Inori no Mori祈りの杜working title

Read, reflect, pray

Great purification of the ten treasures

十種太祓とくさのおほはらひ

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.

The kami dwelling in Takamagahara made ten sacred treasures, bestowed them upon Amateru Kuniteru Hiko Hoakari Kushitama Nigihayahi no Mikoto, and instructed him:

‘Take these treasures down to the earthly land and govern its people peacefully. If the people or any living creatures are ill, set the treasures upon the boards of the storehouse, perform a spirit-pacifying rite and shake the treasures.’

The ritual words are the ten heavenly stems—甲・乙・丙・丁・戊・己・庚・辛・壬・癸—then one, two, three, four, five, six, seven, eight, nine, ten: ‘Make the jewels sound; shake them gently to and fro.’

Receiving the ancestral kami’s instruction that ‘with such prayer even the dead will live again,’ he rode the heavenly rock boat down to Takerugamine at Kawakami in Kawachi, then moved to Shiraniwa’s Takaniwa at the foot of Mount Haio in Yamato and enshrined the treasures.

Called Isonokami Ōkami, he established the service of reciting the sacred word ‘furube’ with these treasures for all things, generation after generation.

They are revered as Furu-no-Mitama and worshiped at the Mononobe shrine, where imperial sons, great clan leaders and ministers respectfully serve in awe of their power. The primal treasures generating all things are Okitsu-kagami, Hetsu-kagami, Yatsuka-no-Tsurugi, Ikutama, Makaru-kaeshi-no-Tama, Tarutama, Chigaeshi-no-Tama, Hebi-no-Hire, Hachi-no-Hire and Kusagusa-no-Mono-no-Hire, honored as ten kami.

Recite the ten stems 甲・乙・丙・丁・戊・己・庚・辛・壬・癸 and the numbers one through ten, sounding the jewels and shaking them gently to and fro.

Hear peacefully these words offered through this tradition. Protect us as an unshakable rock, granting long life and flourishing descendants. We ask the protection of the kami’s wondrous power.

Source text and reading aid

Roman letters are provided for 3 of 8 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(たかまがはら)に神留座(かみとゞまりましま)す皇神等(すめかんたち)鋳顕(あらはし)給(たま)ふ十種瑞津(とくさみづ)の宝(たから)を以(もつ)て、天照国照彦(あまてるくにてるひこ)天火明(あまのほあかる)櫛玉(くしたま)饒速日尊(にぎはやひのみこと)に授給(さづけたま)ふ事(こと)誨(をしへ)て曰(のたまは)く。

汝(いまし)此瑞津(このみづ)の宝(たから)を以(もつ)て中津国(なかつくに)に天降(あまくだ)り、蒼生(あおひとくさ)を鎮納(しづめおさめ)よ、蒼生及万物(あおひとくさおよびよろづのもの)の病疾(やまひ)の辞(こと)あらば、神宝(かんたから)を以(もつ)て御倉板(みくらいた)に鎮置(しづめおさめ)て、魂魄鎮祭(みたましづかまつり)を為(なし)て、瑞津宝(みづのたから)を布留部(ふるべ)。

imashi konomizuno takarawo motsute nakatsukunini amakudari, aohitokusawo shizumeosameyo, aohitokusaoyobiyorozunomonono yamahino kotoaraba, kantakarawo motsute mikuraitani shizumeosamete, mitamashizukamatsuriwo nashite, mizunotakarawo furube.

其(その)神祝(かんはぎ)の詞(ことば)に曰(いは)く、甲(きのえ)乙(きのと)丙(ひのえ)丁(ひのと)戊(つちのえ)己(つちのと)庚(かのえ)辛(かのと)壬(みづのえ)癸(みづのと)、一(ひ)二(ふ)三(み)四(よ)五(い)六(む)七(なゝ)八(や)九(こゝの)十(とを)、瓊音(にのおと)、布留部由良由良(ふるべゆらゆら)。

如此(かく)祈所(いのりて)為(せ)ば、死(まかる)共(とも)更蘇生(さらにいきなむ)と誨給(をしへたま)ふ天神(あまのかみ)の御祖(みおや)御詔(みことのり)を稟給(かけたま)ひ、天磐船(あめのいはふね)に乗(の)りて河内国河上(かはちのくにかはかみ)の哮峯(いかるがみね)に天降座(あまくだりまし)て、大和国排尾(やまとのくにさひ)の山(やま)の麓(ふもと)、白庭(しらには)の高庭(たかには)に遷座(うつしまし)て鎮斎(いつきまつり)奉給(たてまつりたま)ふ。

kaku inorite seba, makaru tomo saraniikinamuto woshihetamafu amanokamino mioya mikotonoriwo kaketamahi, amenoihafuneni norite kahachinokunikahakamino ikarugamineni amakudarimashite, yamatonokunisahino yamano fumoto, shiranihano takanihani utsushimashite itsukimatsuri tatematsuritamafu.

号(なづけ)て石神大神(いそのかみおほかみ)と申奉(まうしたてまつ)り、代々(よゝ)神宝(かんたから)を以(もつ)て万物(よろづのもの)の為(ため)に布留部(ふるべ)の神辞(かんこと)を以(もつ)て司(つかさ)と為(な)し給(たま)ふ。

故(かるがゆゑ)に布留御魂神(ふるのみたまのかみ)と尊敬(そんけい)し奉(たてまつ)り、皇子(すめみこ)大連(おほむらじ)大臣(おほおみ)、其神武(そのかんたけ)きを以(もつ)て斎(いつき)に仕奉給(つかへたてまつりたま)ふ物部(ものゝべ)の神社(かんやしろ)、天下(あめがした)万物(よろづのもの)聚類(やからのたぐひ)、化出(なりいで)し大元(おほもと)の神宝(かんたから)は、所謂(いはゆる)、瀛都鏡(おきつかゞみ)、辺都鏡(へつかゞみ)、八握剣(やつかのつるぎ)、生玉(いくたま)、死反玉(まかるかへしのたま)、足玉(たるたま)、道反玉(みちかへしのたま)、蛇比礼(へみのひれ)、蜂比礼(はちのひれ)、品品物比礼(くさぐさものゝひれ)、更十種神(さらとくさのかみ)。

甲(きのえ)乙(きのと)丙(ひのえ)丁(ひのと)戊(つちのえ)己(つちのと)庚(かのえ)辛(かのと)壬(みづのえ)癸(みづのと)、一(ひ)二(ふ)三(み)四(よ)五(い)六(む)七(なゝ)八(や)九(こゝの)十(とを)、瓊音(にのおと)、布留部(ふるべ)由良由良加之(ゆらゆらかし)奉(たてまつ)る。

事(こと)の由縁(よし)を以(もつ)て平(たひら)けく所聞食(きこしめせ)と、命長遠(いのちながく)子孫繁栄(しそんはんえい)と、常磐堅盤(ときはかきは)に護給(まもりたま)ひ幸給(さいはひたま)ひ、加持(かぢ)し奉(たてまつ)る神通神妙神力(じんづうしんめうしんりき)。

kotono yoshiwo motsute tahirakeku kikoshimeseto, inochinagaku shisonhan'eito, tokihakakihani mamoritamahi saihahitamahi, kajishi tatematsuru jinzuushinmeushinriki.

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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