nntsuzu/KFTT huggingface dataset:
English: Opposite concept for 'Kegare' is 'purity' or 'sacredness,' but both Kegare and sacredness are often the subject to be avoided as taboo things and it is only emphasized that both are taboo and it is not always possible to distinguish one from another strictly.
Japanese: 「穢れ」に対立する概念は「清浄」または「神聖」であるが、穢れと神聖はどちらもタブーとして遠ざけられる対象であり、タブーであることだけが強調されて、必ずしも厳密に区別できないこともある。
English: Taking Judaism as an example, animal's blood is hated as much as 'unclean living thing' only for eating, but this is because animal's blood is a holy thing which is described as 'blood is life, so it can not be eaten' (Deuteronomy) in Judaism and not because animal's blood is a thing with Kegare.
Japanese: 例えばユダヤ教では動物の血は食に関する限り「不浄な生き物」と同様に忌まれるものであるが、これはユダヤ教において「血は命であるから食べてはならない」（申命記）と説明される神聖なものであることに起因するものであり、決して穢れたものであるからではない。
English: Hojutsu kosetsu, written by Nobutomo BAN, a scholar of Japanese classical literature who lived in the Edo period, describes as follows:
Japanese: 江戸時代の国学者である伴信友が著した『方術考説』には下記の記述がある。
English: Majinai refers to the magic of pronouncing a curse on the original cause in order to bring down harmful results; Noroi (curse) is concerned with evil omen only whereas Majinai includes both good fortune and evil omen.
Japanese: 「マジナヒ、こは物実を構えて、それにまじこり肖しめむと、のろひてする術、但しノロヒは凶からしむ方にのみするを此は吉凶ともにするなり」
English: Shaku is a narrow board held in the right hand when one wears sokutai (traditional ceremonial court dress) in Japan.
Japanese: 笏（しゃく）とは、日本において束帯の着用の際、右手に持つ細長い板である。
English: It originated in China where it is said to have been a board used by a government official for writing memos.
Japanese: 中国発祥のものであり、中国では官人が備忘として書きつけをするための板であったとされている。
English: Shaku was introduced from China in the sixth century, and it was first used in Japan during the Imperial Court ceremony, wherein a sequence of the ceremony was written down as memos on a piece of paper called shakugami pasted on the back of the shaku.
Japanese: 6世紀に中国から伝来し、日本では初めは、朝廷の公事を行うときに、備忘のため式次第を笏紙（しゃくがみ）という紙に書いて笏の裏に貼って用いていた。
English: Later shaku came to be used for giving a dignified air to the holder during important ceremonies and Shinto rituals.
Japanese: 後に、重要な儀式や神事に際し、持つ人の威儀を正すために持つようになった。
English: There are two types of Shaku: geshaku which is made of ivory and mokushaku which is made of wood.
Japanese: 笏には、象牙製の牙笏（げしゃく）と木製の木笏（もくしゃく）とがある。
English: Formerly, there was a rule according to which geshaku was used by persons of the Goi (Fifth Rank) or above, and mokushaku was used by persons of the Rokui (Sixth Rank) or below; later, however, geshaku came to be used during formal attire (court) and mokushaku in other occasions, regardless of the rank of the holder.
Japanese: かつては五位以上の者は牙笏、六位以下は木笏と決まっていたが、後に位階に関係なく礼服(宮中)のときにのみ牙笏を用い、普段は木笏を用いるようになった。
English: According to "Choya gunsai" (Collected Official and Unofficial Writings), the standard size was 36.36 centimeters in length, 8.18 in upper width, 7.27 centimeters in lower width, and 0.90 centimeters in thickness during the mid-Heian period.
Japanese: 『朝野群載』によれば、平安時代中期には長さ1尺2寸、上広2寸7分、下広2寸4分、厚さ3分が基準の大きさであった。
English: The shape differed slightly by the holder or purpose of use; there was a set of rules stating that the emperor's shaku usually had a square shape for top and bottom ends, the shaku used during a Shinto ritual had a round shape for top end and a square shape for bottom end, the shaku used by retainers usually had a round shape for top and bottom ends, and the shaku used on celebratory occasions had a square shape for top end and a round shape for bottom end.
