翻刻
我ヲ不知是全ク其業至ラサルカ故也只稽古一日モ怠ナク励ミ我身
ヲ顧テ不足ヲ尋功ヲ積テ自然ト妙術出ルハ相手ノ虚ヨリ我虚
ナルコト先ヘ知ル我ト知ル故ニ其虚ヲ直シクシテ自ラ慎ム善悪トモニ人ニ
ナシ皆我ニアリ今相撲ノ業上達スルニ従ヒ三ケ津ニ名モ轟キ高位
高官ノ眼前ニモ出ル芸也元辺鄙ヨリ出テ力量大兵ヲ頼テ此事
ニ入漸成熟スルニ至テハ泥中ノ蓮ノ如シトヤ云ヘキ然ル時ハ唯一ニ心ヲ
磨クヘシ象ト心ト釣合サレハ真釼ノ勝負ニ至リテ見ヱ透テ
恥ナリ唯腹ノ中ノ一物ヲ水晶ノ清ラカナルカ如ク磨キ佩刀スル時ハ
武士ノ行義亦器ノ一人ト呼ルヽニ至テハ下ニ仁ヲ施スノ気位ヲ守ヘキ
コト専一也偖己カ腹中ノ一物不見カ故ニ我恥辱ヲ不知真釼ノ勝負
ヲナスニ及テハ人明カニ知＿レ之譬ハ我ヨリ劣ル者ト立合時ハ先ハヨク
吾ハ悪クトモ可然又手ヲ免スニモ非ス其意味ハ只其程ニ有ヘシ古人ノ云
伝ヘヲ聞ニ立合テ行事団扇ヲ引テ取組 待（マテ）ト云コトナシ是ハ延享ノ
頃八角谷風立会ノ時初テ待ト云シコトヲ聞尤陰嚢隠ト名付テ廻シ
ノ垂モ一尺モ下ケタリ今ハ少モ下ケズ如斯ナル故ニ作法乱レテ恥ヲ不知
尤安永ノ頃マテハ待（マテ）ナシニ取人モ間〻見ヱタリ懇望ノ方ハ能知処也
今ハ上手有テ名人ナシ人皆利口ニシテ一図ノ人稀也此処ハ其人ノ罪ニアラ
ス悲ヒカナ時勢ノ然ラシムル故ナリ夫勝負ノ論アル時ハ東西ノ年寄
行事三人立合テ数年ノ業ノ妙術掛分ル秤三人トモニ掛合テ毫釐
モ依怙ナク是ヲ分ル故ニ古法ニ権衝ノ決スル処必四十八手ニ出ス右四十八
手ノ内何〻ト云手ノ名ニ競テ四分六分七分三分ト相分ル也又略伝ニ
冝ナル哉実ニ昭代ノ雄観於＿レ斯為盛言ハ誠ニ依怙ナク清ラカニシテ美々
現代語訳
自分を知らない。これは全くその技が至らないからである。ただ稽古を一日も怠ることなく励み、我が身を顧みて不足を尋ね、功を積んで自然と妙術が出るのは、相手の虚より我が虚なることを先に知るためである。我と知る故にその虚を直して自ら慎む。善悪ともに人になすのではなく、皆我にあるのである。
今、相撲の技が上達するに従い、三都に名も轟き、高位高官の眼前にも出る芸である。元来辺鄙な所より出て、力量と大きな体を頼んでこの道に入り、漸く成熟するに至っては、泥中の蓮の如しとでも言うべきであろうか。そのような時はただひたすら心を磨くべきである。姿と心とが釣り合わなければ、真剣の勝負に至って見え透いて恥となる。ただ腹の中の一物を水晶の清らかなるが如く磨き、刀を佩く時は武士の行義、また一人の器と呼ばれるに至っては、下に仁を施す気位を守るべきことが専一である。
さて、己が腹中の一物が見えないが故に、我が恥辱を知らない。真剣の勝負をするに及んでは人は明らかにこれを知る。譬えば我より劣る者と立ち合う時は、相手はよく、自分は悪くとも然るべきであり、また手を抜くのでもない。その意味はただその程度にあるべしということである。
古人の言い伝えを聞くに、立ち合って行司が団扇を引いて取り組み「待て」ということなし。これは延享の頃、八角谷風の立ち会いの時初めて「待て」と言ったことを聞く。もっとも陰嚢隠しと名付けて回しの垂れも一尺も下げたり。今は少しも下げず。かくの如きなる故に作法乱れて恥を知らず。もっとも安永の頃までは「待て」なしに取る人も間々見えたり。懇望の方はよく知る処である。
今は上手はあって名人なし。人皆利口にして一途の人稀なり。この処はその人の罪にあらず。悲しいかな、時勢のしからしむる故なり。
それ勝負の論ある時は、東西の年寄と行司三人が立ち合って、数年の技の妙術を掛け分ける秤、三人ともに掛け合って毫厘も依怙なく、これを分ける。故に古法に権衡の決する処、必ず四十八手に出す。右四十八手の内、何々という手の名に競って、四分六分七分三分と相分かるのである。また略伝に「宜なる哉、実に昭代の雄観、斯に於いて盛んなりと為す」。言葉は誠に依怙なく清らかにして美々しく
英語訳
They do not know themselves. This is entirely because their technique has not reached sufficient level. One should simply practice diligently without neglecting even a single day, reflect upon oneself to seek out deficiencies, accumulate merit, and naturally develop mysterious techniques by first knowing that one's own weaknesses come before those of the opponent. Knowing oneself, one corrects those weaknesses and exercises self-restraint. Good and evil do not come from others but all reside within oneself.
