翻刻
一 五日天晴先日之御地ワリ定之時今まての如クニト
被申渡候得共社頭衆中相談ニ而今少直申度
所有之間重而会合可有之由惣官へ使ヲ遣し
候へは則有会合又社頭衆中不残祠官衆と
令同心神前へ罷出相談有之則正大工左衛門
権大工清右衛門ヲ召寄対正大工藤左衛門申置処【大工清右衛門の中央に朱の縦線】
一々被尋候則正大工返答ニ当御社無残所事
なれとも先年天正年中之時御土居之木今【天正の左横に朱の２本の縦線】
少細ヲ又御柱十三本之内九本はよく候
得共残四本は今少短御座候ニヨリ残九本をも
ツヽめ仕候へハ上へ少ひきて候其上御前之大床のはゝ
せはき故御供備進候時礼せられ被付冠の巾子
つかへ申候へは重而は右之意得可然之由内々存置
之時藤左衛門申置候然共愚父力申所如何と卑【藤左衛門の中央に朱の縦線】
下仕申上候へは祠官并社家衆一段神妙之
至とて彼申所ニしたかひ如何様ニも浜秀被仕置【浜秀の中央に朱の縦線】
たる御地ワリノ如ク可仕候由被申付則御地ワリ
今日相定各下向
現代語訳
一、五日、天晴れ。先日の御地割り（用地区画）を定める際に、これまでと同様にとのご指示があったが、社頭衆中（社頭の人々）の相談として、もう少し直したい箇所があるとして、重ねて会合を開いてほしい旨を惣官へ使いを遣わしたところ、すぐに会合が開かれた。また、社頭衆中が残らず祠官衆と同心して神前へ罷り出て相談が行われた。そこで、正大工・左衛門と権大工・清右衛門を召し寄せ、正大工・藤左衛門が申し置いた内容について一つひとつ尋ねたところ、正大工から次のような返答があった。「当御社（賀茂社）について残念なことではあるが、先年・天正年中の（造営の）時、御土居（境内の土台・基礎部分）の木が今少し細く、また御柱十三本のうち九本は良好であるが、残り四本は今少し短うございますので、残り九本もつめて（短く調整して）仕りますと、上へ少し引けてしまいます。その上、御前の大床（拝殿前の床）の幅が狭いため、御供え物を備え進める際に礼をなさるときに、冠の巾子（かざり）が（鴨居などに）つかえてしまいます。そのため次の（造営の）際には、右の点を改めるのがよかろうと、内々に存じ置いておりましたことを、藤左衛門が申し置きました。しかしながら、愚父（自分の父）が申したことをそのように申し上げてよいものかと」と遠慮がちに申し上げた。すると、祠官ならびに社家衆（一同）は、それはまことに神妙至極（感心なこと）であるとして、その申し出に従い、いかようにも浜秀が仕置いた（設計・策定した）御地割りのとおりにすべきであるとのご指示があった。そして御地割りが今日（五日）に確定し、各々が帰った。
英語訳
Item: The fifth day, clear skies. At the time when the land allocation plan (jiwari) had previously been decided, instructions had been given to proceed as in former times. However, after deliberation among the shrine community (shatō-shūchū), it was determined that there were points they wished to revise, and a messenger was dispatched to the sōkan (chief administrator) requesting that a further assembly be convened. An assembly was promptly held, and all members of the shrine community, together with the shrines officials (shikan-shū), came before the deity's presence in full accord to hold their deliberations.
The master carpenter (shō-daiku) Zaemon and the deputy master carpenter (gon-daiku) Seiemon were then summoned, and they were questioned one by one regarding the matters that master carpenter Fujizaemon had previously stated. The master carpenter replied as follows: "It is a regrettable matter concerning this honorable shrine, but during the Tenshō period [1573–1592] when the previous construction was carried out, the timber used for the earthen embankments (odoi) was somewhat too thin. Furthermore, of the thirteen pillars, nine are satisfactory, but the remaining four are somewhat too short. If we were to adjust the remaining nine pillars to match, they would be slightly low overall. In addition to this, the raised floor (ōyuka) in front of the sanctuary is narrow, and when worshippers offer sacred provisions and bow in reverence, the kazashi ornament atop their court caps (kanmuri) catches on the structure above. For these reasons, I had privately thought that these matters ought to be rectified in the next construction, and this is what Fujizaemon had stated on record. However," he added humbly, "I was uncertain whether it was proper for me to put forward what my late father had said."
Upon hearing this, the shrine officials and shrine family members (shaka-shū) expressed their great admiration, declaring it to be an exemplary act of devotion. They directed that the land allocation should be carried out entirely in accordance with the plan as laid out by Hamashu, and with that, the land allocation was formally settled on this day and all parties departed.