翻刻
于侍屋廿一職相揃之後所司大夫御帚可立哉之旨申之《割書：神主｜応之》次神
主以下至于沢田祝《割書：氏神両官｜残留》座揖次第起座奈良社一拝経日供鳥
居并二ノ鳥居《割書：各一｜揖》着土屋《割書：各沓揖座揖｜等如常》次自侍屋御神服《割書：神服清祓｜之事陰陽大》
《割書：夫来于若宮拝殿于時御服所｜別当開盖陰陽大夫祓清之》入白木御辛櫃《割書：担夫神人二人｜一人執松明》氏神両官并御服
所別当等相従進発《割書：路頭申｜御先》入于二鳥居経渡殿自新宮御門入于唐
門安御辛櫃於若宮拝殿氏神両官退下《割書：氏神両官者御神服到着于｜若宮拝殿之後経其経路祢宜》
《割書：者渡簀子橋祝者渡祝橋着于｜土屋于時神主巳下着橋殿》 《割書：御服所別当《割書：浄衣｜指貫》計社司参向之時分先向干酒殿｜神人両人計召連参于社頭自直会所運送于侍所》
《割書：安于上｜之間》着土屋次自贄殿御帚進発《割書：尤経土屋之時｜各平伏》陰陽大夫立於玉橋之
下祓清之《割書：但御帚之事進発自神服【朱書】｜已前有発遣于時不定其儀【朱書】》次神主以下起座着橋殿座《割書：社務代自【朱書】｜社頭来同【朱書】》
《割書：着橋殿【朱書】｜座【朱書】》《割書：其儀各沓揖昇南階祢宜西座｜北上東面祝東座北上西面一列》次陰陽昇北階左右江通祓之
具《割書：其品解縄形代散米各｜入三度土器此分入于覧箱》 《割書：解縄以荢捻之形代以紙作【朱書】｜人形是陰陽家調進【朱書】》而中央ニ着座《割書：南面但此｜間陰陽》
《割書：修中臣祓｜一反ト云々》 《割書：宝暦八四十五陰陽寿保参勤無修中臣祓【朱書】｜之儀祓之具通於左右之後即刻退下《割書：此人為若年故乎｜如何重被可相尋》【朱書】》先神主執解縄《割書：左手｜》口
ニテ解之次取形代《割書：左手｜》一所握之籠于息而捨後手於御物忌川《割書：無二念｜捨之》次
執散米《割書：右手｜》《割書：三度土器｜有之》三度打之《割書：修清｜》拍手《割書：微音｜》畢而次第ニ通之《割書：自余｜同前》悉
相済畢而撤折《割書：刀祢｜撤之》次陰陽執丸麻而授於神主正祝而退下神
主祝執之祓身体次第ニ通之畢《割書：而渡于｜刀祢》自神主次第起座降北階
左右分進于神前一拝着座《割書：其様｜如常》于時目代大夫進立於小庭執松明
次預授御鍵於正祝祝起座《割書：無座｜揖》進階下一拝昇于大床一拝開御
戸《割書：各動座｜平伏》次神主起座進階下祝降階立並上下一拝而入于御内陣
次正祢宜権祢宜等起座進階下一拝而昇于大床一拝左右分候
現代語訳
侍屋において二十一職が相揃った後、所司大夫が「御帚を立てるべきか」との旨を申し上げる（神主がこれに応える）。次に神主以下から沢田祝まで（氏神両官は残留する）が座揖の次第で起座し、奈良社に一拝、日供鳥居並びに二の鳥居を経る（各々一揖）。土屋に着く（各々沓揖・座揖等は常の如し）。次に侍屋から御神服を（神服清祓の事は陰陽大夫が来て若宮拝殿において行う。その時、御服所別当が蓋を開き、陰陽大夫が祓い清める）白木の御辛櫃に入れる（担夫は神人二人、一人は松明を執る）。氏神両官並びに御服所別当等が相従って進発する（路頭では御先を申す）。二鳥居に入り、渡殿を経て新宮御門から入り、唐門に入って御辛櫃を若宮拝殿に安置する。氏神両官は退下する（氏神両官は御神服が若宮拝殿に到着した後、その経路を経て、祢宜は簀子橋を渡り、祝は祝橋を渡って土屋に着く。その時、神主已下は橋殿に着く）。御服所別当（浄衣・指貫）のみで社司参向の時分に先んじて酒殿に向かい、神人両人のみを召し連れて社頭に参り、直会所から侍所に運送して上の間に安置する。土屋に着く。次に贄殿から御帚が進発する（なお土屋を経る時は各々平伏する）。陰陽大夫が玉橋の下に立って祓い清める（ただし御帚の事は、神服進発以前に発遣があったが、その時は儀を定めず）。次に神主以下が起座して橋殿座に着く（社務代は社頭から来て同じく橋殿座に着く）。その儀は各々沓揖して南階に昇り、祢宜は西座で北上東面、祝は東座で北上西面に一列となる。次に陰陽が北階に昇って左右に通り祓いの
具（その品は解縄・形代・散米で各々三度土器に入れ、この分は覧箱に入れる）（解縄は荢で捻り、形代は紙で人形を作る。これは陰陽家が調進する）を用いて中央に着座する（南面。ただしこの間、陰陽は中臣祓を修する一反という）。宝暦八年四十五歳の陰陽寿保が参勤した際は中臣祓の儀を修さず、祓いの具を左右に通した後、即刻退下した（この人が若年のためか、いかがであろうか、重ねて尋ねるべきである）。まず神主が解縄を執り（左手で）口で解き、次に形代を取って（左手で）一所に握り、息に籠めて捨て、後手を御物忌川に（二念無く捨てる）。次に散米を執り（右手で）（三度土器がある）三度打って（修清）拍手（微音）し畢って次第に通す（その余も同前）。悉く相済み畢って撤折（刀祢が撤する）。次に陰陽が丸麻を執って神主・正祝に授けて退下する。神主・祝がこれを執って身体を祓い、次第に通し畢って（刀祢に渡す）神主から次第に起座し、北階を降りて左右に分かれて神前に進み一拝して着座する（その様は常の如し）。その時、目代大夫が進んで小庭に立ち松明を執る。次に予め正祝に御鍵を授ける。祝が起座し（座揖無し）階下に進んで一拝、大床に昇って一拝し、御戸を開く（各々動座・平伏）。次に神主が起座して階下に進み、祝が階を降りて立ち並び、上下一拝して御内陣に入る。次に正祢宜・権祢宜等が起座して階下に進み一拝し、大床に昇って一拝し、左右に分かれて控える。
英語訳
After the twenty-one officials assembled at the attendants' quarters, the Deputy Administrator asks "Should the sacred broom be prepared?" (The head priest responds). Next, from the head priest down to the Sawada priest (the two clan deity officials remain behind), they rise in order of bowing protocol and bow once at Nara Shrine, passing through the Daily Offering Torii and the Second Torii (bowing once at each). They arrive at the earthen quarters (each performs shoe bowing, seated bowing, etc. as usual). Next, the sacred vestments are brought from the attendants' quarters (the purification of the sacred vestments is performed by the Yin-Yang Master who comes to the Wakamiya worship hall. At that time, the vestment keeper opens the lid and the Yin-Yang Master purifies them) and placed in a white wooden sacred bitter chest (carried by two shrine attendants, one carrying a torch). The two clan deity officials and the vestment keeper proceed together (announcing "sacred procession ahead" on the route). They enter through the Second Torii, pass through the crossing hall, enter through the Shinmiya gate, enter the Chinese gate, and place the sacred bitter chest at the Wakamiya worship hall. The two clan deity officials withdraw (after the sacred vestments arrive at the Wakamiya worship hall, the clan deity officials follow their route: the negi crosses the reed bridge, the hafuri crosses the priest bridge