Inori no Mori祈りの杜working title

Read, reflect, pray

Nakatomi purification

中臣祓なかとみのはらひ

A text in the 1911 Shintō Ōharai Zenshū anthology. It is presented as a historical reading, not the current ritual of every shrine or temple.

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.

By command of Kamurogi and Kamuromi, the imperial ancestral kami dwelling in Takamagahara,

the many kami were assembled in divine council.

They entrusted government of the land, saying, ‘Our heavenly imperial descendant, govern the fertile reed-plain land peacefully as a tranquil country.’

In the land thus entrusted,

they questioned, pacified and removed the unruly kami,

and stilled even the rocks, trees and blades of grass that spoke and made an uproar.

They released the heavenly descendant from the heavenly rock seat, solemnly parted the many layers of cloud, sent him down and entrusted the land to him.

In the land thus entrusted,

they established Great Yamato Hidaka-mi, amid the lands of the four directions, as the place of peaceful government.

They planted great palace pillars upon the bedrock below and raised the roof finials as high as Takamagahara.

They built the heavenly descendant’s fresh and splendid palace,

a dwelling so magnificent it seemed to cover the sky and shade the sun. Dwelling there, he governs the country in peace.

I speak of the many offences, faults and calamities arising from mistakes among the people born and multiplying within that land.

The heavenly offences are breaking field ridges, filling irrigation channels, destroying water-drawing facilities, sowing over another’s field, taking a field by planting stakes, flaying a living animal, and flaying an animal backward.

These many offences are distinguished as heavenly offences.

The earthly offences include injuring the bodies of the living or the dead, and bodily illnesses or abnormalities called ‘shirabito’ and ‘kokumi’ in this text.

Sexual relations with one’s mother, with one’s child, with both a mother and her child, or with both a child and that child’s mother;

sexual relations with animals; calamities from crawling creatures, calamities descending from heaven such as thunder, calamities associated with birds, curses involving the killing of livestock, and harmful magic—

such offences and calamities may arise.

When they arise, follow the ritual method transmitted from heaven: cut the roots and tops of sacred wood and arrange it amply on many stands.

Likewise cut the roots and tops of sacred sedge and hemp, splitting and preparing them finely.

Recite the venerable words of purification transmitted from heaven.

When these are recited,

the heavenly kami will open the heavenly rock door, solemnly part the layers of cloud and hear them.

The earthly kami will ascend the summits of high and low mountains, part the mountain mist and hear them.

When they have heard, every offence and every fault will cease to remain.

As a rising wind scatters the sky’s many layers of cloud;

as morning or evening wind clears the morning or evening mist;

as the bow and stern ropes of a great ship at harbor are untied and it is pushed out into the wide sea;

as the roots of thick-growing trees yonder are cut away with a sharp, well-forged sickle—

so may no offence remain. Those offences and faults thus purified away,

Seoritsuhime, dwelling in the rapids that rush from high and low mountains into the valley called Sakuradani in this edition, will carry out to the broad sea.

Once carried out, Hayaakitsuhime, at the place where violent tidal currents divide and meet, will swallow them completely.

Once swallowed, Ibukidonushi, dwelling at the doorway from which breath issues, will blow and release them.

Once blown away, Hayasasurahime of the land of roots and depths will carry them off, sending them wandering until they disappear.

When they have disappeared, no offence or fault will remain: these words proclaim that you will purify them away.

All you many kami together, hear them attentively, as a stag raises its ears to listen.

Source text and reading aid

Roman letters are provided for 28 of 37 lines. Readings not fully supplied in the source are left without Roman letters.

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.

高天原(たかまのはら)に神留座(かみとゞまりましま)す皇親神漏岐神漏美(すめむつかみろぎかみろみ)の命(みこと)を以(もつ)て

八百萬神等(やほよろづのかみたち)を神集(かみあつめ)に集賜(あつめたま)ひ神議(かみはかり)に議賜(はかりたま)ひて

yahoyorozunokamitachiwo kamiatsumeni atsumetamahi kamihakarini hakaritamahite

吾皇御孫尊(わがすめみまのみこと)をば豐葦原(とよあしはら)の水穗(みづほ)の國(くに)を安國(やすくに)と平(たひら)げく所知食(しろしめ)せと事依(ことよさ)し奉(まつ)りき

wagasumemimanomikotowoba toyoashiharano mizuhono kuniwo yasukunito tahirageku shiroshimeseto kotoyosashi matsuriki

