翻刻
【右丁】
三月三日節供刻限卯刻
社司各束帯参集侍所《割書：案内｜三度》廿一職相揃之後所司大夫問神供
発遣之儀神主答可被発遣之旨祠官起座着土屋座《割書：其儀｜如常》次神供
進発《割書：神人追先刀禰｜捧御櫃左右共》次陰陽祓神供《割書：場所｜如常》次祠官起座禰宜祝分￣テ＿二渡￣ル
橋￣ヲ＿一於玉橋之根陰陽大夫秡社司之身体次禰宜￣ハ玉橋祝経渡殿路頭
社々巡拝如常着透廊之座次預進授于御鍵於祝社司進退之儀式
如常次巡拝自若宮至奈良着庁屋神供直会了
【左丁】
四月朔日
自前夜祠官《割書：廿一人》各始葵祭之神斎故前日陰陽大夫樹御祓
禊之忌竹於家屋之門内《割書：禰宜者樹于門之左祝者樹于門之右｜但祓禊者専＿レ外故自＿レ外之左右也》自今日禁
僧尼軽服之穢人止兵革遊乱之音声
其儀陰陽大夫《割書：烏帽子大帷子｜浄衣之下》召具一人《割書：着袴》召連来于祠官亭
《割書：尤不拘職｜次順路也》調御祓禊之具先椙原五枚左右四下充裁之《割書：但別不用頭｜紙同紙同紙ニ而裁之》
小幣串五本一尺二寸計伐之一棒幣紙一枚充挟之《割書：但頭紙之所一寸｜斗向ヘ出之》
立于藁束《割書：藁束以紙巻之｜以藁括之》以青竹為忌-串《割書：長一丈八尺｜四五寸之竹》其下埋五穀《割書：其｜品》
《割書：稲粟稗麦豆今多略之用摺糠但競馬乗尻｜之家ニハ用五穀其式小異詳于競馬会之条下也》是清祓之略儀《割書：云｜ 々》三度大
器二枚其中エ水油少充并榊葉一二枚切之忌串之下摺糠之上 空（ウツ）
現代語訳
【右丁】
三月三日節供刻限卯刻
社司各々束帯で参集し、侍所に（案内は三度）二十一職が揃った後、所司大夫が神供発遣の儀について問うと、神主が発遣すべき旨を答える。祠官が起座して土屋座に着座（その儀は通常通り）。次に神供が進発（神人が先導し、刀禰が御櫃を左右ともに捧げる）。次に陰陽祓神供（場所は通常通り）。次に祠官が起座し、禰宜と祝が分かれて橋を渡る。玉橋の根元において陰陽大夫が社司の身体を祓う。次に禰宜は玉橋を、祝は渡殿路頭を経て社々を巡拝すること通常通り、透廊の座に着く。次に預が御鍵を祝に授け、社司進退の儀式は通常通り。次に若宮から奈良まで巡拝し、庁屋に着いて神供直会を終了。
【左丁】
四月朔日
前夜から祠官（二十一人）各々が葵祭の神斎を始めるため、前日に陰陽大夫が御祓禊の忌竹を家屋の門内に立てる（禰宜は門の左に立て、祝は門の右に立てる。ただし祓禊は外を専らとするため、外からの左右である）。今日から僧尼軽服の穢れ人を禁じ、兵革遊乱の音声を止める。
その儀式では、陰陽大夫（烏帽子大帷子、浄衣の下）が召具一人（袴着用）を召し連れて祠官邸に来る（最も職に拘らず、順路次第である）。御祓禊の具を調える。まず椙原五枚の左右四下を裁つ（ただし別に頭紙を用いず、同紙で裁つ）。
小幣串五本を一尺二寸ほどに伐り、一棒に幣紙一枚を挟む（ただし頭紙の所は一寸ほど向こうに出す）。
藁束に立てる（藁束は紙で巻き、藁で括る）。青竹で忌串とする（長さ一丈八尺、四五寸の竹）。その下に五穀を埋める（その品目は稲粟稗麦豆、今は多く略して摺糠を用いるが、競馬乗尻の家では五穀を用い、その式は少し異なる。詳しくは競馬会の条下に記す）。これは清祓の略儀である。三度大器二枚、その中に水油を少し入れ、榊葉一二枚を切って忌串の下、摺糠の上に置く。
英語訳
【Right Page】
March 3rd Festival, Time Limit: Hour of the Rabbit (6 AM)
Each shrine priest gathers in formal court dress (sokutai) at the attendants' office (with three announcements). After all twenty-one officials assemble, the Director (shoshi dayū) inquires about the dispatch of divine offerings, and the chief priest (kannushi) responds that they should be dispatched. The shrine officials rise and take their seats at Tsuchiya-za (the ceremony follows usual protocol). Next, the divine offerings proceed (with shrine attendants leading and tōne carrying the sacred containers on both left and right). Next comes the yin-yang purification of divine offerings (at the usual location). Next, the shrine officials rise, and the negi and hafuri divide to cross the bridge. At the base of Tama Bridge, the yin-yang master purifies the bodies of the shrine priests. Next, the negi crosses Tama Bridge while the hafuri goes via the worship hall route to make the usual rounds of shrine worship, then takes his seat at the transparent corridor. Next, the deputy presents the sacred keys to the hafuri, and the ceremony of shrine priests' entrance and exit follows usual protocol. Next, they make rounds from Wakamiya to Nara, arrive at the office building, and conclude with the divine offering banquet (naorai).
【Left Page】
April 1st
From the previous night, each shrine official (twenty-one people) begins the sacred abstinence for the Aoi Festival. The day before, the yin-yang master erects purification bamboo inside the gate of each house (negi erect it on the left of the gate, hafuri on the right of the gate. However, since purification focuses on the outside, this refers to left and right from the outside). From today, monks, nuns, and people in mourning dress are prohibited, and sounds of military activities and revelry are stopped.
For this ceremony, the yin-yang master (wearing eboshi formal cap and ōkatabira over pure white garments) brings an assistant (wearing hakama) to the shrine officials' residences (regardless of rank, following the route in order). They prepare the purification implements. First, they cut sugihara paper, five sheets with four cuts on left and right (however, no separate header paper is used; all cut from the same paper).
Five small ritual wands (hegushi), cut to about 1 shaku 2 sun in length, with one ritual paper attached to each rod (with the header portion extending about 1 sun forward).
These are erected in straw bundles (straw bundles wrapped in paper and bound with straw). Green bamboo serves as sacred stakes (1 jō 8 shaku long, bamboo of 4-5 sun diameter). Five grains are buried beneath (the varieties being rice, millet, barnyard grass, wheat, and beans; nowadays mostly abbreviated to use rice bran, but horse racing families use the five grains with slightly different procedures detailed in the horse racing section). This is the abbreviated purification ceremony. Three large vessels, two of which contain a little water and oil, with one or two sakaki leaves cut and placed beneath the sacred stakes, above the rice bran.