Inori no Mori祈りの杜working title

Read, reflect, pray

Kami of the Great Way

大道神祇だいだうしんぎ

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.

We respectfully welcome the kami and bow once again.

Great kami and small kami, whose very names we speak with awe, manifesting and dwelling in the more than sixty provinces of Japan’s fertile reed-plain land:

the venerable kami of five generations in the divine age, the thirty-two kami accompanying the heavenly descent, and the 3,132 kami listed or unlisted, above or below the register:

especially the eight kami of spirit-pacification worshiped in the palace, the guardian spirits, those within and beyond the capital, on mountains and at their feet, and those of Ise’s Inner and Outer Sanctuaries and their associated shrines.

In particular we call toward the unseen sacred dwelling of this province’s tutelary kami and this place’s birthland kami.

We invite you and ask for purification because, though we intend to practice restraint and strive sincerely,

various circumstances may bring unexpected contact with defilement, and through actions, sight, speech or foolish thoughts we may incur faults and calamities of disbelief, neglect or impurity.

Please purify away whatever obstructs the prayer we offer now.

By your manifesting power, drive wrong, ill fortune and offence far away into the broad sea where many currents pass.

Many kami whom we invite to this place:

open the heavenly rock door, part the many-layered clouds, ascend the summits of high and low mountains, part the mountain mist and hear us: thus we praise you.

Further, we offer these words.

Long ago, when this country first opened, the land floated like oil upon water.

Then a being arose between heaven and earth and became a kami, named Kuninotokotachi.

Next came Kuninosatsuchi, Toyokumonu, Uhijini, Ōtonoji and Ōtomabe, Omodaru and Kashikone, and Izanagi and Izanami.

These are called the seven generations of the divine age.

Next came Amaterasu Sume Ōkami, Masakatsu Agatsu Kachihayahi Ame-no-Oshihomimi, Amatsuhiko Hono-Ninigi, Hikohohodemi, Hikonagisa Takeugaya Fukiaezu, and Kamuyamato Iwarebiko.

From these many great kami appeared.

Therefore this land is called ‘the land of the kami,’ and its way is called ‘Shintō.’

The kami following Amaterasu are named Tsukuyomi, Hiruko and Susanoo.

Among many others are the kami of the five phases and five pacifying kami, who oversee matters and offer protection.

As lights shining in heaven, the evening star is called Iwasaku, the midnight star Futsunushi, and the dawn star Nesaku in this text.

There are kami of rain and thunder, and those who shine all day in a clear sky.

They nurture all the people between heaven and earth.

The tree kami is Kukunochi; the fire kami Kagutsuchi; the earth kami Haniyamahime; the metal kami Kanayamahiko; the water kami Mizuhanome; and the grass kami Kanonohime, also called Nozuchi in this edition.

Seoritsuhime and Hayaakitsuhime govern the broad sea.

The grain kami are Ukemochi and Ukanomitama, written 稲蒼魂 in this edition.

Takuhatachijihime began the weaving of clothing.

Taokihooi and Hikosashiri began the building of houses.

The wind kami are Shinatobe and Shinatsuhiko.

The mountain kami is Ōyamatsumi.

The boundary kami guards travel upon the roads.

Funadama guards ships.

Ōta guards lifespan and good fortune.

Toyoiwamado and Kushiiwamado guard gates.

Kamunaobi and Ōnaobi purify offences and calamities.

Ōnamuchi and Sukunahikona heal illness.

Futsunushi and Takemikazuchi guard martial valor.

Omoikane guards wisdom.

Ishikoridome began the making of crafted objects.

Thus, we respectfully declare, the kami oversee all things and nurture people.

Customs transmitted from the divine age are profound and convey principles from antiquity.

Each province has a great kami at its collective shrine, governing and guarding that province.

There are thirty-six sacred seats within the palace and three within the capital: so this text states.

Source text and reading aid

Roman letters are provided for 33 of 44 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.

