翻刻
【右丁上部朱書部分】
《割書：非礼也ト云々又三月六日記云宣旨使参向神主束帯以下衣冠入道化安さいふく冨野寛久狩衣云也｜同四月九日権社》
《割書：清祓保云化安重邦｜下知ニ而権社きさ》
《割書：はしの下ニ円坐着｜居申候大かたひら》
《割書：わたほうしさいふ｜くの下計ていにて》
《割書：座也云々｜保按拠此記化》
《割書：安は剃髪也｜入道たる歟然ハ》
《割書：御内陣奉仕｜実希代之珍事》
《割書：神慮可恐者歟》
【本文】
又社頭衆之外卅人許此外諸役人別当預目代ノ代
図書頭所司各参勤ニ而同着透廊則重副御【図書頭及び重副の中央に朱の縦線】
鑰参り御戸開次ニ権祢宜被参次ニ神主以下
被参又化安御内へ被参外陣ニハ社務代ヲ始階【化安の中央に朱の縦線】
《割書：ノ上ニ》氏増氏栄《割書：少遅参》別当預大夫所司目代
以上布衣此次ニ右衛門佐下総豊後是ヨリ次第ニ【右衛門佐、下総及び豊後の中央に朱の縦線。】
《振り仮名：卅人｜本ノマヽ》許幕之中ニ入神宝次第〳〵ニ被出伝供也又
神宝之仮殿ニハ月行事主水正右近将監主殿頭【主水正、右近将監及び主殿頭の中央に朱の縦線。】
河内守等被入而被請取処々へ上納《割書：于時化安見回也》【河内守及び化安の中央に朱の縦線】
神宝之出様ハ先御内之御台盤《割書：朱塗》弐ツ八足《割書：黒｜塗》
ヲ始テ大幣御几帳御畳御屏風御座畳御
濱床《割書：四ツニシテ》同濱床之天井御服辛櫃弐ツ
幣串《割書：長サハ壱尺五寸｜程ニ八角》御鉾如此種々之御神宝悉
御転供也為結縁人ニ幕中ニ入頂戴而被転供
此後権祢宜満久正祝重祥両人唐櫃ヲ一ツ
充持次ニ神 主（高久[朱]）舎利塔正祢 宜（用久[朱]）御経載柳葉
貴布祢々 宜（説[朱]）御太刀重副御弓如此次第持而被出【重副の中央に朱の縦線】
神宝屋之仮殿へ被遷則神宝屋ニ今迄之権社之
現代語訳
【右丁上部朱書】
（割書：非礼なりと云々。また三月六日の記に云う：宣旨使が参向した際、神主は束帯以下衣冠、入道化安は斎服、冨野寛久は狩衣にてとある。同四月九日、権社の清祓（きよはらい）にて、保（たもつ）が云うに、化安・重邦の下知にて権社の木階（きさはし）の下に円座に着居し申し候。大かたびら・綿帽子・斎服の下だけの体裁にて座すと云々。保の案ずるに、この記によれば化安は剃髪なり。入道たるか。しからば御内陣への奉仕は実に希代の珍事にして、神慮恐るべきものか。）
【本文】
また社頭衆のほか三十人ほど、その他に諸役人・別当預・目代の代・図書頭・所司が各々参勤して、同じく透廊に着座した。そこで重副が御鑰（おかぎ）を持参し、御扉を開いた。次に権祢宜が参られ、次いで神主以下が参られた。また化安は御内（内陣）へ参入された。外陣には社務代を筆頭として、（割書：階の上に）氏増・氏栄（割書：少し遅参）・別当預・大夫・所司・目代、以上布衣（ほい）姿にて参列した。次いで右衛門佐・下総・豊後、これより順次（振り仮名：三十人／本のまま）ほどが幕の中に入り、神宝を次々と運び出し、手から手へと渡していった。また神宝の仮殿においては、月行事・主水正・右近将監・主殿頭・河内守らが入って（神宝を）受け取り、各所へ納めた（割書：その時、化安が見回りをした）。
神宝の出し方は、まず御内の御台盤（割書：朱塗）二つ、八足（割書：黒塗）を始めとして、大幣・御几帳・御畳・御屏風・御座畳・御濱床（割書：四つにして）、同じく濱床の天井、御服・辛櫃二つ、幣串（割書：長さは一尺五寸ほどにて八角）・御鉾、このような種々の御神宝をことごとく転供（てんぐ）した。結縁（けちえん）のために幕の中に入れて（人手に）頂戴させながら転供した。
この後、権祢宜満久・正祝重祥の両人がそれぞれ唐櫃（からびつ）を一つずつ持ち、次に神主（高久）が舎利塔を、正祢宜（用久）が御経を載せた柳葉（を持ち）、貴布祢々宜（説久）が御太刀を、重副が御弓を、このような次第で持って出られ、神宝屋の仮殿へ移された。そして神宝屋には、これまでの権社の（神宝が納められ）——
英語訳
[Vermilion annotation, upper portion of right folio:]
(Interlinear note: This is said to be contrary to proper etiquette. Furthermore, in the record of the sixth day of the third month, it is written: When the imperial messenger arrived, the Head Priest wore full court dress [sōtai] or lower-ranked court dress [ikan]; the monk Ke'an wore ritual robes [saifuku]; and Tomino Hirohisa wore a hunting robe [kariginu]. On the ninth day of the fourth month of the same [year], during the purification rite [kiyoharai] at the Junior Shrine, Tamotsu states that under the direction of Ke'an and Shigetaka, [participants] sat on round rush cushions [enza] below the steps of the Junior Shrine, dressed only in a large under-robe [ōkatahira], a cotton cap, and below the ritual robe [saifuku]—a modest appearance, it is said. Tamotsu reasons from this record that Ke'an had shaved his head and was indeed a Buddhist monk. If so, his service within the inner sanctuary would truly be a rare and extraordinary event, and one might well fear the displeasure of the deities.)
[Main text:]
