1890—Meiji 23

明治二十三年一月三日（陰暦十二月十三日）

心一つたすけ一条、そこでそのまゝ治まる理も治まらん理もある。
さづけは効かん。何も効かんものでない。

明治二十三年一月四日

曇る日もある、又晴れる日もある、又晴天の心の日もある。

明治二十三年一月十三日 夜

初席及本席の件に付伺

（前のおさしづにより中山会長より取決め下されしには、初席の者は会長と
事務所一人、先生方一人、三人立合の上、身の内御話し八つの埃の理を説
かせ試験をする事、試験済の者は別席に掛かる事、本席に出る時同様の上 、
本席を取扱う。もしも試験に合格せざる時は、日を経て又試験をする事に定
め下されしが、これで宜しう御座いますや伺）

138
明治23年・1890

January 3, 1890 (Dec. 13, 1889, lunar calendar)*

Single-hearted salvation depends solely on the state of mind.

Thus, some cases settle swiftly, and others do not. You say that
the Sazuke is not effective. Yet, it is not ineffective.1

January 4, 1890*

There are cloudy days and sunny days. There are also days when
the mind like clear skies is present.2

January 13, 1890, night

On the Besseki procedures:

(In accord with previous divine directions on the Besseki procedures,

Nakayama Kaicho3 proposed the following plan and requested further divine
directions for its approval. Those who wish to attend the Besseki lectures will
be examined for their knowledge of the truth of a thing lent, a thing borrowed
and the eight dusts. The examiners will be the Kaicho, an official, and a min-
ister. Those who have completed the examination will be given the Besseki
lectures. When the time arrives for the Sazuke to be bestowed, the applicant
will be examined again in the same way. If the applicant fails the examina-
tion, he will be given another opportunity to be examined at a later date.)

1
Previously unpublished translation.
2
Tenrikyo Online, TT 4.24 “Mind like Clear Skies”; TENRIKYO, March 2004, p. 4.
3
[Kaicho: former title of the Shinbashira. —Selections]

139
 1890—Meiji 23

さあ／＼尋ねる事情、事情というは一時取り調べ、取り締まり中
に何か諭しやい、分からん事情は分けてやる。急がしい忙しいと
言うて、これ分からんなりに通り来た。十分の理は些かである。
一寸の理はやれ／＼たんのうの理運ぶ理もあり、一時これをこ
うして信心の理が難しい。貰うたとてじいと納してある者もある。
貰わん先心の理に合うて一つの理がある。これは生涯の楽しみ
の理もある。世界諭して心の理もある。たゞさづけだけ貰うた、こ
れでよいという者もある。分からん者さづけ、世界十分通る処の
理によって、一夜の間にも授ける者もある。三年五年貰いたいと
信心の者もある。うっとしい難しい者もある。心の宝を求めて居
て、世上の理を通る。これは不愍じゃな。何時渡すやら知れん。

140
明治23年・1890

Sah, sah, on your request. You request permission to examine

them. However, in examining them, teach them. Teach them
what they do not understand. You have said, we are busy, we are
busy, and have allowed them to remain ignorant. The complete
truth consists of little things. There are some who are able to
practice tanno after a little guidance. It is difficult, but important,
that you guide each one in the path of faith according to his un-
derstanding. There are some who put away what they have re-
ceived and do not use it. There are some whose minds are one
with truth even before they receive it. There are some who re-
ceive it believing it to be the source of their happiness for a life-
time. There are some who receive it because they have already
conveyed My will to others. There are some who receive it and
say it is over. There are some on whom I shall bestow the Sazuke
in the span of a single night, because they live in accord with My
will, even if they do not understand the value of the Sazuke.
There are some who have lived the life of faith for three years,
five years, wishing to receive it. There are some who live melan-
choly and gloomy lives. There are some who seek the treasure of
the mind and yet pursue the ways of the world. I pity them. There
is no knowing when I shall bestow it on them.4

4
Selections, pp. 40–41.

141
 1890—Meiji 23

明治二十三年三月十七日（陰暦正月二十七日）
御守はこれまで教祖の御衣物を御守に用い来たりしに、皆出して了
いになり、この後は如何に致して宜しきや伺

さあ／＼尋ねる処、守いつ／＼続かさにゃならん。赤衣という、
いつ／＼続かんなれど、そうせいでもいと、何尺何寸買うてそう
すればよかろうと思うなれど、赤き着物に仕立てゝ供え、これをお
召し更え下されと願うて、それを以ていつ／＼変わらん道という。

