nntsuzu/KFTT huggingface dataset:
English: ORIKUCHI analyzes that the words for blessings presented by people of superior ranks to subordinates were Norito, namely, '宣り言 (norito)' (declaration of congratulations) whereas the words, with which subordinates admired superiors and promised their obedience to superiors as a sign of thanks, were 'Yogoto (寿詞)' (tributes).
Japanese: 高位にあるものが下位にあるものへ祝福を授けるための言葉がノリトすなわち「宣り言」でありその礼として下位にあるものが高位にあるものを称え服従を誓う言葉がヨゴト（寿詞）であると解した。
English: In other words, it can be assumed that prayers that belonged to the so-called Yogoto (tribute) genre by ORIKUCHI's definition happened to be called 'Norito.'
Japanese: すなわち現今云うところのの祝詞は、折口のいわゆるヨゴト（寿詞）の系譜に属する祈願の言葉がたまたま「祝詞」の名をとったものであるということもできる。
English: The examples of the most ancient sentences that were named as 'Norito' are 29 pieces of prayers printed in the eighth volume of "Engishiki" (ancient books for codes and procedures on national rites and prayers) and 'Nakatomi-no-yogoto' printed in "Taiki " (diary of FUJIWARA no Yorinaga) Bekki (additional volume) authored by FUJIWARA no Yorinaga, thus totaling 30 pieces.
Japanese: 祝詞と名づけられた文章のもっとも古い例は、『延喜式』巻八に収録する29篇と藤原頼長『台記』別記所収「中臣寿詞」の計30篇である。
English: Those pieces are priceless documents that can date back to the time prior to the Nara period and important documents that can communicates the world of ancient Norito to modern people.
Japanese: 以上はすくなくとも奈良時代以前にまで遡りうる貴重な文献であり、古代の祝詞の姿を現在に伝える重要な資料である。
English: Pieces 1 to 7 are Norito for rites and festivals held by each shrine while pieces 8 to 15 for court rituals and piece 16 for Ise-jingu Shrine; pieced 17 to 20 are supplemental prayers.
Japanese: このうち1～7は各神社の祭礼ごとの祝詞、8～15は宮中祭祀にかかわる祝詞、16は伊勢神宮にかかわる祝詞、17～20は補遺である。
English: As characteristics of these pieces, the sojo-tai style, in which sentences end in 'to mousu (hakusu),' account for the majority of the pieces while the senmei-tai style, in which sentences end in 'to noru (nou),' are used for Kinensai, Minazuki-no-tsukinami-no-matsuri (Oharae), Daijo-sai festival, and Kannamesai festival.
Japanese: 以上のうちに特徴的なのは「～と申す（白す）」と結ぶ奏上体が大半を占めるのに対して祈年祭、六月月次祭（大祓）、大嘗祭・神嘗祭においては「～と宣る（宣ふ）」とする宣命体がとられていることだ。
English: This suggests that the origins and forms of the latter were different from those of the former.
Japanese: これらの祭儀が発生や形式においてそのほかの祭儀と性格を別にしていたことを思わせるものである。
English: Depending on the purpose, there are a variety of Norito, and even today, the so-called "Yamato kotoba" (the ancient or primordial Japanese language) has been used for Norito.
Japanese: その目的によって様々な種類があり、現在でも大和言葉が用いられている。
English: Basically, Norito is created every time when a rite or festival is convened, but it is often the case that for certain kinds of rites and festivals (for example, "Hatsumiyamode" (Rite of passage for the new born) and wedding ceremonies), the same Norito is used.
Japanese: 基本的に祝詞は祭儀の度に作文するが、決まった祭儀（初宮詣、結婚式など）では同じ祝詞を用いることが多い。
English: The same Norito is also used for 'harae kotoba,' words read by the priest in "Shubatsu"(a Shinto purification rite) implemented before rites and festivals, and for 'Oharae no kotoba,' words used for Oharae.
Japanese: また、祭儀の前に行う修祓での「祓詞」（はらえことば）や大祓での「大祓詞」（おおはらえことば）も言葉が決まっている。
English: It is all right to use samples as a reference when creating Norito, but some critics point out that too much dependence on samples and templates can lead to fixed expressions of Norito, which misses the original objectives of Norito.
