Read, reflect, pray
Prayer to Kotohira for recovery
金刀比羅大神祈邪気退散病気平愈祝詞
An 1897 prayer addressing Kotohira as Ōmononushi and asking for purification and recovery. This is distinct from a mantra of the general Kubira.
English meaning and source text
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.
Ōmononushi Ōkami, praised as Kotohira Ōkami, who dwells on Mount Kotohira in Sanuki Province:
with reverence before you, Shiramine Ōkami enshrined beside you, and the many divine spirits serving in attendance, I humbly speak.
[Name], of [village], [district], honors your power, strives for an upright heart and conduct, and works diligently at a livelihood.
Yet there are times of illness, wasting and suffering.
If calamity has arisen through an unintended offence or fault, this historical form asks forgiveness in the kami’s broad and generous compassion.
Please bring the illness swiftly to an end. If a kami of calamity acts violently,
through your great divine power, drive that calamity far away.
May [name] suffer no grievous torment of body or mind, and be restored to former health.
Receive the gifts offered in the hope that you will protect this life and grant blessing,
accepting them as sufficient offerings, and swiftly bestow your grace. Stretching the neck in longing like a cormorant, I respectfully make this prayer.
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.
本文
讃岐国琴平山に鎮坐す金刀比羅大神と称奉る大物主大神、
sanukinokuni kotohirayamani shizumarimasu kotohiranoohokamito tatahematsuru ohomononushinoohokami,
相殿に坐す白峯大神、其従に給へる百千万の神霊の御前をも慎み敬ひ、恐み恐みも白さく、
ahidononi masu shiraminenoohokami, sono mitomoni tsukaheru momoyorozuno mitamano mimahewomo tsutsushimi uyamahi, kashikomi kashikomimo mawosaku,
某郡某村の何某は、預りて大神の御稜威を崇め敬ひ、心直く身正しく家業を勤め結み労みて、
naninokohorinaninomurano nanigashiha, azukarite ohokamino miitsuwo agame uyamahi, kokoronahoku mitadashiku ihenowazawo tsutome itonami isoshimite,
朝日異に病に憔りて篤悩める事在るは、
asakehikeni yamahini yatsurite atsunayameru koto aruha,
不意過犯せる罪咎有りて、天然其禍は、大神等の広き厚き神慮に宥め給ひ許し給ひて、
omohazu ayamachiokaseru tsumitoga arite, onozukara sono magaha, ohokamitachino hiroki atsuki mikokoroni yurume tamahi yurushi tamahite,
速に病を令息給ひ、又禍津日の禍神有りて祟り荒ぶる事有らば、
sumiyakani yamahiwo yameshime tamahi, mata magatsuhino magakami arite tatari araburu koto araba,
大神等の大御威を以て、禍神の物怪を千里の外に遷退坐して、
ohokamitachino ohomiitsuwo mochite, magakamino mononokewo chisatono hokani utsushishirizoke mashite,
何某が身心多親に煩悶苦む事無く、美しき元の姿に返して、
nanigashiga mikokoro ohochikani wazurahimodahekurushimu koto naku, uruhashiki motono sugatani kaheshite,
命真福く守り恵み幸へ給はむ事の志を奠る礼代の幣帛を、
inochimasakiku mamori megumi sakihahe tamahamu kotono kokorozashiwo okitatematsuru wiyashirono mitegurawo,
安幣帛の足幣帛と聞食受給ひて、一速き大御稜威を令蒙給へと、鵜自物頸根突抜きて、恐み恐みも白す。
yasumitegurano tarumitegurato kikoshimeshiuke tamahite, hitohayaki ohomiitsuwo kaumurashime tamaheto, ujimono unane tsukinukite, kashikomi kashikomimo mawosu.
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.