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Great Purification prayer

大祓詞おおはらえのことば

A norito asking for purification. It is not exclusive to one kami. The original text and readings follow the form published by Okuni Shrine.

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.

Section 1

Dwelling in Takamagahara,

the ancestral male and female deities called Kamurogi and Kamuromi gave their command.

They assembled the countless deities

and held a divine consultation.

‘Our august grandchild,

this land of abundant reeds and ripening rice ears,

govern as a tranquil and peaceful country,’

they said, entrusting him with that duty.

Within the country thus entrusted,

the deities behaving violently

were questioned and made to submit;

those to be removed were swept away.

Even the speaking

rocks, trees standing in the earth,

and every single grass leaf were made silent.

The august grandchild was led from the heavenly rock seat;

the many layers of heavenly cloud

were parted again and again through sacred power.

He was sent down to earth and entrusted with the land.

Among the countries spreading in every direction thus entrusted to him,

The source’s 国中と is rendered as leading into the following Great Yamato, land of Hidaka.

Great Yamato’s land of Hidaka was appointed a country to be peacefully governed.

Thick palace pillars were firmly set as deep as the underground bedrock,

and the roof finials raised as high as Takamagahara.

A splendid palace was built for the august grandchild:

a palace so high that it seemed to cover the sky,

so magnificent that it seemed to shade the sunlight. There he dwells,

governing the land peacefully and tranquilly.

Section 2

Among the people born and multiplying in that land,

the various offences committed through error

include those called heavenly offences

and those called earthly offences.

Many offences will arise.

At such times, follow the ritual method transmitted from heaven.

Trim the roots and tips of sacred wood,

arranging it abundantly upon the many offering stands.

Cut the roots of sacred sedge and hemp,

Suge-asa is the source term for plants and fibers used in purification implements.

trim their tips,

and split them into many fine strands.

Speak the venerable and powerful purification prayer transmitted from heaven.

Futonoritogoto is debated in commentary; it is not identified here with a particular secret text or another spell.

Section 3

When it is thus spoken,

the heavenly deities will push open the heavenly rock door,

part the many layers of cloud through sacred power,

and hear it.

The earthly deities will ascend the peaks of high mountains

and the peaks of low mountains,

parting the mist over high mountains

and the mist over low mountains to hear it.

When they have thus heard,

every offence will disappear.

As the wind from its place of rising sweeps away the many-layered clouds of the sky;

as the mists hanging in morning

and evening

are swept away by morning and evening winds;

as a great ship moored in a great harbor

has its bow rope untied,

and its stern rope untied, and is pushed out to the open sea;

as luxuriant trees over there are cut away at the roots with a sharp fire-forged sickle;

so nothing of the offences will remain.

Section 4

The offences thus swept away and cleansed,

from the peaks of high mountains

and the peaks of low mountains,

down the fiercely falling and flowing waters,

the deity Seoritsuhime, dwelling in the swift river rapids,

will carry to the broad sea.

Once they have been carried out to sea,

the deity Hayaakitsuhime, dwelling where rough tides gather from many courses,

will swallow them completely.

Once they have been swallowed,

the deity Ibukidonushi, dwelling where breath issues forth,

will blow them to the root land

and the bottom land.

Once they have been blown away,

in the root land

and bottom land, the deity Hayasasurahime

will send them wandering far away until they disappear.

Once they have disappeared,

no offence will remain.

May this sweeping away and cleansing

be heard by the heavenly deities,

the earthly deities,

and the countless deities together. Thus I pray.

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.