Japanese: それを作文の上で参考にするのは問題ないが、頼りすぎて表現が固定化され本来の祝詞の意義からは外れているという指摘もある。
English: When a Shinto priest chants Norito (at Shinto shrines under the umbrella of the Association of Shinto Shrines), he takes a seat and bows twice before chanting Norito and bows twice and clap hands twice (Shinto) and bow once after chanting them.
Japanese: 神職が（神社本庁傘下の神社に於いて）奏上する場合、座に着き二拝し奏上した後に二拝二拍手(神道)一拝する。
English: The word '都 (tsu),' or '津 (tsu)' are Manyo-kana letters, an archaic form of the Japanese language, which correspond to ancient particle 'tsu' (possessive marker), today's equivalent of '--- no'.
Japanese: 「都・津（つ）」は、上代の格助詞「つ」に当てた万葉仮名で、「～の」の意味になる。
English: The word '都' is used for the graves of Shinto priests and parishioners whereas the word '津 ' is used for the graves of laypersons.
Japanese: 「都」は、神官・氏子などを勤めた人の墓に使われる漢字で、「津」は一般信徒の墓に使われる。
English: However, if laypersons have ancestors who were Shinto priests or parishioners, the word '都' is sometimes used for laypersons.
Japanese: ただし、先祖に神官、氏子の役に従事した人がいる場合には「都」が使われることがある。
English: Aside from this, depending on regions, the one word is more prevalent than the other, and there are no unified rules.
Japanese: またこれとは別に、地域により、どちらかの文字が広く用いられることもあり、一概ではない。
English: It is said that the word '奥 (oku)' means 'deep' '奥 (oku)' or 'to put' '置く(oku)'.
Japanese: 「奥（おく）」とは、奥深い意の「奥」や「置く」を意味するといわれる。
English: As can be seen in the usage of '城 (ki)' in the ancient "胆沢城" (Isawa-jo Castle), the word '城 (ki)' refers to a space that is surrounded on all four sides by scaffolds or walls, or, according to another theory, can mean 'a coffin'
Japanese: 「城（き）」は、古代の「胆沢城」の「城」の用例にみるように棚・壁などで四辺を取り囲んだ一郭の場所をいい、また「柩（ひつぎ）」の意味もあるとされる。
English: The connotations of the word '奥都城 (Okutsuki)' as a whole is 'an inner space that is shielded from the outer world' and also 'a place where a coffin is put.'
Japanese: 全体の意味としては、「奥深い所にあって外部から遮られた境域」ということであり、また「柩を置く場所」の意となる。
English: The Basic structure (of Shinto-style graves) is the same as Buddhist-style graves except that Shinto-style graves have no incense burners because "shoko" (incense offering) is not practiced in Shinto.
Japanese: 基本的な構成は、仏式と同じだが、神道では焼香を行わないので、香炉は必要ない。
English: When planning to set up a Shinto-style grave, you are required to buy a space in public or private cemeteries.
Japanese: 神式でお墓を建之する場合は公営や民営の霊園の墓地を購入する必要がある。
English: The term "shinshoku" refers to a person who serves god and performs a religious ceremony and clerical work at a shrine of Shinto.
Japanese: 神職（しんしょく）とは、神道、神社において神に奉仕し祭儀や社務をおこなう者のことである。
English: The term "Kannushi" originally referred to the head of shinshoku in a shrine, but now it is used in the same sense of shinshoku.
Japanese: 神主（かんぬし）は本来､神社における神職の長を指していたが、現在では神職と同じ意味で用いられる。
English: The term "Shinkan" refers to a government official (civil servant) who performs religious ceremonies; until World War II, only the shrine workers at the "Jingu Shicho" (the government agency that oversaw shrines) were so described.
Japanese: 神官(しんかん)は祭祀を司る官吏（公務員）のことで、第二次世界大戦前は伊勢神宮の「神宮司庁」の祠職のみが呼ばれた。
English: Although Shinshoku was limited to men before World War II, qualified women became able to assume Shinshoku after the War.
Japanese: 第二次世界大戦前は男性に限られていたが、戦後は女性も資格を得れば神職になれるようになった。
English: There are many ways to become Shinshoku, but the most straightforward is to graduate from a Shinto-affiliated university.
