1887—Meiji 20

明治二十年一月四日（陰暦十二月十一日）

教祖お急込みにて 御身 の内御様子あらたまり、御障りに付、飯降伊
蔵へ御伺いを願うと、厳しくおさしづありたり。 （教祖御居間の次の間に
て）

さあ／＼もう十分詰み切った。これまで何よの事も聞かせ置い
たが、すっきり分からん。何程言うても分かる者は無い。これが
残念。疑うて暮らし居るがよく思案せよ。さあ神が言う事嘘なら、
四十九年前より今までこの道続きはせまい。今までに言うた事
見えてある。これで思やんせよ。さあ、もうこのまゝ退いて了うか、
納まって了うか。

この時教祖の御身上は冷たくなる。それに驚き、一月五日（陰暦十二月十
二日）より鳴物不揃にて御詫のおつとめ為したれども、おつとめ内々故、門を
閉めて夜分秘そかにする為にや、教祖は何も召し上らず、八日（陰暦十二月
十五日）の夜の相談には（当時居合わせし者は昨年教会の話合いの人な
り）、世界なみの事二分、神様の事八分、心を入れつとめを為す事、こふき通
りに十分致す事に決まり、明方五時に終る。
九日（陰暦十二月十六日）の朝より教祖御気分宜しく、御飯も少々ずつ召し
上りたり、それ故皆々大いに喜び居ると、又々教祖より御話あり。

2
明治20年・1887

January 4, 1887 (Dec. 11, 1886, lunar calendar)

Oyasama was urging the followers to perform the Service. But on this
day Her health took a critical turn. Instructions were requested
through Izo Iburi. Severe directions followed. (They were given in the
room adjacent to the one in which Oyasama rested.)

Sah, sah, the time is fully ripe and pressing. I have already told
you everything but you have not understood at all. No matter
how much I explain, there is no one who understands. This is My
regret. You must reflect deeply on the life of doubt which you
lead. Sah, if the words of God were false, this path would not
have continued for forty-nine years until now. What I have told
you until now has been shown. With this in mind, reflect. Sah,
shall I withdraw? Shall I end it all?1

Oyasama’s body became cold at this time, astonishing everyone. The Service
was performed in apology from January 5 (December 12, lunar calendar), al-
though the number of performers for the musical instruments was incomplete.
Perhaps because the Service was performed in secrecy, at night and behind
locked gates, Oyasama did not eat. On the night of the 8th, those present (those
who had assembled the previous year to discuss the establishment of a church)
decided that they would put two-parts weight on worldly affairs and eight-parts
weight on the affairs of God, and would put their hearts into the performance of
the Service, thus fulfilling the dictates of the Divine Records. The discussion
ended at five o’clock on the morning of the following day.
From the morning of the 9th, Oyasama’s condition improved. She began
to eat a little food. Everyone was overjoyed at this. Then Oyasama spoke.

1
Selections, p. 1. See also Life of Oyasama, pp. 220–221. This paragraph is cited
in part in Sermons and Addresses (96–05), p. 118.

3
 1887—Meiji 20

明治二十年一月九日（陰暦十二月十六日）

教祖御話

さあ／＼年取って弱ったか、病で難しいと思うか。病でもない、
弱ったでもないで。だん／＼説き尽してあるで。よう思やんせよ。

右の如く仰せあり。然るに一月十日（陰暦十二月十七日）には、教祖御気分
宜しからず、午後三時頃皆々驚き、又相談の上御次の間で飯降伊蔵に伺う、
『教祖の御身上如何致して宜しく御座りましようか。おつとめも毎夜致さして
頂きますが、夜ばかりでなく、昼もつとめを致さして貰いましようか、すっきり
なる様に御受取り下されましようか』と伺う。

明治二十年一月十日（陰暦十二月十七日）

飯降伊蔵を通しておさしづ

さあ／＼これまで何よの事も皆説いてあるで。もう、どうこうせい
とは言わんで。四十九年前よりの道の事、いかなる道も通りたで
あろう。分かりたるであろう。救かりたるもあろう。一時思やん／
＼する者無い。遠い近いも皆引き寄せてある。事情も分からん。
もう、どうせいこうせいのさしづはしない。銘々心次第。もう何もさ
しづはしないで。

4
明治20年・1887

January 9, 1887 (Dec. 16, 1886, lunar calendar)

Words of Oyasama:

Sah, sah, do you think that I have become feeble with age or that
I am having difficulty because of illness? I am not ill, nor am I
feeble. I have taught you completely, step by step. Ponder over it
well.2

Oyasama spoke the above words. On the 10th, however, Oyasama’s health
failed again. Everyone was again astonished. Again, at about three o’clock in
the afternoon, after a discussion, an inquiry was made through Izo Iburi, in the
room adjacent to Oyasama’s: “What should we do about Oyasama’s condition?
We are performing the Service every night. Should we also perform the Service
during the day? Will You accept our sincerity and show us Your blessing in
restoring Her health?”

January 10, 1887 (Dec. 17, 1886, lunar calendar)

Divine Directions through Izo Iburi:

Sah, sah, I have already taught you everything up to now. I shall

not tell you to do this or that any longer. The path from forty-
nine years ago. . . . Has not every kind of path been passed
through? Surely you must have understood. Surely you must
have been saved. There is no one who reflects deeply, even now.
From near and far you have been drawn. No one understands the
circumstances. No longer shall I direct you to do this or that. It
will be up to the mind of each person. I shall not direct you any
further.3

2
Selections, p. 2. See also Life of Oyasama, p. 222; Sermons and Addresses (96–
05), p. 29; Path to Joyousness, p. 26.
3
Selections, p. 3. See also Life of Oyasama, p. 223.

5
 1887—Meiji 20

右によりて一同打驚き、談合の上真之亮へ申上げて銘々も心定めを為す。
その日の人は、前川菊太郎、梶本松治郎、桝井伊三郎、鴻田忠三郎、高井
猶吉、辻忠作、梅谷四郎兵衞、増野正兵衞、清水与之助、諸井国三郎なり。
右の者真之亮へ神様の道の御話の事を迫りしところ、何れ考の上と仰せあ
り。夜九時過ぎ又々相談の上、鴻田忠三郎、桝井伊三郎、梅谷四郎兵衞、増
野正兵衞、清水与之助、諸井国三郎、仲野秀信、真之亮の御返事なき故、
前川、梶本の意見を問う。両人より真之亮の御返事を聞く事となりぬ。而し
て今夜は神様の仰せ通り徹宵つとめするには、上の処如何なるやと心配に
て決定せず。これも真之亮より神様へ伺う事となり、夜明けて皆々休息す。
一月十一日（陰暦十二月十八日）朝教祖の御気分宜しく、御床の上にて御
髪を櫛けずらせ給う。十二日（陰暦十二月十九日）夜も亦御伺いの事に付、
真之亮の御返事を待ちたりしに、明方三時頃その返事あり。よりて真之亮に 、
前川、梶本両人差添いの上、教祖に伺う。

