翻刻
神は以神事祭礼為宗人は以先規之例為専亦糺
服暇之汚穢不浄可奉致天下安全之御祈祷精誠之処
彼重則構造意闕怠神事恣致神用 於（猶歟[朱]）我執論増
結句引武士権威而既 《振り仮名：社か｜本ノマヽ｜当社歟[朱]》雖有可発向企申子細武士
停止其 綺（催歟[朱]）之畢是偏非重則咎哉万一於謀悪人被
仰付彼職は弥社永滅亡之基也随而不 《振り仮名：尋｜本ノマヽ｜竒歟[朱]》＿二社司氏
人＿一依咎軽重行罪科之事は繁多也然処被彼社之
法可被替思召重則父子之事歎猶有余者哉此等之
趣忝被聞召急速祝之人体被 仰付益可奉抽天
下泰平熟祈之由為預御 奏聞粗重謹言上如件
延徳三年卯月日
忝当社は日域無双祠廟三社随一之霊神皇城鎮守
也故於金輪聖王運編而奉任此神而照億々兆々之
却護や自尓以来社司氏人以神事祭礼奉守護宝
祚天下泰平御願之外無他也然之間先代従重定
県主以降汲代々祝之旧流也爰重則は文明十七年に
補正祝而後掠申 叡慮拘於権祝事今古未聞
也総神事祭礼ヲは如形備進於現納神用之者構
現代語訳
神は神事・祭礼をもって宗（むね）とし、人は先規の例をもって専（もっぱら）とし、また服暇（ふくか）の汚穢（おわい）・不浄を糺（ただ）し、天下安全の御祈祷を精誠（せいせい）をもって奉致すべきところ、かの重則は造意（ぞうい）を構（かま）えて神事を闕怠（けったい）し、恣（ほしいまま）に神用（しんよう）を我執（がしゅう）の論に致し増やし（なお猫か、との朱書注記あり）、結句（けっく）は武士の権威を引きて、既に【「社か」「本ノマヽ」「当社歟」との朱書注記あり】当社へ発向（はっこう）すべきを企て申すの子細があったが、武士はその【「催歟」との朱書注記あり】綺（もよおし）を停止せしめてしまった。これはひとえに重則の咎（とが）に非ずや。万一、謀悪（ぼうあく）の人がかの職に仰せ付けられては、ますます社（やしろ）永滅亡の基（もとい）となるものである。随って【「竒歟」との朱書注記あり】社司・氏人を尋ねず、咎の軽重によって罪科（ざいか）を行うことは繁多（はんた）である。しかるところ、かの社の法に被って重則父子の事を替えて思し召しになるべきか、と嘆いてもなお余りあるものである。これら等の趣（おもむき）を忝（かたじけな）くも聞き召され、急速に祝（はふり）の人体（にんたい）を仰せ付けられ、ますます天下泰平の熟祈（じゅくき）を奉り抽（ぬき）んでられるべき由（よし）、御奏聞（ごそうもん）に預かるため、粗（ほぼ）重ねて謹んで言上（ごんじょう）すること件（くだん）の如し。
延徳三年（1491年）卯月日
忝（かたじけな）くも当社は日域（にちいき）無双（むそう）の祠廟（しびょう）にして、三社随一（さんしゃずいいち）の霊神（れいしん）、皇城（こうじょう）の鎮守（ちんじゅ）である。故に金輪聖王（こんりんせいおう）の運（うん）に編（あ）んで、この神に任じ奉り、億々兆々（おくおくちょうちょう）を照らし護（まも）り申す。それ以来、社司・氏人は神事・祭礼をもって宝祚（ほうそ）天下泰平の御願（ごがん）を守護し奉り、他（ほか）に事なし。しかるの間、先代より重定（しげさだ）県主（あがたぬし）以降、代々祝（はふり）の旧流（きゅうりゅう）を汲（く）んできた。ここに重則は、文明十七年（1485年）に正祝（しょうほうり）に補任（ぶにん）されて後、叡慮（えいりょ）を掠（かす）め申し、権祝（ごんほうり）の事に拘（かか）わることは今古（こんこ）未聞（みもん）である。総（そう）じて神事・祭礼については形の如く備え進（まい）らせながら、現納（げんのう）の神用（しんよう）のものを構（かま）え……（次頁へ続く）
英語訳
The gods take shrine rituals and festivals (jinji sairē) as their fundamental concern, and people should take the precedents of established rules as their principal guide; moreover, one should correct the pollution and ritual impurity (owai fujō) of the mourning period (fuku-ka), and should sincerely and wholeheartedly offer prayers for the peace and safety of the realm. Yet the said Shigenori (重則) deliberately contrived (zōi) to neglect the shrine rituals, and willfully turned the use of shrine resources (shin'yō) toward his own obstinate self-interest (gashū) — further augmenting his claims [note: a marginal annotation in red ink queries "猶歟" here] — and in the end, invoking the authority of warriors (bushi), he even plotted to have [warriors] march upon this very shrine [note: red annotations read "社か," "本ノマヽ," and "当社歟"]. However, the warriors halted their mobilization [note: red annotation queries "催歟"]. Is this not entirely the fault of Shigenori? Should an evildoer with malicious schemes (bō'aku) ever be entrusted with that post, it would become all the more the foundation of the eternal ruin of the shrine. Furthermore, without consulting [note: red annotation queries "竒歟"] the shrine officials (shashi) and clan members (ujibito), to mete out punishments according to the gravity of their offenses in such a sweeping manner is excessive. Yet even lamenting whether the matter of Shigenori and his son should be reconsidered in light of the laws of that shrine leaves one with feelings that surpass mere words. We humbly beseech that the purport of these matters be heard, that a person to serve as hōri (祝, chief ritualist) be swiftly appointed by imperial command, and that increasingly fervent prayers (jukki) for peace throughout the realm be offered with distinction — and to this end, we once again reverently submit this report as a matter for imperial audience (gosōmon). Thus it is respectfully stated as above.
Entoku 3rd year (1491), 4th month, [day]
We humbly note that this shrine is the unrivaled sacred shrine (shibyo) in all of Japan, the preeminent divine spirit (reijin) among the Three Shrines, and the guardian deity (chinju) of the imperial capital. Therefore, in accordance with the reign of the Wheel-Turning Holy King (Konrin Seio — i.e., the Emperor), this deity has been entrusted [with protection], illuminating and guarding countless hundreds of millions of souls. Ever since then, the shrine officials (shashi) and clan members (ujibito) have, through shrine rituals and festivals, served to protect the imperial throne (hōso) and the peace of the realm under heaven — there is no other purpose. In the meantime, since the time of our forebear Shigesa (重定), County Lord (agata-nushi), the lineage of successive generations of hōri (祝) has been continued. Now, Shigenori, having been appointed as shō-hōri (正祝, Principal Ritualist) in the 17th year of Bunmei (1485), subsequently usurped the imperial will (eiryo) and his involvement in the matter of the gon-hōri (権祝, Provisional Ritualist) post is something unheard of in all of history, past and present. In general, with regard to shrine rituals and festivals, while maintaining an outward appearance of proper observance, he has contrived to divert the actually delivered shrine offerings (gennō no shin'yō)… (continued on next page)