如此依(かくのごとくよさ)し奉(まつ)りし

kakunogotokuyosashi matsurishi

○國中(くにのなか)に荒振神達(あらぶるかみたち)を神問(かみとは)しに問賜(とひたま)ひ神掃(かみはらひ)に掃賜(はらひたま)ひて

○ kuninonakani araburukamitachiwo kamitohashini tohitamahi kamiharahini harahitamahite

語問(ことゝひ)し磐根(いはね)樹(こ)の立(たち)草(くさ)の垣葉(かきば)をも語止(ことや)めて

天磐座放(あまのいはくらはな)ち天八重雲(あまのやへぐも)を伊豆(いづ)の千別(ちわき)に千別(ちわき)て天降(あまくだ)り依(よさ)し奉(たてまつ)りき

amanoihakurahanachi amanoyahegumowo izuno chiwakini chiwakite amakudari yosashi tatematsuriki

如此依(かくのごとくよさ)し奉(たてまつ)りし

kakunogotokuyosashi tatematsurishi

○四方(よも)の國中(くにのなか)に大倭日高見(おほやまとひだかみ)の國(くに)を安國(やすくに)と定奉(さだめまつ)りて

○ yomono kuninonakani ohoyamatohidakamino kuniwo yasukunito sadamematsurite

下津磐根(しもついはね)に宮柱太敷立(みやばしらふとしきた)て高天原(たかまのはら)に千木高知(ちぎたかし)りて

shimotsuihaneni miyabashirafutoshikitate takamanoharani chigitakashirite

吾皇御孫尊(わがすめみまのみこと)の美頭(みづ)の御舍(みあらか)に仕奉(つかへたてまつ)りて

wagasumemimanomikotono mizuno miarakani tsukahetatematsurite

天(あめ)の御蔭(みかげ)日(ひ)の御蔭(みかげ)と隱座(かくれま)して安國(やすくに)と平(たひら)けく所知食(しろしめ)さん

ameno mikage hino mikageto kakuremashite yasukunito tahirakeku shiroshimesan

○國中(くにのなか)に成出(なりいで)ん天(あめ)の益人等(ますひとら)が過(あやまち)を犯(おか)しけん雜々(くさ〴〵)の罪事(つみごと)咎祟(とがたゝ)り

天津罪(あまつつみ)とは畔(あぜ)を放(はな)ち溝(みぞ)を埋(う)め樋(ひ)を放(はな)ち敷蒔(しきまき)串刺(くしさし)生剝(いけはぎ)逆剝(さかはぎ)

amatsutsumitoha azewo hanachi mizowo ume hiwo hanachi shikimaki kushisashi ikehagi sakahagi

許々太久(こゝたく)の罪(つみ)を天津罪(あまつつみ)と法(の)り別(わ)けて

○國津罪(くにつつみ)とは生(いき)の膚斷(はだたち)死(し)の膚斷(はだたち)白人(しらひと)胡久美(こくみ)

○ kunitsutsumitoha ikino hadatachi shino hadatachi shirahito kokumi

己(おのれ)が母(はゝ)を犯(おか)せる罪(つみ)己(おのれ)が子(こ)を犯(おか)せる罪(つみ)母(はゝ)と子(こ)と犯(おか)せる罪(つみ)子(こ)と母(はゝ)と犯(おか)せる罪(つみ)

畜犯(けものおか)せる罪(つみ)昆虫(はふむし)の災(わざはひ)高津神(たかつかみ)の災(わざはひ)高津鳥(たかつとり)の災(わざはひ)畜仆(けものたふ)し蠱物(まじもの)せる罪(つみ)

kemonookaseru tsumi hafumushino wazahahi takatsukamino wazahahi takatsutorino wazahahi kemonotafushi majimonoseru tsumi

許々太久(こゝたく)の罪(つみ)を出(いだ)してん

如此出(かくのごとくいだ)しては天津宮事(あまつみやごと)を以(もつ)て天津金木(あまつかなき)を本打斷(もとうちき)り末打斷(すゑうちた)ちて千座(ちくら)に置足(おきたら)はして

kakunogotokuidashiteha amatsumiyagotowo motsute amatsukanakiwo motouchikiri suweuchitachite chikurani okitarahashite

天津菅曾(あまつすがそ)を本苅斷(もとかりた)ち末苅切(すゑかりき)りて八針(やはり)に取辟(とりさ)きて

amatsusugasowo motokaritachi suwekarikirite yaharini torisakite

天津祝詞(あまつのりと)の太祝詞(ふとのりと)の事(こと)を宣(の)れ

amatsunoritono futonoritono kotowo nore

如此宣(かくの)らば

kakunoraba

○天津神(あまつかみ)は天磐戸(あまのいはと)を押開(おしひら)き天八重雲(あまのやへぐも)を伊豆(いづ)の千別(ちわき)に千別(ちわき)て所聞食(きこしめ)さん