御霊前へ供えますや、本席へ御召し更え下されませと御頼み申しま
すや、どちらでありますや願

さあ／＼これまで住んで居る。何処へも行てはせんで、何処へも
行てはせんで。日日の道を見て思やんしてくれねばならん。

押して、御霊前へ赤衣物に仕立て、御召し下されませと御願い致しま
すにや

142
明治23年・1890

March 17, 1890 (Jan. 27, lunar calendar)

The kimono of Oyasama, which had been used for the amulets, were
nearly depleted. On the request for directions concerning this situa-
tion:

Sah, sah, on your request. The granting of the amulet must con-
tinue on and on. Since My red kimono will not last forever, your
thought is that it would suffice to purchase so many feet and so
many inches of cloth which need not be made into kimono, and
use that for the amulets. However, I direct that red kimono be
made and offered. And you will request that I wear them. This is
what you will use for the grant which will never change.5

A request for further directions was made as to whether the red ki-
mono should be offered at the shrine of Oyasama or the matter re-
quested through the Honseki.

Sah, sah, I am still living here. I have not gone anywhere, not
gone anywhere. You must look at the path of daily life and pon-
der.6

Further, an affirmation was requested as to whether to offer the red ki-

mono at the shrine of Oyasama and request that they be worn:

5
Selections, p. 42.
6
Selections, p. 42. See also Life of Oyasama, pp. 241–242; Sermons and Addresses
(96–05), p. 30; Path to Joyousness, p. 97; Questions and Answers, p. 26; TENRIKYO,
January 1997, p. 2.

143
 1890—Meiji 23

さあ／＼ちゃんと仕立てお召し更えが出来ましたと言うて、夏な
れば単衣、寒くなれば袷、それ／＼旬々の物を拵え、それを着て
働くのやで。姿は見えんだけやで、同んなし事やで、姿が無いば
かりやで。

明治二十三年四月六日 午後十時十七分

さしづはどんなさしづするやろうと思うやろう。さあ／＼さしづ／
＼。しっかり聞き取れ。筆取れ。 ······細い道は通りよい、往還道
は通り難くい。 ······往還道は世界の道、細い道は心の道、心の
道は誠、誠は天の理、天の理であたゑという。

明治二十三年四月十六日

案じる事は要らん。案じると楽しみの理が薄うなる。案じの理が
回る。

144
明治23年・1890

Sah, sah, you will have them completed and then request that I
change into them. For summer, they are to be unlined. In cold
weather, they are to be lined. You are to make them for each sea-
son. I shall wear them and do My work. It is only My figure
which cannot be seen. All is the same. It is only My figure which
does not exist.7, 8

April 6, 1890, 10:17 P.M.*

You may wonder what kind of directions I will give. Sah, sah!
Directions, directions. Listen attentively. Write them down. 9. . .
A narrow path is easy to follow; a broad path is difficult to fol-
low. . . . A broad path is the path of the world. A narrow path is
the path of the mind. The path of the mind is sincerity. Sincerity
is the truth of heaven. As the truth of heaven, it will bring Gifts, I
say.10

April 16, 1890*

You need not worry. If you worry, the principle of delight will
diminish. The principle of worry will be set in motion.11

7
Selections, pp. 42–43.
8
This paragraph is cited in Questions and Answers, pp. 26–27.
9
The preceding part of this entry is a previously unpublished translation.
10
The preceding six sentences have previously appeared in Tenrikyo Online, TT
4.50 “Sincerity”; TENRIKYO, March 2006, p. 3.
11
TENRIKYO, July 1996, p. 4. An alternative translation corresponding to the pre-
ceding two sentences is given in the next entry.