Japanese: なお、使用者や用途によって形が微妙に異なり、天皇は通常は上下とも方形、神事には上円下方を用い、臣下は通常は上下ともに円形、慶事には上方下円の笏を用いることになっていた。
English: Furthermore, during some occasions of banquet, shaku was used as impromptu, percussion instruments called shakuhyoshi by the player who held his shaku on the left hand and another person's shaku on the right hand and beating the left shaku with the right shaku to the music; in later years, however, a thicker shaku made especially for the purpose of beating came to be made.
Japanese: また、饗宴の際に音楽に合わせて左に自己の笏、右に他者の笏を持って右の笏で左の笏を打ち付ける笏拍子（しゃくひょうし）という即席の打楽器として使われることがあったが、後世にはより分厚く作られた拍子専用の笏が作られることもあった。
English: A natural way to read the word 'shaku' is 'kotsu', but since the reading of 'kotsu' also means 'bones' and suggests bad omen, the reading of 'shaku' came to be used.
Japanese: 「笏」の本来の読みは「コツ」であるが、「骨」に通じて縁起が悪いので、これを忌んで「シャク」と読むようになった。
English: Since shaku was formally made of Hahaso oak (Quercus serrata Murray), which is read "saku" in Chinese (pronunciation), the reading developed into "shaku".
Japanese: 元は柞（ハハソ）の木で作るので、その音の「サク」が転じて「シャク」となった。
English: The formal attire under the dress code of Shinto priests after the Meiji period became the ikan (traditional formal court dress), and it was stipulated that a mokushaku be held as torimono (symbolic offering) at the same time.
Japanese: 明治以降の神職服制では正装が衣冠とされ、同時に採物として木笏を持つことが規定された。
English: Tamagushi means a branch of sakaki tree decorated with shide (paper cascade) and yu (strips of cloth) and offered before the gods by Shinto priests and visitors during Shinto rituals.
Japanese: 玉串（たまぐし）とは、神道の神事において参拝者や神職が神前に捧げる、紙垂（しで）や木綿（ゆう）をつけた榊の枝である。
English: In some cases, tamagushi was taken home as proof of having visited a shrine, like Haraigushi (wands used in Shinto rituals to cleanse and purify) of Jingu taima (Shrine amulet), and used when conducting Sendo barai and Mando barai (a Shinto purification rite in which words for purification are repeated one thousand times ("Sendo") or ten thousand times ("Mando"), respectively).
Japanese: 神宮大麻の祓い串のように、参拝の証として持ち帰り、千度祓い万度祓いを行う例もある。
English: Making an offering of tamagushi before the gods is called tamagushihoten.
Japanese: 玉串を神前に捧げて拝礼することを玉串奉奠（たまぐしほうでん）という。
English: When tamagushi is handed by a Shinto priest, the base of tamagushi is held from above by the right hand, and the leaf apex is supported by the left hand.
Japanese: 神職から玉串を渡されたときは、右手で玉串の根元を上の方から持ち、左手で葉先を支えるように持る。
English: Pull back the right hand so that the base of tamagushi looks your direction (the leaf apex pointing the altar), and shift the left hand to hold the base, and pray.
Japanese: 玉串の根元が自分がいる方向に向くように右手を引き（葉先が神前に向かう）、左手も根元に持ち替えて、祈念する。
English: Hold the leaf apex of tamagushi by the right hand, move tamagushi clockwise so that the base points the altar.
Japanese: 右手で玉串の葉先を持ち、時計回りに玉串を動かして根元が神前に向かうようにする。
English: The origin of tamagushi is said to be the description in Japanese Mythology mentioning that when Amaterasu Omikami (the Sun Goddess) hid in Ama no iwato Cave, Futodama (another god in Japanese Mythology) held Ihotsu no masakaki, a branch covered with foliage and decorated with balls and mirrors, reverently with both hands.
Japanese: 日本神話では、天照大神が天岩戸した際、玉や鏡などをつけた五百津真賢木（いほつのまさかき）をフトダマが捧げ持ったとの記述が、玉串の由来とされている。
English: Atsutane HIRATA and others maintain that 'tamagushi' came to be called so because it was decorated with balls like in the description of the mythology, whereas Norinaga MOTOORI maintained the word meant 'tamukegushi' (literally, 'pointing towards the altar').
Japanese: 平田篤胤らは神話の記述のように玉をつけたから「玉串」だとし、本居宣長は「手向串」の意としている。
English: There is a poem by SUGAWARA no Michizane, or Kanko (a title of address used for SUGAWARA no Michizane), in 'One Hundred Poems by One Hundred Poets' which reads: 'I am too busy on this trip to make an offering, but at least please allow me to offer these colored leaves of Temukeyama Mountain instead, as they are beautiful like brocade'.