Japanese: 神職になる方法はいくつかあるが、一番の近道は神道系の大学を出ることである。
English: In Japan only two universities offer a course of study in Shinto, Kogakkan University and Kokugakuin University; students who complete the predetermined course of study are given the rank of seikai (the third-highest rank of Shinto priests), while those who go on to complete the additional practical training required earn the rank of meikai (the second-highest rank; for more information on ranking, see "Ranks").
Japanese: 日本で神道学科のある大学は皇學館大学と國學院大學の2校のみで、所定の課程を修了することで正階、さらに必要な実習を経て明階（「階位」参照）が授与される。
English: Other ways to become Shinshoku include taking a rank certification course (which lasts about one month), offered twice a year at both Kogakkan and Kokugakuin Universities as well as at some of the shrine agencies, or alternatively studying at one of the schools located throughout Japan dedicated to training Shinto priests.
Japanese: 他には、皇學館大学、國學院大學、一部の神社庁で年2回おこなわれる階位検定講習会（1ヶ月間程度）に参加するか、全国に数校ある神職養成所（2年間）に通う方法もある。
English: Yet in order to be allowed to enter some such training schools one must obtain a recommendation from a shrine agency, meaning that the first step for a prospective student is to meet and discuss the matter with an acquaintance who is also a shinshoku.
Japanese: なお、養成所に入所するには神社庁の推薦状が必要な場合もあるので、まずは身近な神職に相談する必要がある。
English: It is also possible to take the certification exam solely through correspondence courses, but this option is available only to those who must obtain qualification very quickly (for example, those who are slated to succeed to headship of the family's shrine).
Japanese: 通信教育によって検定試験を受けるという方法もあるが、これは急遽神職の資格を取らなければならない場合（実家の神社の跡を継ぐ必要が生じた場合など）に限られる。
English: The "Regulations on the Certification and Conferment of Rank" issued by the Jinja-Honcho (The Association of Shinto Shrines) list the following five ranks:
Japanese: 神社本庁では、「階位検定及び授与に関する規程」により、以下の5つの階位区分がある。
English: The names for all the ranks were taken from some part of the term "Jomyoseichoku" (pure, clear, correct, honest), which epitomizes the four virtues of Shinto.
Japanese: なお、階位の名称は神道で徳目とする「浄明正直」（浄く明く正しく直く）から取られたものである。
English: Possessors of this rank can also become the Guji (high priest) of any shrine, with the single exception of Ise Jingu shrine, which requires an imperial decision in order to become Daiguji (great high priest).
Japanese: この階位であれば、勅裁を要する伊勢神宮の大宮司以外ならどこの神社の宮司にもなれる。
English: According to the "Regulations concerning the status levels of Shinto priests" issued by the Jinja-Honcho, social status of priests is classified into six grades: tokkyu (special grade), ikkyu (first grade), nikyo-jo (upper second grade), nikyu (second grade), sankyu (third grade), and yonkyu (fourth grade).
Japanese: 神社本庁では、「神職身分に関する規程」により、特級、一級、二級上、二級、三級、四級という身分の区分がある。
English: A standard does exist that the Tori (representative) of Jinja-Honcho and the Daiguji of major shrines be of tokkyu status, while shoguji (assistants to the Daiguji of major shrines) be of ikkyu status and Negi of major shrines as well as Guji of Beppyo-jinja shrines be of either nikyu-jo or nikyu status, but fundamentally status is determined on the basis of seniority.
Japanese: 神社本庁統理、神宮大宮司は特級、神宮少宮司は一級、神宮禰宜、別表神社の宮司は二級上または二級という基準があるが、基本的には年功序列である。
English: Well-respected people of virtue, wisdom, and kind personalities who have worked hard for many years in managing a shrine, until by the time they reach old age they have rendered distinguished service and stand as pioneers of Shinto society, are awarded certificates of achievement (as stipulated in the third clause of Article Two in the Regulations on Commendation) and given the honorific title of Choro (according to thte Regulations on Choro).
Japanese: 徳望衆に秀で人格見識共に勝れ多年奉仕神社の県営に神徳の発揚に力をいたし老齢に達する迄神社界の先覚として終始一貫斯道の為に貢献し功績抜群なる者(表彰規程第2条第3号)に対し授与される功績状を授与された者に対し、長老の敬称を贈ることとなっている(長老に関する規程)。
English: The Jinja-Honcho has determined the system of dress that governs formal, ceremonial, and everyday attire; regulations differ according to the aforementioned status levels.