145
 1890—Meiji 23

明治二十三年四月十六日

案じると楽しみの理が薄うなる。案じの理が回る。

明治二十三年四月十七日（陰暦二月二十八日）

誠一つの理は天の理、天の理なれば直ぐと受け取る、直ぐと返
えすが一つの理。

明治二十三年四月十七日（陰暦二月二十八日）

たすけ一条誠一つの理、誠一つの理は天の理、天の理なれば
直ぐと受け取る、直ぐと返えすが一つの理。

明治二十三年四月十九日（陰暦三月一日）午後九時三十分

神一条の道は知って居ると言うも、それだけの理を運ばねば何
にもならん。神一条の理をめんめん分かったとも言われまい。

146
明治23年・1890

April 16, 1890 [alternative trans.]*

If you worry, the truth of delight diminishes. The wheel of wor-

ries is then put in motion.12

April 17, 1890 (Feb. 28, lunar calendar)

Sincerity alone is the truth of heaven. Because it is the truth of

heaven, I accept it at once and give a return at once: this is the
one truth.13

April 17, 1890 [alternative trans.]*

Single-hearted salvation is the truth of sincerity alone. The truth

of sincerity alone is the truth of heaven. Because it is the truth of
heaven, I accept it at once and give a return at once: this is the
one truth.14

April 19, 1890 (Mar. 1, lunar calendar), 9:30 P.M.*

You say you know the path of single-heartedness with God. But
that will not bear fruit unless you actually follow it. Otherwise,
you cannot even say you understand the principle of single-heart-
edness with God.15

12
TENRIKYO, December 1998, p. 4. See previous note.
13
Doctrine, p. 64; Path to Joyousness, p. 53. An alternative translation corresponding
to this passage, with an additional sentence at the beginning, is given in the next entry.
14
Tenrikyo Online, TT 4.50 “Sincerity”; TENRIKYO, March 2006, p. 3. See previ-
ous note.
15
Previously unpublished translation.

147
 1890—Meiji 23

明治二十三年四月二十日（陰暦三月二日）午前四時

あちらこちら取り混ぜての人間心あるから分かるまい。

同日午前八時、中山会長の御伺
このやしきのしんばしらと成るというのは、生れ出ん先からのい
んねんの事情、一つの理。分からん先から先にしんばしらと言う
も、前々より諭してある。

明治二十三年五月六日

さあ／＼いんねんの事情扶けやい／＼、世上から見て成程あれ
でこそと言う心をめん／＼持ってすれば、日々に皆んな受け取る 。
案じる事は一つも無い。速やか鮮やか思うように治まる。思うよ
うに成るで。

明治二十三年五月六日

世上から見て成程あれでこそと言う心をめん／＼持ってすれば、
日々に皆んな受け取る。······世上から見ては、あれでこそ成程の
人や、成程の者やなあという心を持って、神一条の道を運ぶなら 、
何彼の処鮮やかと守護しよう。

148
明治23年・1890

April 20, 1890 (Mar. 2, lunar calendar), 4:00 A.M.*

You do not understand because of your human thinking, whereby

you have mixed things into the mind from here and there.16

At 8:00 A.M., on the same day, in reply to Nakayama Kaicho’s inquiry:

To become the Shinbashira in this Residence is based on one truth,

a causality that comes from even before his birth. I called him the
Shinbashira before he was born, as I explained before.17

May 6, 1890*

Sah, sah, when innen appears, you must help each other, help each
other. If each of you pass every day with the mind that commands
respect from others, I shall accept without exception every day.18
You need not worry about even a single thing. Everything will be
settled in an instant, clearly, as you wish. Things will go as you
wish.19

May 6, 1890 [partially alternative trans.]*

I shall accept anything you do each day so long as your mind al-
lows you to present the world with a convincing example
through the way you lead your life.20. . . I shall fully provide for

16
The preceding sentence is cited in Tenrikyo Online, TT 4.9 “Human Thinking”;
TENRIKYO, July 2002, p. 3.
17
This paragraph is cited with variation in Questions and Answers, p.108.
18
An alternative translation corresponding to this sentence appears as the first sen-
tence of the next entry.
19
Dust and Innen, p. 36.
20
See note 18 above.