Japanese: 百人一首「このたびは麻もとりあへず手向山紅葉の錦、神の随に」管公・菅原道真
English: Sometimes the money paid to the shrine when requesting a prayer is written as 'tamagushi-ryo' (shrine fee) in addition to 'hatsuho-ryo' (ceremony fee).
Japanese: 神社に祈祷を依頼する際に納める金銭のことを、「初穂料」のほか「玉串料」と書くこともある。
English: Hatsuho-ryo also refers to the money paid in exchange for Ofuda (paper charm) and Omamori (personal amulet), whereas the term tamagushi-ryo is used only for the money paid upon requesting a prayer since it is paid instead of tamagushi.
Japanese: 初穂料はお札やお守りなどを受ける際の金銭にも使うが、玉串料は玉串のかわりとして納める金銭という意味であるので祈祷の依頼の際にしか使わない。
English: In 754, kushige (a container used to hold hair accessories, including decorative combs) was floated down the old Yamato River from upstream in the hope of calming wind and flood damage in the Kawachi Province.
Japanese: 天平勝宝6年(西暦754年)、河内国の風水害をおさめるため、旧大和川上流より櫛笥が流された。
English: Tamakushi-meigu Shrine (present Tsuhara-jinja Shrine) was built in the place where the Kushige drifted to, and the surrounding area came to be called Tamagushi.
Japanese: 櫛笥の流れ着いた場所に、玉串明宮(現在の津原神社)が建てられ、その周辺一帯を玉串と呼ぶようになった。
English: Today, it is a town name in Higashiosaka City, and while the bus stop of Yamamoto Line, Kintetsu Bus, is read as "Tamagushi", the reading of "Tamakushi" is rooted in the vicinity of the local elementary school (the river is called Tamakushi-gawa River).
Japanese: 現在は東大阪市内の町名で、近鉄バス山本線の停留所ではたまぐし読みとなっているが、地元小学校付近ではたまくし読みが定着している（河川－玉串川）。
English: The "Kojiki" states that the 'blacksmith, Amatsumara was called upon' but there is no description of what he did.
Japanese: 「鍛人（かぬち）天津麻羅を求（ま）きて」とあるだけで、何をしたのかは書かれていない。
English: The sentence before that states that Amatsumara was 'using steel from the metal mountain of heaven,' so he is believed to have been refining the iron used by Ishikoridome to make the mirror.
Japanese: その前に「天の金山の鉄（はがね）を取りて」とあることから、伊斯許理度売命（いしこりどめ）が鏡を作るための製鉄を行ったとも考えられる。
English: The main text of the "Nihonshoki" says that Amenouzume was holding an enchanted spear, Chimaki no Hoko, but there is no description of its maker.
Japanese: また、日本書紀の本文には、天鈿女命（あめのうずめ）が茅纏の矛を手にしたという記述があり、それを作った者の記述がない。
English: This can be interpreted to mean that Amatsumara made the spear (The first addendum indicates that Ishikoridome made the hiboko (spear)).
Japanese: このことから、天津麻羅は矛を作ったとも考えられる（第一の一書では石凝姥命（いしこりどめ）が日矛を作ったとある）。
English: The section on tensonkorin (the descent to earth of the grandson of the sun goddess) in "Sendai Kujihongi" (Ancient Japanese History) reads 'the ancestor of Yamato no Kanachi and others called Amatsumaura' and 'the ancestor of Mononobe no Miyatsuko and others called Amatsumara and the ancestor of Ato no Miyatsuko and others called Amenomara,' all of which are considered to be the same deity as Amatsumara.
Japanese: 先代旧事本紀の天孫降臨の段では、「倭（やまと）の鍛師（かなち）等の祖、天津真浦（あまつまうら）」「物部造等の祖、天津麻良（あまつまら）、阿刀造等の祖、天麻良（あめのまら）」とあり、これらは天津麻羅と同神と考えられる。
English: Another theory states that since there is no divine title, Amatsumara is not the name of a god but a general term for blacksmiths (or their deified ancestor).
