Inori no Mori祈りの杜working title

Read, reflect, pray

Prayers Concerning Illness, Chapter 4 — 1869 edition

祈癒病五章・第四章(きゆびょうごしょう・だいよんしょう)(1869年刊本(ねんかんぽん))

A historical prayer to Takehaya Susanoo recalling the rescue of Somin Shōrai and his family and asking for the healing of the village.

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.

Before Takehaya Susanoo, we humbly speak.

Illness has recently arisen in this village and many have died. The villagers grieve, not knowing which way to turn, and together resolve to seek your revered sacred help.

On this auspicious day we invite you to this sacred enclosure and humbly offer these words. Please hear them.

In the distant age of the kami, when you traveled to Kibi, you saved Somin Shōrai and his wife and children. As you helped them, may you now swiftly heal the suffering villagers. We fill the offering stand with many ritual gifts and humbly speak.

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.

掛(かけ)まくも畏(かしこ)き健速須佐之男大神(たけはやすさのをのおほかみ)の大前(おほまへ)に、畏(かしこ)み畏(かしこ)みも白(まを)さく。

kakemakumo kashikoki takehayasusanowonoohokamino ohomaheni, kashikomi kashikomimo mawosaku.

此頃(このごろ)此(こ)の村中(むらうち)に病有(やまひあり)て、人多(ひとさは)に身失(みうせ)ぬ。故是(かれここ)に村人等(むらびとら)進(すす)むも知(し)らず、退(しりぞ)くも知(し)らに思歎(おもひなげき)て、諸共(もろとも)に相議(あひはかり)て、吾大神(わがおほかみ)の高(たか)き貴(たふと)き恩頼(みたまのふゆ)を乞(こ)ひねぎ奉(まつ)らむと、

konogoro kono murauchini yamahiarite, hitosahani miusenu. karekokoni murabitora susumumo shirazu, shirizokumo shirani omohinagekite, morotomoni ahihakarite, wagaohokamino takaki tafutoki mitamanofuyuwo kohinegi matsuramuto,

為(し)て今日(けふ)の生日(いくひ)の足日(たるひ)に、大神(おほかみ)を此(こ)の神籬(ひもろぎ)に坐奉(ませまつ)りて、恐(かしこ)み恐(かしこ)みも称辞竟奉(たたへごとをへまつ)らくを、神随(かむながら)聞召(きこしめせ)と白(まを)す。

shite kefuno ikuhino taruhini, ohokamiwo kono himorogini masematsurite, kashikomi kashikomimo tatahegotowohematsurakuwo, kamunagara kikoshimeseto mawosu.

如此(かく)仕奉(つかへまつ)るに依(より)て、遠津神代(とほつかみよ)に大神(おほかみ)の吉備国(きびのくに)に幸行(いでまし)し時(とき)、蘇民将来(そみんしやうらい)及(また)其(そ)の妻子(めこ)を救(すくひ)給(たま)ひ助(たすけ)給(たま)へる事(こと)の如(ごと)く、今(いま)も悩(なや)む里人等(さとびとら)を立所(たちどころ)に癒(いやし)給(たま)ひ直(なほし)給(たま)へと、大前(おほまへ)に種々(くさぐさ)の幣(みてぐら)を机代(つくゑしろ)に置足(おきたら)はして、恐(かしこ)み恐(かしこ)みも称辞竟奉(たたへごとをへまつ)らくと白(まを)す。

kaku tsukahematsuruni yorite, tohotsukamiyoni ohokamino kibinokunini idemashishi toki, sominshiyaurai mata sono mekowo sukuhi tamahi tasuke tamaheru kotono gotoku, imamo nayamu satobitorawo tachidokoroni iyashi tamahi nahoshi tamaheto, ohomaheni kusagusano mitegurawo tsukuweshironi okitarahashite, kashikomi kashikomimo tatahegotowohematsurakuto mawosu.

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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