謹請再拜再拜(きんじやうさいはいさいはい)

kinjiyausaihaisaihai

掛間(かけまく)も畏(かしこ)き大日本豐葦原水穗(おほやまととよあしはらみづほ)の國(くに)六十余州(ろくじふよしう)に跡(あと)を埀鎭(たれしづま)り坐(ましま)す大小(だいせう)の神祇(じんぎ)

kakemakumo kashikoki ohoyamatotoyoashiharamizuhono kuni rokujifuyoshiuni atowo tareshizumari mashimasu daiseuno jingi

神世(じんせい)に五代(いつよ)の尊神(そんじん)天孫降臨(てんそんかうりん)供奉(ぐぶ)三十二神(さんじふにしん)式內(しきない)式外(しきげ)案上(あんじやう)案下(あんげ)三千(さんぜん)一百(いつぴやく)三十二神(さんじふにしん)

jinseini itsuyono sonjin tensonkaurin gubu sanjifunishin shikinai shikige anjiyau ange sanzen itsupiyaku sanjifunishin

殊(こと)には宮中(きうちう)に祭(まつ)り奉(たてまつ)る鎭靈八神(ちんれいはちじん)の始(はじめ)守護鎭(まもりしづま)り座(ま)す靈神(れいしん)洛中洛外(らくちうらくぐわい)山上山下(さんじやうさんげ)伊勢內外兩宮(いせないげりやうぐう)攝社末社(せつしやまつしや)

kotoniha kiuchiuni matsuri tatematsuru chinreihachijinno hajime mamorishizumari masu reishin rakuchiurakuguwai sanjiyausange isenaigeriyauguu setsushiyamatsushiya

別(わ)けては當國氏(たうごくうぢ)の神(かみ)當所產神(たうしようぶのかみ)の冥道靈場(みやうだうれいぢやう)を奉動(うごかしたてまつ)り

waketeha taugokuujino kami taushiyoubunokamino miyaudaureijiyauwo ugokashitatematsuri

請招(かうしやう)し祓申(はらひまう)し清申(きよめまう)すの形狀(かたち)は精進(しやうじん)の誠(まこと)を致(いた)すと雖(いへど)も

kaushiyaushi harahimaushi kiyomemausuno katachiha shiyaujinno makotowo itasuto ihedomo

緣(えん)に觸(ふ)れ不慮(ふりよ)の穢氣(ゑげ)不淨(ふじやう)行觸(ゆきふれ)來觸(きふれ)目借(めかし)口借(くちかし)愚意(おろかごゝろ)にして犯(おか)すらん所(ところ)の不信懈怠不淨等(ふしんけだいふじやうとう)の咎祟(とがたゝり)有(あ)つて

唯今(たゞいま)祈禱奉(いのりたてまつ)る所(ところ)の妨(さまたげ)と成(な)るべからんをば祓申(はらひまう)し奉清(きよめたてまつ)る

靈現(れいげん)に依(よつ)て諸(もろ〳〵)の不善不吉(ふぜんふきつ)の罪事(つみこと)をば他方萬里(よもばんり)の外(ほか)へ荒鹽(あらしほ)の鹽(しほ)の八百道(やほぢ)の大海原(おほうなばら)に祓(はら)ひ退(しりぞ)け

reigenni yotsute moro〳〵no fuzenfukitsuno tsumikotowoba yomobanrino hokahe arashihono shihono yahojino ohounabarani harahi shirizoke

此座(このざ)へ請招(かうしやう)し奉(たてまつ)る八百萬(やほよろづ)の諸(もろ〳〵)の神等(かみたち)

konozahe kaushiyaushi tatematsuru yahoyorozuno moro〳〵no kamitachi

天(あま)の盤戸(いはと)を押開(おしひら)き天(あま)の八重雲(やへぐも)を伊豆(いづ)の千別(ちわき)に千別(ちわき)て高山(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)短山(みじかやま)の伊惠理(いゑり)を撥別(かきわ)けて所聞食(きこしめ)せと稱辭竟奉(たゝへことをたてまつ)る

辭別(ことわけ)に申(まう)さく

kotowakeni mausaku

古(いにしへ)八洲(やしま)開闢(かいびやく)の始(はじめ)國土(くにつち)浮(うか)れ漂(たゞよ)ふ事(こと)譽(たと)へば猶(なほ)水(みづ)の上(うへ)に浮(うか)める油(あぶら)の如(ごと)き