Japanese: また、神号がついていないことなどから、天津麻羅は一神の名ではなく鍛冶集団（またはその祖神）の総称ではないかとする説もある。
English: "Amatsu" in the name "Amatsumara" refers to the Amatsukami (gods of heaven), but there are several theories as to the meaning of 'mara.'
Japanese: アマツマラという神名のうち、アマツは天津神を示すものであるが、「マラ」については下記のように諸説ある。
English: One theory states that 'mara' comes from 'me-ura' meaning 'one-eyed,' a reference to the practice of blacksmiths closing one eye in order to check the iron's temperature from its color (or to an occupational hazard of blacksmiths).
Japanese: 「マラ」は「目占（めうら）」すなわち片目の意で、鍛冶が鉄の色でその温度をみるのに片目をつぶっていたことから（または鍛冶の職業病である）とする説
English: There is also a theory that blacksmith's hammers were compared to a penis and so 'mara,' a slang word for penis, became part of the name.
Japanese: 鍛冶に必要な槌を男根にみたて、男根の別称「マラ」を神名としたとする説
English: (It should be noted, however, that since the word "mara," which means 'obstacles to practicing buddhism,' was introduced to Japan together with Buddhism and only later came to be used as another word for penis, this theory is an invention by more recent generations.)
Japanese: （ただし、摩羅（まら）という言葉は仏教と共に日本に入ってきたものであり、男根の別称とされたのはさらに時代が下るものであるので、この説は後世の附会である）
English: If the first theory is accepted, Amatsumara can be held to be the same deity as Amenomahitotsu no kami (the one-eyed kami of heaven), who appears in "Nihonshoki" and "Kogo-shui" (History of the Inbe clan).
Japanese: 一番目の説を採った場合、日本書紀や古語拾遺に登場する天目一箇神（あめのまひとつ）と同一神であるとも考えられる。
English: Amenomahitotsu no kami was also a deity of ironworking, and in "Kogo-shui," he made metal weapons at the time of Amaterasu's hiding away in the cave.
Japanese: 天目一箇神も鍛冶の神であり、古語拾遺では岩戸隠れの際に金属製の武具を製作している。
English: Kiyome means people who were engaged in the disposal of animals and cleaning on behalf of priests who were prohibited to kill animals in a temple.
Japanese: 清目（きよめ）とは、寺社において殺生を禁じられている僧侶に代わって小動物の処理や清掃の業務を行った人々の事である。
English: In the medieval period, Kiyome was also used as a synonym for derelict or Eta (the lowest rank of a caste system in Japan.)
Japanese: また、中世においては清目という言葉が河原者や穢多の同義語として使われたこともある。
English: Note, however, the term 'ko' is used in a wide variety of organizations such as Mujin-ko (beneficial association).
Japanese: ただし、無尽講など相互扶助団体の名称に転用されるなど、「講」という名称で呼ばれる対象は多岐に渡っている。
English: The term ko originally represents 'kogi (lecture)' or 'ko-doku (reading),' and referred to a group of monks living in the Heian period who read and studied Buddhist scriptures.
Japanese: 元々の講は「講義」「講読」の「講」であり、平安時代に仏典を講読・研究する僧の集団を指すものであった。
English: It later came to mean 'ko-kai,' a Buddhist event focused on the reading of Buddhist scriptures, and the use of the term spread to a wide variety of Buddhist rituals (such as Hoon-ko (a memorial service for Shinran)).
Japanese: 後に仏典の講読を中心とする仏事（講会）を指すようになり、さらに各種の仏教儀式一般に講という名称をつけるようにもなった（報恩講など）。
English: While this concept of ko spread to the public in the Middle Ages, many types of faith groups used the term ko in their names.
Japanese: この「講」が中世ごろから民間に浸透する過程で、様々な信仰集団に「講」という名称がつけられるようになった。
English: Among ko as faith groups, some were naturally formed in local communities and some were introduced from outside.
Japanese: 信仰集団としての講には、地域社会の中から自然発生的に生まれたものと、外部からの導入によるものとがある。
English: The first kind of ko was operated by ujiko (shrine parishioners) who believed in regional deities such as ujigami (a guardian god or spirit of a particular place in the Shinto religion) and ubusunagami (guardian deity of one's birthplace) in order to maintain their shrine.
Japanese: 前者の講は、氏神・産土といった地域の神を信仰する氏子によって、その神祠の維持のために運営されるものである。
English: Some ko of high-class shrines have members even outside the village it is located in.