to reach the earthen quarters. At that time, the head priest and others arrive at the bridge hall). Only the vestment keeper (wearing purification robes and hakama) goes first to the sake hall before the shrine officials' visit, accompanied by only two shrine attendants, visits the shrine precincts, transports items from the feast hall to the attendants' quarters and places them in the upper room. They arrive at the earthen quarters. Next, the sacred broom departs from the offering hall (when passing through the earthen quarters, everyone prostrates themselves). The Yin-Yang Master stands under the jewel bridge and performs purification (however, regarding the sacred broom, there was a dispatch before the sacred vestments departure, but the procedure was not fixed at that time). Next, the head priest and others rise and take seats at the bridge hall (the shrine deputy comes from the shrine precincts and similarly takes a seat at the bridge hall). The procedure involves each performing shoe bowing, ascending the south stairs, with negi taking the west seats facing east in north-superior order, and hafuri taking the east seats facing west in north-superior order in a single row. Next, the Yin-Yang ascends the north stairs and passes left and right with purification
implements (these items include untying rope, human figures, and scattered rice, each placed in triple earthenware vessels, with portions placed in viewing boxes) (the untying rope is twisted from plant fiber, the human figures are made from paper. These are provided by the Yin-Yang practitioners) and takes a seat in the center (facing south. During this time, the Yin-Yang performs the Nakatomi purification once). In Hōreki 8, when the 45-year-old Yin-Yang practitioner Juhō participated, he did not perform the Nakatomi purification ceremony, and after passing the purification implements left and right, immediately withdrew (perhaps because this person was young? This should be investigated further). First, the head priest takes the untying rope (with left hand) and unties it with his mouth, then takes the human figures (with left hand), grasps them together, breathes into them and discards them, then places his hands in the sacred taboo river (discarding without second thought). Next, he takes the scattered rice (with right hand) (there are triple earthenware vessels) and strikes three times (purification), claps hands (softly), and after finishing passes them in order (the rest is the same). When all is completed, they withdraw the folding items (the tone withdraws them). Next, the Yin-Yang takes round hemp and gives it to the head priest and chief priest, then withdraws. The head priest and priest take it and purify their bodies, passing it in order until finished (then hand it to the tone). Starting with the head priest, they rise in order, descend the north stairs, divide left and right to proceed before the deity for one bow and take their seats (in the usual manner). At that time, the deputy master advances to stand in the small courtyard holding a torch. Next, the sacred key is given in advance to the chief priest. The priest rises (without seated bow), advances to the bottom of the stairs for one bow, ascends to the great floor for one bow, and opens the sacred doors (everyone moves from their seats and prostrates). Next, the head priest rises and advances to the bottom of the stairs, the priest descends the stairs to stand alongside, they bow together upper and lower, and enter the sacred inner sanctuary. Next, the chief negi, deputy negi, and others rise and advance to the bottom of the stairs for one bow, ascend to the great floor for one bow, and divide left and right to wait.