翻刻
于大床自参祠官同前左右分候于階上階下次巻御簾次自祢宜
方進御帚御拭等《割書：藁帚二内一ツ柄之処御拭｜一切ニ而包之載于小円座丸盤》次自祝方《割書：同前｜》《割書：双方トモ申｜御先》次自
御内陣出御台盤二脚《割書：兼而所籠之左右景物等悉載出之先祢宜方後祝方尤左右混雑無｜之様ニ次第ニ申送祢宜方於御料棚之前扱御物忌川水所司別当》
《割書：洗清｜之》次自祢宜方進御紙燭《割書：正祢宜執之｜照御内陣》自預大夫進之次於御内陣《割書：次第｜別記》御
掃除事畢而撤御紙燭次自御内陣御帚御拭等出外陣正権
祢宜等執之御戸裏表大床等払拭之次第撤之至于大田祢宜新
宮祝等御掃除払拭高欄畢而狭置于高欄之間次自祢宜方
進御台盤《割書：先祢宜方｜後祝方》次自祝方転進夏服其儀御服所別当於若
宮拝殿操出之先執白木御辛櫃之盖御袷《割書：白綾紋二葉葵｜裏羽二重》御襲《割書：御裾｜続羅》
《割書：紅紋二葉｜葵遠紋》御組帯《割書：白｜》次御袍《割書：羅附子金染紋｜葵唐草》御単《割書：紅綾紋｜横菱》御赤大口《割書：紅精｜好》次
御桧扇《割書：白木紋二葉葵｜要蝶鳥》御直衣《割書：羅白紋葵｜唐草》御表袴《割書：熨斗地紋葵辛草｜丸裏羽二重紅打》等
載于盖進之《割書：三度或｜四度》次自御内陣冬御服《割書：白綾錦入地紋｜等同于御袷》載于盖撤之
御服所別当請取之納于辛櫃運送于直会所次下御簾次自氏
神祝社務代等次第ニ起座進階下立並一拝復座次預渡御鍵
於五社祝《割書：但貴ふね両官如常着祝方本宮祝詞了之後神前退下大廽猶予于社｜頭大田氏神祠官御生所下向本宮葵献進済了而参向仍而御掃除葵献進》
《割書：等附行也｜》次七社祠官起座《割書：但以片岡両官為先如常尤片岡祢宜降階一拝之後直ニ｜自唐戸参向于片岡無復座大田氏神等之祠官大廻了而》
《割書：猶予于｜社頭》参向于某社《割書：片岡新宮若宮奈良沢田｜等也尤路頭社々巡拝》勤御掃除
其儀先両官転供等着拝殿座次祝起座《割書：無座沓｜揖等》進土居一拝昇
于大床一拝開御戸《割書：各動座｜平伏》次祢宜起座《割書：座揖沓揖等｜如常》進土居祝降
階立並一拝昇于大床一拝而入于御内陣一拝次転供参進于
現代語訳
大床において参祠官も同前に左右に分かれて階上階下に控える。次に御簾を巻く。次に祢宜方から御帚・御拭等を進める（藁帚二本の内一つは柄の処、御拭一切でこれを包み、小円座・丸盤に載せる）。次に祝方からも（同前）（双方とも「御先を申す」）。次に御内陣から御台盤二脚を出す（兼ねて籠められていた左右の景物等を悉く載せ出す。先に祢宜方、後に祝方。なお左右混雑無きように次第に申し送り、祢宜方は御料棚の前において御物忌川水を取り扱い、所司別当がこれを洗い清める）。次に祢宜方から御紙燭を進める（正祢宜がこれを執り御内陣を照らす）。預大夫からこれを進める。次に御内陣において（次第は別記）御掃除の事が畢り、御紙燭を撤する。次に御内陣から御帚・御拭等を外陣に出し、正権祢宜等がこれを執り、御戸の裏表・大床等を払い拭き、次第に撤する。大田祢宜・新宮祝等に至るまで御掃除・払拭・高欄を行い畢って、高欄の間に狭く置く。次に祢宜方から御台盤を進める（先に祢宜方、後に祝方）。次に祝方から転じて夏服を進める。その儀は御服所別当が若宮拝殿において操り出す。先ず白木御辛櫃の蓋を執り、御袷（白綾紋二葉葵、裏は羽二重）、御襲（御裾続きの羅）（紅紋二葉葵の遠紋）、御組帯（白）、次に御袍（羅附子金染紋葵唐草）、御単（紅綾紋横菱）、御赤大口（紅精好）、次に
御桧扇（白木紋二葉葵、要は蝶鳥）、御直衣（羅白紋葵唐草）、御表袴（熨斗地紋葵辛草丸、裏は羽二重紅打）等を蓋に載せて進める（三度或いは四度）。次に御内陣から冬御服（白綾錦入地紋等は御袷と同じ）を蓋に載せて撤し、御服所別当が請け取ってこれを辛櫃に納め、直会所に運送する。次に御簾を下ろす。次に氏神祝・社務代等が次第に起座し、階下に進んで立ち並び一拝して復座する。次に予め御鍵を五社祝に渡す（ただし貴船両官は常の如く祝方に着き、本宮祝詞了の後、神前を退下し、大廻の猶予を社頭で行う。大田氏神祠官は御生所に下向し、本宮葵献進済了して参向する。仍って御掃除・葵献進等に附き行う）。次に七社祠官が起座する（ただし片岡両官を先とするは常の如し。なお片岡祢宜が降階一拝の後、直ちに唐戸から片岡に参向し復座せず。大田氏神等の祠官は大廻了して社頭に猶予する）。某社に参向する（片岡・新宮・若宮・奈良・沢田等なり。なお路頭では社々を巡拝する）。御掃除を勤める。
その儀は、先ず両官・転供等が拝殿座に着く。次に祝が起座し（座沓揖等無し）土居に進んで一拝、大床に昇って一拝し、御戸を開く（各々動座・平伏）。次に祢宜が起座し（座揖・沓揖等は常の如し）土居に進み、祝が階を降りて立ち並び一拝、大床に昇って一拝して御内陣に入り一拝する。次に転供が参進して
英語訳
At the great floor, the visiting shrine officials also divide left and right as before, waiting above and below the stairs. Next, the sacred curtains are rolled up. Next, the negi side presents the sacred broom and sacred cloths (of two straw brooms, one at the handle portion, wrapped entirely in sacred cloth and placed on a small round seat and circular tray). Next, from the hafuri side as well (same as before) (both sides announce "sacred procession ahead"). Next, two sacred offering stands are brought out from the inner sanctuary (all the left and right ceremonial objects that had been stored are brought out and loaded. First the negi side, then the hafuri side. They are passed along in order so there is no confusion between left and right, and the negi side handles the sacred taboo river water in front of the sacred offering shelf, which the deputy administrator washes and purifies). Next, the negi side presents sacred paper candles (the chief negi holds them to illuminate the inner sanctuary). The deputy master presents them. Next, in the inner sanctuary (the sequence is recorded separately), the sacred cleaning is completed and the paper candles are removed. Next, the sacred broom and cloths are brought from the inner sanctuary to the outer sanctuary, the chief and deputy negi take them and sweep and wipe the