Japanese: 社格の高い神社の講では、「村」の範囲を超えて広い範囲に構成員を持つものもある。
English: For ko operation, officers such as komoto (host of the ko), fuku-komoto (vice komoto), and sewanin (manager) are appointed.
Japanese: 講の運営にあたっては講元(こうもと)、副講元、世話人などの役員を置く。
English: Ascetic Buddhist monks from Tate-yama Mountain traveled across the nation to encourage people to climb sacred mountains, and built sanpai ko (ko for temple or shrine visits) at various locations.
Japanese: 立山などの修験者が霊山への登山を勧めて全国を廻り、各地に参拝講が作られた。
English: Following this, a large number of ko for shrine and temple visits were established in various parts of Japan.
Japanese: それにならって各地の神社・寺院へ参拝するための数多くの講も作られるようになった。
English: These sanpai ko held 'so mairi' in which all ko members visited their temple or shrine, but in many cases, 'daisan ko (ko by representative)' was held in which a few people were selected as representatives to visit their temple or shrine on behalf of their ko.
Japanese: これらの参拝講では、講の全員が参拝に行く「総参り」もあったが、多くは講の中から数人を選び、代表して参拝する「代参講」が行われていた。
English: Use of the concept of ko in beneficial organizations (such as Tanomoshi-ko and Mujin-ko) has been derived from the concept of daisan ko.
Japanese: 相互扶助団体（頼母子講・無尽講）への転用は、この代参講から派生したものである。
English: In these organizations, they collect money from members but instead of visiting a temple or shrine, they buy lottery tickets or bid in auctions, and money won in lotteries or objects obtained through auction are given to the members.
Japanese: すなわち、皆で金を出しあって、参拝に行くのではなくその金をくじや入札によって構成員に融通するというものである。
English: Chinju gami is a (Shinto) god enshrined to guard a particular building or a certain area of land.
Japanese: 鎮守神（ちんじゅがみ）とは特定の建造物や一定区域の土地を守護するために祀られた神(神道)である。
English: It is often considered to be the same as ujigami (a guardian god or spirit of a particular place in the Shinto religion) or ubusunagami (guardian deity of one's birthplace).
Japanese: 現在では、氏神（うじがみ）、産土神（うぶすながみ）と同一視されることも多い。
English: Japanese temples started to enshrine gods of heaven and earth in order to protect themselves as Buddhism spread and syncretism of Shinto and Buddhism developed.
Japanese: 日本の寺院においても、仏教が伝わり、神仏習合が進む中で、寺院守護のための神祇が祀られるようになった。
English: Then, chinju gami started to be enshrined in structures other than temples or certain areas of land.
Japanese: のちに寺院以外の建造物や一定の区域の土地にも鎮守神を祀るようになった。
English: It is often believed now that chinju gami is a god that lives in a local area (also known as jinushi gami); however, it was originally a god that was enshrined in order to suppress the jinushi gami and compel its obedience.
Japanese: 現在では、鎮守神はその土地に住む神（地主神）だと考えられることが多いが、元をたどれば、鎮守神は、地主神を押さえ込み、服従させるために新たに祀られた神である。
English: What this means is that, people called and enshrined a god that had a stronger mysterious power than the jinushi gami so that, when people built a structure on a particular land, spirits in that land would not curse the people or the structure.
Japanese: つまり、人間がある土地に人工物を造営したとき、その土地に宿る神霊が人間や造営物に対して危害を加える祟りを起こさせないように、その地主神よりも霊威の強い神を新たに勧請して祀ったのである。
English: Then, the jinushi gami was expected to submissively obey the chinju gami and to guard and support its activities (jinushi gami however sometimes resisted chinju gami and caused a curse).
Japanese: そして、地主神は鎮守神に従順に服属し、その活動を守護・補佐することが期待された（ときには地主神が抵抗し祟りを起こすこともあった）。
English: As time passed, however, the original meaning of chinju gami was forgotten, chinju gami and jinushi gami were confused with each other, and they as a result were syncretized.
Japanese: しかし、時代とともに鎮守神の本来の意味は忘れられ、地主神との混同が起こり、両者は習合する結果となった。
English: Chinju gami then were enshrined at places such as temples, residences, shoen (manor in medieval Japan), castles, and villages.
