￣ノ
之大-医。暁￣シ＿二 天-文￣ヲ＿一考￣ヘ＿二推-歩￣ヲ＿一。精￣ク究￣ム＿二医-薬砭-剤￣ヲ＿一。
然￣ラハ₋則儒医二-家。尤￣モ不￣ルナリ＿レ可＿レ不￣ンハアル＿レ尽￣サ＿二心￣ヲ於此￣ノ₋学￣ニ＿一。
也。況￣ヤ人-君所＿二₋以￣ノ則￣テ＿レ 天￣ニ治￣ムル＿一レ世￣ヲ者￣ノヲヤ₋乎。今
聖明在＿レ 上￣ニ。海不＿レ揚￣ケ＿レ波￣ヲ。七-緯順￣ニシテ₋而氛-祲消￣シ。五-#1
辰和￣シテ₋而雨-晹 若（シタカフ）。武-臣優-游射-御￣ノ之₋暇￣マ。皆₋
能尚￣ヒ＿レ文￣ヲ好￣テ＿レ学￣ヲ。而莫￣シ＿レ不￣トイフコト＿レ勤＿二孝弟忠信￣ノ之教￣ヲ＿一。
士-風￣ノ之美。可＿レ謂￣ツ卓＿二-越￣スト乎前-世￣ニ＿一矣。当-時特￣ニ
重￣シテ＿二日-暦￣ヲ＿一。而使￣ム＿二分￣チ＿レ刻￣ヲ紀￣サ＿一レ節￣ヲ。故￣ニ士不￣シテ＿レ惑￣ハ＿レ候￣ニ。而
現代語訳
（『春秋』は）事を日に繋け、日を月に繋け、月を時（季節）に繋け、時を年に繋けて、天災・地変・昆虫・草木の妖異をことごとく記して、もって警戒を示した。いにしえの聖人で、この道（天文・暦学の学）によらなかった者はいない。三代（夏・殷・周）以降も、董仲舒・劉向・蔡邕・郭象・程（頤）・張（載）・邵（雍）・朱（熹）らの諸儒で、天文を論じ暦数を推し測らなかった者はいない。岐伯より後も、兪附・雷公・扁鵲・倉公・劉（完素）・張（仲景）・朱（丹渓）・李（時珍）らの大医は、天文に通じ、推歩（天体の運行計算）を考え、医薬・砭剤を精しく究めた。
そうであるならば、儒者と医者の二家は、とりわけこの学（天文・暦学）に心を尽くさないわけにはいかない。まして人君が天に則って世を治める立場においては、なおさらのことである。今、聖明なる君主が上に在り、海は波を揚げず（世は泰平で）、七緯（七つの惑星）は順調にして氛祲（不吉な気）は消え、五辰は和して雨晹（雨と晴れ）も時宜に適っている。武臣も射御（弓馬）の暇には、みな文を尊び学を好み、孝弟・忠信の教えに勤しまない者はいない。士風（士人の風習・気風）の美しさは、前世（以前の時代）を卓越していると言うべきであろう。当時（この時代）は特に日暦（暦）を重んじ、刻を分けて節（節気）を記させた。それゆえ士人は候（天候・時節）に惑わず、〔以下次頁に続く〕
英語訳
The *Spring and Autumn Annals* attached events to days, days to months, months to seasons, and seasons to years, and recorded in full the anomalies of heavenly disasters, earthly upheavals, insects, and plants, thereby showing warnings [to rulers]. There was no sage of antiquity who did not follow this Way [of astronomical and calendrical learning]. From the Three Dynasties (Xia, Shang, and Zhou) onward as well, among such Confucian scholars as Dong Zhongshu, Liu Xiang, Cai Yong, Guo Xiang, Cheng (Yi), Zhang (Zai), Shao (Yong), and Zhu (Xi), there was none who did not discourse on astronomy and measure the numbers of the calendar. After Qibo, the great physicians such as Yu Fu, Leigong, Bian Que, Canggong, Liu (Wansu), Zhang (Zhongjing), Zhu (Danxi), and Li (Shizhen) were all versed in astronomy, studied the calculation of celestial movements (*tuibu*), and deeply investigated medicine, acupuncture, and medicinal preparations.
This being so, the two schools of Confucians and physicians must above all devote their minds to this learning [of astronomy and calendrics]. How much more so for a ruler who governs the world by following the patterns of Heaven. Now, with a sage and enlightened ruler reigning above, the seas raise no waves [the world is at peace], the Seven Wefts (the seven planets) move in their proper courses and inauspicious vapors have dissipated, the Five Chronograms are in harmony and rain and sunshine follow their proper times. Even military officials, in the intervals between archery and horsemanship practice, all honor culture and love learning, and there is none who does not diligently pursue the teachings of filial piety, fraternal respect, loyalty, and trustworthiness. The excellence of the scholarly spirit of the time may truly be said to surpass that of all previous ages. At this time, the calendar (*rili*) was particularly esteemed, and officials were charged with dividing the hours and recording the seasonal nodes. Therefore, scholars were not confused by the [reading of] weather and seasons... [continued on the next page]