翻刻
《割書：一結充社司廿一人江通之次饊入于｜布目如初至矢取通之》次小目代尻居《割書：其儀先幄之座次祢宜方後｜祝方也左右共至矢取之小童》畢而各退
散但於両儀者御所屋執行之其座准晴射的之時立並于御所屋西縁也
漢名不知也嵯峨わたりニてねんとう草と云つかねて松明のかわりに用
ゆといへり
賀茂社
燃燈祭 下子日
当日御生所野に行て燃燈草小松を引て本宮より末社まて是を供する也
一当宮ニ乙の子を用ひ来る事は初子には御神事しけ記故に乙の子を
用ひ来れる也
一公事根元子日遊是は昔人々野辺ニ出て子日するとて松を引
けるなり朱雀院円融院三条院なとの御時ニも此御遊は有
けるにや中ニも円融院の子日をせさせ給けるは寛和元
年二月戊子十三日の事也《割書：云｜ 々》
一拾芥抄云正月子日登岳何耶伝云正月子日登岳遠望
四方得陰陽静気除煩悩之術也
一燃燈の字日本記ニみあかりともすと訓せり火をともす
よる燃燈草と名付たるニや又此草の和名を玉箒と
申伝へたる
一堀河院百首和歌
現代語訳
《注記：一結ずつ社司廿一人に通し、次に餅を布目土器に入れ初めの如く矢取まで通す》次に小目代が尻居《注記：その儀は先ず幄の座、次に祢宜方、後に祝方である。左右共に矢取の小童まで》畢りて各退散する。但し両儀においては御所屋で執行し、その座は晴の射的の時に准じて御所屋西縁に立ち並ぶのである。
漢名は知らない。嵯峨あたりで「ねんとう草」と言い、束ねて松明の代わりに用いるという。
賀茂社
燃燈祭 下子日
当日、御生所野に行き燃燈草・小松を引いて、本宮より末社まで、これを供するのである。
一、当宮に乙の子を用いて来ることは、初子には御神事が繁忙であるという記録があるため、乙の子を用いて来たのである。
一、公事の根元は子日遊である。これは昔、人々が野辺に出て子日をするとして松を引いたのである。朱雀院・円融院・三条院などの御時にもこの御遊はあったであろうか。中でも円融院の子日をさせ給うたのは寛和元年二月戊子十三日のことである《注記：云々》
一、『拾芥抄』に云う「正月子日登岳何耶」。伝に云う「正月子日登岳遠望四方得陰陽静気除煩悩之術也」
一、燃燈の字は『日本記』に「みあかりともす」と訓じている。火を灯すゆえに燃燈草と名付けたのか。またこの草の和名を玉箒と申し伝えている。
一、堀河院百首和歌
英語訳
{{Note: One bundle each is distributed to the twenty-one shrine administrators, next rice cakes are placed in cloth-textured earthenware and passed around as at first up to the arrow retrievers}} Next, the minor deputy performs the final seating ceremony {{Note: The procedure is first the enclosure seats, next the senior priest group, then the ritual officiant group. Both left and right include up to the arrow retrievers' attendant boys}} When finished, each person disperses. However, for both ceremonies, they are conducted at the imperial residence building, and the seating arrangement follows that of formal target shooting, standing in rows along the west veranda of the imperial residence building.
The Chinese name is unknown. In the Saga area, it is called "nentō grass" and is bundled and used as a substitute for torches.
Kamo Shrine
Lantern Festival Second Day of the Rat
On this day, they go to the sacred birthplace fields to gather lantern grass and small pines, offering these from the main shrine to the subsidiary shrines.
1. The reason this shrine uses the second Day of the Rat is that records show the first Day of the Rat is busy with divine ceremonies, so the second Day of the Rat has been used.
2. The origin of this public ceremony is the Day of the Rat excursion. In ancient times, people would go out to the fields on the Day of the Rat and pull pine trees. During the reigns of Emperor Suzaku, Emperor En'yū, and Emperor Sanjō, these imperial excursions likely took place as well. Particularly, Emperor En'yū's Day of the Rat ceremony was held on the thirteenth day of the second month of Kanna 1 (985), which was a Bosshi day {{Note: etc.}}
3. The Shūgaishō states: "What is ascending mountains on the Day of the Rat in the first month?" The tradition says: "Ascending mountains on the Day of the Rat in the first month, gazing far in four directions, obtaining the quiet energy of yin and yang is a technique for eliminating worldly troubles."
4. The characters for "lantern" are read as "miakari tomosu" in the Nihonki. Perhaps it was named lantern grass because it lights fires. Also, the Japanese name of this grass has been handed down as "tama-bōki" (jeweled broom).
5. Emperor Horikawa's Hundred Poem Collection