翻刻
次祢宜方祝方之刀祢各壱人持藁円座《割書：壱枚｜充》先左方踊出三足《割書：北面而横｜踊進也》
次右方同踊出三足《割書：北面横｜踊同前》次左三踊又右三踊次左三踊次右三踊左右三々
九踊充而到于立砂南頭敷其円座《割書：左右｜同前》了帰于本所《割書：季通記云踊◦（帰）儀｜同前ト云々今無》
《割書：其｜儀》次持弓矢《割書：左右但此弓矢者調｜進方不分尚可尋》三々九踊《割書：如初｜》而寄置于立砂之南次左右
《割書：刀｜祢》帯剱《割書：今持于手此太刀者帯刀所帯之太刀也仍借用之代官中行事云刀祢太刀｜於申致借用度由者申于例成間敷由借之ト云々後返于帯刀》
如初三々九踊出而着于円座《割書：北｜面》左右相対開扇《割書：左扇乎季通記曰七分開之也左｜方者持于右《割書：下｜座》右方者持左手遣扇《割書：下｜座》》
《割書：《割書：方｜歟》謹恐之儀ト云々此儀｜如何尚可尋》扇之《割書：氏之記曰着円座両方一度扇遣祝太平之象也此躍寄事｜者慎儀也譬謂之者即位親王代礼畢之時進出于御殿》
《割書：高御倉之前中央之間横行半腰而進寄事有之直歩行者無慎儀故如此云々其一｜理相叶者歟祭儀丁寧之時進出庭上之中央之時恐慎之余躍寄者尤也ト云々》
畢而円座并弓矢太刀等持之左右共帰于幄方《割書：季通日記曰此度者｜不可帰之本儀也元》
《割書：来是為相撲警固着座近年此儀｜過失乎猶可加吟味者也ト云々》
次相撲手合
其儀先左行事《割書：松行事侍烏帽子着素襖持扇先行清令日記曰貞享三年九月九日｜相撲之行事自当年今日初而素襖着也ト云々以住者如何》
引率相撲五人《割書：季通日記曰天和四年九月九日引率相撲十人今日五人也略儀故乎｜云々右行事左右共於楽屋軒下用意之》
順廻《割書：左｜廻》庭上三反了而西方倚踞並《割書：地取之輪西之程｜北上東面》
大田祝富清相撲手合二番了後参勤如何【朱書】
此間《割書：或手合二三番｜了之後》当番之社司起王【土ヵ】屋渡簀子橋《割書：祢宜西｜祝東》玉橋等自楼
中門進于神前備外陣夕御料其品御飯已下并転供《割書：当番｜之輩》預大
夫膳部《割書：田｜口》等従之事如常《割書：氏之記曰相撲者朝御料ト夕御料之間也ト云々｜又宝永六年九月九日為清令代長氏参勤》
《割書：此日清令御備番也夕御料備進相撲已前或已後之事人々論之以後之儀依｜一決今日長氏相撲以後参勤了ト云々私云今多相撲最中備進如何》
次右行事《割書：同于｜左》引率相撲五人順廽《割書：右｜廻》三度了 （蹉脱字歟啓云）踞並於東方《割書：地割之｜輪東北》
現代語訳
次に祢宜方祝方の刀祢が各一人ずつ藁円座（一枚ずつ）を持って、先ず左方が踊り出て三足（北面して横踊りで進む）
次に右方も同じく踊り出て三足（北面横踊り、前と同じ）次に左三踊り、また右三踊り、次に左三踊り、次に右三踊り、左右三々九踊りを尽くして立砂南頭に到り、その円座を敷く（左右同じように）し終わって本所に帰る（季通記に云く、踊り帰りの儀式は前と同じという、今はその儀式がない）
次に弓矢を持って（左右、ただしこの弓矢は調進方が分からないのでなお尋ねるべき）三々九踊り（初めの通り）して立砂の南に寄せ置く。次に左右の刀祢が剱を帯びて（今は手に持つ。この太刀は帯刀所が帯びている太刀である。よって借用する。代官中行事に云く、刀祢太刀について借用したい旨を申し上げたところ、例にないことだと借用したという。後に帯刀に返す）
初めの通り三々九踊り出て円座に着く（北面）左右相対して扇を開く（左扇か。季通記に曰く、七分開くという。左方は右手に持ち、右方は左手で扇を使う、謹恐の儀という。この儀式はどうか、なお尋ねるべき）
扇について（氏の記に曰く、円座に着いて両方一度扇を使うのは祝太平の象である。この躍り寄ることは慎みの儀である。譬えて言えば、即位親王代礼が終わった時に御殿高御倉の前中央の間を横行半腰で進み寄ることがある。直接歩行するのは慎みの儀がないためこのようにする。その一理は相応しているか。祭儀丁寧の時に庭上の中央に進み出る時、恐れ慎むあまり躍り寄るのはもっともであるという）
終わって円座ならびに弓矢太刀等を持って左右ともに幄方に帰る（季通日記に曰く、この度は帰るべきではないのが本来の儀式である。元来これは相撲警固のために着座するものである。近年この儀式に過失があるか、なお吟味を加えるべきであるという）
次に相撲手合
その儀式は先ず左行事（松行事侍烏帽子を着け素襖を着て扇を持ち先行する。清令日記に曰く、貞享三年九月九日相撲の行事は当年今日から初めて素襖を着るという。以前はどうであったか）
相撲五人を引率し（季通日記に曰く、天和四年九月九日引率相撲十人、今日は五人である。略儀のためかという。右行事左右ともに楽屋軒下で用意する）
順廻り（左廻り）庭上三反し終わって西方に寄り踞り並ぶ（地取りの輪西の程、北上東面）
大田祝富清相撲手合二番終了後参勤如何【朱書】
この間（ある手合二三番終了の後）当番の社司が土屋から起ち、簀子橋（祢宜西、祝東）玉橋等を渡り、楼中門から神前に進み、外陣夕御料を備える。その品は御飯以下ならびに転供（当番の輩）大夫膳部（田口）等が従うこと常の如し（氏の記に曰く、相撲は朝御料と夕御料の間であるという。また宝永六年九月九日、清令代として長氏が参勤した。この日清令御備番である。夕御料備進は相撲已前か已後かの事を人々論じ、以後の儀によって一決し、今日長氏相撲以後に参勤し終わったという。私見では今多く相撲最中に備進するのはいかがか）
次に右行事（左と同じ）が相撲五人を引率して順廻り（右廻り）三度し終わって東方に踞り並ぶ（地割の輪東北）
英語訳
Next, one person each from the shrine maiden side and ritualist side knife-bearers (tōne) hold straw circular mats (one each), first the left side dances out three steps (facing north, advancing with lateral dancing)
Next the right side likewise dances out three steps (facing north lateral dancing, same as before), then left three dances, again right three dances, next left three dances, next right three dances, completing left and right three-by-three nine dances and arriving at the south head of the standing sand, laying out those circular mats (left and right the same) and when finished returning to the original place (the Suetoshi Record says the dance return ceremony is the same as before, but now that ceremony does not exist)
Next holding bow and arrows (left and right, but the provider of these bow and arrows is unclear and should still be inquired about) performing three-by-three nine dances (as initially) and placing them near the south of the standing sand. Next the left and right knife-bearers gird swords (now held in hand. This sword is the sword worn by the sword-bearer office. Therefore it is borrowed. The deputy middle ceremony official says regarding borrowing the knife-bearer's sword, when they requested to borrow it, they were told it was unprecedented but were allowed to borrow it. Afterwards it is returned to the sword-bearer)