1

高天原（たかまのはら）に神留（かむづ）まり坐（ま）す

takamanoharani kamuzumari masu

皇親神漏岐神漏美（すめらがむつかむろぎかむろみ）の命以（みこともち）て

sumeragamutsukamurogikamuromino mikotomochite

八百萬神等（やおよろづのかみたち）を神集（かむつど）へに集（つど）へ給ひ（たまい）

yaoyorozunokamitachiwo kamutsudoheni tsudohe tamai

神議（かむはか）りに議（はか）り給ひ（たまい）て

kamuhakarini hakari tamaite

我（あ）が皇御孫命（すめみまのみこと）は

aga sumemimanomikotoha

豊葦原瑞穂国（とよあしはらのみづほのくに）を

toyoashiharanomizuhonokuniwo

安国（やすくに）と平（たいら）けく知（し）ろし食（め）せと

yasukunito tairakeku shiroshi meseto

事依（ことよ）さし奉（まつ）りき

kotoyosashi matsuriki

此（か）く依（よ）さし奉（まつ）りし国中（くぬち）に

kaku yosashi matsurishi kunuchini

荒振（あらぶ）る神等（かみたち）をば

araburu kamitachiwoba

神問（かむと）はしに問は（とわ）し賜ひ（たまい）

kamutohashini towashi tamai

神掃ひ（かむはらい）に掃ひ（はらい）賜ひ（たまい）て

kamuharaini harai tamaite

言問ひ（こととい）し

kototoishi

磐根（いわね）木根立（きねた）ち

iwane kinetachi

草（くさ）の片葉（かきは）をも事止（ことや）めて

kusano kakihawomo kotoyamete

天（あめ）の磐座放（いわくらはな）ち

ameno iwakurahanachi

天（あめ）の八重雲（やえぐも）を

ameno yaegumowo

伊頭（いづ）の千別（ちわき）に千別（ちわき）て

izuno chiwakini chiwakite

天降（あまくだ）し依（よ）さし奉（まつ）りき

amakudashi yosashi matsuriki

此（か）く依（よ）さし奉（まつ）りし四方（よも）の国中（くになか）と

kaku yosashi matsurishi yomono kuninakato

大倭日高見国（おおやまとひだかみのくに）を安国（やすくに）と定（さだ）め奉（まつ）りて

ooyamatohidakaminokuniwo yasukunito sadame matsurite

下津磐根（したついわね）に宮柱太敷（みやばしらふとし）き立（た）て

shitatsuiwaneni miyabashirafutoshiki tate

高天原（たかまのはら）に千木高知（ちぎたかし）りて

takamanoharani chigitakashirite

皇御孫命（すめみまのみこと）の瑞（みづ）の御殿仕（みあらかつか）へ奉（まつ）りて

sumemimanomikotono mizuno miarakatsukahe matsurite

天（あめ）の御蔭（みかげ）

ameno mikage

日（ひ）の御蔭（みかげ）と隠（かく）り坐（ま）して

hino mikageto kakuri mashite

安国（やすくに）と平（たいら）けく知（し）ろし食（め）さむ

yasukunito tairakeku shiroshi mesamu

2

国中（くぬち）に成（な）り出（い）でむ天（あめ）の益人等（ますひとら）が

kunuchini nari idemu ameno masuhitoraga

過（あやま）ち犯（をか）しけむ種種（くさぐさ）の罪事（つみごと）は

ayamachi wokashikemu kusagusano tsumigotoha

天（あま）つ罪（つみ）

amatsu tsumi

国（くに）つ罪（つみ）

kunitsu tsumi

許許太久（ここだく）の罪出（つみいで）む

kokodakuno tsumiidemu

此（か）く出（い）でば天（あま）つ宮事以（みやごとも）ちて

kaku ideba amatsu miyagotomochite

天（あま）つ金木（かなぎ）を本打（もとう）ち切（き）り末打（すえう）ち断（た）ちて

amatsu kanagiwo motouchi kiri sueuchi tachite

千座（ちくら）の置座（おきくら）に置（お）き足（た）らはして

chikurano okikurani oki tarahashite

天（あま）つ菅麻（すがそ）を本刈（もとか）り断（た）ち

amatsu sugasowo motokari tachi

末刈（すえか）り切（き）りて

suekari kirite

八針（やはり）に取（と）り裂（さ）きて

yaharini tori sakite

天（あま）つ祝詞（のりと）の太祝詞事（ふとのりとごと）を宣（の）れ

amatsu noritono futonoritogotowo nore

3

此（か）く宣（の）らば

kaku noraba

天（あめ）つ神（かみ）は天（あめ）の磐戸（いわと）を押（お）し披（ひら）きて

ametsu kamiha ameno iwatowo oshi hirakite

天（あま）の八重雲（やえぐも）を伊頭（いつ）の千別（ちわ）きに千別（ちわ）きて

amano yaegumowo itsuno chiwakini chiwakite

聞（き）こし食（め）さむ

