Inori no Mori祈りの杜working title

Read, reflect, pray

Shingen: sacred words

神言かみこと

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.

Dwelling as deities in Takamagahara,

the ancestral deities, Kamurogi and Kamuromi, issued their command.

They assembled the countless deities and held a divine council.

‘Our august imperial grandchild, govern the land of abundant reed plains and fresh rice ears peacefully as a tranquil country,’ they said, entrusting its rule to him.

In the land entrusted to him, the unruly deities were questioned, subdued, and removed.

Even the clamorous speaking rocks, trees, and grass leaves were made still.

The august grandchild was led from the heavenly rock seat; the many layers of cloud were majestically parted, and he was sent down to take charge of the land.

Within the lands thus entrusted to him, Great Yamato, the land of Hidaka, was appointed a peaceful country.

Thick palace pillars were set upon the bedrock below, and the roof finials rose as high as Takamagahara.

A fresh and splendid palace was built for the august grandchild.

Dwelling there in a palace so magnificent that it seemed to cover the sky and shade the sunlight, he peacefully governed the land. Within that land,

the people born and multiplying would commit various offences through error.

The heavenly offences are breaking field ridges, filling irrigation channels, damaging waterworks, sowing over another person’s field, seizing fields by setting stakes, flaying living animals, flaying animals backward, and defiling sacred places with excrement.

These many offences were designated and distinguished as heavenly offences. The earthly offences, further, include:

wounding the bodies of the living or the dead; illnesses or bodily conditions called shirahito and kokumi in the historical text; sexual relations with one’s own mother or one’s own child;

sexual relations with both a mother and her child, or both a child and the child’s mother; sexual relations with animals;

calamities associated with crawling creatures, calamities from heaven such as lightning, calamities associated with birds, curses performed by killing livestock, and spells intended to harm people.

Such numerous offences and calamities may arise. When they do, follow the ritual method transmitted from heaven.

Cut the roots and tips of sacred wood, and arrange it abundantly at the many offering places.

Also cut the roots and tips of sacred sedge and hemp, splitting and preparing them finely.

Recite the venerable words of purification transmitted from heaven.

When these words are recited, the heavenly deities will push open the heavenly rock door, majestically part the many layers of cloud, and hear them.

The earthly deities will climb the peaks of high and low mountains, part the mists hanging over them, and hear them.

When they have heard, every offence will disappear. As the rising wind

scatters the many layers of cloud in heaven;

as morning and evening winds sweep away morning and evening mist;

as the bow and stern ropes of a great ship in harbor are untied and the ship is pushed out onto the open sea;

as a sharp, well-forged sickle cuts away the roots of the luxuriant trees over there;

so may purification leave no offence remaining. These offences,

the deity Seoritsuhime, dwelling in the rushing rapids that flow down from high and low mountains, will carry out to the broad sea.

Once carried out, the deity Hayaakitsuhime, dwelling where powerful currents divide and meet again, will swallow them completely.

Once they are swallowed, the deity Ibukidonushi, dwelling at the gateway from which breath issues, will blow them away to the root and bottom lands.

Once blown away, the deity Hayasasurahime in the root and bottom lands will take them away, wandering until they vanish.

When they have vanished, please purify and cleanse me, so that no offence remains in body or heart. Thus I pray.

Source text and reading aid

Roman letters are provided for 25 of 34 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(たかま)の原(はら)に神留坐(かみとゞまりましま)す。

皇(すめら)か親(むつ)神漏岐(かむろぎ)神漏美(かむろみ)の命(みこと)を以(もつ)て。

sumeraka mutsu kamurogi kamuromino mikotowo motsute.

八百萬(やほよろづ)の神等(かみたち)を。神集(かむつど)へ集(つど)へ賜(たま)ひ神議(かむはか)り議(はか)り賜(たま)ひて。

yahoyorozuno kamitachiwo. kamutsudohe tsudohe tamahi kamuhakari hakari tamahite.

我皇御孫(わがすめみま)の命(みこと)は。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(たいら)けく所知食(しろしめ)せと。事依(ことよさ)し奉(たてまつ)りき。

wagasumemimano mikotoha. toyoashiharano mizuhono kuniwo. yasukunito tairakeku shiroshimeseto. kotoyosashi tatematsuriki.

