翻刻
領袖￣ト＿一寳暦中以＿レ儒￣ヲ仕＿二于唐津￣ニ＿一主
学大￣ニ富￣ムニ＿一傷＿下後儒輩各立￣テ＿二家学￣ヲ＿一草
木区別￣シテ戻＿中於孔子￣ニ＿上究￣メ＿レ精￣ヲ竭神￣ヲ著￣ス＿二
非朱詰物￣ヲ＿一雖￣モ＿二乃藤家之学￣ト＿一可￣キ＿レ疑￣フ者多
＿レ之乃著￣ス＿二疑藤￣ヲ＿一不＿レ従￣フニ＿二 兆斥￣ヲ＿一者蓋不＿レ忍
＿レ反￣キ＿二旧時￣ノ師＿一矣足＿四以欠￣ル＿三其為￣ルヲ＿二端人＿一矣
遂別￣ニ為￣シ＿二一家￣ヲ＿一称￣ス＿二孔子￣ノ学￣ト＿一没￣シ後其￣ノ友
人芥彦章撰￣シ＿二墓表￣ヲ＿一咸￣ニ称￣フ＿下徳行博学
善￣シ導￣キ能￣ク教￣エ唐津多士￣ノ之称其￣ノ力多￣レ
由￣ルト＿上夫東涯￣ハ者当世￣ノ大儒其所＿レ誉￣ムル必召
＿レ所＿レ試￣ムル矣芥氏￣モ亦儒￣ノ之有￣ル＿レ聞者也其￣ノ言不＿二
必￣シモ虚￣ナラ＿一矣況￣ヤ今所￣ノ＿二見存￣スル＿一著述蔵￣ル＿二于敬仲
之家＿一者甚多￣シ矣嘗￣テ以￣テ＿二博物￣ノ諸条￣ヲ＿一」著￣ス｛二
温泉小言一巻￣ヲ＿一雖￣トモ＿レ非￣ト＿レ所￣ニ＿二究思￣スル＿一大￣ニ蓋￣アリ＿二于
現代語訳
（双桂先生は塾中の）領袖として称えられた。宝暦年中、儒者として唐津藩に仕え、主君の学問（への関心）が大いに豊かであったことを喜んだ。しかし後世の儒者たちがそれぞれ家学を立て、草木を区別するように（些末なことで）分派し、孔子の道に反するようになったことを憂えた。精力を尽くし、心神を竭（つく）して「非朱詰物（非朱の諸事を論難した書）」を著した。これは藤（伊藤）家の学（伊藤仁斎・東涯の学）とも疑われるべき点が多いものであったが、彼が「疑藤」を著して（伊藤家の学の一部に疑問を呈し）、（師の）追放・排斥の命に従わなかったのは、おそらく旧時の師に背くことに忍びなかったためであろう。それはかえって彼が端人（品行方正な人）であることを示すに足るものだ。
ついに別に一家をなし、孔子の学と称した。没後、その友人の芥彦章が墓表を撰し、こぞって徳行・博学・善く（人を）導き・能く教えた、と称え、唐津の多くの人材（多士）が輩出したのはその力によるところが多い、と述べている。
そもそも東涯は当世の大儒であり、その人を誉めるところは必ずその試みるところをも招くものである。芥氏もまた聞こえのある儒者であり、その言葉はあながち虚偽ではないだろう。ましてや今現存する著述で敬仲の家に蔵されているものは甚だ多い。かつて博物の諸条をもって「温泉小言」一巻を著した。これは深く究め思索したところではないとはいえ、大いに…（次頁へ続く）
英語訳
(Master Sōkei was praised as the) leading figure (of the academy). During the Hōreki era, he served the Karatsu domain as a Confucian scholar, and took great pleasure in his lord's deep enthusiasm for learning. However, he lamented that later Confucian scholars each established their own schools of learning, splitting into factions over trifling distinctions — like differentiating plants and trees — and thereby straying from the Way of Confucius. He exhausted his energy and spirit to compose a work criticizing non-Zhu Xi matters ("Hishu Kitsubutsu"). Although there were many points in this that might be questioned as resembling the learning of the Itō family (the school of Itō Jinsai and Tōgai), he composed "Gitō" (Doubts about the Itō School) and did not follow the order of expulsion and condemnation — presumably because he could not bring himself to betray his former teacher. This only serves to demonstrate further that he was a man of upright character.
He ultimately established his own independent school, which he called the Learning of Confucius. After his death, his friend Kai Henshō composed an epitaph, universally praising his virtuous conduct, broad learning, his skill in guiding others, and his ability to teach, stating that the many talented individuals (多士) of Karatsu owed much to his efforts.
Now, Tōgai was a great Confucian scholar of the age, and whomever he praised was necessarily someone who had also proven themselves through testing. Master Kai was likewise a Confucian of repute, so his words cannot be considered empty. Moreover, the writings that still exist today and are stored in Keichū's household are extremely numerous. Using various items of natural history (博物) as his material, he once composed one volume of "Brief Remarks on Hot Springs" (温泉小言). Although it does not represent his deepest contemplative thought, it greatly... (continues on next page)