Japanese: 神社本庁では正装・礼装・常装の服制を定め、上記の身分別に規定がある。
English: Formal attire is worn for grand festivals (including rei-taisai festivals, the Niinamesai festival, and special festivals related with the construction of shrines.)
Japanese: 正服は大祭（例大祭、新嘗祭、神社造営等に関わる臨時祭など）に着用する。
English: Ceremonial attire, called saifuku (priestly vestments), is not dependent on status levels and consists of hakuho (a white vest, without a crest), shirosashiko (white ankle-length hakama, without a crest) and a court cap (with a to-mon crest).
Japanese: 斎服といい、身分に関わらず、白袍（無紋）、白差袴（無紋）、冠（遠紋）。
English: Prohibited colors are those reserved for the nobility; the Jinja-Honcho forbids use of two colors, stipulating that korosen (yellow-brown) be reserved only for the Emperor and oni (reddish yellow) only for the crown prince.
Japanese: 禁色とは高貴な人が着る色目で、神社本庁では天皇の御服である黄櫨染、皇太子の着る黄丹の2色が禁色に指定されている。
English: Kariginu are worn for small-scale festivals (monthly kanreisai), for kanreishiki (annual ceremonies like Oharae, the "Great Purification"), as well as for ground-breaking ceremonies, festivals of supplicatory prayer and other Shinto rituals.
Japanese: 狩衣は小祭（月ごとに行われる恒例祭）、恒例式（大祓）の他、地鎮祭、各種祈願祭等、その他の神事に着用する。
English: For festivals that require purification, in particular, the "jo-e" (a special outfit worn for religious ceremonies), which consists of a white kariginu, shirosashiko and eboshi (all without crests) are worn, regardless of status levels.
Japanese: なお、特に清浄を必要とする祭の際には、身分に関わらず無紋の白狩衣・無紋の白差袴・烏帽子の「浄衣」を着用する。
English: The various roles played by shinshoku during Shinto rituals are classified into two categories: saishu, who preside over rituals, and saiin, who assist the saishu by carrying ceremonial objects or passing tamagushi (branches from sacred trees) to the saishu by hand.
Japanese: 神事において神職の役割は、その祭を主宰する斎主と、祭具を運んだり玉串を手渡したりといった補佐的な役割をする祭員に分けられる。
English: When rituals are conducted in sufficiently large sanctuaries there is no problem, but in the smaller sanctuaries of ordinary shrines, formal attire worn by shinshoku can actually cause problems, leading to excessive bumping of others or even overturning ceremonial objects.
Japanese: これは、社殿が広く祭場の場所が充分に取れる場合は差し障りないが、実際問題として、社殿の小さな一般神社では、数人の神職が正服を着用して祭をおこなう場合、他人と装束が触れ合いすぎたり、祭具に引っかけてしまったりと祭に支障をきたす場合がある。
English: This is because, in order to show shinshoku in a dignified manner, formal attire was made bulky and restrictive of movement.
Japanese: 正服は神職の正装であり威儀を正すという性質上、装束が大振りで活動的ではないからである。
English: As a result, in many ordinary shrines, only saishu observe the official rules of dress, while everyone from saiin on down garb themselves in the attire appropriate for small-scale festivals (i.e., everyday attire).
Japanese: このため一般神社では、斎主は正規の服制にならっても、祭員以下は小祭の服制（常装）にならう場合が多い。
English: And at some ordinary shrines rituals must be conducted entirely by a single Guji, who has to carry the ceremonial objects himself and pass himself the tamagushi.
Japanese: また、一般神社では宮司1人で祭をおこなうことも多く、この場合、1人で祭具を運ぶ、玉串を手渡すといった動作をしなければならない。
English: In the Shinto funeral, the ikan or kariginu of nibiiro (dark gray) with no crest is used without regard to status levels.
Japanese: 神葬祭には、身分に関わらず無紋の鈍色衣冠、あるいは無紋の鈍色狩衣を着用する。
English: The nibiiro (dark gray color) of the funeral attire is regarded as an inauspicious color and as such its use is prohibited in everyday clothing, just as are the other prohibited colors.
Japanese: この葬祭装束の鈍色（ねずみ色）は忌色とされ、禁色とともに普段の着用は禁じられている。
English: But in fact, at shrines that do not hold many funerals or at ordinary shrines in rural areas, not all shinshoku own funeral attire, so some wear saifuku or a white jo-e during funerals instead.
