翻刻
入亱【夜】御掃除之次第
御参案内《割書：酉刻｜過》及三度社司廿一職并社務代等《割書：衣冠召具｜一人》参集于社頭
《割書：其経路如｜卯杖之時》此外陰陽目代預別当所司精進頭人已下先達而参集如
例悉相揃之後所司大夫相尋于社司之参否次社司手水《割書：有直会｜所北口》而祢
宣方祝方相分着于透廊渡殿等之座《割書：如常｜》次所司《割書：入自祢宜方｜唐戸》於
閫之内跪踞於祢宜方御揃者問可立御箒哉神主答祝方モ可尋由
《割書：神主｜応之》次祝方同前《割書：正祝｜応之》了而行向于贄殿申可立御箒由此間別当大
夫参于東西廊下《割書：先祢宜方｜後祝方》申臨時◦（之）祭何日之由《割書：神主祝｜応之》《割書：尤兼日臨時祭何日執｜行之由自精進頭人告》
《割書：于別当｜大夫》次自贄殿御箒発遣先神人御先次御櫃十一合《割書：内三合入御箒｜以絹覆之残》
《割書：八者空御櫃也是者七社并小社寺江｜ （啓之ノ脱字歟）入御箒参用号建御櫃》刀祢捧之陰陽大夫於例所祓之次御箒
倒着于東西御料棚陰陽大夫者祓御箒了自夫直参于称宜方《割書：入自唐｜戸》
祓社司身体《割書：于時祠官｜止笏》次祝方同前《割書：祝方相済了陰陽大夫｜者入于直会所》次預大夫渡御鍵
於正祝此間目代大夫進立于小庭執松明次祝参昇開御戸各動座
平伏次神主祝入于内陣次自正祢宜倒于社務代左右分候于階上階下
《割書：尤各拝揖｜如常》次正祝巻御簾次自祢宜方進御箒《割書：藁箒二本御拭一切載于小｜円座居于丸盤別当大夫渡于》
《割書：社務代自夫次第転進丸盤者不入于内陣神主執御箒｜之後撤之新宮祢宜受取之狭置于高欄之間》次祝方同前《割書：自所司大夫渡于｜氏神祝自夫次第》
《割書：転進事同于祢宜方尤左右トモ神人申御先右御箒本宮已下七社并｜小社分調進御拭者悉自預亭調進御退納于預亭》右神主祝執之先置
于便所而当四月已下所籠之左右景物等載于御台盤出于外陣《割書：先祢｜宜方》
《割書：後祝｜方》次第転送之《割書：左右混雑無之様次第申送撤于祢宜方於御供棚之前以御物忌川之｜水所司別当洗清之其儀如四月御拭半紙二枚自預大夫調進之仍以紙》
現代語訳
夜の御掃除の次第
御参案内（酉の刻過ぎ）に及んで三度、社司二十一職並びに社務代等（衣冠を召し具す一人）が社頭に参集する。
（その経路は卯杖の時の如く）この外、陰陽目代・預・別当・所司・精進頭人以下が先達して参集すること例の如く、悉く相揃った後、所司大夫が社司の参否について相尋ねる。次に社司が手水（直会所北口に有り）して、祢宜方・祝方が相分かれて透廊・渡殿等の座に着く（常の如く）。次に所司（祢宜方唐戸より入る）が閾の内において跪踞し、祢宜方の御揃者に「御箒を立て可きや」と問う。神主が答えて「祝方も尋ね可き由」（神主が応ず）。次に祝方も同前（正祝が応ず）。了えて贄殿に行き向かい「御箒を立て可き由」を申す。この間、別当大夫が東西廊下に参り（先ず祢宜方、後に祝方）、臨時祭何日の由を申す（神主・祝が応ず）（もっとも前日に臨時祭何日に執行するかの由を精進頭人より別当大夫に告ぐ）。
次に贄殿より御箒を発遣する。先ず神人が御先し、次に御櫃十一合（内三合に御箒を入れ、絹を以ってこれを覆い、残り八つは空の御櫃である。これは七社並びに小社・寺へ御箒を入れ参用するため建御櫃と号す）を刀祢が捧げ持つ。陰陽大夫が例所にてこれを祓う。次に御箒を東西御料棚に倒れ着ける。陰陽大夫は御箒を祓い了えて、夫より直ちに祢宜方に参る（唐戸より入る）。
社司身体を祓う（この時、祠官は笏を止む）。次に祝方も同前（祝方相済み了えて陰陽大夫は直会所に入る）。次に預大夫が御鍵を正祝に渡す。この間、目代大夫が小庭に進み立って松明を執る。次に祝が参昇して御戸を開き、各々動座し平伏する。次に神主・祝が内陣に入る。次に正祢宜より社務代まで左右分かれて階上・階下に候す（もっとも各々拝揖すること常の如し）。次に正祝が御簾を巻く。次に祢宜方より御箒を進める（藁箒二本・御拭一切を小円座に載せ、丸盤に居す。別当大夫がこれを社務代に渡し、夫より次第に転進する。丸盤は内陣に入らず、神主が御箒を執った後にこれを撤し、新宮祢宜が受け取って高欄の間に狭み置く）。次に祝方も同前（所司大夫より氏神祝に渡し、夫より次第に転進すること祢宜方と同じ。もっとも左右共に神人が御先を申す。右の御箒は本宮以下七社並びに小社分を調進し、御拭は悉く預亭より調進し、御退納も預亭にて行う）。右の神主・祝がこれを執り、先ず便所に置いて、当四月以下に籠められた左右の景物等を御台盤に載せて外陣に出す（先ず祢宜方、後に祝方）。
次第に転送する（左右混雑無きよう次第に申し送り、祢宜方にて撤し、御供棚の前において御物忌川の水を以って所司・別当が洗い清める。その儀は四月の如く。御拭・半紙二枚を預大夫より調進するため、紙を以って）
英語訳
Procedures for the Night Sacred Cleaning
When the announcement for sacred participation (after the hour of the Rooster) reaches the third time, the twenty-one shrine officials and deputy shrine administrators (wearing court dress, one person) gather at the shrine grounds.