In addition to the shrine community members, there were approximately thirty others; beyond these, various functionaries, the Deputy Head Administrator (bettō-azukari), the representative of the land steward (mokudai no dai), the Director of the Bureau of Books (Zusho-no-kami), and shrine administrators (shoshi), each attending in their capacity, took their seats in the open corridor (sukiro). Thereupon, Shigetsugu brought the sacred key (o-kagi) and opened the sacred doors. Next, the Junior Ritualist (gon-negi) attended, followed by the Head Priest and those below him. Ke'an proceeded into the inner sanctuary (go-nai). In the outer sanctuary (gejin), the Shrine Administrator Deputy (shamu-dai) headed [the assembly], and upon the steps above: Ujimasu, Ujiei (interlinear note: slightly late in arriving), the Deputy Head Administrator, the Senior Official (taifu), the shrine administrators, and the land steward, all in plain silk robes (hōi). Following these, Uemon-no-suke, Shimōsa, Bungo, and thereafter [furigana: thirty persons / as in the original text] approximately [thirty persons] entered within the curtains, and the sacred treasures were brought out one by one and passed along [in a relay]. At the temporary shrine (karidono) for the sacred treasures, the Monthly Administrator (tsuki-gyōji), Mizu-no-shō, Ukon-no-shōgen, Tonomo-no-kami, and Kawachi-no-kami and others entered to receive [the treasures] and stored them in their respective places (interlinear note: at this time Ke'an made an inspection round).
The manner of bringing out the sacred treasures was as follows: first came the inner sanctuary's offering tables (o-daiban) [interlinear note: lacquered in vermilion], two of them, and the eight-legged stands (hassoku) [interlinear note: lacquered in black], followed by the great paper offerings (ōnusa), sacred curtained screens (o-kichō), sacred floor mats (o-tatami), sacred folding screens (o-byōbu), sacred seat mats (o-za-datami), sacred beach-flooring platforms (o-hamadoko) [interlinear note: four of them], the canopies of the same beach-flooring platforms, sacred robes (o-fuku), two Chinese-style boxes (karabits), offering wands (nusa-gushi) [interlinear note: approximately one shaku five sun in length, octagonal in shape], sacred halberds (o-hoko), and various other kinds of sacred treasures—all were transferred in relay (tengu). In order to create a karmic bond (kechien), people were admitted within the curtains to receive [the treasures] with their hands before they were passed along.
After this, the Junior Ritualist Mitsuhisa and Chief Ritualist of Prayers Shigeyoshi each carried one Chinese-style box (karabits); next, the Head Priest (Takahisa) carried the reliquary stupa (sharītō), the Chief Ritualist (Mochiisa) carried the sutras placed on a willow-leaf [shaped stand], the Kibune Shrine Ritualist (Tokuhisa) carried the sacred sword (o-tachi), and Shigetsugu carried the sacred bow—following this order, they processed out and transferred [these items] to the temporary shrine of the treasure hall. And within the treasure hall [were placed the treasures] from the Junior Shrine up to that time——