Japanese: なお、神葬祭をおこなうことの少ない神社や地方の一般神社の神職は葬祭装束を揃えていないこともあり、その場合は斎服、浄衣の白色装束を着用する。
English: There is no set attire for conducting wedding ceremonies, but typically the same attire as that for the category of "other Shinto rituals", or in other words the same as that for small-scale festivals (so kariginu or jo-e), is worn.
Japanese: 結婚式については特に規定はないが、「その他の神事」ということで小祭にならう（狩衣・浄衣）。
English: In cases where ceremonies are conducted by more than one shinshoku, most often both wear white, with the saishu in saifuku and the saiin in jo-e.
Japanese: 複数の神職で式をおこなう場合は、斎主は斎服、祭員は浄衣と、白色装束で統一することが多い。
English: There are some difference between shrines depending on their size and history, but in general three different ranks are used: Guji, Negi, and Gonnegi.
Japanese: 神社の規模や由緒によって異なるが、一般的には、宮司（ぐうじ）・禰宜（ねぎ）・権禰宜（ごんねぎ）が置かれている。
English: On the most basic level, Guji are shrines' main representatives, Gonguji are deputy representatives, Negi are assistants to the Guji, and Gonnegi are general clerical workers.
Japanese: 簡単にいえば、宮司は神社の代表者、権宮司は副代表、禰宜は宮司の補佐役、権禰宜は一般職員である。
English: Ise-jingu Shrine is different, however; a saishu and a daiguji as well as shoguji, Negi, Gonnegi and kujo (one rank below Gonnegi) are all assigned to work there.
Japanese: ただし、伊勢神宮は別で、祭主・大宮司・少宮司・禰宜・権禰宜・宮掌を置いている。
English: Moreover, some shrines employ non-shinshoku personnel in a variety of categories, for example apprentices to shinshoku, including "Shusshi," Shuten, Tenji, and Reijin (gagaku performers), or administrative workers like Sanji, shuji (deputy secretaries), rokuji (clerks) and shujiho (assistant deputy secretaries), or religious employees like kyodoshi and kyogakushi, or workers in engineering such as executive advisory engineers or regular engineers, and finally miscellaneous employees like temporary workers, or security staff working as guards or gate guards.
Japanese: この他、神職には含まれない職員や、神職見習いである「出仕」や主典、典仕、伶人、神宮などでは事務職員としての参事、主事、録事、主事補や宗教職員として教導司、教学司、技術職員としての技監、技師、その他の職員としての嘱託、警備職員としての衛士、守衛などの職員を置いている神社もある。
English: A Guji of a given shrine is considered equal in rank to all other Guji regardless of the sizes of their respective shrines, provided only that the said shrines are recognized by the Jinja-Honcho.
Japanese: また、神社本庁の包括に属する神社の宮司である以上、神社の大きさに関係なく立場は対等である。
English: For example, while they might differ in actual influence, the Guji of a Beppyo-jinja shrine is of the same de jure rank as the Guji of a tiny rural shrine.
Japanese: 例えば、別表神社の宮司も、田舎の小さな神社の宮司も、影響力は別として地位は同じである。
English: In addition, the shokkai is different from the ranks, and the status of upper shokkai is regarded higher as shinshoku.
Japanese: なお、職階と階位は別物であり、職階が上の方が神職としての地位は上である。
English: According to the Jinja-Honcho's 'Association Regulations' and 'Regulations regarding the Promotion or Dismissal of Executives and General Staff', the appointment or dismissal of a Guji or Gonguji at Beppyo-jinja Shrine is 'made by a tori' while the appointment or dismissal of other shinshoku is 'made by the head of the Association of Shinto Shrines for that particular prefecture in accordance with instructions from the tori.'
Japanese: 神社本庁の「庁規」および「役職員進退に関する規程」では宮司、別表神社の権宮司の任免は「統理が行い」、その他の神職は「統理の指揮を受けて都道府県神社庁長が行う」こととされている。
English: He fought a sumo fight (角力: another kanji expression for sumo, and it is written as 捔力 in "Nihon Shoki") with TAIMA no Kehaya (a powerful regional family in Yamato Province, present Nara Prefecture) under command of the Emperor Suinin, and won the fight, after an exchange of ferocious kicks, by breaking Kehaya's lower back.