明治二十年一月十三日（陰暦十二月二十日）

教祖御話

さあ／＼いかなる処、尋ねる処、分かり無くば知らそう。しっかり
／＼聞き分け。これ／＼よう聞き分け。もうならん／＼。 前以て
伝えてある。難しい事を言い掛ける。一つの事に取って思やんせ
よ。一時の処どういう事情も聞き分け。

6
明治20年・1887

Startled by these words, those who were gathered informed Shinnosuke about
the directions. They discussed the directions and set their minds to comply
with them. Those present were Kikutaro Maegawa, Matsujiro Kajimoto, Is-
aburo Masui, Chuzaburo Koda, Naokichi Takai, Chusaku Tsuji, Shirobei
Umetani, Shobei Masuno, Yonosuke Shimizu, and Kunisaburo Moroi. Their
conclusion was to devote themselves single-heartedly to God’s will. They in-
formed Shinnosuke of their conclusion and requested his approval. Shinno-
suke replied that he had to deliberate on the matter further before he could
give his answer. A little past nine o’clock that night, another meeting was
held. Chuzaburo Koda, Isaburo Masui, Shirobei Umetani, Shobei Masuno,
Yonosuke Shimizu, Kunisaburo Moroi, and Hidenobu Nakano asked Mae-
gawa and Kajimoto for their advice because they could not receive a reply
from Shinnosuke. It was decided that these two should go and ask for Shin-
nosuke’s reply. They were not able to perform the Service throughout the
night, as ordered by God, because they feared the reactions of the civil au-
thorities. It was decided that Shinnosuke should inquire of Oyasama concern-
ing this point. It was after dawn when they recessed.
On the morning of the 11th, Oyasama began to feel better. She sat up in
bed and had Her hair dressed. On the night of the 12th, they were waiting for
Shinnosuke to reply. At three o’clock in the morning of the next day they fi-
nally received his reply that he would inquire of Oyasama. Thereupon, ac-
companied by Maegawa and Kajimoto, Shinnosuke inquired of Oyasama
about the matter.

January 13, 1887 (Dec. 20, 1886, lunar calendar)

Words of Oyasama:

Sah, sah, all things, things about which you ask, if you do not un-
derstand I shall tell you. Listen carefully, listen carefully. Ev-
eryone must understand well. It will not do, it will not do. I have
told you before. I shall tell you something difficult. Ponder over
only the one matter. At this time you must understand what I

7
 1887—Meiji 20

押して、真之亮より「前以て伝えあると仰せあるは、つとめの事で御
座りますか。つとめ致すには難しい事情も御座ります。」と申し上げら
れると、

さあ／＼今一時に運んで難しいであろう。難しいというは真に治
まる。長う／＼長う四十九年以前から何も分からん。難しい事が
あるものか。

真之亮より答「法律がある故、つとめ致すにも、難しゅう御座ります。」
と

さあ／＼答うる処、それ答うる処の事情、四十九年以前より誠と
いう思案があろう、実という処があろう。事情分かりが有るのか
無いのか。

真之亮より「神様の仰せと、国の掟と、両方の道の立つようにおさし
づを願います。」

分からんであるまい。元々よりだん／＼の道すがら。さあ／＼今
一時に通る処、どうでもこうでも仕切る事情いかん。たゞ一時な
らん／＼。さあ今という／＼前の道を運ぶと一時々々。

8
明治20年・1887

say about whatever matters.4

Further, Shinnosuke replied, “You said, ‘I have told you before.’ Is

this about the performance of the Service? There is a problem with the
performance of the Service.”

Sah, sah, it may be difficult to do at this time. But difficulties

will serve to settle things truly. 5 Long, long, long have been these
forty-nine years but you have understood nothing. If you had,
there would be nothing difficult.6

Shinnosuke replied, “It is difficult to perform the Service because of

the civil law. Then:

Sah, sah, such a reply. . . . About the problem with which your
reply is concerned, over the past forty-nine years, has not the
way of sincerity been shown? Has not the truth been shown? Do
you or do you not understand the situation?7

Shinnosuke said, “Please give us a directive that will uphold both the
directions of God and the laws of the country.”

It should be clear. Reflect on how this path was made step by

step from the origin. Sah, sah, what you are going through at this
time. . . . Your attempt to find a way to separate matters is
wrong. It will not do, it will not do this time. Sah, I say at once,
at once, carry out what I have been telling you. Now, now!8

4
Selections, p. 5. See also Life of Oyasama, p. 225.
5
The preceding two sentences are cited in Sermons and Addresses (96–05), pp.
118–119.
6
Selections, p. 5. See also Life of Oyasama, p. 226.
7
Selections, p. 5. See also Life of Oyasama, p. 226.
8
Selections, p. 6. See also Life of Oyasama, p. 227.

9
 1887—Meiji 20

真之亮「毎夜おつとめの稽古致しまして、しいかり手の揃うまで猶予
をお願い致します。」

さあ／＼一度の話を聞いて、きっと定め置かねばならん。又々の
道がある。一つの道もいかなる処も聞き分けて。たゞ止めるはい
かん。順序の道／＼。

真之亮「講習所を立て、一時の処つとめの出来るように、さして貰い
とう御座ります。」

安心が出けんとならば、先ず今の処を、談示々々という処、さあ
今と言う、今と言うたら今、抜き差しならぬで。承知か。

真之亮「つとめ／＼と御急き込み下されますが、たゞ今の教祖の御
障りは、人衆定めで御座りましようか、どうでも本づとめ致さねばなら
んで御座りますか。」

さあ／＼それ／＼の処、心定めの人衆定め。事情無ければ心
が定まらん。胸次第心次第。心の得心出来るまでは尋ねるがよ
い。降りたと言うたら退かんで。

10
明治20年・1887

Shinnosuke said, “We shall practice for the performance of the Ser-
vice every night. Please give us an extension until we learn the proper
movements for the Service.”

Sah, sah, once you have heard what I say, you must set it firmly
in your minds. There are many other paths. Even after consider-
ing all matters, you must still follow the one path. Simply to stop
is wrong. The path of order, the path of order.9

Shinnosuke said, “We wish to build an institute and practice the Ser-
vice so we shall be able to perform it in accordance with Your direc-
tion at this time.”

Since you are unable to set your minds at ease, you say, “discus-
sion, discussion for the time being.” But I say, “Now!” Because I
say, “Now,” you must do it now. Time is pressing. Do you un-
derstand?10, 11

Shinnosuke said, “You say ‘Service, Service’ with great urgency.

Through the affliction of Oyasama, are You urging us to determine the
Service performers, or to perform the Main Service at any cost?”

Sah, sah, with each of you, to settle the mind is to settle the Ser-
vice performers. If there are no difficulties, the mind cannot be
truly set. It depends on your heart, on your mind. 12, 13 Ask Me un-
til you fully understand. Once I give the order, I shall not rescind

9
Selections, p. 6. See also Life of Oyasama, p. 227.
10
The preceding four sentences are cited in Doctrine, p. 40.
11
Selections, p. 6. See also Life of Oyasama, p. 228.
12
The preceding three sentences are cited in Doctrine, p. 40, and in part in Sermons
and Addresses (96–05), p. 119.
13
The preceding two sentences are cited in Sermons and Addresses (86–95), p. 98.

