1893—Meiji 26

明治二十六年一月十三日 夜二時四十五分

今までの処存命の間、一々一つの事情委せ置いたる。ふでさき
にも出てある。十二下りの理にも出てある ······遠慮気兼は要ら
んと言うたる。頼み置いたる一つの理、十二下り一人の身体より
治め来たる処、誰が頼りであるか、一人の目当てに入り込んだ
る

明治二十六年二月六日 朝

年限々々、これまで存命の間経ち来たと言う。一里四方宿屋もせ
にゃならんと言う。一里四方も未だ狭いなあ、とも言うてある。

明治二十六年五月十一日 夜二時十分

なれどめん／＼勝手から怖わい道を通らねばならん。

明治二十六年五月十七日（陰暦四月二日）夜

運ぶ理によりてその理が分かり来る。

218
明治26年・1893

January 13, 1893, 2:45 at night*

During My physical presence, I entrusted someone with each and

every matter. This is shown with the tip of My writing brush. It is
also shown in the truth of the Twelve Songs. . . . I have said that
there is no need for reservation or hesitation. I entrusted the one
truth to someone whose body enabled the Twelve Songs to be
settled. Who do you think is the person I am relying on? I have
entered the one person whom I have chosen.1

February 6, 1893, morning

I have said, “It is necessary to go through many years, many

years.” I said, “One ri square must become inns.” I also said,
“One ri square is still too narrow.”2

May 11, 1893, 2:10 at night*

Your own selfishness leaves you no option but to follow a fright-

ening path.3

May 17, 1893 (Apr. 2, lunar calendar), night*

The truth of your dedication will enable you to understand its

truth.4

1
Previously unpublished translation.
2
Anecdotes, p. 78.
3
TENRIKYO, May 2001, p. 3.
4
Tenrikyo Online, TT 5.48 “Contribution and Dedication [2].”

219
 1893—Meiji 26

明治二十六年六月十九日

若い者寄り来る処厄介、世界から見れば厄介。なれど道から厄
介ではない。道から十分大切。 ······年の行かん者我子より大切、
そうしたなら、世界からどういう大きい事に成るやら知らん。

明治二十六年六月二十一日

どうでもこうでも伝う理、親という代、そのあと伝わにゃならん。
尋ねるまでのもの。真実の理を見た限り、親のあと子が伝う。

明治二十六年六月二十一日

真実の理を見た限り、親のあと子が伝う。

220
明治26年・1893

June 19, 1893*

From the point of view of the ordinary people of the world, gath-
erings of young people often mean trouble. Yet, they do not
mean trouble for the path. Rather, they are of full importance
from the path’s point of view. . . . If you take good care of young
people, treating them as even more important than your own chil-
dren, then there is no telling what great things they will do in the
world.5

June 21, 1893*

About the truth of tenacity in following [the path] in the face of

whatever happens, the generation of parents should be followed
by later generations. As far as concerns your inquiry, children
will follow in the footsteps of their parents so long as they have
seen the truth of their parents’ sincerity.6, 7

June 21, 1893 [alternative trans.]*

So long as children perceive the truth of sincerity in their parents,

they will follow in their footsteps.8

5
Previously unpublished translation.
6
Previously unpublished translation.
7
An alternative translation corresponding to the preceding sentence is given in
part in the next entry.
8
Tenrikyo Online, Sermons by Honbu-in, “July Monthly Service Sermon 2006 by
K. Yamada.” See previous note.

221
 1893—Meiji 26

明治二十六年七月十二日 夜

どんな所にをい掛かるも神が働くから掛かる。なか／＼の働き
言うまでやない。出るや否や危なき怖わき所でも守護するで通
れる。何処其処へにをい掛かりたというは皆神の守護、どんな
所通りて危なき所怖わき所でもなか／＼の理無くば通られやせ
ん。

明治二十六年十月十七日

医薬の件に付、必ず医師の診察を経て御道上の御話する事情の願

さあ／＼尋ねる処／＼、尋ねるであろう。ようこれまで話したる
処、一時以て尋ねにゃなろうまい。一時難しいと諭したる。何にも
難しいやない。一時も早く事情改め。何も今一時改めるやない。
薬を以て治してやろうと言うやない。

222
明治26年・1893

July 12, 1893, night*

Only because God works can the fragrance of the teachings be

sprinkled—wherever it be done. It goes without saying that this is
no ordinary work. No sooner you set out than I am there providing
for you, so you can pass safely through any place, however dan-
gerous or frightful it may seem.9 When the fragrance has been
sprinkled on someone, it is all thanks to God’s blessings. Without
God’s extraordinary workings, you would not be able to pass
through dangerous and frightful places.10

October 17, 1893

On the request for divine directions concerning doctors and medicine.

The authorities gave an order that a doctor should be consulted before
the teachings of Tenrikyo might be given to individuals who were ill.

Sah, sah, on your request, on your request. I expected you to ask.