149
 1890—Meiji 23

you in every matter if you go on the path of single-heartedness

with God while

150
明治23年・1890

明治二十三年五月六日

世上から見ては、あれでこそ成程の人や、成程の者やなあという
心を持って、神一条の道を運ぶなら、何彼の処鮮やかと守護し
よう。

明治二十三年五月六日

世上から見ては、あれでこそ成程の人や、成程の者やなあという
心を持って、神一条の道を運ぶなら、何彼の処鮮やかと守護し
よう。

明治二十三年五月十三日 補遺

これ程信心するのに、というような心の者皆多い。これではいか
ん。誠無い。受け取るものは無い。不足思えば不足になる。たん
のうの事やが、受け取る事出来んで。不足思えば皆不足になる
で。たんのうより受け取る事出けん。誠あればこそ、たんのうの心
定まる。そこで、たんのうより受け取るものは無い。たんのうは誠。
誠は天の理や。天の理なら誠より偉いものは無いで。この理をよ
く悟ってくれ。

151
 1890—Meiji 23

with God while maintaining a mind that effortlessly makes the

world feel that you provide a convincing example through the
way you lead your life.21

May 6, 1890 [alternative trans. A]*

So long as you follow the path in single-heartedness with God,

always using your mind in a manner that convinces others and
makes the truth self-apparent to them, you will be shown My
vivid workings in any and every matter.22

May 6, 1890 [alternative trans. B]*

If you maintain a mind that convinces others and go along the

path of single-heartedness with God, you will enjoy marvelous
blessings in every matter.23

May 13, 1890, supp. vol.*

There are many who think, “Why, after all this effort I have put
into my faith. . . .” This will not do. Sincerity is lacking. There is
nothing to accept. If you react with dissatisfaction, things will
become dissatisfying. Remember joyous acceptance. There is no
acceptance for dissatisfaction. If you react with dissatisfaction,
everything will become dissatisfying to you. There is nothing to
accept other than joyous acceptance. Only when there is sincerity

21
Tenrikyo Online, TT 4.26 “One Who Effortlessly Convinces Others”; TEN-
RIKYO, May 2004, p. 3. Alternative translations for the material after the ellipsis are
given in the next two entries.
22
Tenrikyo Online, TT 5.24 “A Convincing Person.” See note 21 above.
23
Growing Spiritually Day by Day, p. 115. See note 21 above.

152
明治23年・1890

明治二十三年五月十三日 補遺

不足思えば不足になる。たんのうの事やが、受け取る事出来ん
で。不足思えば皆不足になるで。たんのうより受け取る事出けん。
誠あればこそ、たんのうの心定まる。

明治二十三年六月三日 朝
増田甚七左の目障り願

さあ／＼身上の処、右左は無いで。一寸の理は諭してある。左
善、右悪という理を諭してある。どちらも身の内、難しい身上にも
軽き事情もある。軽き中にも難しい理がある。身の内の処、不足
があればいろ／＼に思うやろ。思うも理である。身上案ぜる事は
要らん。世上へ一つの理が治まってあれば十分という。

153
 1890—Meiji 23

does the mind settle in joyous acceptance. 24 There is nothing to

accept other than joyous acceptance. Joyous acceptance is sin-
cerity. Sincerity is the principle of heaven. Being the principle of
heaven, sincerity is surpassed by nothing. Please understand this
principle.25

May 13, 1890 [alternative trans.]*

If you entertain a feeling of insufficiency, everything becomes
insufficient. Nothing is acceptable save joyous acceptance.
Only when there is sincerity will the mind settle into joyous ac -
ceptance.26

June 3, 1890, morning

On the affliction of Jinhichi Masuda’s left eye:

Sah, sah, in the afflictions of the body, there is no “left” or

“right.” I had taught you a little about this previously. I said
that left is My guidance and right is My anger. But left and
right are both the body. Sometimes I give a light notice of My
intent through a serious illness. At other times I show My pro-
found will through a slight illness. When an affliction strikes
you, you will wonder about the cause. It is natural for you to
wonder. However, you need not worry about your affliction at
all. I fully accept you if you understand My single-hearted de -
sire for the salvation of humankind.27

24
An alternative translation corresponding to the preceding three sentences is
given in the next entry.
25
TENRIKYO, July 1996, p. 4.
26
Tenrikyo Online, TT 4.17 “Dissatisfaction”; TENRIKYO, May 2003, p. 3. See
note 24 above.
27
Selections (1976), p. 49.