11
 1887—Meiji 20

it.14

14
Selections, p. 7. See also Life of Oyasama, p. 229.

12
明治20年・1887

押して願（明け方教祖御身上に付願）

さあ／＼いかなる事情。尋ねる事情も、分かり無くば知らそ。しっ
かり聞き分け。これ／＼よう聞き分け。もうならん／＼／＼。難し
い事を言い掛ける。一つ心に取って思やんせ。一時の事情、どう
いう事情を聞き分け。長らく四十九年以前、何も分からん中に通
り来た。今日の日は、世界々々成るよう。

引続きて真之亮より「教会本部をお許し下された上は、いかようにも
神様の仰せ通り致します。」

さあ／＼事情無くして一時定め出来難ない。さあ一時今それ／
＼、この三名の処で、きっと定め置かねばならん。何か願う処に
委せ置く。必ず忘れぬようにせよ。

（三名とは真之亮及前川、梶本両人の事なり）
真之亮「有難う御座ります。」と

さあ／＼一時今から今という心、三名の心しいかりと心合わせ
て返答せよ。

13
 1887—Meiji 20

Further (Toward dawn, Oyasama’s condition became critical. Directions

were asked.):

Sah, sah, any matter, even the matter about which you ask, I shall
tell you if you do not understand. Listen carefully and under-
stand. Each of you must understand this well. It will not do, it
will not do, it will not do any longer. I begin to say something
difficult. Ponder it with a single mind. The present situation, you
must understand what kind of situation it is. You have come
through forty-nine years without understanding My will. Now
the time has come when it will spread all over the world, all over
the world.15

Continuing, Shinnosuke said, “If You permit us to establish Church

Headquarters, we shall do as God directs.”

Sah, sah, without difficulties, you would not be able to set your
minds at this time. Sah, at this time, now, you three, especially,
must set your minds firmly. About what you ask, I shall leave it
to you. You must not forget ever.16
(The three were Shinnosuke, Maegawa, and Kajimoto.)

Shinnosuke said, “We greatly appreciate Your words.”

Sah, sah, the three of you, firmly unite your minds and reply to
Me quickly whether you are of a mind to comply at this time or
not.17

15
Selections, p. 7. See also Life of Oyasama, pp. 229–230.
16
Selections, pp. 7–8. See also Life of Oyasama, p. 230; Sermons and Addresses
(96–05), p. 119; Reference Materials for the Course for Head Minister Candidates,
p. 19.
17
Selections, p. 8. See also Life of Oyasama, p. 231.

14
明治20年・1887

引続き真之亮「このやしきに道具雛型の魂生れてあるとの仰せ、この
やしきをさして此世界始まりのぢば故天降り、無い人間無い世界拵
え下されたとの仰せ、上も我々も同様の魂との仰せ、右三箇条のお尋
ねあれば、我々何んと答えて宜しう御座りましようや、これに差支えま
す。人間は法律にさからう事はかないません。」

さあ／＼月日がありてこの世界あり、世界ありてそれ／＼あり、
それ／＼ありて身の内あり、身の内ありて律あり、律ありても心
定めが第一やで。

続きて真之亮「我々身の内は承知仕りましたが、教祖の御身の上を
心配仕ります。さあという時は如何なる御利益も下されましようか。」

さあ／＼実があれば実があるで。実と言えば知ろまい。真実とい
うは火、水、風。

押して願

さあ／＼実を買うのやで。価を以て実を買うのやで。

15
 1887—Meiji 20

Continuing, Shinnosuke said, “You taught us that the souls of the in-
struments and prototypes of human creation were born at this Resi-
dence, that You descended to this Residence because it is the Jiba
where the creation of man and the world began, and that the souls of
the rulers and our souls are the same. If we are asked about these
points, how are we to answer? We do not know. We cannot defy the
law.”

Sah, sah, because Tsukihi exists, the world exists. Because the
world exists, things exist. Because things exist, your bodies exist.
Because your bodies exist, law exists. Although the law exists, to
resolve your minds is primary.18

Continuing, Shinnosuke said, “As for ourselves, we are ready to com-

ply. But we are worried about the physical condition of Oyasama. If
the worst should occur, will You grant Your divine protection?”

Sah, sah, where there is sincerity, you shall receive sincerity. 19

You may not know what My sincerity is. It is My providence —
fire, water, and wind.20

Further:

Sah, sah, you are to purchase My sincerity. Purchase My sincer-

ity with your own sincerity.21

18
Selections, p. 8. See also Life of Oyasama, p. 231; Sermons and Addresses (96–
05), pp. 15, 26, 86, 120, 145–146, 154; Sermons and Addresses (86–95), pp. 71, 205,
298; Path to Joyousness, pp. 26, 29; My Hopes for the Young, pp. 90, 124.
19
This sentence is cited in part in Sermons and Addresses (86–95), p. 236.
20
Selections, pp. 8–9. See also Life of Oyasama, p. 232; Doctrine, p. 40; Sermons
and Addresses (96–05), p. 120; Sermons and Addresses (86–95), p. 298.
21
Selections, p. 9. See also Life of Oyasama, p. 233; Doctrine, p. 41; Sermons and
Addresses (96–05), p. 120; Sermons and Addresses (86–95), p. 299. This paragraph is
cited in part in Sermons and Addresses (86–95), p. 236.

16
明治20年・1887

明治二十年一月二十四日（陰暦正月元旦）

教祖御話（教祖床から起き上られ、お髪を御上げになつて、一同に向い）

さあ／＼十分練った／＼。このやしき始まってから、十分練った。
十分受け取ってあるで。

明治二十年二月十七日（陰暦正月二十五日）夜

教祖の身上御障りに付、いかゞと飯降伊蔵により願

さあ／＼すっきりろくぢに踏み均らすで。さあ／＼扉を開いて／
＼、一列ろくぢ。さあろくぢに踏み出す。さあ／＼扉を開いて地を
均らそうか、扉を閉まりて地を均らそうか／＼。

一同より「扉を開いてろくぢに均らし下されたい」と答う。 （伺いの扇こ
の時開く。）

成る立てやい、どういう立てやい。いずれ／＼／＼引き寄せ、ど
ういう事も引き寄せ、何でも彼でも引き寄せる中、一列に扉を開
く／＼／＼／＼。ころりと変わるで。

17
 1887—Meiji 20

January 24, 1887 (Jan. 1, lunar calendar)

Words of Oyasama (Oyasama got up from bed, dressed Her hair, and fac-
ing everyone, gave the following words):

Sah, sah, you have discussed thoroughly, thoroughly. For the

first time since this Residence began, you have discussed thor-
oughly. It has been accepted fully.22

February 17, 1887 (Jan. 25, lunar calendar), night

Due to Oyasama’s illness, God’s will was asked through Izo Iburi:

Sah, sah, I shall begin to level the ground completely. Sah, sah,
with the portals opened, opened, I shall level the ground all over
the world. Sah, I shall step out to level the ground. Sah, sah, shall
I open the portals and level the ground? Shall I close the portals
and level the ground?23

Those who were there answered, “Please open the portals and level
the ground.” (At that moment the fan for the invocation flew open.)