○ amatsukamiha amanoihatowo oshihiraki amanoyahegumowo izuno chiwakini chiwakite kikoshimesan

○國津神(くにつかみ)は高山(たかやま)の末(すゑ)短山(みじかやま)の末(すゑ)に登(のぼ)り座(ま)して高山(たかやま)の伊惠理(いゑり)端山(はやま)の伊惠理(いゑり)を撥分(かきわ)けて所聞食(きこしめ)さん

○ kunitsukamiha takayamano suwe mijikayamano suweni nobori mashite takayamano iweri hayamano iweriwo kakiwakete kikoshimesan

如此所聞食(かくのごとくきこしめ)しては罪(つみ)と云(い)ふ罪(つみ)咎(とが)と云(い)ふ咎(とが)は不在(あらじ)と

kakunogotokukikoshimeshiteha tsumito ifu tsumi togato ifu togaha arajito

科戸(しなど)の風(かぜ)の天(あま)の八重雲(やへぐも)を吹放(ふきはな)つ事(こと)の如(ごと)く

shinadono kazeno amano yahegumowo fukihanatsu kotono gotoku

朝(あした)の御霧(みきり)夕(ゆふべ)の御霧(みきり)を朝風夕風(あさかぜゆふかぜ)の吹掃(ふきはら)ふ事(こと)の如(ごと)く

ashitano mikiri yufubeno mikiriwo asakazeyufukazeno fukiharafu kotono gotoku

大津(おほつ)の邊(べ)に居(ゐた)る大船(おほふね)の舳綱解放(へづなときはな)ち艫綱解放(ともづなときはな)ちて大海原(おほうなばら)に押放(おしはな)つ事(こと)の如(ごと)く

ohotsuno beni witaru ohofuneno hezunatokihanachi tomozunatokihanachite ohounabarani oshihanatsu kotono gotoku

彼方屋(おちかたや)繁木(しげき)が本(もと)を燒鎌(やきがま)の敏鎌(とがま)を以(もつ)て打掃(うちはら)ふ事(こと)の如(ごと)く

ochikataya shigekiga motowo yakigamano togamawo motsute uchiharafu kotono gotoku

遺(のこ)れる罪(つみ)は不在(あらじ)と祓賜(はらひたま)ひ清賜(きよめたま)ふ事(こと)を

nokoreru tsumiha arajito harahitamahi kiyometamafu kotowo

高山(たかやま)の末(すゑ)端山(はやま)の末(すゑ)より佐久良谷(さくらだに)に落瀧(おちたき)つ速川(はやかは)の瀨(せ)に座(ま)す瀨織津比咩(せおりつひめ)と云(い)ふ神(かみ)大海原(おほうなばら)に持出(もちいだ)しなん

takayamano suwe hayamano suweyori sakuradanini ochitakitsu hayakahano seni masu seoritsuhimeto ifu kami ohounabarani mochiidashinan

如此持出(かくのごとくもちいだ)しては荒鹽(あらしほ)の八百道(やほぢ)の鹽(しほ)の八百會(やほあひ)に座(ま)す速開都比咩(はやあきつひめ)と云(い)ふ神(かみ)持可々牟吞(もちかゝんのん)でん

如此可々牟吞(かくかゝんのん)では氣吹戸(いぶきど)に座(ま)す氣吹戸主(いぶきどぬし)と云(い)ふ神(かみ)氣吹放(いぶきはな)ちてん

○如此氣吹放(かくいぶきはな)ちては根國底國(ねのくにそこのくに)に座(ま)す速佐須良比咩(はやさすらひめ)と云(い)ふ神(かみ)持佐須良比咩失(もちさすらひめうしな)ひてん

○ kakuibukihanachiteha nenokunisokonokunini masu hayasasurahimeto ifu kami mochisasurahimeushinahiten

○如此失(かくうしな)ひては遺(のこ)れる罪(つみ)と云(い)ふ罪(つみ)咎(とが)と云(い)ふ咎(とが)は不在(あらじ)物(もの)をと祓賜(はらひたま)ひ清賜(きよめたま)ふと申(まう)す事(こと)の由(よし)を

○ kakuushinahiteha nokoreru tsumito ifu tsumi togato ifu togaha araji monowoto harahitamahi kiyometamafuto mausu kotono yoshiwo

八百萬神等(やほよろづのかみたち)諸共(もろとも)に左男鹿(さをしか)の八(やつ)の耳(おんみゝ)を振立(ふりた)てゝ聞食(きこしめ)せと申(まう)す

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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