Inori no Mori祈りの杜working title

Read, reflect, pray

Thanksgiving Prayer for Recovery (1921)

病平癒報賽祝詞やまいへいゆほうさいのりと

A complete historical model for thanking the kami after recovery from illness and praying for continuing well-being. Its placeholders for names and locations are retained.

English meaning and source text

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English meaning

About this English rendering

This site’s English rendering of the Japanese meaning guide, aligned with this edition. It is separate from the source words for recitation and is not an official liturgy. Sacred sounds are explained where possible, not given speculative literal translations. Historical beliefs, royal authority, illness and protection claims belong to the text; they are not present-day judgments, medical advice or guarantees of results.

An independent rendering of the displayed historical model. Recovery, protection and long life are expressed as prayers, not as guaranteed effects of treatment or ritual.

In the presence of the great kami enshrined in the sacred hall of the named shrine, I state my office and name and respectfully speak. When the named person lay ill, I earnestly prayed that the medicine would take effect swiftly and bring peaceful recovery.

Through that wondrous grace, the grave illness eased and a clear sense of well-being returned. In joy and gratitude, we now hold this rite of thanksgiving and present offerings on this auspicious day. Please graciously receive the sincerity with which I bow before you.

May health and long life continue, may descendants flourish through generations, may misfortune be kept from the household, and may its work and well-being prosper far into the future.

If errors occur, may they be reconsidered and corrected through Kamunaobi and Ōnaobi. May you guard us by night and day and grant well-being. With reverence, I offer this prayer.

Source text and reading aid

Roman letters are provided for every line of this source text.

How to use the Roman letters

Roman letters follow the kana displayed in this site’s Japanese reader; some readings are editorial additions documented on the Japanese page. These are a reading aid, not restored Sanskrit or a recording of a temple’s chanting. Historical spellings (such as wo, wi, we and ha used as a particle) are kept. Double vowels and repeated vowels mark the written kana; rhythm and pronunciation can differ by tradition.

You can simply read the meaning or sit quietly. No recitation is required. For a temple or shrine’s own recitation, follow that tradition’s published guidance.

平癒への感謝と日々の守り(へいゆへのかんしゃとひびのまもり)

掛巻(かけまく)も畏(かしこ)き何神社(なにじんじゃ)の瑞(みず)の神殿(みあらか)に鎮座(しずま)す何々大神等(なになにおおかみたち)の大前(おおまえ)に、職姓名(しょくせいめい)、恐(かしこ)み恐(かしこ)みも白(もう)さく。住所何誰(じゅうしょなにたれ)い、何(なに)の痛付(いたつき)に病臥(やみこいふ)し、時速(ときすみや)けく薬(くすり)の功験有(いさおしあ)らしめ給(たま)へ、平(たいら)けく安(やす)けく癒(いや)さしめ給(たま)へと直振(ひたぶり)に乞願奉(こいねぎまつ)りき。

kakemakumo kashikoki nanijinjano mizuno miarakani shizumasu naninaniookamitachino oomaeni, shokuseimei, kashikomi kashikomimo mousaku. juushonanitarei, nanino itatsukini yamikoifushi, tokisumiyakeku kusurino isaoshiarashime tamahe, tairakeku yasukeku iyasashime tamaheto hitaburini koinegimatsuriki.

然(しか)れこそ奇(くす)き恩頼(みたまのふゆ)に依(よ)りて、難(かた)き病(やまい)も頓(とみ)に癒(いや)え、心地(ここち)さへ清々敷成復(すがすがしくなりかえ)りぬ。其(そ)を嬉(うれ)み忝(かたじけな)み、報賽(みかえし)の祭典奉仕(まつりつかえまつ)らむと、今日(きょう)の生日(いくひ)の足日(たるひ)に、礼代(いやしろ)の幣帛(みてぐら)を捧(ささ)げ奉(まつ)り、畏(かしこ)み畏(かしこ)みも拝(おろが)み奉(まつ)る何某(なにがし)が真心(まごころ)を、平(たいら)けく安(やす)けく聞食(きこしめ)して。

shikarekoso kusuki mitamanofuyuni yorite, kataki yamaimo tomini iyae, kokochisahe sugasugashikunarikaerinu. sowo uremi katajikenami, mikaeshino matsuritsukaematsuramuto, kyouno ikuhino taruhini, iyashirono mitegurawo sasage matsuri, kashikomi kashikomimo orogami matsuru nanigashiga magokorowo, tairakeku yasukeku kikoshimeshite.

従今以往(いまよりのち)は弥金々(いよいよますます)健康(すこやか)に、堅磐(かきわ)に常磐(ときわ)に寿命長(いのちなが)く令有在給(あらしめたま)ひ、子孫(うみのこ)の八十連続(やそつづき)に至(いた)る迄茂(までいか)し八桑枝(やくわえ)の如(ごと)く令立栄給(たちさかえしめたま)ひ、家内(いえうち)には禍神(まがかみ)の枉事不令有(まがことあらしめず)、産業(なりわい)を弥進(いやすす)めに進(すす)め給(たま)ひ、其(そ)の家門(いえかど)を弥広(いやひろ)に弥遠(いやとお)に令起給(おこさしめたま)ひ。

imayorinochiha iyoiyomasumasu sukoyakani, kakiwani tokiwani inochinagaku arashimetamahi, uminokono yasotsuzukini itaru madeikashi yakuwaeno gotoku tachisakaeshimetamahi, ieuchiniha magakamino magakotoarashimezu, nariwaiwo iyasusumeni susume tamahi, sono iekadowo iyahironi iyatooni okosashimetamahi.

過犯(あやまちおか)す事(こと)の有(あ)らむをば、神直日(かむなおび)、大直日(おおなおび)に見直(みなお)し聞直(ききなお)し坐(まし)て、夜(よ)の守(まもり)、日(ひ)の守(まもり)に守護給(まもりたま)ひ幸(さきわ)へ給(たま)へと、畏(かしこ)み畏(かしこ)みも拝(おろが)み奉(まつ)らくと白(もう)す。

ayamachiokasu kotono aramuwoba, kamunaobi, oonaobini minaoshi kikinaoshi mashite, yono mamori, hino mamorini mamoritamahi sakiwahe tamaheto, kashikomi kashikomimo orogami matsurakuto mousu.

Connected kami and buddhas

These connections include figures addressed, mentioned, or associated by tradition. They do not assign a universal recitation practice.

Sources and edition (1)

English explanations on this page were prepared by Inori no Mori from the cited text and its Japanese explanations. They are not an official translation or a prescribed liturgy.

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