Read, reflect, pray
Thanksgiving Prayer for Recovery (1921)
病平癒報賽祝詞
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
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
掛巻も畏き何神社の瑞の神殿に鎮座す何々大神等の大前に、職姓名、恐み恐みも白さく。住所何誰い、何の痛付に病臥し、時速けく薬の功験有らしめ給へ、平けく安けく癒さしめ給へと直振に乞願奉りき。
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.
然れこそ奇き恩頼に依りて、難き病も頓に癒え、心地さへ清々敷成復りぬ。其を嬉み忝み、報賽の祭典奉仕らむと、今日の生日の足日に、礼代の幣帛を捧げ奉り、畏み畏みも拝み奉る何某が真心を、平けく安けく聞食して。
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.
従今以往は弥金々健康に、堅磐に常磐に寿命長く令有在給ひ、子孫の八十連続に至る迄茂し八桑枝の如く令立栄給ひ、家内には禍神の枉事不令有、産業を弥進めに進め給ひ、其の家門を弥広に弥遠に令起給ひ。
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.
過犯す事の有らむをば、神直日、大直日に見直し聞直し坐て、夜の守、日の守に守護給ひ幸へ給へと、畏み畏みも拝み奉らくと白す。
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.