翻刻
御飯ハツクネ御料二ツ鯛四ツ一喉物《割書：鯖也
》御
盃迄也外陣御料祝物也 如本宮日供
以八脚被備之雖然八脚少キニヨリテ皆
不載故ニ御台盤ノ中両端等ニ置タル
物有之 直会ハ於橋殿社司氏人直会也
右内陣之初而被献候鯛四一喉物其社々ノ
祢宜祝面々頂戴
今夜ノ失念ハ布□道不敷指当テ火ヲ
シメシテ後敷之事也
仮殿内ゟ取出人無之而松民部順久参籠ノ
社司数多有之処ニ緒太ヲハキナカラ弁殿
着座之前ヲ通り又山ヘハ薦チハ蔕
敷テ有之処木枝ヲ持テツタイ仮殿へ参候而
被取出候然者参籠之規模ハ無之者也
職久就久自初可着千早ヲ不着シテ
火ヲシメシテ後ニ片岡橋之西へ出テ着候事
現代語訳
内陣の御飯はつくね御料二つ、鯛四つ、一喉物（鯖）、御盃まで（供える）。外陣の御料は祝物であり、本宮の日供と同様に八脚（机）をもって備えられる。しかしながら、八脚が少ないために全てを載せることができず、そのため御台盤の両端などに置いたものもあった。
直会は橋殿において社司・氏人の直会とする。
右、内陣へ初めて献じられた鯛四つ・一喉物については、それぞれの社の祢宜・祝が各自頂戴する。
今夜の失念（手落ち）は、布〔敷物〕を敷かずに直接火を灯してしまい、その後に敷いたことである。
仮殿の内から（御供物等を）取り出す人がなく、松民部順久が参籠（さんろう）の社司が多数いたにもかかわらず、緒太（おぶと）を履いたまま弁殿（べんでん）の着座の前を通り過ぎ、また山へは薦（こも）・茅（ちわ）を敷いてあるところを、木の枝を持って伝って仮殿へ参って取り出した。しかるに、これは参籠の規範にかなうものではない。
職久・就久は最初から千早（ちはや）を着るべきところ、着用せずに、火を灯した後に片岡橋の西へ出て着用したことは（問題である）。
英語訳
The sacred cooked rice in the inner sanctuary (naijin) consists of: two portions of tsukune-goryō, four sea bream (tai), a "throat offering" (ichinodomono; namely mackerel/saba), up to and including the ritual cup (sakazuki). The provisions for the outer sanctuary (gejin) are celebratory offerings (iwaimono), arranged on eight-legged stands (hakkya) in the same manner as the daily provisions of the main shrine (hongū). However, because there were too few eight-legged stands, not everything could be placed upon them, and as a result some items were placed at both ends of the serving table (odaiban) and similar locations.
The post-ritual communal meal (naorai) is held at the Bridge Hall (Hashidono) and is the naorai of the shrine officials (shasō) and clan members (ujibito).
Regarding the above-mentioned four sea bream and throat offering that were presented to the inner sanctuary for the first time: the negi (senior priests) and hafuri (ritual celebrants) of each respective shrine each received their share.
The oversight of this evening was as follows: the cloth mat (shikimono) was not laid down before the fire was lit; it was spread only afterward.
There was no one to bring out [the offerings] from within the temporary shrine (karidono), and Matsu Mimbu Yorihisa, despite there being many shrine officials in ritual seclusion (sanrō), passed in front of the seating area of the Benden Hall wearing his thick-soled sandals (obuto), and furthermore made his way to the mountain—where rush mats (komo) and sedge (chiwa) had been laid—by holding onto tree branches and proceeded to the temporary shrine to retrieve the offerings. However, this conduct is not in keeping with the proper protocols of ritual seclusion (sanrō).
Shokkyū and Jukkyū should have donned their chihaya ritual robes from the very beginning, but instead did so without wearing them and only went out to the west of Kataoka Bridge to put them on after the fire had been lit—this (is noted as a problem).