Japanese: 垂仁天皇の命により、当麻蹴速と角力（『日本書紀』では捔力）で互いに蹴り合って腰を踏み折って勝った。
English: According to "Nihon Shoki," he is said to have devised the system of offering "haniwa" (hollow clay figurines) instead of subordinates' killing themselves on the death of their Empress, and have been awarded a title of Haji-no-omi (which is known to be a legend from an archaeological point of view; see the section on Haniwa for more details).
Japanese: 『日本書紀』によると、皇后の葬儀の時、殉死にかえて埴輪の制を案出し、土師臣（はじのおみ）のカバネを与えられたとされる（考古学的な知見からこれは伝説であることがわかっている。詳しくは埴輪の項目を参照）。
English: It turns out that OE no Masafusa (an aristocrat/scholar of the late Heian period), Oe no Hiromoto (a vassal of Kamakura shogunate), SUGAWARA no Michizane (an aristocrat/scholar of the early Heian period) and Motonari MORI (a warlord in the Warring States period) are all descendants of NOMI no Sukune.
Japanese: 大江匡房や大江広元、菅原道真、毛利元就は野見宿禰の子孫ということになる。
English: The biography of Katano-jinja Shrine (Hirakata City, Osaka Prefecture) says that NOMI no Sukune was awarded Kawachi Province (present eastern Osaka Prefecture) from the Emperor Suinin for winning in the fight against TAIMA no Kehaya.
Japanese: 片埜神社（大阪府枚方市）の社伝には、当麻蹴速に勝った野見宿禰は、垂仁天皇に河内国（かわちのくに）を賜ったと伝えられる。
English: According to Harima no kuni fudoki (the topography of Harima Province, present south-eastern Hyogo Prefecture), he died from an illness in Tatsuno of Harima Province (present Tatsuno City, Hyogo Prefecture) and was buried there.
Japanese: 『播磨国風土記』によると、播磨国の立野（たつの・現在の兵庫県たつの市）で病により死亡し、その地で埋葬されたとある。
English: A story handed down in Kamosu-jinja Shrine (Matsue City, Tottori Prefecture) tells that he trained himself using the 'rock' situated in the hill at the back of the shrine.
Japanese: 神魂神社（かもすじんじゃ）の伝承では、この神社の裏山にある「岩」を用いて修行したといわれている。
English: Shrines which are sacred to NOMI no Sukune include Sumo-jinja Shrine which is an auxiliary shrine of Anashinimasuhyozu-jinja Shrine (Sakurai City, Nara Prefecture) and NOMI no Sukune-jinja Shrine (Tatsuno City, Hyogo Prefecture, and Sumida Ward, Tokyo).
Japanese: 穴師坐兵主神社（奈良県桜井市）摂社の相撲神社、野見宿禰神社（兵庫県たつの市、東京都墨田区）などに祀られている。
English: As stated earlier, he is an ancestor of SUGAWARA no Michizane who is known as the god of learning, and from the Sugawara clan derived the Gojo family, a Court noble.
Japanese: 前述の通り、学問の神として知られる菅原道真の先祖であり、菅原氏から公家の五条家が出た。
English: It is considered that the Mori clan and the Sakai clan were descended from OE no Hiromoto of the Oe clan which was also offspring of NOMI no Sukune.
Japanese: また、同じく野見宿禰の末裔である大江氏の大江広元の子孫から毛利氏や酒井氏が出たとされる。
English: It is written as 高御産巣日神 in "Kojiki" (the Records of Ancient Matters), and as 高皇産霊神 in "Nihonshoki" (the Chronicles of Japan).
Japanese: 古事記では高御産巣日神（タカミムスビノカミ）、日本書紀では高皇産霊神（タカミムスビノカミ）と書かれる。
English: This kami appears under the name of Takaginokami at the time of the pacification of Ashihara no Nakatsukuni (the Central Land of the Reed Plain, which is the land between heaven and the land of the dead, i.e. the earth) and tensonkorin (the descent to earth of the grandson of the sun goddess).
Japanese: 葦原中津国平定・天孫降臨の際には高木神（タカギノカミ）という名で登場する。
English: The name can also be written as 高皇産霊尊 (Takamimusubi no Mikoto) as an enshrined deity.
