翻刻
今日下鴨百姓古玄蕃頭田争論之者参於評儀所
六仮月奉行被申付《見せ消ち：分｜了》去人云此比起久 職久 維久 就
久等順平亭へ集而鳥居大路家ノ旧記昼夜披見
トソ是当神主可解却巧トソ子細ハ内々神主森
家ノ迁宮次第以下伝授可仕旨懇望故維久事々ニ
肝煎粗申合然共大事共ハ不言假迁宮近々ニ
及被伝受可被成歟ト森難被申候ハヤ大形合点也
保可モ一流伝受有之トテ□伝受之姿無之
其上森之指図事共不聞□儘ニセラレ申候假迁宮
以後ハ不和ニ成テ内々ノ失共ヲ勘へ此度可及
訴陳巧トソ 畢竟森家ノ所存ハ寛永天正
弘治其以前往古ハ不知先自嘉元三年以来
毎度森家ヨリ奉迁故ニ其作法ノ式委代々
被記置也只今七家ト家ヲ定テヨリ迁宮初也
森ノ旧記ヲ以七家ハ融通シテ別家ノ人々迁宮
難被勤末代迄森家ノ伝受之旨残度又ハ
現代語訳
今日、下鴨の百姓・古玄蕃頭（ふるげんばのかみ）の田地争論の者が評議所に参りました。六ヶ月の奉行が申し付けられ（見せ消ちあり）、去る人の言うには、この頃、起久・職久・維久・就久らが順平の屋敷に集まり、鳥居大路家の旧記を昼夜問わず披見しているとのこと。これは当神主を解却（職を解くこと）するための企てであるとのことでした。詳しく言えば、内々に神主が森家の遷宮次第以下の伝授を行うべき旨を懇望していたため、維久が何かにつけて肝煎り（仲介・取り成し）をし、概ね申し合わせていたとのことです。しかしながら、大事な事柄については言葉に出さず、仮遷宮が近々に及んで伝授を受けることができるかと思っていたところ、森（家）が難しいと申されたため、大方のことは合点（了解）できたとのことでした。保可（やすか）も一流の伝授があるはずだと言いながら、実際には伝授の形跡がないとのことでした。
その上、森（家）の指図（指示）によることは聞かぬままにされてしまい、仮遷宮以後は不和となって、内々の失態（落ち度）を調べ上げ、今度訴状を提出する企てであるとのことでした。つまるところ、森家の所存（考え）は、寛永・天正・弘治、それ以前の往古については知らないが、まず嘉元三年以来、毎度森家より遷宮を奉仕してきたため、その作法の式（儀式の作法）が詳しく代々記し置かれてきたとのことです。ただ今、七家と家を定めてより、初めての遷宮であります。森の旧記を以って七家は融通（協力・調整）しているものの、別家の人々では遷宮を勤め難く、末代まで森家の伝授の旨を残したい、あるいはまた——
英語訳
Today, a person involved in a land dispute with Furu Genbanokami, a commoner (hyakushō) of Shimogamo, appeared at the deliberation office (hyōgisho). A six-month magistrate appointment was made (with strikethrough in original), and a departing person said that recently, Okihisa, Shokhisa, Korehisa, and Narihisa had been gathering at Junpei's residence, reviewing the old records of the Torii-Ōji family day and night. It was said that this was a scheme to have the current shrine superintendent removed from office. In detail: since those individuals had earnestly requested that the shrine superintendent privately transmit the procedures for the Mori family's Sengū ceremony and other related matters, Korehisa had been acting as an intermediary in various matters and had broadly reached an agreement. However, the most important matters were not spoken of openly; they had expected to receive the transmission when the provisional Sengū (Kari-Sengū) drew near, but when the Mori family indicated that this would be difficult, they largely understood the situation. As for Yasuka, it was said that while claiming there should be a transmission of a particular tradition (ichiryū), in practice there was no sign of any such transmission having taken place.
Furthermore, the instructions from the Mori family went unheeded, and after the provisional Sengū, relations became strained. It was said that there was a scheme to investigate internal failings and this time submit a formal complaint. In sum, the Mori family's position was that—while they knew nothing of times before Kan'ei, Tenshō, and Kōji—at least since the third year of Kagen, the Mori family had performed the Sengū on every occasion, and therefore the detailed ceremonial procedures had been recorded and passed down through generations. This is the first Sengū since the seven families were formally designated as such. While the seven families have been making use of the Mori family's old records and coordinating accordingly, people from other families find it difficult to properly carry out the Sengū, and the Mori family wishes to preserve their transmitted traditions for all generations to come. Or alternatively——