如此(かく)依(よさ)し奉(たてまつ)りし國中(くになか)に荒(あら)ぶる神等(かみとも)をば。神問(かむとは)しに問(とは)し賜(たま)ひ。神掃(かむはら)ひに掃(はら)ひ賜(たま)ひて

kaku yosashi tatematsurishi kuninakani araburu kamitomowoba. kamutohashini tohashi tamahi. kamuharahini harahi tamahite

語問(ことゝひ)し磐根(いはね)樹立(こたち)草(くさ)の垣葉(かきは)をも語止(ことや)めて。

天(あめ)の磐座放(いはくらはな)ち。天(あめ)の八重雲(やへくも)を伊頭(いつ)の千別(ちわき)に千別(ちわき)て。天降(あまくだ)し依(よさ)し奉(たてまつ)りき

ameno ihakurahanachi. ameno yahekumowo itsuno chiwakini chiwakite. amakudashi yosashi tatematsuriki

如此(かく)依(よさ)し奉(たてまつ)りし。四方(よも)の國中(くになか)と。大倭日高見(おほやまとひたかみ)の國(くに)を。安國(やすくに)と定奉(さだめまつり)て。

kaku yosashi tatematsurishi. yomono kuninakato. ohoyamatohitakamino kuniwo. yasukunito sadamematsurite.

下(した)つ磐根(いはね)に宮柱(みやはしら)太敷立(ふとしきたて)高天(たかま)の原(はら)に千木高知(ちぎたかしり)て。

shitatsu ihaneni miyahashira futoshikitate takamano harani chigitakashirite.

皇御孫(すめみま)の命(みこと)の美頭(みづ)の御舍(みあらか)仕奉(つかへまつ)りて。

sumemimano mikotono mizuno miaraka tsukahematsurite.

天(あめ)の御陰(みかげ)日(ひ)の御陰(みかげ)と隱坐(かくれまし)て。安國(やすくに)と平(たいら)けく所知食(しろしめさ)む國中(くになか)に。

ameno mikage hino mikageto kakuremashite. yasukunito tairakeku shiroshimesamu kuninakani.

成出(なりいで)む天(あめ)の益人等(ますひとら)が。過犯(あやまちおか)しけむ雜々(くさ〲)の罪事(つみごと)は。

nariidemu ameno masuhitoraga. ayamachiokashikemu kusa〲no tsumigotoha.

天(あま)つ罪(つみ)と。畔放(あぜはな)ち溝埋(みぞうめ)。樋放(ひはな)ち。頻蒔(しきまき)。串刺(くしさし)。生剝(いきはぎ)。逆剝(さかはぎ)。屎戸(くそへ)。

amatsu tsumito. azehanachi mizoume. hihanachi. shikimaki. kushisashi. ikihagi. sakahagi. kusohe.

許々太久(こゝたく)の罪(つみ)を天(あま)つ罪(つみ)と法別(のりわけ)て國(くに)つ罪(つみ)と。

生膚斷(いきはだたち)死膚斷(しにはだたち)。白人(しろひと)胡久美(こくみ)。己(おの)が母(はゝ)犯(おか)せる罪(つみ)。己(おの)が子(こ)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(けもの)犯(おか)せる罪(つみ)。

昆虫(はふむし)の災(わざは)ひ。高(たか)つ神(かみ)の災(わざは)ひ。高(たか)つ鳥(とり)の災(わざは)ひ。畜仆(けものたふ)し。蠱物爲(まじものせ)る罪(つみ)

hafumushino wazahahi. takatsu kamino wazahahi. takatsu torino wazahahi. kemonotafushi. majimonoseru tsumi

許々太久(こゝたく)の罪出(つみいで)む。如此(かく)出(いで)ば。天(あま)つ宮事(みやごと)以(もち)て

天(あま)つ金木(かなぎ)を本打切(もとうちきり)末打斷(すゑうちたち)て。千座(ちくら)の置座(おきくら)に置足(おきたら)はして

amatsu kanagiwo motouchikiri suweuchitachite. chikurano okikurani okitarahashite

天(あま)つ菅曾(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。

amatsu sugasowo motokaritachi suwekarikirite yaharini torisakite.