The approaching confrontation. . . . You may not know what

confrontation it is. I draw everyone, everyone, everyone to Me. I
draw anything and everything to Me. Drawing everything to Me,
I shall open the portals to the whole world, open, open, open. Ev-
erything will be entirely changed.24, 25
22
Selections, p. 10. See also Life of Oyasama, p. 233.
23
Selections, p. 11. See also Life of Oyasama, p. 234; Doctrine, p. 41; Sermons
and Addresses (96–05), p. 121.
24
The last two sentences of this passage are cited in Doctrine, p. 41; Sermons and
Addresses (96–05), p. 121.
25
Selections, p. 11. See also Life of Oyasama, p. 235.

18
明治20年・1887

又「世界の事情運ばして貰いとう御座ります。」と

ならん／＼／＼。

明治二十年二月十八日（陰暦正月二十六日）早朝

二十六日のおつとめに就きて御願
二月十七日（陰暦正月二十五日）の夜、教祖御気分宜しく、御床の上にて
御髪をお上げ遊ばさる。

さあ／＼いかなるも、よう聞き分けよ／＼／＼。さあ／＼いかな
るもどうも、さあ今一時、前々より毎夜々々々々伝える処、今一つ
のこの事情早うから、今からと言うたなあ。さあ、今という処諭し
てある。今から今掛かるという事を、前々に諭してある処、さあ今
の今、早くの処急ぐ。さあという処、応分という処あろう。待つと
いう処あろう。さあ／＼一つの処、律が、律が怖わいか、神が怖
わいか、律が怖わいか。この先どうでもこうでも成る事なら、仕方
があるまい。前々より知らしてある。今という刻限、今の諭じゃな
い。どういう処の道じゃな、尋ぬる道じゃない。これ一つで分かろ
う。

この日十二時より支度をして、一同本づとめを終ると共に、午後二時教祖の
御身上冷たくなり、遂に身をおかくし遊ばさる。

19
 1887—Meiji 20

Further, on the request, “May we proceed with worldly matters?”:

It will not do, will not do, will not do.26

February 18, 1887 (Jan. 26, lunar calendar), early morning

Concerning the Service on the twenty-sixth:

On the night of February 17 (January 25, lunar calendar), Oyasama’s
health improved. She dressed Her hair as She sat on Her bed.

Sah, sah, on any matter whatever, you must listen and understand
well, understand well, understand well. Sah, sah, each and every
matter. . . . Sah, I have instructed you night after night, night af-
ter night, night after night. On this one matter, I told you to do it
now, to do it at once. I instructed you to do it immediately. Sah,
now, at this time, I am in haste. Some of you say, “Respond to
God’s will at once.” Others say, “Be prudent.” Still others say,
“Wait awhile.” Sah, sah, concerning the one thing, do you fear
the law, the law? Do you fear God or do you fear the law? 27 It is
useless to hesitate. The Service must be performed at any cost. I
have told you this many times before. I am not instructing you in
something new at this time. Which path will you take? Do not
ask Me such a question. You should understand by this one in-
struction.28

At twelve o’clock noon on this day, preparations were made and the Main Ser-
vice was performed. At two o’clock at the close of the Service, Oyasama’s

26
Selections, p. 11. See also Life of Oyasama, p. 235.
27
The preceding six sentences are cited in part in Sermons and Addresses (96–05),
p. 121.
28
Selections, p. 12. See also Life of Oyasama, p. 236.

20
明治20年・1887

body became cold and She finally withdrew Her physical presence.

21
 1887—Meiji 20

明治二十年二月十八日（陰暦正月二十六日）午後

明治二十年一月九日（陰暦十二月十六日）より教祖身上一寸御障りつき、
御やすみになり、同一月十八日（陰暦十二月二十五日）の夜よりおかぐらづ
とめ並びに十二下り始まり、二月十七日（陰暦正月二十五日）夜まで、毎夜
おつとめあり、又二月十八日（陰暦正月二十六日）正午十二時より教祖の
御身上迫りしに付、それよりかんろだいにておかぐらおつとめ、あとへ十二下
りのてをどりあり。その時真之亮より詰合いの人々へ、だん／＼御談示の上
「おつとめの時、もし警察より如何なる干渉ありても、命捨てゝもという心の
者のみおつとめせよ」と仰せあり。それより皆々心を十分定め、その用意して 、
おつとめに掛かりたる者、地方 泉田藤吉、平野楢蔵、神楽 真之亮、前川
菊太郎、飯降政甚、山本利三郎、高井猶吉、桝井伊三郎、辻忠作、鴻田忠三
郎、上田いそ、岡田与之助（宮森与三郎）、お手振り 清水与之助、山本利
三郎、高井猶吉、桝井伊三郎、辻忠作、岡田与之助、鳴物 中山たまへ
（琴）、飯降よしゑ（永尾）（三味線）、橋本清（つゞみ）の人々なり。家事取締
の任に当りたる者、梅谷四郎兵衞、増野正兵衞、梶本松治郎にて、以上総
人数十九人なり。おつとめは午後一時より始まり、二時に終る。右おつとめ
の終ると共に、教祖息を遊ばされずなる。それより内蔵の二階の中にて、飯
降伊蔵により御伺あり。

22
明治20年・1887

February 18, 1887 (Jan. 26, lunar calendar), afternoon

From January 9, 1887 (December 16, 1886, lunar calendar), Oyasama was af-
flicted slightly and took to rest. From the night of January 18 (December 25, lu-
nar calendar), performances of the Kagura and Teodori were begun. The per-
formances were continued every night until the night of February 17 (January
25, lunar calendar). As Oyasama’s condition grew more severe from twelve
o’clock noon, February 18 (January 26, lunar calendar), the Kagura was per-
formed around the Kanrodai, followed by a performance of the Teodori. At that
time, Shinnosuke explained the will of God to those who had assembled and
told them, “The police may come and do whatever they can to stop the Service.
Only those devoted enough to perform at the risk of their lives should take
part.” Each person made a firm resolution, then prepared for the Service and
began to perform it. The participants were: singers—Tokichi Izumita, Narazo
Hirano; Kagura—Shinnosuke, Kikutaro Maegawa, Masajin Iburi, Risaburo
Yamamoto, Naokichi Takai, Isaburo Masui, Chusaku Tsuji, Chuzaburo Koda,
Iso Ueda, Yonosuke Okada; Teodori—Yonosuke Shimizu, Risaburo Ya-
mamoto, Naokichi Takai, Isaburo Masui, Chusaku Tsuji, Yonosuke Okada;
musical instruments—Tamae Nakayama (koto), Yoshie Iburi (shamisen),
Kiyoshi Hashimoto (tsuzumi). Shirobei Umetani, Shobei Masuno, and Matsu-
jiro Kajimoto were assigned the responsibility of caring for the Residence in
the event of untoward circumstances. There were nineteen members in all. The
Service began at one o’clock in the afternoon and ended at two o’clock. As the
Service drew to a close, Oyasama ceased breathing. An inquiry was made
through Izo Iburi on the second floor of the storehouse.