(The route is the same as during the rabbit staff ceremony) In addition to these, the deputy of yin-yang divination, the administrator, the superintendent, the director, purification leaders and others assemble first as usual. After everyone has gathered completely, the director inquires about the attendance of the shrine officials. Next, the shrine officials perform ritual hand washing (located at the north entrance of the communion hall), and the negi and hafuri sides separate and take their seats at the transparent corridor, connecting hall, etc. (as usual). Next, the director (entering through the negi side's Chinese-style door) kneels within the threshold and asks the negi side's assembled officials "Shall we set up the sacred brooms?" The head priest answers "You should also inquire of the hafuri side" (the head priest responds). Next, the hafuri side does the same (the chief hafuri responds). After this is completed, they proceed to the offering hall and announce "We shall set up the sacred brooms." During this time, the superintendent approaches the east and west corridors (first the negi side, then the hafuri side) and announces the date of the special festival (the head priest and hafuri respond) (the purification leaders had already informed the superintendent the previous day about when the special festival would be held).
Next, the sacred brooms are dispatched from the offering hall. First, the sacred attendants lead the way, then the sword-bearer carries eleven sacred chests (three of which contain sacred brooms covered with silk, while the remaining eight are empty sacred chests. These are called "construction sacred chests" and are used to carry sacred brooms to the seven shrines, small shrines, and temples). The yin-yang master performs purification at the designated place. Next, the sacred brooms are placed on the east and west sacred offering shelves. After the yin-yang master finishes purifying the sacred brooms, he proceeds directly to the negi side (entering through the Chinese-style door).
He purifies the bodies of the shrine officials (at this time, the shrine officials put down their scepters). Next, the hafuri side does the same (after the hafuri side is completed, the yin-yang master enters the communion hall). Next, the administrator hands over the sacred keys to the chief hafuri. During this time, the deputy master advances to the small courtyard and holds a torch. Next, the hafuri ascends and opens the sacred doors, everyone moves from their positions and prostrates themselves. Next, the head priest and hafuri enter the inner sanctuary. Next, from the chief negi to the deputy shrine administrators, they divide left and right and wait on the upper and lower steps (each performs bows and salutations as usual). Next, the chief hafuri rolls up the sacred curtains. Next, the negi side advances the sacred brooms (two straw brooms and all cleaning cloths are placed on small round mats, set on round trays. The superintendent hands these to the deputy shrine administrators, who then pass them along in order. The round trays do not enter the inner sanctuary; after the head priest takes the sacred brooms, they are removed, and the Shingu negi receives them and places them between the high railings). Next, the hafuri side does the same (the director hands them to the clan deity hafuri, who then passes them along in order, the same as the negi side. Both left and right sides have sacred attendants announce precedence. These sacred brooms are prepared for the main shrine and the seven shrines below as well as small shrines, while all cleaning cloths are prepared and stored at the administrator's residence). The head priest and hafuri take these, first place them in the designated area, then load the left and right sacred objects that have been stored since the fourth month onto offering stands and bring them out to the outer sanctuary (first the negi side, then the hafuri side).
They transfer them in order (passing them along in sequence to avoid confusion between left and right, removing them at the negi side, and the director and superintendent cleanse them with water from the sacred Mono-imi River in front of the offering shelves. The procedure is the same as in the fourth month. Since cleaning cloths and two sheets of half-paper are provided by the administrator, using paper)