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

如此(かく)乃良(のら)ば。天(あま)つ神(かみ)は天(あめ)の磐門(いはと)を推披(おしひら)きて天(あめ)の八重雲(やへくも)を。伊頭(いつ)の千別(ちわき)に千別(ちわき)て所聞食(きこしめさ)む。

kaku noraba. amatsu kamiha ameno ihatowo oshihirakite ameno yahekumowo. itsuno chiwakini chiwakite kikoshimesamu.

國(くに)つ神(かみ)は。高山(たかやま)の末(すへ)。短山(ひきやま)の末(すへ)に。上坐(のぼりまし)て高山(たかやま)の伊穗理(いほり)。短山(ひきやま)の伊穗理(いほり)を撥別(かきわけ)て所聞食(きこしめさ)む。

kunitsu kamiha. takayamano suhe. hikiyamano suheni. noborimashite takayamano ihori. hikiyamano ihoriwo kakiwakete kikoshimesamu.

此(かく)所聞食(きこしめし)ては。罪(つみ)と云(い)ふ罪(つみ)は在(あ)らじと。科戸(しなど)の風(かぜ)の。

kaku kikoshimeshiteha. tsumito ifu tsumiha arajito. shinadono kazeno.

天(あめ)の八重雲(やへくも)を。吹放(ふきはな)つ事(こと)の如(ごと)く

ameno yahekumowo. 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(あさかぜ)夕風(ゆふかぜ)の。吹掃(ふきはら)ふ事(こと)の如(ごと)く

ashitano mikiri yufubeno mikiriwo. asakaze yufukazeno. fukiharafu kotono gotoku

大津邊(おほつのべ)に居(を)る大船(おほふね)を。舳解放(へときはな)ち艫解放(ともときはな)ちて。大海(おほわだ)の原(はら)に押放(おしはな)つ事(こと)の如(ごと)く。

ohotsunobeni woru ohofunewo. hetokihanachi tomotokihanachite. ohowadano harani oshihanatsu kotono gotoku.

彼方(おちかた)の繁木(しげき)が本(もと)を。燒鎌(やきがま)の敏鎌(とがま)以(もち)て打掃(うちはら)ふ事(こと)の如(ごと)く。

ochikatano shigekiga motowo. yakigamano togama mochite uchiharafu kotono gotoku.

遺(のこ)る罪(つみ)は在(あ)らじと。祓(はら)ひ給(たま)ひ清(きよ)め給(たま)ふ事(こと)を。

nokoru tsumiha arajito. harahi tamahi kiyome tamafu kotowo.

高山(たかやま)の末(すへ)短山(ひきやま)の末(すへ)より。佐久那太理(さくなだり)に。落多支(おちたき)つ速川(はやかは)の瀨(せ)に坐(ま)す。瀨織津比咩(せをりつひめ)と云(い)ふ神(かみ)大海(おほわた)の原(はら)に持出(もちいで)なむ。

takayamano suhe hikiyamano suheyori. sakunadarini. ochitakitsu hayakahano seni masu. seworitsuhimeto ifu kami ohowatano harani mochiidenamu.

如此(かく)持出往(もちいでいな)は。荒鹽(あらしほ)の鹽(しほ)の八百道(やほぢ)の。八鹽道(やしほぢ)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)持可可呑(もちかゝの)てむ。

如此(かく)可可呑(かゝの)ては。氣吹戸(いぶきど)に坐(ま)す。氣吹戸主(いぶきどぬし)と云(い)ふ神(かみ)。根(ね)の國底(くにそこ)の國(くに)に。氣吹放(いぶきはな)ちてむ。

如此(かく)氣吹放(いぶきはな)ちては。根(ね)の國底(くにそこ)の國(くに)に坐(ま)す。速佐須良比咩(はやさすらひめ)と云(い)ふ神(かみ)。持佐須良比失(もちさすらひうしな)ひてむ。

kaku ibukihanachiteha. neno kunisokono kunini masu. hayasasurahimeto ifu kami. mochisasurahiushinahitemu.

如此(かく)失(うしな)ひては 現身(うつそみ)の身(み)にも心(こゝろ)にも 罪(つみ)と云(い)ふ罪(つみ)は在(あ)らじと祓(はら)ひ給(たま)へ。清(きよ)め給(たま)へと白(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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