kikoshi mesamu

国（くに）つ神（かみ）は高山（たかやま）の末（すえ）

kunitsu kamiha takayamano sue

短山（ひきやま）の末（すえ）に登（のぼ）り坐（ま）して

hikiyamano sueni nobori mashite

高山（たかやま）の伊褒理（いぼり）

takayamano ibori

短山（ひきやま）の伊褒理（いぼり）を掻（か）き別（わ）けて聞（き）こし食（め）さむ

hikiyamano iboriwo kaki wakete kikoshi mesamu

此（か）く聞（き）こし食（め）してば

kaku kikoshi meshiteba

罪（つみ）と言ふ（いう）罪（つみ）は有（あ）らじと

tsumito iu tsumiha arajito

科戸（しなど）の風（かぜ）の天（あめ）の八重雲（やえぐも）を吹（ふ）き放（はな）つ事（こと）の如（ごと）く

shinadono kazeno ameno yaegumowo fuki hanatsu kotono gotoku

朝（あした）の御霧（みぎり）

ashitano migiri

夕（ゆうべ）の御霧（みぎり）を

yuubeno migiriwo

朝風（あさかぜ）夕風（ゆうかぜ）の吹（ふ）き拂ふ事（はろうこと）の如（ごと）く

asakaze yuukazeno fuki haroukotono gotoku

大津辺（おおつべ）に居（お）る大船（おおふね）を

ootsubeni oru oofunewo

舳解（へと）き放（はな）ち

hetoki hanachi

艪解（ともと）き放（はな）ちて大海原（おおうなばら）に押（お）し放（はな）つ事（こと）の如（ごと）く

tomotoki hanachite oounabarani oshi hanatsu kotono gotoku

彼方（おちかた）の繁木（しげき）が本（もと）を焼鎌（やきがま）の敏鎌以（とがまもち）て打（う）ち掃ふ事（はろうこと）の如（ごと）く

ochikatano shigekiga motowo yakigamano togamamochite uchi haroukotono gotoku

遺（のこ）る罪（つみ）は在（あ）らじと

nokoru tsumiha arajito

4

祓へ（はらえ）給ひ（たまい）清（きよ）め給ふ事（たもうこと）を

harae tamai kiyome tamoukotowo

高山（たかやま）の末（すえ）

takayamano sue

短山（ひきやま）の末（すえ）より

hikiyamano sueyori

佐久那太理（さくなだり）に落（お）ち多岐（たぎ）つ

sakunadarini ochi tagitsu

速川（はやかわ）の瀬（せ）に坐（ま）す瀬織津比売（せおりつひめ）と云ふ（いう）神（かみ）

hayakawano seni masu seoritsuhimeto iu kami

大海原（おおうなばら）に持出（もちい）でなむ

oounabarani mochiidenamu

此（か）く持（も）ち出（い）で往（い）なば

kaku mochi ide inaba

荒潮（あらしお）の潮（しお）の八百道（やほぢ）の八潮道（やしほぢ）の潮（しお）の八百曾（やおあい）に坐（ま）す速開都比売（はやあきつひめ）と云ふ（いう）神（かみ）

arashiono shiono yahojino yashihojino shiono yaoaini masu hayaakitsuhimeto iu kami

持（も）ち加加呑（かかの）みてむ

mochi kakanomitemu

此（か）く加加呑（かかの）みてば

kaku kakanomiteba

気吹戸（いぶきど）に坐（ま）す気吹戸主（いぶきどぬし）と言ふ（いう）神（かみ）

ibukidoni masu ibukidonushito iu kami

根国（ねのくに）

nenokuni

底国（そこのくに）に気吹放（いぶきはな）ちてむ

sokonokunini ibukihanachitemu

此（か）く気吹放（いぶきはな）ちてば

kaku ibukihanachiteba

根国（ねのくに）

nenokuni

底国（そこのくに）に坐（ま）す速佐須良比売（はやさすらひめ）と云ふ（いう）神（かみ）

sokonokunini masu hayasasurahimeto iu kami

持（も）ち佐須良比（さすらい）失ひ（うしない）てむ

mochi sasurai ushinaitemu

此（か）く佐須良比（さすらい）失ひ（うしない）てば

kaku sasurai ushinaiteba

罪（つみ）と言ふ（いう）罪（つみ）は在（あ）らじと

tsumito iu tsumiha arajito

祓へ（はらえ）給ひ（たまい）清（きよ）め給ふ事（たもうこと）を

harae tamai kiyome tamoukotowo

天（あま）つ神（かみ）

amatsu kami

国（くに）つ神（かみ）

kunitsu kami

八百萬（やほよろづ）の神等共（かみたちとも）に聞（き）こし食（め）せと白（もう）す

yahoyorozuno kamitachitomoni kikoshi meseto 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)

遠江國一宮小國神社 — 大祓詞

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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