23
 1887—Meiji 20

さあ／＼ろっくの地にする。皆々揃うたか／＼。よう聞き分け。こ
れまでに言うた事、実の箱へ入れて置いたが、神が扉開いて出
たから、子供可愛い故、をやの命を二十五年先の命を縮めて、
今からたすけするのやで。しっかり見て居よ。今までとこれから先
としっかり見て居よ。扉開いてろっくの地にしようか、扉閉めてろ
っくの地に。扉開いて、ろっくの地にしてくれ、と、言うたやないか。
思うようにしてやった。さあ、これまで子供にやりたいものもあっ
た。なれども、ようやらなんだ。又々これから先だん／＼に理が渡
そう。よう聞いて置け。

右の御話あり、これより御葬祭の拵えに掛かる。

24
明治20年・1887

Sah, sah, I shall level the ground. Has everyone assembled, has
everyone assembled? Listen and understand well. All that I have
said until now was put into a container of truth. But now God has
opened the portals and stepped out. Because of My love for you,
My children, the Parent shortened Her life by twenty-five years
to step out and save the world from now.29 Observe well.30 Ob-
serve well what the path has been and what the path will be-
come.31, 32, 33 When I asked whether I should open the portals or
keep them closed to level the ground, you answered, “Please
open the portals and level the ground.” I have done as you
wished. Sah, there was a thing I had intended to give to My chil-
dren but I was not able. I shall bestow this truth on you step by
step hereafter.34, 35 Remember this well.36, 37

Thus were the words of God. Preparations were made for the funeral.

29
This sentence is cited in Yoboku’s Guide, p. 98.
30
The preceding three sentences are cited in Tenrikyo Online, TT 4.60 “Parental
Love”; TENRIKYO, October 2006, p. 3.
31
This sentence is cited in Sermons and Addresses (86–95), p. 257.
32
The preceding part of this passage is cited in Sermons and Addresses (96–05), p.
285.
33
The preceding three sentences are cited in Questions and Answers, p. 29.
34
The preceding two sentences are cited in Sermons and Addresses (96–05), pp.
146–147.
35
The preceding seven sentences are cited in part in Reference Materials for the
Course for Head Minister Candidates, p. 24.
36
The last three sentences of this passage also appear in Sermons and Addresses
(96–05), p. 106; Path to Joyousness, p. 62.
37
Selections, pp. 13–14. See also Life of Oyasama, p. 240; Sermons and Addresses
(96–05), pp. 75, 122; Sermons and Addresses (86–95), pp. 135–136, 300; Path to Joy-
ousness, p. 27.

25
 1887—Meiji 20

明治二十年二月二十四日（陰暦二月二日）午後七時

御諭

さあ／＼分からん／＼、何にも分からん。百十五才、九十才、こ
れも分からん。二十五年不足、どうであろう。これも分からん。ど
うしても、こうしても、すうきり分からん。故に二十五年を縮め、た
すけを急ぎ、扉を開いて世界をろくぢに踏み均らしに出た。神で
のうてこの自由自在は出けようまい。止めるに止められまい。神
は一寸も違うた事は言わん。よう聞き分けてくれ。これから先と
いうは、何を聞いても、どのよの事を見ても、皆楽しみばかり。楽
しみや。よう聞き分け。追々刻限話をする。

明治二十年二月二十五日（陰暦二月三日）午後七時

御諭

第一をびやたすけ、さあ三日目三粒を三つ、三三九つを百層倍。
これをかんろうだいへ供え、本づとめをして、元のぢばなる事を
伝え、をびや許しを出す。

26
明治20年・1887

February 24, 1887 (Feb. 2, lunar calendar), 7:00 P.M.

Instructions:
Sah, sah, you do not understand, you do not understand. You do
not understand anything at all. One hundred and fifteen years
old, ninety years old. . . . You do not understand this either.
Twenty-five years short: this you do not understand either. I have
taught you My will but you did not understand anything at all.
Therefore in order to hasten the salvation of the world I short-
ened Her life by twenty-five years. I opened the portals and
stepped out to level the world. Were I not God, I would not be
able to do such free and unlimited workings. No one will be able
to stop Me. God never tells you anything untrue. Listen and un-
derstand well.38 From now on, whatever you hear and whatever
you see will fill you with delight. Indeed delightful! Understand
well. I shall give you timely talks gradually.39

February 25, 1887 (Feb. 3, lunar calendar), 7:00 P.M.

Instructions:

First of all, I shall instruct you about the salvation of safe child-
birth. Sah, three packages of three portions for the three days. 40
Three, three nines a hundred times. 41 Offer this on the Kanrodai.
Then the Main Service. Tell them of the Jiba, the origin. I shall
bestow upon them the Grant for Safe Childbirth.42
38
The preceding six sentences are cited in part in Sermons and Addresses (86–95),
p. 155.
39
Selections, p. 15. See also Path to Joyousness, pp. 27–28.
40
[Three packages containing three small sugar candies each were given to the ex-
pectant mother. “Three days” refers to the fact that the original conception of hu-
mankind took three days. —Selections]
41
[Enough for a hundred persons. —Selections]
42
Selections, p. 16.

27
 1887—Meiji 20

明治二十年三月十一日（陰暦二月十七日）午後七時

さあ／＼聞いてるか、聞き分けるか。世界は広い。広い世界の元
なれば、広いだけの事を為さねばならん。さあ／＼種苗、苗代は、
元のぢば。修理肥は誰がする／＼／＼／＼。遠い所より種を蒔
きに来る。種を蒔いたら肥えをせねばなろまい。これをよう聞き
分け。

明治二十年三月十五日（陰暦二月二十一日）午後九時

さあ掃除や。箒が要るで、沢山要るで。使うてみて使い良いは、
いつまでも使うで。使うてみて、使い勝手の悪いのは、一度切り
やで。

明治二十年三月十九日（陰暦二月二十五日）午前一時二十分

それ故に、やりたいものが沢山々々にありながら一寸かくれた。
残念々々と言うのは、渡さにゃならんものが渡さなんだが残
念々々。

28
明治20年・1887

March 11, 1887 (Feb. 17, lunar calendar), 7:00 P.M.*

Are you listening, will you listen? The world is wide. Since we
are here at the source of the big, wide world, we must work hard,
keeping this in mind. At the Original Jiba we must look after the
seedlings. Who will apply the fertilizer? People will come from
afar to sow their seeds. If seeds are sown fertilizer will have to be
applied. Bear these points in mind.43

March 15, 1887 (Feb. 21, lunar calendar), 9:00 P.M.*

Sah, the sweeping. I need brooms. I need many of them. Ones

that prove easy to use, I shall use forever. Ones that prove awk-
ward to use, I shall use just once.44

March 19, 1887 (Feb. 25, lunar calendar), 1:20 A.M.*

Though there was something I wished to give in abundance, I

withdrew from sight. I have spoken of My regret. What I regret
is having been unable to bestow upon you what I had intended to
give you.45

43
Commentary on the Mikagura-uta, p. 106.
44
Reference Materials for the Course for Head Minister Candidates, p. 29.
45
Reference Materials for the Course for Head Minister Candidates, p. 24.

