翻刻
【右丁】
小刀《割書：但彼方ヨリ｜持参ナリ》以上陰陽ノ前ニ取持衆持出置候へハ祓被口拵也
三方ニ五穀ヲ乗セ出シ脇ニ置 藁 竹 スリヌカ 《割書：少》 土器二枚《割書：油少シ｜入レ》
家頼へ渡シ候へハ下部御禊立ル令用意拵候也
陰陽大夫祓拵出来之後取持衆五穀乗三方ヲ陰陽大夫ノ前ニ
居置候へハ御禊（ヲハケ）ヲ乗尻へ渡シ為持置乗尻《割書：本人烏帽子｜大帷子指袴ニテ》請取之持
テ陰陽ニ向ヒ居ル時陰陽五穀ヲ以テ清メ祓イ拍￣ツ＿レ手ヲニ乗尻モ
御禊ヲ抱持チナカラ拍＿レ手ニ次揖《割書：乍座》次陰陽五穀ヲ以テ装束以
下其間并其ノ所ニ有￣ル＿レ之諸具等迄祓其後御禊ヲ請取召連候小者
ニ申付門内ニ《割書：左ハ左ノ方｜右ハ右ノ方》ニ立之也将又今日陰陽五日ノ馬祓モ御拵被渡也
《割書： ｜＼此チマキ初乗中ニテ一所ニ被申付也》
右相済後粽五《割書：平手ニ乗セ｜干鱈わかめ》付陰陽ノ前ヘ居チヨト挨拶ノ後陪膳人
【左丁】
取出彼方ノ小者ニ渡之次勧盃《割書：塗盃》肴《割書：干たら｜わかめ》小四方乗 鮓《割書：鉢》
此外一二種見合尤小者ニモ酒出ス肴《割書：干鱈｜わかめ》乎手ニ組合鮓《割書：鉢》
将又今日陰陽杉原二枚可取帰リ於私宅拵乗尻祓ハ五日
ノ朝物忌ト一所ニ被差越候也祝儀相済以後陰陽帰去也
一今日三日十老中ヨリ巻数被持参候者酒可出肴陰陽同断
但今年始而十老ニ被加候分ハ乗尻ノ宅へ持参其外ハ五日ニ於庁屋被渡《割書：云 ｜ 々》
将又乗尻於手前モ巻数被相認衆有之《割書：云 ｜ 々》聞合セ候処氏一家中ニモ
無者儀輩モ在之ニ付予モ任其意手前ノ巻数ハ不認古法ニハ氏
ノ衆ハ九本其外ハ本宮《割書：一本》八社《割書：一本》以上二本又ハ本宮八社一本ニテ
被用由旧記所見《割書：云 ｜ 々》近例ハ大方十老ヨリノ巻数計ニテ相済
現代語訳
【右丁】
小刀（ただし彼方より持参なり）以上陰陽師の前に取次衆持ち出し置き候えば祓いの準備をされるなり。
三方に五穀を乗せ出し脇に置く 藁 竹 すり糠（少し） 土器二枚（油少し入れ）
家来へ渡し候えば下部御禊を立て用意を整え候なり。
陰陽大夫祓いの準備出来の後、取次衆五穀乗せた三方を陰陽大夫の前に
置き候えば御禊を乗尻へ渡し持たせ置く乗尻（本人烏帽子・大帷子・指袴にて）これを受け取り持ち
て陰陽師に向かい居る時、陰陽師五穀をもって清め祓い手を打つと、乗尻も
御禊を抱き持ちながら手を打つ。次に座したまま一揖し、次に陰陽師五穀をもって装束以
下その間並びにその所にある諸具等まで祓う。その後御禊を受け取り召し連れ候小者
に申し付け門内に（左は左の方、右は右の方）立たせるなり。また今日陰陽師五日の馬祓も準備され渡されるなり。
（このちまき初乗中にて一所に申し付けられるなり）
右相済み後粽五つ（平手に乗せ、干鱈・わかめ）付け陰陽師の前へ置きちょっと挨拶の後陪膳人
【左丁】
取り出し彼方の小者に渡し、次に勧盃（塗り盃）肴（干鱈・わかめ）小四方乗せ 鮓（鉢）
この外一二種見合わせ、もっとも小者にも酒出す。肴（干鱈・わかめ）を手に組み合わせ鮓（鉢）
また今日陰陽師杉原二枚取り帰るべし。私宅において準備し乗尻祓いは五日
の朝物忌と一所に差し越され候なり。祝儀相済み以後陰陽師帰去なり。
一、今日三日十老中より巻数持参され候者酒出すべし。肴陰陽師同断。
ただし今年始めて十老に加えられ候分は乗尻の宅へ持参、その外は五日に庁屋において渡される（云々）
また乗尻手前においても巻数認められた衆これあり（云々）聞き合わせ候ところ氏一家中にも
無者の儀の輩もこれあるに付き予も其の意に任せ手前の巻数は認めず。古法には氏
の衆は九本その外は本宮（一本）八社（一本）以上二本または本宮八社一本にて
用いられる由旧記所見（云々）近例は大方十老よりの巻数のみにて相済み
英語訳
[Right page]
Small sword (however, brought from their side). The above items are brought out and placed before the yin-yang masters by the attendants, then the purification preparations are made.
Place the five grains on three-legged stands and set them to the side. Straw, bamboo, rice bran (a little), two earthenware vessels (with a little oil added).
When handed to the retainers, the subordinates prepare the purification wands and make ready.
After the yin-yang master's purification preparations are complete, the attendants place the three-legged stands with five grains before the yin-yang master,
then hand the purification wand to the rider to hold. The rider (wearing court cap, large white garment, and formal hakama) receives it and holds it
while facing the yin-yang master. When the yin-yang master purifies with the five grains and claps hands, the rider also
claps hands while holding the purification wand. Next, he bows while seated, then the yin-yang master uses the five grains to purify the ceremonial garments and
all the equipment present in that place. Afterward, the purification wand is received and the accompanying servants
are instructed to stand within the gate (left side to the left, right side to the right). Also today the yin-yang master prepares the horse purification for the fifth day.
(These rice dumplings are prepared together during the first riding)
After this is completed, five rice dumplings (placed on flat hands, with dried cod and wakame) are set before the yin-yang master, and after a brief greeting, the serving attendant
[Left page]
brings them out and hands them to his servants, then offers a cup of sake (lacquered cup) with side dishes (dried cod, wakame) on a small square tray, and sushi (in bowls).
Besides this, prepare one or two other varieties as appropriate. Sake is also served to the servants. Side dishes (dried cod, wakame) are arranged by hand with sushi (in bowls).
Also today the yin-yang master should take home two sheets of Sugihara paper. Preparations are made at his private residence, and the rider purification on the fifth day
is sent together with the abstinence official in the morning. After the congratulatory ceremony is completed, the yin-yang master departs.
1. Today, the third day, when someone brings scroll counts from the council of ten elders, serve sake. Side dishes same as for the yin-yang master.
However, those newly added to the council of ten this year bring them to the rider's residence; others are handed over at the office building on the fifth day (and so forth).
Also, there are people who have prepared scroll counts at the rider's residence (and so forth). Upon inquiry, since there are some unworthy people among the clan family members,
I also follow this intention and do not prepare scroll counts myself. According to ancient law, clan members
used nine scrolls, others used two scrolls total - one for the main shrine and one for the eight shrines, or one scroll for both main shrine and eight shrines,
as seen in old records (and so forth). Recent practice generally manages with only scroll counts from the council of ten elders.