Japanese: こうした鎮守神は、寺院・邸宅・荘園・城などに祀られ、村落においても祀られるようになった。
English: One of the possible reasons why chinju gami were started to be enshrined in villages is that, during the course of conflict between a certain village and gozoku (a local ruling family) that controlled its surrounding area, the village enshrined chinju gami in order to counter the mysterious power of ujigami enshrined by gozoku as its family god.
Japanese: 村落に神が鎮守神として祀られるようになったことについては、ある村落とその周辺を治める豪族との対立関係の中で、豪族が祀る一族神としての氏神の霊威に対抗する形で、村落に鎮守として神社を祀るようになったことが一因として考えられる。
English: Shrines that enshrine Kasuga no kami are called 'Kasuga Jinja,' and there are about 1,000 Kasuga-Jinja shrines nationwide.
Japanese: 春日神を祀る神社は春日神社などという社名になっており、日本全国に約1000社ある。
English: Since Kasuga Taisha Shrine enshrines the following four deities, they are considered the embodiment of Kasuga no Kami.
Japanese: 春日大社の祭神は以下の四柱の神であるので、春日神の本体は以下の四神ということになる。
English: The above-mentioned four deities were enshrined in Kasuga Taisha Shrine in 768; before that, Enomoto Myojin had been worshiped in the Kasuga region.
Japanese: ただし、春日大社にこの四神が祀られることになるのは768年のことで、それ以前の春日の地では榎本明神が祀られていた。
English: During the Edo period, Enomoto Myojin was identified with Sarutahiko (leader of the Earthly Gods), but prior to that, a deity known as 'Kose no Hafuri' or 'Kose no Hime Myojin' had been worshiped.
Japanese: 江戸時代にサルタヒコのこととされるようになったが、それ以前は巨勢祝あるいは巨勢姫明神という神が祀られていた。
English: This deity (Kose no Hafuri or Kose no Hime Myojin) is considered an indigenous deity (ujigami) of the Kasuga region and regarded as the tutelary deity of the Kasuga Clan, an ancient noble family who had a base in this region.
Japanese: この神は当地の地主神と考えられ、当地に基盤のあった春日氏の氏神とされる。
English: Haraedo no Okami refers to Shinto deities in charge of "harae" (purification or redemption).
Japanese: 祓戸大神（はらえどのおおかみ）とは、神道において祓を司どる神(神道)である。
English: The 'haraedo' (also known as 'harae-dokoro,' or 'harae-dono') refers to a site where harae is performed; thus Haraedo no Okami means "deities enshrined in the haraedo."
Japanese: 祓戸（祓所、祓殿）とは祓を行う場所のことで、そこに祀られる神という意味である。
English: The 'harae kotoba,' one of the "norito" (Shinto prayers) that Shinto priests enchant prior to religious services, reads "Haraedo no Okami and others were created when Izanagi, the great deity, performed misogi-harae (purification rites) at Awakigihara in Tachibana no Odo in Hyuga (in Miyazaki Prefecture) in Chikushi (Kyushu).
Japanese: 神職が祭祀に先立って唱える祝詞である「祓詞」では「伊邪那岐大神筑紫の日向の橘の小戸の阿波岐原に禊祓給ひし時に生り坐せる祓戸大神等」と言っている。
English: Haraedo no Okami, therefore, is considered a generic term for the deities created when Izanagi returned from Yomi (Realm of the Dead) and performed misogi, as described in the 'Kamiumi' (Birth of Deities) Chapter of the "Nihonshoki" (Chronicles of Japan).
Japanese: 祓戸大神とは、日本神話の神産みの段で黄泉から帰還したイザナギが禊をしたときに化成した神々の総称ということになる。
English: Incidentally, on this occasion, "Mihashira no uzuno miko" (three noble children) - Amaterasu Omikami (the Sun Goddess), Susano (the Storm God), and Tsukuyomi (the Moon God) - were also created, but they do not number among the Haraedo no Okami.
Japanese: なお、この時に三貴子（天照大神、スサノオ、ツクヨミ）も化成しているが、これらは祓戸大神には含めない。
English: The harae kotoba prayer to the Haraedo no Okami is, "If there are evils, sins, and vice in the world, please purify the world"
Japanese: 祓詞ではこの祓戸大神に対し「諸諸の禍事罪穢有らむをば祓へ給ひ清め給へ」と祈っている。
English: The four deities featured in the 'Oharae no kotoba' of the "Engishiki" (an ancient book of codes and procedures on national rites and prayers) -Seoritsuhime(-no-kami), Hayaakitsuhime(-no-kami), Ibukidonushi(-no-kami), and Hayasasurahime(-no-kami)--are called 'the four Haraedo deities' ("haraedo yon-shin"), and sometimes Haraedo no Okami is used as a generic term for these four deities.
