翻刻
領袖￣ト＿一寳暦中以＿レ儒￣ヲ仕＿二于唐津￣ニ＿一至＿二
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￣シテ＿レ神￣ヲ著￣ス＿二
非朱詰物￣ヲ＿一雖￣モ＿二乃藤家之学￣ト＿一可（へ）￣キ＿レ疑￣フ者間
＿レ之乃著￣ス＿二疑藤￣ヲ＿一不＿レ従￣マヽニ＿二兆斥￣ヲ＿一者蓋不＿レ忍
＿レ反￣クニ＿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￣シテ後其￣ノ友
人芥彦章撰￣シ＿二墓表￣ヲ＿一盛￣ニ称￣ス＿下徳行博学
善￣ク導￣キ能￣ク教￣ユ唐津多士￣ノ之称其￣ノ力之￣レ
由￣ルト＿上夫東涯￣ハ者当世￣ノ大儒其所＿レ誉￣ムル必間
＿レ所＿レ試￣ムル矣芥氏￣モ亦儒￣ノ之有￣ル＿レ聞者《送り仮名：也》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＿一着￣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
（東涯はしきりに後進の）領袖として（先生を称えた）。宝暦年間（1751〜1764）に儒学をもって唐津藩に仕えた。学問が大いに深まるにつれ、後儒の輩がそれぞれ家学を立て、儒学の諸流派が分立して孔子の教えから外れていることを憂えた。精を究め神を尽くして「非朱詰物」を著した。（その書は）藤（仁斎）家の学と疑うべき点もあるとする者もあったので、ここに「疑藤」を著した。（朝廷などからの）追放の命にも従わずにいたのは、おそらく旧師（東涯）に背きがたかったからであろう。それだけで十分に、その人が端正な人物であったことを示すに足る。
（雙桂先生は）ついに独立して一家をなし、（みずからの学を）孔子の学と称した。没後、その友人である芥彦章が墓表を撰して、徳行・博学・よく人を導き教えることを盛んに称え、「唐津の多士の称は、その力によるものだ」と述べた。
そもそも東涯は当世の大儒であり、その褒めるところは必ずや実際に試みて見極めたことに基づくものである。芥氏もまた儒者の中でも名声ある者であり、その言葉は必ずしも虚偽ではない。まして今、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。（この書は）深く思究したものとはいえないが、大いに……
英語訳
...(Tōgai frequently praised him) as the leading figure among the younger generation. During the Hōreki era (1751–1764), he entered the service of the Karatsu domain through Confucian scholarship. As his learning grew vastly rich, he was grieved that scholars of later generations each established their own schools of learning, diverging from the teachings of Confucius. Exhausting his refinement and dedicating his full spirit to the task, he composed the work *Hishu Tsumumono* ["Refutation of Non-Zhu Xi matters"]. Although some questioned whether this work might itself be aligned with the school of Fuji (Itō Jinsai), he subsequently composed *Gitō* ["Doubts about Tōgai/Fujiwara"]. That he did not simply comply with the calls for his censure or exile was, in all likelihood, because he could not bring himself to turn against his former teacher. This alone is sufficient to demonstrate that he was a man of upright character.
He ultimately established his own independent school, calling his teaching "the learning of Confucius." After his death, his friend AkutaEnshō composed a tomb inscription, warmly praising his virtue, his broad learning, and his skill in guiding and teaching others, writing: "The reputation of Karatsu for producing men of talent is owed to his efforts."
Now, Tōgai was the foremost Confucian scholar of his age; whatever he praised must have been based on what he had personally tested and verified. Akuta, too, was a Confucian of renown, and his words were not necessarily empty. Moreover, the written works that survive today and are stored in Keichū's household are very numerous indeed. At one time, drawing upon various topics in natural history (*hakubutsu*), he composed one volume of *Onsen Shōgen* ("Minor Discourse on Hot Springs"). Though it cannot be said to represent the fruit of deep and exhaustive inquiry, it is greatly...