Japanese: 神社の祭神としては高皇産霊尊（タカミムスビノミコト）などとも書かれる。
English: As Tenson Ninigi no Mikoto, the grandson of Amaterasu Omikami (the sun goddess) was born by the marriage of Amenooshihomimi (son of Amaterasu) and a daughter of Takamimusubi no Kami, Takamimusubi is equivalent to Tenson Ninigi's maternal grandfather.
Japanese: 天照大神の御子神・アメノオシホミミが高皇産霊神（タカミムスビノカミ）の娘と結婚して生まれたのが天孫ニニギノミコトであるので、タカミムスビは天孫ニニギの外祖父に相当する。
English: According to Kojiki, Ame no Minakanushi no Kami first came into being in Takamagahara (the Plain of High Heaven) at the time of the creation of heaven and earth (Japanese mythology), and then appeared Takamimusubi no Kami together with another kami called Kamimusubi.
Japanese: 古事記によれば、天地開闢(日本神話)の時、最初に天御中主神が現れ、その次にカミムスビと共に高天原に出現したとされるのが高皇産霊神という神である。
English: Ame no Minakanushi no Kami, Kamimusubi no Kami and Takamimusubi no Kami are collectively called "Zoka-sanshin" (three gods of creation), who are said to be genderless 'hitorigami' (god without gender) hiding their figures from the world of human beings.
Japanese: 天御中主神・神皇産霊神・高皇産霊神は、共に造化の三神とされ、いずれも性別のない神、かつ、人間界から姿を隠している「独神（ひとりがみ）」とされている。
English: Of the three kami of Zoka-sanshin, Kamimusubi no Kami and Takamimusubi no Kami were worshipped in the Hasshinden (eight shrines) of Jingikan (department of worship under the Ritsuryo system - a system of centralized government based on the ritsuryō codes) as their activities were considered to have been directly and heavily related to the Imperial Household and the Imperial Court.
Japanese: この造化三神のうち、神皇産霊神・高皇産霊神は、その活動が皇室・朝廷に直接的に大いに関係していると考えられたため、神祇官八神として八神殿で祀られた。
English: In Nihonshoki, Takamimusubi is a god who merely appears in the Arufumi (supplement volumes of explanatory notes in Nihonshoki) Vol. 4 which covers the beginning of heaven and earth, and in Chapter 15 "Kenzo-ki" (Records of Kenzo period), wherein its name appears in an episode of Abe no omi no kotoshiro (a representative of Abe clan in present-day Ueno, Iga City, Mie Prefecture) making a stopover at the islands of Iki and Tsushima when he was dispatched to Mimana (countries in the southern Korean Peninsula).
Japanese: タカミムスビは、日本書紀では、天地初発条一書第四に「又曰く～」という形式で登場しているに過ぎない神であり、その他では巻十五の顕宗紀において阿閇臣事代が任那に派遣され壱岐及び対馬に立ち寄った際に名前が登場する程度ではある。
English: But there is also a view that Takamimusubi is the primary god from whom the Imperial Family is believed to be descended based on a legend existing in the tensonkorin related mythology that he was in full control of tensonkorin, gaining ascendancy over Amaterasu Omikami
Japanese: しかし、天孫降臨神話では天照大神より優位に立って天孫降臨を司令している伝が存在することから、この神が本来の皇祖神だとする説もある。
English: In addition, he is referred to as 'kamumioya (神王: divine ancestor) Takamimusubi' in Izumo no Kuni Kamuyogoto (auspicious words presented to the emperor by a newly assigned regional official in charge of Izumo Province), which is one of the "norito" (祝詞: liturgy) quoted in "Engishiki" (an ancient book for codes and procedures on national rites and prayers).
Japanese: また、延喜式祝詞・出雲国神賀詞には、「神王タカミムスビ」とされている。
English: Ame no Wakahiko, a child of Amatsukunitama no Kami, was ordered to descend to earth prior to tensonkorin, but he sent no report on his mission to the Plain of High Heaven, and moreover, he killed with an arrow Kigishi no Nakime (a pheasant) who was dispatched to reprimand him.
Japanese: 天津国玉神の子であるアメノワカヒコが、天孫降臨に先立って降ったが復命せず、問責の使者・雉（きぎし）の鳴女（なきめ）を射殺した。