154
明治23年・1890

押して願

さあ／＼いかなる事情を尋ね返えす。日々の処長らえての処、
世界は鮮やかな理を伝えてある。これより一ついんねんという事
情を一寸諭してある。難しい事せいとは言わんというは諭しの台、
又しなと言うても心の理を運ぶなら十分受け取る。成らん事情
を勤めよう、運ぶと言うても成らん事は出来ようまい。心だけの
事をして居れば、心の内陽気なものや。一日の日は生涯の理と
取って、心に運ぶだけは生涯の受け取り、心だけの事情が十分
という。これからどういうふうにしよう、こういうふうにしようと言う
ても、どうせいこうせい言わんが諭しの台。心だけの理を十分運
ぶなら、生涯の理に受け取る。

明治二十三年六月三日 朝

不自由無き処に、身に不自由というはいんねん。心に不足思わ
ずして、世上の処も聞き分け、内々たんのうの理を治め。

155
 1890—Meiji 23

Further :

Sah, sah, you ask Me again about your affliction. You have de-
voted yourself daily for many years. The virtue of your devotion
is reflected clearly in the world as My providence. Concerning
your affliction, I have already taught that such manifestations are
due to innen. The basis of My instructions is that I do not ask you
to do anything difficult. But if you take it upon yourself to strive
through difficulty, I shall fully accept your devotion. If you try to
accomplish the impossible, what is not to be, cannot be done.
Nevertheless, if you devote yourself with all your heart, your
mind will be filled with joy. If you devote yourself with full sin-
cerity and with the awareness that each day is a lifetime, I shall
accept your devotion as a lifetime merit. Your sincere heart is
what I accept fully. If you wish to do this or to do that, I shall not
direct you to do it this way or that way. It is the basis of My
teaching. If you devote yourself fully to Me, I shall accept it as a
lifetime merit.28

June 3, 1890, morning*

To complain that you do not have full use of the body, where no
such problem actually exists, is causality. Concerning the things
of the world, too, listen and understand without letting any feel-
ing of insufficiency arise in your mind. Settle the truth of joyous
acceptance within.29

28
Selections (1976), pp. 49–50.
29
Tenrikyo Online, TT 4.17 “Dissatisfaction”; TENRIKYO, May 2003, p. 3.

156
明治23年・1890

明治二十三年六月十二日 午後六時

育てば育つ、育てにゃ育たん。軽い理やありゃせんで。よう思うて
みよ。

明治二十三年六月十五日（陰暦四月二十八日）午後八時三十分

たすけとても一日なりともひのきしん、一つの心を楽しみ。たすけ
ふしぎふしん、真実の心を受け取るためのふしぎふしん。

明治二十三年六月十五日（陰暦四月二十八日）午後八時三十分

たすけとても一日なりともひのきしん、一つの心を楽しみ。たすけ
ふしぎふしん、真実の心を受け取るためのふしぎふしん。

157
 1890—Meiji 23

June 12, 1890, 6:00 P.M.*

People will grow if you nurture them. Unless you nurture them,
they will not grow. This truth is not to be taken lightly. Think se-
riously about it!30

June 15, 1890 (Apr. 28, lunar calendar), 8:30 P.M.*

As for salvation, you might carry out hinokishin, even if just

for a day. Your single-mindedness would be a delight. Won-
drous construction for salvation—wondrous construction is
for the acceptance of your sincerity.31, 32, 33

June 15, 1890 [alternative trans. A]*

About salvation, I delight in the one mind that says, “Allow me

to do hinokishin even for one day.” Marvelous construction for
salvation—marvelous construction is for the acceptance of your
sincerity.34

30
Tenrikyo Online, Sermons by Honbu-in, “July Monthly Service Sermon 2006
by K. Yamada.”
31
Questions and Answers, p.170.
32
Alternative translations for this passage are given in the next two entries.
33
An alternative translation corresponding only to the last sentence of this passage
is given in the next entry but two.
34
Yoboku’s Guide, p. 69; Tenrikyo Online, TT 7.12 “Hinokishin, Selfless and
Thankful Action.” See note 32 above.

