Inori no Mori祈りの杜working title

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ことひらのおほかみじゃきたいさんびょうきへいゆをいのるのりと

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

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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.

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(ほんぶん)

讃岐国(さぬきのくに)琴平山(ことひらやま)に鎮坐(しづまりま)す金刀比羅大神(ことひらのおほかみ)と称奉(たたへまつ)る大物主大神(おほものぬしのおほかみ)、

sanukinokuni kotohirayamani shizumarimasu kotohiranoohokamito tatahematsuru ohomononushinoohokami,

相殿(あひどの)に坐(ま)す白峯大神(しらみねのおほかみ)、其(その)従(みとも)に給(つか)へる百千万(ももよろづ)の神霊(みたま)の御前(みまへ)をも慎(つつし)み敬(うやま)ひ、恐(かしこ)み恐(かしこ)みも白(まを)さく、

ahidononi masu shiraminenoohokami, sono mitomoni tsukaheru momoyorozuno mitamano mimahewomo tsutsushimi uyamahi, kashikomi kashikomimo mawosaku,

某郡某村(なにのこほりなにのむら)の何某(なにがし)は、預(あづか)りて大神(おほかみ)の御稜威(みいつ)を崇(あが)め敬(うやま)ひ、心直(こころなほ)く身正(みただ)しく家業(いへのわざ)を勤(つと)め結(いとな)み労(いそし)みて、

naninokohorinaninomurano nanigashiha, azukarite ohokamino miitsuwo agame uyamahi, kokoronahoku mitadashiku ihenowazawo tsutome itonami isoshimite,

朝日異(あさけひけ)に病(やまひ)に憔(やつ)りて篤悩(あつなや)める事(こと)在(あ)るは、

asakehikeni yamahini yatsurite atsunayameru koto aruha,

不意(おもはず)過犯(あやまちおか)せる罪咎(つみとが)有(あ)りて、天然(おのづから)其(その)禍(まが)は、大神等(おほかみたち)の広(ひろ)き厚(あつ)き神慮(みこころ)に宥(ゆる)め給(たま)ひ許(ゆる)し給(たま)ひて、

omohazu ayamachiokaseru tsumitoga arite, onozukara sono magaha, ohokamitachino hiroki atsuki mikokoroni yurume tamahi yurushi tamahite,

速(すみやか)に病(やまひ)を令息(やめしめ)給(たま)ひ、又(また)禍津日(まがつひ)の禍神(まがかみ)有(あ)りて祟(たた)り荒(あら)ぶる事(こと)有(あ)らば、

sumiyakani yamahiwo yameshime tamahi, mata magatsuhino magakami arite tatari araburu koto araba,

大神等(おほかみたち)の大御威(おほみいつ)を以(もち)て、禍神(まがかみ)の物怪(もののけ)を千里(ちさと)の外(ほか)に遷退(うつししりぞけ)坐(ま)して、

ohokamitachino ohomiitsuwo mochite, magakamino mononokewo chisatono hokani utsushishirizoke mashite,

何某(なにがし)が身心(みこころ)多親(おほちか)に煩悶苦(わづらひもだへくるし)む事(こと)無(な)く、美(うるは)しき元(もと)の姿(すがた)に返(かへ)して、

nanigashiga mikokoro ohochikani wazurahimodahekurushimu koto naku, uruhashiki motono sugatani kaheshite,

命真福(いのちまさき)く守(まも)り恵(めぐ)み幸(さきは)へ給(たま)はむ事(こと)の志(こころざし)を奠(おきたてまつ)る礼代(ゐやしろ)の幣帛(みてぐら)を、

inochimasakiku mamori megumi sakihahe tamahamu kotono kokorozashiwo okitatematsuru wiyashirono mitegurawo,

安幣帛(やすみてぐら)の足幣帛(たるみてぐら)と聞食受(きこしめしうけ)給(たま)ひて、一速(ひとはや)き大御稜威(おほみいつ)を令蒙(かうむらしめ)給(たま)へと、鵜自物(うじもの)頸根(うなね)突抜(つきぬ)きて、恐(かしこ)み恐(かしこ)みも白(まを)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.

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