inside and outside of the sacred doors, the great floor, etc., then remove them in sequence. Up to the Ōta negi and Shinmiya hafuri, they complete the sacred cleaning, sweeping, and cleaning of the high railings, then place them narrowly between the high railings. Next, the negi side presents the sacred offering stands (first negi side, then hafuri side). Next, the hafuri side proceeds to present summer garments. In this ceremony, the vestment keeper manipulates them at the Wakamiya worship hall. First, he takes the lid of the white wooden sacred bitter chest, the sacred lined robe (white silk with two-leaf hollyhock pattern, lined with habutae), sacred layered garments (sacred hem-continued gauze) (crimson with two-leaf hollyhock distant pattern), sacred braided belt (white), next the sacred court robe (gauze with golden dye and hollyhock arabesque pattern), sacred unlined robe (crimson silk with horizontal diamond pattern), sacred red hakama (crimson refined silk), next
the sacred cypress fan (white wood with two-leaf hollyhock pattern, pivot with butterfly and bird design), sacred court dress (white gauze with hollyhock arabesque pattern), sacred outer hakama (ironed ground with hollyhock and bitter grass circle pattern, lined with crimson beaten habutae), etc., are placed on the lid and presented (three or four times). Next, winter sacred garments are brought from the inner sanctuary (white silk with brocade ground pattern, etc., same as the lined robe), placed on the lid and removed, the vestment keeper receives them, stores them in the bitter chest, and transports them to the feast hall. Next, the sacred curtains are lowered. Next, the clan deity hafuri, shrine deputy, etc., rise in sequence, advance to the bottom of the stairs, stand in line, bow once, and return to their seats. Next, the sacred key is given in advance to the five-shrine hafuri (however, the Kifune officials take their usual positions on the hafuri side, and after completing the main shrine norito, they withdraw from before the deity and take a respite for the great circuit at the shrine precincts. The Ōta clan deity officials descend to the sacred birth place, and after completing the presentation of hollyhock to the main shrine, they participate. Therefore, they accompany the sacred cleaning and hollyhock presentation). Next, the seven-shrine officials rise (however, taking the Kataoka officials first is as usual. After the Kataoka negi descends the stairs and bows once, he proceeds directly through the Chinese gate to Kataoka without returning to his seat. The officials of Ōta clan deities and others complete the great circuit and take respite at the shrine precincts). They proceed to various shrines (Kataoka, Shinmiya, Wakamiya, Nara, Sawada, etc. Along the route, they make pilgrimage to each shrine). They perform sacred cleaning.
The ceremony involves first having both officials and attendants take seats at the worship hall. Next, the hafuri rises (without seated or shoe bowing) and advances to the earthen area 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 negi rises (seated bowing and shoe bowing as usual) and advances to the earthen area, the hafuri descends the stairs to stand alongside for one bow, they ascend to the great floor for one bow and enter the inner sanctuary for one bow. Next, the attendants advance and