翻刻
宇多川重左衛門痢病ニ付百座祓精進頭衆へ被頼也
去廿五日ニ江戸御老中久世大和守殿卒去之由注進
申来
貴布祢之絵ハ主殿同道シテ貴布祢ニ而被書候へ
与之事御天井浜床等ノ事也不入装束袍
夏冬織ラセ貴布祢殿へ冬ノ袍ヲ上夏袍ハ
競馬着座之時神主可着歟トノ披露也満
座之人々御紋召下サヘ如何也増而新敷御紋ハ無
用ニ相究也自昔夏ノ袍貴布祢へ上ル法也右
迁宮師儀不参之衆維久へ被尋候ヘハ返事云
自昔迁宮之式有之新補衆御出有之者可掛
御目ト也サレトモ心次第又末社自迁宮仕候勘例
イカニモ森家記ト見合申候処ニ少も不遣有之ト
ノ事也此返事之底心ハ当神主仮迁宮作法
旧記ニ不合新代之様子多故評難被申心也
ムサト仕タル事ヲイタシ被置候而も不苦候哉トノ心也
現代語訳
宇多川重左衛門が赤痢を患ったため、百座祓（ひゃくざはらえ）を精進頭衆（しょうじんかしらしゅう）に依頼された。
去る二十五日に、江戸の老中・久世大和守殿が卒去されたとの注進が届いた。
貴布祢（きふね）の絵については、主殿（とのも）が同道して貴布祢にて描かせるようにとのことであり、御天井・浜床などに関するものである。装束袍（ほう）については、夏冬ともに織らせ、貴布祢殿へは冬の袍を納め、夏の袍は競馬（くらべうま）の着座の際に神主が着用すべきかとの披露があった。満座の人々は御紋（ごもん）を召し下されることについても如何なものかという議論があり、増して新しく御紋を設けることは無用と決定された。古来より夏の袍を貴布祢へ上る（納める）のが慣わしである。
遷宮師儀（せんぐうしぎ）に不参加だった人々について維久（これひさ）に尋ねたところ、返事には「古来より遷宮の式があり、新補の衆が御出になられた場合にはお目にかかるべきである」とのことであった。しかしながら各自の判断による部分もある。また、末社の遷宮については自ら行った際の先例がどうであるか、森家の記録と照合したところ、少しも（慣例と）違っていないとのことであった。この返事の真意は、当神主の仮遷宮の作法が旧記と合わず、新任者らしい様子が多いため、批評しにくいという心情であろう。むさと（粗略に）行ったことを（このまま）置いておいても差し支えないだろうか、という含意である。
英語訳
Utakawa Jūzaemon fell ill with dysentery, and a Hyakuza Harae (hundred-seat purification ritual) was requested of the Shōjin-kashira-shū (the chief members of the purification group).
On the 25th of last month, a report arrived that Lord Kuze Yamato-no-Kami, a Senior Councilor (Rōjū) in Edo, had passed away.
Regarding the painting for Kibune (Shrine), it was decided that the Lord Steward (Tonoino) should accompany and have it painted at Kibune, and this pertains to matters such as the ceiling and the hama-doko (a type of flooring/platform). Concerning the ceremonial robes (hō), both summer and winter versions were to be woven; the winter robe would be dedicated to Kibune Shrine, while the summer robe would perhaps be worn by the head priest during the Kurabeuma (horse-racing ceremony) — this was announced before the assembly. As for the assembled members receiving the use of the shrine's family crest (mon), there was debate over whether this was appropriate; it was ultimately decided that newly creating a new crest was unnecessary. It has been the custom since ancient times to dedicate the summer robe to Kibune.
Regarding those who did not attend the Sengū (shrine relocation) ceremony, an inquiry was made to Korihisa, whose response stated: "There has been a ceremony for the Sengū since ancient times, and if newly appointed members were to attend, they should present themselves." However, it was also noted that this is ultimately a matter of individual discretion. Furthermore, regarding the precedent for self-conducted Sengū ceremonies for subsidiary shrines, upon comparing with the Mori family records, it was found that there was no discrepancy whatsoever. The underlying meaning of this response appears to be that the current head priest's procedures for the provisional Sengū do not align with the old records, and since there are many aspects suggesting the style of a newcomer, the respondent found it difficult to offer direct criticism. The implication is a question of whether it would be acceptable to leave the roughly-handled matters as they are.