Dancing out three-by-three nine dances as initially and settling on the circular mats (facing north), left and right facing each other opening fans (left fan? The Suetoshi Record says they open seven parts. The left side holds in the right hand, the right side uses the fan with the left hand, this being a ceremony of respectful reverence. How is this ceremony? Should still be inquired about)
Regarding the fans (the clan record says that settling on circular mats and both sides using fans once is a symbol of celebrating great peace. This dancing approach is a ceremony of caution. To give an analogy, when the enthronement prince's representative ceremony concludes, there is advancing sideways half-crouched to approach the front central space of the palace high granary. Direct walking lacks cautious ceremony so it is done this way. Does this reasoning correspond? When ceremonial rites are meticulous, when advancing to the center of the courtyard, dancing approach out of fearful caution is most appropriate)
When finished, holding the circular mats along with bow and arrows, swords, etc., both left and right return to the enclosure area (the Suetoshi Daily Record says this time returning is not the original ceremony. Originally this is for settling for sumo guard duty. In recent years there may be errors in this ceremony, and further examination should be added)
Next, sumo matches
The ceremony first involves the left official (Matsu official wearing samurai court cap and plain jacket, holding a fan and proceeding first. The Seirei Diary says that on the 9th day of the 9th month of Jōkyō 3rd year, sumo officials began wearing plain jackets starting from today. What was it like previously?)
Leading five sumo wrestlers (the Suetoshi Diary says on the 9th day of the 9th month of Tenna 4th year, ten sumo wrestlers were led, today it is five. Perhaps due to abbreviated ceremony? Both right and left officials prepare under the music hall eaves)
Making sequential circuits (left circuits) around the courtyard three times, then approaching and crouching in rows on the west side (about the west of the ground-taking circle, arranged north to south facing east)
After Ōta ritualist Tomikiyo's two sumo matches concluded, how about participation? [written in red]
During this time (after some two or three matches conclude) the duty shrine official rises from the earthen building, crosses the reed blind bridge (shrine maiden west, ritualist east) and jewel bridge, etc., advances from the tower middle gate to before the deity, and prepares the outer sanctuary evening offerings. The items include sacred rice and below along with rotating offerings (the duty group), attended by senior officials and food officials (Taguchi) etc. as usual (the clan record says sumo is between morning offerings and evening offerings. Also on the 9th day of the 9th month of Hōei 6th year, Chō-uji participated as Seirei's representative. This day Seirei was on guard duty. People debated whether evening offering preparation was before or after sumo, and it was decided by later ceremony that today Chō-uji participated after sumo concluded. In my opinion, how about now when many prepare offerings during the midst of sumo?)
Next the right official (same as left) leads five sumo wrestlers making sequential circuits (right circuits) three times, then crouching in rows on the east side (northeast of the ground division circle)