29
 1887—Meiji 20

明治二十年三月二十二日（陰暦二月二十八日）二時

人の言う事を腹を立てる処では、腹の立てるのは心の澄み切り
たとは言わん。心澄み切りたらば、人が何事言うても腹が立た
ぬ。それが心の澄んだんや。今までに教えたるは腹の立たぬよう、
何も心に掛けぬよう、心澄み切る教やで。今までの修理肥で作り
上げた米が、百石貰ろたら、百石だけある間は喰て居らるゝ。今
度無い世界を始めたる親に凭れて居れば、生涯末代のさづけ
やで。これは米に諭して一寸話して置く。

明治二十年三月二十二日（陰暦二月二十八日）二時

人が何事言うても腹が立たぬ。それが心の澄んだんや。

30
明治20年・1887

March 22, 1887 (Feb. 28, lunar calendar), two o’clock*

To become angered at what others say, it cannot be said that the

mind is pure if one is angered. If the mind is made pure, no matter
what others may say, anger will not arise. That is the purified
mind.46 What I have been teaching until now is so that anger will
not occur, so that worry will not occur. It is the teaching to make
the mind pure.47 The rice produced by My repairs and fertilization,
after you have received a hundred loads of it, you can only eat it as
long as it lasts. But hereafter, as long as you rely on the Parent,
who created this world where it did not exist, you will be blessed
with the Sazuke which lasts for a lifetime, for eternity. I leave you
just a word in the metaphor of rice.48

March 22, 1887 [alternative trans.]*

When your mind becomes completely pure and clear, anger will
not arise no matter what others may say. That is the state of a pu-
rified mind.49

46
An alternative translation corresponding to the preceding two sentences is given
in the next entry.
47
The preceding part of this passage is cited in Sermons and Addresses (86–95),
pp. 234–235.
48
Sermons and Addresses (86–95), pp. 16–17.
49
Tenrikyo Online, TT 4.15 “To Become Completely Pure”; TENRIKYO, March
2003, p. 4. See note 46 above.

31
 1887—Meiji 20

明治二十年三月二十五日 午前五時三十分

刻限御話

さあ／＼あちらこちら、摘まんだような事を聞いて居た分には分
からんで。これしっかり聞き分けねば分からん。神というものは、
難儀さそう、困らそうという神は出て居んで。今に始まった事で
ない。こゝまでほんに成程と思うた日もあろうがな。それ国々から
先々まで、受け取りたる処もある。それ故渡すものが渡されなん
だが、残念情無さ、残念の中の残念という。今に神が今に降が
る、出ると言うた処が、承知出けまい。紋形の分からん処から、神
がこのやしきに伏せ込んだ。さあこの元を分かれば、さあ知らそ
う。承知が出けば知らそう。承知が出けねばそのまゝや。さあ返
答はどうじゃ。無理にどうせと言わん。

内の者答「いかにも承知致しました」と申上ぐれば、神様より

さあ／＼しっかりと聞き分け。今までは大工と言うて、仕事場を
あちらへ持って行き、こちらへ持って行た。それではどうも仕事場
だけより出けぬ。そこで十年二十年の間に心を受け取りた。その
中に長い者もあり、短い者もある。心の働きを見て、心の尽した
るを受け取りてあるから、やりたいものが沢山にありながら、今
までの仕事場では、渡した処が、今までの昵懇の中である故に、
心安い間柄で渡したように思うであろう。この渡しものというは、
天のあたゑで、それに区別がある。この通りに、受け取りてある

32
明治20年・1887

March 25, 1887, 5:30 A.M.

Timely Talk:

Sah, sah, over here and over there; you will not understand from
bits here and there. You must listen carefully or you will not un-
derstand. God, who appeared, is not a god who intends that you
should suffer or worry. This is not something I have to tell you
now. There must have been days until now when you might have
realized this. There were those near and far whose sincerity I
have accepted. Deep is My regret that I was not able to give them
what they deserve. Oh, the regret of My regrets. If I say, “Now,
God will descend, now, God will appear,” you may not accept it.
In this Residence, God worked from the time when nothing was
understood. Sah, if you understand this basis, sah, I shall tell you.
If you accept it, I shall tell you. If you are unable to accept it, it
will remain just as it is. Sah, what is your reply? I shall not com-
pel you to accept.50

Those present replied, “We fully accept.” Then God stated:

Sah, sah, listen carefully. He has been called a carpenter and

moves his work place from here to there. 51 He is able to do only
his own work. In the past ten or twenty years there have been
many whose sincerity I have accepted. Among them are those
who have been long in the path and those who have just begun. I
have seen the workings of their minds and I have accepted those
who are sincere. So there are many on whom I wish to bestow a
gift. If I bestow the gifts through him in his present work you
may think you have received it because of your intimacy with
him. This gift is a gift from heaven and there are various kinds.
50
Selections, p. 17. See also Path to Joyousness, pp. 15–16.
51
[The place where he counseled those who were suffering from illness or trou-
bles. —Selections]

33
 1887—Meiji 20

ものがある。それを渡すには、どうも今の処の仕事場と言うた事
を消して、本席と定めて渡そうと思えども、このまゝでは残念々々
さあさあ本席と承知が出けたか／＼。さあ、一体承知か。

真之亮より、飯降伊蔵の身上差上げ、妻子は私引受け、本席と承知
の旨申上ぐれば、引続いて

一寸頼み置くと言うは、席と定めたるといえども、今一時にどう
せいと言うでない。三人五人十人同じ同席という。その内に、綾
錦のその上へ絹を着せたようなものである。それから伝える話も
ある。

明治二十年三月

まあ／＼三才児三才心に成りて、三才の心に成って何も要らん 、
機嫌好う遊んで結構々々。心心配無いよう改め替え。

34
明治20年・1887

There are those who have received the gifts in various ways. In
order to bestow this gift, I wish to end his present position and
settle him as the Honseki. 52 As it is now, it is regretful, regretful.
Sah, sah, will you accept this? Sah, is it agreed?53, 54

Shinnosuke replied that he would offer Izo Iburi to God and that he
would be responsible for Iburi’s wife and children and would accept
him as the Honseki. Then God continued:

I have a small request. I said to settle him as the Seki but I do not
tell you to do anything special for him right now. There are three
people, five people, ten people whose positions are the same as
his. But he is the one on whom I put silk over his brocade. Other
words will follow.55, 56

March 1887 [exact date not recorded]*

Let your mind be like that of a little child. You will have no need
for anything. Just play in good spirits, and all is well, all is well.
Replace your mind, and there will be no worries.57

52
[Honseki: the position of revealing divine directions and bestowing the Sazuke.
—Selections]
53
Selections, pp. 17–18. See also Path to Joyousness, p. 16.
54
The last four sentences of this passage are cited in Tenrikyo Online, TT 4.42
“Honseki”; TENRIKYO, April 2005, p. 3.
55
Selections, p. 18. See also Path to Joyousness, p. 17.
56
The entire entry for this date, except for the first five sentences and the last sen-
tence, is cited in Reference Materials for the Course for Head Minister Candidates, pp.
24–25.
57
Tenrikyo Online, TT 5.1 “Mind of a Three-Year-Old”; TENRIKYO, August
1995, p. 4.