Now, as sumo techniques improve, one's name resounds throughout the three capitals, and it becomes an art performed even before high-ranking officials and nobles. Originally emerging from remote places, relying on strength and large physique to enter this way, when one gradually reaches maturity, it might be said to be like a lotus flower blooming from mud. At such times, one should focus solely on polishing the heart. If appearance and heart are not in balance, in true combat it becomes transparent and shameful. One should polish that single thing within the belly to be as clear as crystal, and when wearing a sword as a warrior's conduct, when called a person of character, the foremost concern should be maintaining the dignity to bestow benevolence upon those below.
Now, because that single thing in one's belly cannot be seen, one does not know one's own shame. When it comes to real combat, people clearly perceive this. For example, when facing an opponent inferior to oneself, the opponent may be good while oneself may be poor, yet this is appropriate - it does not mean holding back. The meaning is simply that it should be to that degree.
Hearing the traditions of the ancients, when wrestlers faced off and the referee raised his fan for the bout, there was no calling "wait." I heard this first occurred during a match between Hakkaku and Tanikaze in the Enkyō period. Moreover, what was called "concealing the scrotum" involved hanging the loincloth sash a full foot down. Now it is not lowered at all. Due to such things, proper form has been disrupted and shame is not recognized. Indeed, until around the An'ei period, wrestlers who competed without "wait" calls could occasionally be seen. Those who earnestly desired this understood it well.
Now there are skilled wrestlers but no true masters. People are all clever, and single-minded individuals are rare. This is not the fault of those individuals. Sadly, it is caused by the trends of the times.
When there are disputes over match outcomes, elders from east and west and three referees convene to weigh the mysterious techniques accumulated over many years. All three deliberate together and divide the judgment without the slightest favoritism. Therefore, in ancient law, where the balance of authority decides, it must emerge from the forty-eight techniques. Among these forty-eight techniques, they compete according to the names of various moves and divide the judgment into four-tenths, six-tenths, seven-tenths, three-tenths, and so forth. Also in the abbreviated transmission: "How appropriate indeed! Truly the magnificent spectacle of an enlightened age - in this it reaches its peak." The words are truly without favoritism, clear and beautiful.