干時(ときに)天地(あめつち)の中(なか)に一(ひとつ)の物(もの)生(な)れり則(すなは)ち神(かみ)と成(な)る國常立尊(くにとこたちのみこと)と申奉(まうしたてまつ)る

tokini ametsuchino nakani hitotsuno mono nareri sunahachi kamito naru kunitokotachinomikototo maushitatematsuru

次(つぎ)に國狹槌尊(くにさつちのみこと) 次(つぎ)に豐斟渟尊(とよくんぬのみこと) 次(つぎ)に泥土煑尊(うひぢにのみこと) 次(つぎ)に大戸道(おほとのぢ)大笘邊尊(おほとまべのみこと) 次(つぎ)に面足尊(おもたるのみこと)惶根尊(かしこねのみこと) 次(つぎ)に伊弉諾尊(いざなぎのみこと)伊弉册尊(いざなみのみこと)

tsugini kunisatsuchinomikoto tsugini toyokunnunomikoto tsugini uhijininomikoto tsugini ohotonoji ohotomabenomikoto tsugini omotarunomikoto kashikonenomikoto tsugini izanaginomikoto izanaminomikoto

是(これ)を神代(かみよ)の七代(なゝよ)と申奉(まうしたてまつ)る

次(つぎ)に神在(かみま)す天照皇大神(あまてらすすめおほんかみ) 次(つぎ)に正哉吾勝(まさやあかつ)々速日(かつはやひ)天忍穗耳尊(あまのおしほみゝのみこと) 次(つぎ)に天津彥火瓊々杵尊(あまつひこほのにゝぎのみこと) 次(つぎ)に彥火々出見尊(ひこほゝでみのみこと) 次(つぎ)に彥波瀲(ひこなぎさ)鸕鷀草不合尊(うがやふきあはせずのみこと) 次(つぎ)に神日本磐余尊(かんやまといはれのみこと)

從是(これより)八百萬(やほよろづ)の太神(おほんがみ)現在(あらはれましま)す

koreyori yahoyorozuno ohongami araharemashimasu

故(かるがゆゑ)に國(くに)を神國(しんこく)と云(い)ひ道(みち)を神道(しんだう)と云(い)ふ

karugayuweni kuniwo shinkokuto ihi michiwo shindauto ifu

天照皇大神(あまてらすすめおほんがみ)次第(おとゝ)の神(かみ)月讀尊(つきよみのみこと)蛭子尊(ひるこのみこと)素戔鳴尊(すさのをのみこと)と申奉(まうしたてまつ)る

其外(そのほか)五行(いつつら)の御神(おほんがみ)五鎭神(いつしづめのかみ)八百萬(やほよろづ)の神(かみ)中(なか)にも主宰(つかさど)りて守給(まもりたま)ふ神(かみ)

sonohoka itsutsurano ohongami itsushizumenokami yahoyorozuno kami nakanimo tsukasadorite mamoritamafu kami

御光(みひかり)天(あめ)に座(ましま)す宵(よひ)の明星(みやうじやう)は磐裂神(いはさくのかみ) 夜中(よなか)の明星(みやうじやう)は經津主神(ふつぬしのかみ) 曉(あかつき)の明星(みやうじやう)は根裂神(ねさくのかみ)

mihikari ameni mashimasu yohino miyaujiyauha ihasakunokami yonakano miyaujiyauha futsunushinokami akatsukino miyaujiyauha nesakunokami

雨(あめ)の神(かみ)雷(いかづち)の神(かみ)晴天(せいてん)十二時(じふにとき)に光座(かゝやきましま)す神(かみ)なり

天地(あめつち)に所在(あらゆる)萬民(おほんたから)を濕玉(うるほしたま)ふ御神(おほんかみ)

ametsuchini arayuru ohontakarawo uruhoshitamafu ohonkami

木(き)の神(かみ)は句々廼馳命(くゝのちのみこと) 火(ひ)の神(かみ)は軻遇突智命(かぐつちのみこと) 土(つち)の神(かみ)は埴山姫命(はにやまひめのみこと) 金(かね)の神(かみ)は金山彥命(かなやまひこのみこと) 水(みづ)の神(かみ)は水速女命(みづはやめのみこと) 草(くさ)の神(かみ)は金野姫命(かやのひめのみこと)又(また)は野槌尊(のつちのみこと)

