翻刻
一一昨日理屈申候御神服縫裁ノ時奉行并
切々支配ノ様子先規之法令見申候ヘハ氏之之
記云奉行ハ預別当歌伎所司目代五人
古来之奉行也此縫裁仕事必神主之亭ニ而
ハ無之寛永ニハ皆壊申候故森亭ニ而有之《見せ消ち：有之｜》
天正弘治ニハ於神前有之トアル也故ニ眉ヲ作
千早ヲ着也尤可然儀也時ニ当り宜所ニ而調事
本式也殊今度御服所左馬允術直ヲ呼而五人之
御服上郎衆又ハ月奉行預別当歌伎所司目代
等へノ三日触ヲサセ勘略トテ奉行モ一両人宛相替テ
詰申様ニセラル扨配分ノ時ハ必右近比私千万ノ至也
寛永ニハ於森所采女佑 肥後守両人長持ニ
封ヲ付明日又開テ御服上臈衆へ渡之
かき板三枚小刀三本ツマ切弐本ハ以鬮取
内かき板壱枚トツマ切壱本御服別当取之ト
アリ惣而氏人之サハキ故ニ賄賂目代仕立法也
現代語訳
一、一昨日、理屈を申し上げた御神服（ごしんぷく）の縫い裁ちの際の奉行並びに各担当者の支配の様子について、先規の法令を見申したところ、氏之の記録に以下のようにある。奉行は、預（あずかり）・別当・歌伎・所司・目代の五人が古来よりの奉行である。この縫い裁ちの仕事は、必ずしも神主の屋敷で行うものではなく、寛永の頃には（神主の屋敷が）すべて壊れてしまったため、森の屋敷で行われた。天正・弘治の頃には、御神前において行われたとある。それゆえ、（参加者は）眉を作り、千早を着るのである。もっとも然るべきことである。その時々に応じて適当な場所で調えることが本来の作法である。
殊に今度の御服（の縫い裁ち）については、左馬允術直（さまのじょうじゅつなお）を呼んで、五人の御服上臈衆、または月奉行・預・別当・歌伎・所司・目代等への三日前の触れをさせることを勘略（かんりゃく）として、奉行も一両人ずつ順番に交替して詰めるようにされた。さて、配分の時には、必ず右近（の者が）私的に動くことは千万不都合の至りである。寛永の頃には、森の所において采女佑（うねめのすけ）・肥後守の両人が長持に封を付け、翌日また開けて御服を上臈衆へ渡した。
かき板（掻き板）三枚・小刀三本・爪切り二本は籤（くじ）取りによって決め、そのうちかき板一枚と爪切り一本は御服別当が取るとある。総じて、氏人（うじびと）の騒ぎゆえに、賄賂や目代の仕立ては（不正な）法となってしまっている。
英語訳
Item: The day before yesterday, I raised a question concerning the supervisors (bugyō) and the manner of each administrator's oversight during the cutting and sewing of the divine robes (go-shinpuku). Upon reviewing the regulations of earlier precedent, the records of Ujiyuki state the following: The supervisors consist of five officials from ancient times: the Azukari (Custodian), Bettō (Administrator), Kagi (歌伎, ritual performers/musicians), Shoshi (所司, manager), and Mokudai (目代, deputy). The work of cutting and sewing these robes need not necessarily be performed at the residence of the chief priest (神主); during the Kanei era, as all [such facilities] had fallen into disrepair, the work was conducted at the Mori residence. In the Tenshō and Kōji eras, it is recorded that this was performed before the divine presence (go-shinzen). For this reason, participants would apply ceremonial makeup to their eyebrows and don the ritual vestment (chihaya). This is entirely proper. It is the correct practice to prepare [the robes] at whatever place is most suitable for the occasion.
In particular, for the present divine robes, Samanojō Jutsunao (左馬允術直) was summoned, and as a measure of administrative economy (kanryaku), a notification three days in advance was to be sent to the five Upper Lady attendants of the divine robes (go-fuku jōrōshū), as well as to the Monthly Supervisor (tsuki-bugyō), Azukari, Bettō, Kagi, Shoshi, Mokudai, and others. Furthermore, the supervisors were arranged to take turns attending in shifts of one or two persons. Now, at the time of distribution, it is the height of impropriety—absolutely outrageous—that the Ukon (右近) official should act privately [for personal gain]. In the Kanei era, at the Mori establishment, the two officials Unemeno-suke (采女佑) and Higo-no-kami (肥後守) affixed seals to the long chests (nagamochi), and on the following day, reopened them and handed the divine robes over to the jōrōshū (upper attendants).
The three scraping boards (kakiita), three small knives (kogatana), and two nail-cutters (tsumakiri) were to be assigned by drawing lots; of these, one scraping board and one nail-cutter were designated to be taken by the Bettō of the divine robes (go-fuku bettō). In general, because of the commotion among the shrine people (ujibito), bribery and the manipulation of the Mokudai have become established practice [i.e., a corrupt norm].