Takamanohara ni kamuzumari masu sumeragamutsukamurogikamuromi no mikotomochite kamunagara to shiroshi meshite高天原に神留り坐す皇親神漏岐神漏美の命以ちて、神随らと知ろし食して
Sumemioya no mimi no kegare o arahisaramutote皇祖の御身の穢濁を滌ぎ去らむとて
Awaminatomata hayasuhinato ni ide mashite kotoageshite nori tamahaku粟水門また速吸名門に出で坐して、言挙げして詔り給はく
Ko no futado wa itohayashi to himuka no tachibana no odo no awagihara ni ide mashite此の二門は甚疾しと、日向の橘の小戸の阿波岐原に出で坐して
Kamitsu se wa itohayaku shimotsu se wa itoyowashitote nakatsu se ni misogiharai tamau toki ni are maseru上つ瀬は甚疾く、下つ瀬は甚弱しとて、中つ瀬に禊祓ひ給ふ時に生れ坐せる
Kami manifested through the lustration
Koko no hashira no kamitachi九柱の神等
Harai tamai kiyome tamau kamunahobiōnahobifutahashira no kamitachi wa yasomagakoto o nahoshi tamai magatsuhi no kami no magārashimezu祓ひ賜ひ清め賜ふ神直日・大直日二柱の神等は、八十禍事を直し賜ひ、禍津日神の禍あらしめず
Suminoe ni itsukimatsuru sokotsutsunō no mikotonakatsutsunō no mikotōhatsutsunō no mikoto住吉に斎ひ奉る底筒男命・中筒男命・表筒男命
Mata azuminomurajira ga matsureru sokotsuwatatsumi no mikotonakatsuwatatsumi no mikotōhatsuwatatsumi no mikotoまた阿曇連等が祭れる底津少童命・中津少童命・表津少童命
The Haraedo kami carry impurity away
Moromoro no kegare o harai kiyome tamau o seoritsuhime no kamiunabara ni mochi idenamu諸々の汚穢を祓ひ清め賜ふを、瀬織津姫神、海原に持ち出でなむ
Kakumochi ideshi o hayākitsuhime no kamihayasuhinatohe mochikaka nomite如此持ち出でしを、速秋津姫神、速吸名門へ持ちかか呑みて
Ibukidonushi no kaminenokunisokonokunihe ibuki hanachite kegare to iu kegarehāraji to気吹戸主神、根国底国へ気吹き放ちて、汚穢と云ふ汚穢はあらじと
Asking for purification and cleansing
Harai tamai kiyome tamae to mōsu koto no yoshi o祓ひ賜ひ清め賜へと白す言の由を
Haraido no kamitachimata tsukiyama no ōkamīdeha no ōkamiyudonoyama no ōkamitachitomo ni kikoshi mese to祓戸神等、また月山大神・出羽大神・湯殿山大神等共に聞こし食せと
Kashikomi kashikomi mo mōsu恐み恐みも白す
TranslationIzanagi undertakes misogi
Includes interpretation
Following the command of the ancestral kami who dwell in Takamanohara, the ancestral kami Izanagi sought to wash the impurity from his body. Finding the currents at Awa no Minato and Hayasui no Seto too swift, he went to Awagihara at Tachibana no Odo in Himuka. The upper shallows were too swift and the lower too weak, so he performed lustration and purification in the middle shallows.
Editorial note
The Japanese display text calls the subject the imperial ancestor; Izanagi is supplied from the lustration narrative that follows. The place names have several historical spellings.
Includes interpretation
Nine kami came into being through that lustration. Kamunaobi and Ōnaobi set the many calamities right and prevent the harm of the Magatsuhi kami from remaining. The three Sumiyoshi kami—the Bottom, Middle, and Surface Tsutsunoo—and the three Watatsumi kami revered by the Azumi lineage also appeared.
Editorial note
The source writes the characters for Watatsumi with a historical spelling glossed watatsumi. Accounts can differ over which kami are included when the deities of the lustration are counted.
Includes interpretation
Seoritsuhime carries every impurity that has been purified out to the sea. Hayaakitsuhime receives and swallows it at Hayasui no Seto, and Ibukidonushi blows it away to Ne no Kuni and Soko no Kuni. May no impurity called impurity remain.
Editorial note
This section describes the workings of the Haraedo kami in wording related to the longer Ōharae tradition. Interpretations of Ne no Kuni and Soko no Kuni differ.
May the Haraedo kami, together with the great kami of Gassan, Dewa, and Yudonosan, hear these words asking that purification and cleansing be granted—so it is declared with reverence and awe.
Editorial note
The invocation of the three Dewa mountains reflects the regional setting of the display source and is not common to every text called Misogi Harae Kotoba.
Beginning
Izanagi undertakes misogi1 / 4
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