35
 1887—Meiji 20

明治二十年三月二十五日

鏡やしき、鏡ならどういう事もこういう事も、皆映る。 ······ たんの

う／＼心定めるなら、やれ／＼。

明治二十年四月三日 補遺

さあ／＼尋ねる事情／＼、身上に迫る処、尋ねる。尋ねるからは
一つ諭しよう。よう聞き分け／＼。この道は、常々に真実の神様
や、教祖や、と言うて、常々の心神のさしづを堅くに守る事ならば
一里行けば一里、二里行けば二里、又三里行けば三里、又十里
行けば十里、辺所へ出て、不意に一人で難儀はさゝぬぞえ。後と
も知れず先とも知れず、天より神がしっかりと踏ん張りてやる程
に。二人三人寄れば皆皆話し、今までは、わしはこんな心で居た 、
俺はこんな心使うて来た、と皆んなめん／＼の心通り、言わして
みせる。神の自由自在、よう聞き分け／＼。案じる事要らん／＼。
こういうさしづあったと、皆々の処へ伝えてくれ。一人や二人のさ
しづやないで。皆々伝えてくれ／＼。

36
明治20年・1887

March 25, 1887*

The Mirror Residence. Because it is a mirror, it reflects each and

every kind of thing. . . . Only when you settle your mind in joy-
ous acceptance can I feel relieved.58

April 3, 1887, supp. vol.*

Sah, sah, about your inquiry, your inquiry. With illness pressing,
you inquire. Because you inquire, I give an instruction. Listen
and understand well, understand well. In this path, if you affirm
“God!” and “Oyasama!” in all situations and keep God’s direc-
tions always firm in your mind, I shall always be with you
whether you go one mile, two miles, three miles, or ten miles.
Never will you be alone in sudden despair even if you go out to a
distant place. From heaven, God will always stand firm in your
favor. When two or three gather and talk, they will say, “This is
the way my mind has been until now,” and “This is the way I
have used my mind.” Watch and see, for I shall make all speak
out in accord with their own minds. Listen and understand well
the free and unlimited workings of God.59 You need not worry,
need not worry. Please tell everyone such a direction was given.
It is not a direction just for one person or two. Please tell every-
one, tell everyone.60

58
Tenrikyo Online, TT 4.48 “Reflecting”; TENRIKYO, October 2005, p. 3.
59
The preceding six sentences are cited in Tenrikyo Online, TT 4.41 “Salvation
Work”; TENRIKYO, April 2005, p. 3.
60
Sermons and Addresses (86–95), pp. 179–180. This passage is cited in part in
Michi no Dai (2004), p. 52.

37
 1887—Meiji 20

明治二十年四月二十三日 午後四時頃

このやしき、四方正面、鏡やしきである。来たいと思ても、来られ
んやしき。来た者に往ねとは言わん、来ん者に来いとは言わん。

明治二十年五月六日 午前九時

喜多治郎吉身上に付願（この時おさづけ頂戴）

さあ／＼これまで長々退屈であったやろ。さあ／＼これよりたす
けのため、水を授けよう。さあ／＼しいかり受け取れ、さあ受け
取れ。

押して、水の訳に付願

さあ／＼授けたのは、心の理に与えたるのやで。たとえ途中にて
も、泥水でも、身の悪い者あれば、先に三口飲んで、後飲まして
やれ。

38
明治20年・1887

April 23, 1887, around 4:00 P.M.*

This Residence is the Four-fronted Mirror Residence. Even if

you wish to come here, you may not be able to come. I shall not
tell those who have come here to go away, nor shall I tell those
who do not wish to come here to come.61

May 6, 1887, 9:00 A.M.

On the illness of Jirokichi Kita (who received the Sazuke62 of Water at this
time):

Sah, sah, I have kept you waiting for such a long time. Sah, sah, I
grant you Water for the cause of salvation. Sah, sah, take it
firmly. Sah, sah, take it.63

Further, concerning water:

Sah, sah, what I have bestowed is given to the truth of your

mind. Even if you are on the way somewhere and you come
across someone who is ill, and even if the water is muddy, take
three sips and let him drink the rest.64

61
Previously unpublished translation.
62
[Sazuke: literally, “a grant.” It is a divine grant for salvation bestowed by God
the Parent. When it is administered to any person suffering from a physical or mental
illness, the person is saved and given the marvelous blessing of God the Parent. —Se-
lections]
63
Selections, p. 19.
64
Selections, p. 19.

39
 1887—Meiji 20

又押して、水のおさづけの理由を尋ね

さあ／＼この水というは、人間元初まりの時、三尺まで水中住
居、この清水を与える理。又三口飲むは、三日三夜に宿し込み
た、この理よって与える。

明治二十年五月十六日（陰暦四月二十四日）

天の月日様より、長々の間、ようこそ勤めて、このやしきへ来た。
あちらへも一寸、こちらへもと、心を尽し、又は大層々々な処を凌
ぎて来た。まこと難しい処もあり、越し難くい処も、ようこそ随いて
来た。······さあ／＼楽しみを渡す。

明治二十年六月二十四日（陰暦五月四日）

取次々々、だん／＼取次、しっかり取次、道付け始まる。どういう
大道々々、大道の掛かり。どういう、何人々々、幾名、一人思案定
め／＼。······分からん道見て分かる。ふでさき通り皆出る。今度
道はいつどう、いつ見える、ふでさき皆知らせてある。

40
明治20年・1887

Further, concerning the truth of the Sazuke of Water:

Sah, sah, on the water; in the beginning, man lived in water until
he was three feet tall. It is the truth of this clear water that I give.
Concerning the three sips of water; man was conceived in three
days and three nights. It is according to this truth that I bestow
it.65

May 16, 1887 (Apr. 24, lunar calendar)*

Out of Tsukihi in Heaven, long, long have you served and come
to this Residence. You have served there and served here, exert-
ing yourself. Also, you have endured a great, great deal of diffi-
culty. There were truly difficult times. It is well of you to have
crossed over those difficult times faithfully. . . . Sah, sah, I be-
stow pleasure.66