I have already explained this well, but I expected you to ask Me
again. I told you that you would face difficulty. But it is not diffi-
cult at all. You must take a new attitude at once. There is nothing
you must change now. I do not tell you that I heal through
medicine. I do not save by taking pulses. The saving of those
whom doctors

9
The preceding part of this passage is cited in Tenrikyo Online, TT 4.40 “Sprin-
kling the Fragrance of the Teachings”; TENRIKYO, March 2005, p. 4.
10
This entry is from TENRIKYO, April 1998, p. 4.

223
 1893—Meiji 26

脈を取りて救けるやない。医者の手余りを救けるが台と言う。な
れど一口に話する、聞く。又一つには邪魔になる。放って置けん
と言う。よう聞き分け。何でも無ければ何でも無い。身上心得ん
と言えば、そらと言えばそりゃという理を諭したる。皆諭したる。
人を腹立てさすやない。前々古き話、人の義理を立てゝ神の理を
欠いては、神の道とは言えようまい。詳しい話をして置こう。所々
分かろうまい。一時改めて医者に掛からねばならんと言えば、又
どうと思う。派出する。よう聞いて置かねばならん。今の一時泥
海世上諭す理、病人を放って置いてはならん。こゝらにはそういう
者はあろうまいなれど、もし千に一つでもありては道の疵、教の
理に無き理である。医者の手余りと言えば、捨てもの同様である。
それを救けるが教の台と言う。よう聞き分けるよう。

224
明治26年・1893

those whom doctors are unable to save is the foundation of the

path.11 You tell them the teachings. They listen and they are
healed. This hinders the practice of medicine. The authorities
will not leave the problem alone. Listen carefully. If the problem
is not illness, then it is not a problem here. If it is a serious ill-
ness, you already have My instructions on the urgent measures to
receive My providence. You already have My instructions. Do
not make others angry. On the other hand, as I have already told
you, upholding social obligations at the cost of neglecting God’s
truth cannot be said to be following God’s path. I shall tell you in
detail. There are people here and there who do not yet understand
well. If a special notice were issued that a doctor should be con-
sulted first, they would wonder why. You must go and teach
them. You must listen carefully. The world of man is still a
muddy ocean. You must make them understand the truth. The
sick must not be left to suffer. I believe there is no one here who
does not understand, but if there should be one person in one
thousand, it would mar the path. That doctors and medicine are
not necessary is not My teaching. Being given up by doctors is
like being thrown away. The foundation of My teachings is to
save these sufferers.12 Understand Me well.13

11
For an alternative translation corresponding to the preceding three sentences, see
the material before the ellipsis in the next entry.
12
For an alternative translation corresponding to the preceding five sentences, see
the material after the ellipsis in the next entry.
13
This entry has previously appeared with minor variation in Selections (1976),
pp. 58–59.

225
 1893—Meiji 26

明治二十六年十月十七日

薬を以て治してやろうと言うやない。脈を取りて救けるやない。
医者の手余りを救けるが台と言う。 ······病人を放って置いては
ならん。こゝらにはそういう者はあろうまいなれど、もし千に一つ
でもありては道の疵、教の理に無き理である。医者の手余りと言
えば、捨てもの同様である。それを救けるが教の台と言う。

明治二十六年十二月三日（陰暦十月二十六日）午後十時

これまでよう／＼長い間の道すがら嬉しい事やなあ／＼。頼も
しい事や、嬉しい事や。これまでどんな日もあったやろう。まああ
たゑ／＼、一粒万倍と言う。

明治二十六年十二月六日

日々運ぶ尽す理を受け取りて日々守護と言う。

明治二十六年十二月二十四日

これまで説いてある。どんな所でも話するは八つのほこり、又い
んねん為す事諭して居る。

226
明治26年・1893

October 17, 1893 [alternative trans.]*

I am not saying that I shall perform cures by using medicine. I
shall not save people by taking their pulse. Rather, saving those
given up on by doctors is the basis. 14 . . . The sick must not be
left to suffer. I trust that none of you would leave the sick to suf-
fer. But if by any remote chance there is even one person, that
would be a blot on the path. It is not provided for in the truth of
the teachings. Those whom doctors consider to be beyond their
help will merely be left to die. Saving such people is called the
basis for teaching.15

December 3, 1893 (Oct. 26, lunar calendar), 10:00 P.M.*

Your long journey until today has brought its happy and joyful
fruit. You have suffered much until today; I have promised ten
thousand grains for each grain of seed.16

December 6, 1893*
Daily blessings come from my acceptance of the principle of
your daily dedication and contribution, I say.17

December 24, 1893*

I have taught you before. Wherever I am, what I teach is eight
kinds of dust. I have also explained causality’s doings.18

14
See note 11 above.
15
This entry is from TENRIKYO, August 1998, p. 4. Concerning the material after
the ellipsis, see note 12 above.
16
Commentary on the Mikagura-uta, p. 108.
17
TENRIKYO, October 1996, p. 4.

227
 1893—Meiji 26

18
TENRIKYO, May 2001, p. 3.

228