Japanese: 『延喜式』の大祓詞に記されている瀬織津比売・速開都比売・気吹戸主・速佐須良比売の四神を祓戸四神といい、これらを指して祓戸大神と言うこともある。
English: The four deities purify "Ashihara no Nakatsukuni" (Literally, "Central Land of Reed Plains", which refers to the human world) by removing all the sins and evils; the roles of each deity are described in the 'Oharae no kotoba.'
Japanese: これらの神は葦原中国のあらゆる罪・穢を祓い去る神で、大祓詞にはそれぞれの神の役割が記されている。
English: He confirms that Hayaakitsuhime swallowed all the evils, sins, and vice and breathes those evils, sins, and vice to "Nenokuni" (the underworld).
Japanese: --速開津媛命がもろもろの禍事・罪・穢れを飲み込んだのを確認して根の国に息吹を放つ
English: She takes all the evils, sins, and vice brought into Nenokuni/Sokonokuni and disperses them throughout the underworld.
Japanese: --根の国・底の国に持ち込まれたもろもろの禍事・罪・穢れをさすらって失う
English: Except for Hayaakitsuhime, the names of the above-mentioned deities cannot be found in the "Kojiki" (Records of Ancient Matters) or the "Nihonshoki" (Chronicles of Japan), and there are many theories as to which of the deities in the Kojiki and the Nihonshoki they correspond to.
Japanese: 速開都比売を除いてこれらの神の名は記紀には見られず、記紀のどの神に対応するかについては諸説ある.、
English: Norinaga MOTOORI proposed that Seoritsuhime, Hayaakitsuhime, and Ibukidonushi correspond to Yasomagatsuhinokami, Izunome, and Naobinokami, respectively, while Hayasasurahime is represented by Suseribime based on the similarity of their names and the fact that both dwelled in Nenokuni.
Japanese: 本居宣長は、瀬織津比売を禍津日神（やそまがつひ）に、速開都比売を伊豆能売（いづのめ）に、気吹戸主を直毘神（かむなおび）に当て、速佐須良比売は神名の類似や根の国にいるということからスセリビメ（すせりびめ）に当てている。
English: Tamayoribime, also known as Tamayorihime, is a Shinto goddess from Japanese mythology.
Japanese: タマヨリビメ（タマヨリヒメとも）は、日本神話に登場する神(神道)である。
English: After she raised Ugayafukiaezu, whose mother was Toyotamabime and whose father was Hoori (meaning Ugayafukiaezu was Tamayoribime's nephew), she became his wife and gave birth to Itsuse no Mikoto, Inahi no Mikoto, Mikenu no Mikoto, and Kamuyamatoiwarebiko (the Emperor Jinmu).
Japanese: トヨタマビメが産んだホオリの子であるウガヤフキアエズ（すなわちタマヨリビメの甥）を養育した、後にその妻となり、五瀬命、稲飯命、御毛沼命、カムヤマトイワレビコ（神武天皇）を産んだ。
English: The Kojiki and the third addendum to the Nihonshoki state that because Hoori saw Toyotamabime giving birth in her original form, she felt ashamed and returned to the country of the sea, but she sent her younger sister Tamayoribime to him with a poem in order to raise the child.
Japanese: 古事記および日本書紀の第三の一書では、トヨタマビメは元の姿に戻って子を産んでいる所をホオリに見られたのを恥じて海の国に戻ってきたが、御子を育てるために、歌を添えて妹のタマヨリビメを遣わした、とある。
English: The main account of the Nihonshoki just says Tamayoribime accompanied her elder sister, who was traveling to the coast to give birth, and then she became Ugayafukiaezu's wife.
Japanese: 日本書紀本文では、出産のために海辺に向かう姉に付き添い、後にウガヤフキアエズの妻となった、とだけある。
English: The first addendum says that when Toyotamabime left for the country of the sea, she told her younger sister to stay there to raise the child.
Japanese: 第一の一書では、トヨタマビメが海の国へ帰る時に、御子を育てるために妹を留め置いた、とある。