June 24, 1887 (May 4, lunar calendar)*

Intermediaries, intermediaries! Intermediaries gathering one after

another. Intermediaries, be firm! I begin to lay the path. A broad
path, a broad path. What kind of broad path do I begin? Even
though there be many of you, it is important for even one of you
to settle your thoughts. . . . If there be a path you do not under-
stand, look and you will understand. All will appear as told in the
Fudesaki. You wonder how the path will be and when it will be
seen. All this is told in the Fudesaki.67

65
Selections, p. 19.
66
Disciples, “Shirobei Umetani,” p. 99.
67
Sermons and Addresses (86–95), p. 40.

41
 1887—Meiji 20

明治二十年七月

大阪近藤政慶若狭行きの伺

さあ／＼尋ねる事情を、どうせともこうせとも、行けとも行くなと
も、どうしてやろうこうしてやろうとも、この処、前から言うた事は
ないで。何事も皆銘々の心次第と言うてある事やで。何処に居て
も月日の身の内や。何処に居るのも同じ事、誠の心一つや。誠
が天の理や。天の理にさえ叶えば、何処に居ても道が付くで。実
誠無けねば、何処い行たとて、何をしたとて道は狭ばむばかりや
で。しいかり聞き分ねば分からん。しいかり聞き分けて諭すがよ
い。

明治二十年八月二十三日

梅谷四郎兵衞身上の願

さあ／＼、道の道なら、通さにゃならん。なれど長い道、これもし
いかり聞いて置かねばならん。どんと心を定めて運ぶなれど、こ
の道は、いつ／＼の事であろうと思うて、退屈であろう。そこで、
内の事、何よの事も、こうあゝと思うてする事は、どうせにゃならん、
こうせにゃならんと言うて、さしづは無い。さあ／＼これも聞いて
置かねばならん。立毛の育つも、この世始めも同じ事、無い人間
を拵えて、初めより、ものが言えたやない。一年経てば一つ分か
る。又一つ分かれば、又一つ分かるように成って、もの

42
明治20年・1887

July 1887 [exact date not recorded]

On the travel of Masayoshi Kondo of Osaka to Wakasa:
Sah, sah, on this question, I have never told you to do this or that,
whether to go or not to go or whether I shall do this or that for
you. I have already told you everything depends upon your mind.
Wherever you are, you will always be in the body of Tsukihi. It
is the same, wherever you are. It depends solely upon your mind
of true sincerity.68 True sincerity is the reason of heaven. If you
just remain in accord with the reason of heaven, a path will open
wherever you are. If you do not have true sincerity, the path will
only become narrower wherever you go and whatever you do.
You will not understand unless you listen carefully. Listen care-
fully and advise others of this.69

August 23, 1887

On the illness of Shirobei Umetani:

Sah, sah, since this is the path of paths, I must have you go
through it. But it is a long path. You must listen carefully. Even
though you have set your mind firmly and are devoting yourself,
you may come to wonder how long is this path. There are no di-
vine instructions that say you must do this or that on matters per-
taining to your family or other matters which you can think about
and carry out yourself. Sah, sah, you must also listen to this. The
growth of crops and the beginning of this world are the same.
Man was created where he did not exist. In the beginning, he
could not speak. When a year passes, you will know one thing.
When you understand one thing, you will understand all things
one by one, by following the path of order and circumstances. It
68
The preceding three sentences are cited in Tenrikyo Online, TT 4.5 “Living in
God’s Bosom”; TENRIKYO, April 2002, p. 3.
69
Selections, p. 20.

43
 1887—Meiji 20

言うように成りたも同じ事。順序事情の道を伝うて、何事も一つ
／＼分かる。道を伝うて、何事も一つ／＼分かる。道皆ちゃんと
決まりてあるのや程に。内々身の内障り付く。これを聞いて置か
ねばならん。

明治二十年八月二十五日（陰暦七月七日）夜十一時

どんな事も皆神がして居たのやで。どういう事も、こういう事も、
学者でも分からんで。一寸に分からん。どうしたらよい、こうした
らよいと、人間の心で出来る事は一つもあらせんで。人間の心で
出けた事は一つも無いで。

明治二十年九月五日（陰暦七月十八日）

何かの処、たすけ一条、勇める処話を伝え。心発散すれば身の
内速やか成るで。病というはすっきり無いで。めん／＼の心が現
れるのやで。

明治二十年十月二十六日

最初拵えた道具は、どういう道具で、拵えた道具や。神がちゃん
と見分けて、一つのあたゑを渡してある。

44
明治20年・1887

is the same as the way man came to be able to speak. You will
understand all things one by one, by following this path. This
path has been properly set for each of you. There may be those
whose bodies will be afflicted. You must listen and understand.70

August 25, 1887 (July 7, lunar calendar), 11:00 P.M.*

Everything has been the work of God. Nothing whatsoever can

be understood even by scholars. It cannot be easily understood.
Nothing proceeds according to a human mind. Not a thing has
been born of a human mind.71

September 5, 1887 (July 18, lunar calendar)*

In regard to any matter, focus on single-hearted salvation and

convey the teachings in a manner that will make people spirited.
If the mind washes free with a sense of relief and spaciousness,
the bodily condition also will settle clearly. There is absolutely
no such thing as illness. What appears so is only the manifesta-
tion of your mind.72

October 26, 1887*

What kinds of instruments were gathered at the time of creation,

and how were their characters determined? God discerned them
and granted each a gift.73
70
Selections (1976), p. 22.
71
Tenrikyo Online, TT 5.16 “Human Mind”; TENRIKYO, December 1995, p. 4.
72
This translation has previously appeared with minor variation in TENRIKYO,
October 1997, p. 4.
73
Truth of Origin, p. 47.

45
 1887—Meiji 20

明治二十年十一月八日（陰暦九月二十三日）午前十時 補遺

さあ／＼神の方には不足の身体は貸してない。不足というは、
めん／＼の心より。

明治二十年十一月

神は四方正面として働く。皆世界の処へ、心通りを身の内へ映
してある。

明治二十年十二月八日（陰暦十月二十四日）午前八時

生涯の理にさづけ渡す。

46
明治20年・1887

November 8, 1887 (Sept. 23, lunar calendar), 10:00 A.M., supp. vol.*

Sah, sah, God has not lent anyone a body that has any insuffi-
ciency. What you call insufficiency comes from your own
mind.74

November 1887 [exact date not recorded]*

God works, four-fronted.75 Everywhere in the world, each state

of mind is reflected in the body as it is.76

December 8, 1887 (Oct. 24, lunar calendar), 8:00 A.M.*

I shall bestow the Sazuke as the truth for a lifetime.77

74
Tenrikyo Online, TT 4.17 “Dissatisfaction”; TENRIKYO, May 2003, p. 3.
75
Path to Joyousness, p. 93.
76
The last sentence has previously appeared in Tenrikyo Online, TT 4.48 “Reflect-
ing”; TENRIKYO, October 2005, p. 3.
77
Reference Materials for the Course for Head Minister Candidates, p. 27.

47