大海原(おほうなばら)を主宰給(つかさどりたま)ふ瀨織津姫(せをりつひめ)速秋津比咩神(はやあきつひめのかみ)

ohounabarawo tsukasadoritamafu seworitsuhime hayaakitsuhimenokami

五穀神(ごこくのかみ)は保食神(うけもちのかみ)稻蒼魂命(うかのみたまのみこと)

gokokunokamiha ukemochinokami ukanomitamanomikoto

衣服(いふく)を織始給(おりはじめたま)ふは拷幡千々姫命(たくはたちゝひめのみこと)

家(いへ)を作始給(つくりはじめたま)ふは手置帆負命(ておきほおひのみこと)彥狹智命(ひこさちのみこと)

ihewo tsukurihajimetamafuha teokihoohinomikoto hikosachinomikoto

風(かぜ)の神(かみ)は級長戸邊命(しなとべのみこと)級長津彥命(しなつひこのみこと)

kazeno kamiha shinatobenomikoto shinatsuhikonomikoto

山(やま)の神(かみ)は大山祇命(おほやまづみのみこと)

yamano kamiha ohoyamazuminomikoto

往來(ゆきき)を守給(まもりたま)ふは岐(くなど)の神(かみ)

yukikiwo mamoritamafuha kunadono kami

船(ふね)を守玉(まもりたま)ふは舟玉(ふなだま)の神(かみ)

funewo mamoritamafuha funadamano kami

壽福(じゆふく)を守給(まもりたま)ふは太田神(おほたのかみ)

jiyufukuwo mamoritamafuha ohotanokami

門(かど)を守玉(まもりたま)ふは豐磐間戸命(とよいはまどのみこと)櫛磐間戸命(くしいはまどのみこと)

kadowo mamoritamafuha toyoihamadonomikoto kushiihamadonomikoto

罪祟(つみたゝり)を祈祓給(はらひたま)ふは神直日神(かんなほびのかみ)大直日神(おほなほびのかみ)

病(やまひ)を療(いや)し給(たま)ふは大己貴命(おほなむちのみこと)少彥名命(すくなひこなのみこと)

yamahiwo iyashi tamafuha ohonamuchinomikoto sukunahikonanomikoto

武勇(ぶゆう)を守命(まもりたま)ふは經津主命(ふつぬしのみこと)武甕槌命(たけみかづちのみこと)

buyuuwo mamoritamafuha futsunushinomikoto takemikazuchinomikoto

智惠(ちゑ)を守給(まもりたま)ふは思兼命(おもひかねのみこと)

chiwewo mamoritamafuha omohikanenomikoto

器物(うつはもの)を作始給(つくりはじめたま)ふは石凝姥命(いしこりどめのみこと)

utsuhamonowo tsukurihajimetamafuha ishikoridomenomikoto

如此(かくのごとく)諸(もろ〳〵)の神等(かみたち)萬物(よろづのもの)を主宰玉(つかさどりたま)ひて蒼人民(あをひとくさ)を養育給(やういくしたま)ふと恐美恐美申(おそれみおそれみまう)す

kakunogotoku moro〳〵no kamitachi yorozunomonowo tsukasadoritamahite awohitokusawo yauikushitamafuto osoremiosoremimausu

神代(かみよ)遺(のこ)れる風儀(ならひ)妙(たへ)にして舊(ふる)きの義理(ぎり)を云(い)ふ者(もの)なり

kamiyo nokoreru narahi tahenishite furukino giriwo ifu mononari

凡(およそ)一國(いつこく)に總社(さうしや)として主宰守玉(つかさどりまもりたま)ふ大神(おほんがみ)

oyoso itsukokuni saushiyatoshite tsukasadorimamoritamafu ohongami

宮中(きうちう)の神(かみ)三十六座(さんじふろくざ) 京中(きやうちう)の神(かみ)三座(さんざ)

kiuchiuno kami sanjifurokuza kiyauchiuno kami sanza

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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