158
明治23年・1890

明治二十三年六月十五日（陰暦四月二十八日）午後八時三十分

たすけとても一日なりともひのきしん、一つの心を楽しみ。たすけ
ふしぎふしん、真実の心を受け取るためのふしぎふしん。

明治二十三年六月十五日（陰暦四月二十八日）午後八時三十分

たすけふしぎふしん、真実の心を受け取るためのふしぎふしん。

明治二十三年六月十七日 午前三時半
親里々々をやの理を以て運ばんによって世界が救からん。

今一時どうであろうという理は、又一つ深きの理がある。少しの
事は尋ねるまでやないで。

ふしぎふしんをするなれど、誰に頼みは掛けん。皆寄り合うて出
来たるなら、人も勇めば神も勇む。 ······陽気遊びのようなが神
が勇む。

159
 1890—Meiji 23

June 15, 1890 [alternative trans. B]*

Salvation begins with spending a day in hinokishin and delight-
ing in the unselfish mind with which it is done. This becomes the
miraculous construction for your salvation—the miraculous con-
struction through which I accept your mind of sincerity.35

June 15, 1890 [alternative trans. C]*

Marvelous construction for salvation—marvelous construction is
for the acceptance of your sincerity.36

June 17, 1890, 3:30 A.M.*

The Home of the Parent, Home of the Parent. If you do not con-
vey the truth of the Parent to the world, it will not be saved.37

When a crucial moment is at hand, asking what to do has some

deep significance. Yet you should not need to inquire about triv-
ial matters.38

Although I carry out marvelous construction, I never ask a favor

of anyone. If it is accomplished by people coming together, peo-
ple will rejoice, and God also rejoices. 39. . . What makes God
spirited is what one might call joyous play.40
35
Previously unpublished translation. See note 32 above.
36
Yoboku Handbook, p. 99. See note 33 above.
37
This paragraph is cited in Tenrikyo Online, Sermons by Honbu-in, “March
Monthly Service Sermon 2006 by M. Matsuda.”
38
This paragraph is cited in Tenrikyo Online, TT 4.57 “Health Counseling”; TEN-
RIKYO, August 2006, p. 3.
39
The preceding part of this paragraph is cited in Commentary on the Mikagura-uta,
pp. 113–114.
40
This sentence is cited in Tenrikyo Online, TT 4.49 “Joy”; TENRIKYO, December
2005, p. 3.

160
明治23年・1890

明治二十三年六月二十日（陰暦五月四日）

陽気遊びと言えば、今日もあちらへ遊び行く、何を見に行く。陽
気遊びとは、目に見えたる事とはころっと格段が違うで。

明治二十三年六月二十一日（陰暦五月五日）午後九時十五分

日々と言えば月々と言う、月月と言えば年々と言う。これ人間とい
うものは一代にどういう理もある。 ······ 一代の事はどんな事も
思い出してはたんのう、見てはたんのう、聞いてたんのうして暮
らさねばならん。······今日の道に人間の心でする事はその場は
治まる。人間の心の事情は皆々苦情となる。 ······世界の理を以
て居れば、親族と言うては神の道とは言おうまい。 ······神一条
の道には親族は無い。

161
 1890—Meiji 23

June 20, 1890 (May 4, lunar calendar)*

If I say “joyous play,” you imagine going somewhere for enjoy-

ment or to see some sights. What I call joyous play is completely
and utterly different from what is seen by the eyes.41

June 21, 1890 (May 5, lunar calendar), 9:15 P.M.*

Days turn into months, and months turn into years. In the course
of a lifetime, human beings encounter every sort of truth. . . . Re-
flect on everything in your lifetime and tanno it. Tanno whatever
you see. Tanno whatever you hear. This is how you should
live.42. . . On today’s path, actions motivated by a human mind
may end in a settling for the occasion. [Yet,] all agitation of the
human mind will cause dissatisfaction.43. . . With the world’s rea-
son you speak of family ties, but this cannot be said to be the
path of God. . . . There are no such family ties in the path of sin-
gle-heartedness with God.44, 45

41
Tenrikyo Online, TT 4.45 “Joyous Play”; TENRIKYO, June 2005, p. 4.
42
The preceding part of this passage has previously appeared in Sermons and Ad-
dresses (86–95), p. 196.
43
The preceding two sentences have previously appeared in TENRIKYO, December
2000, p. 4.
44
The last two sentences of this passage have previously appeared in TENRIKYO,
March 1990, p. 4.
45
An alternative translation corresponding to the preceding sentence is given in
the next entry.

162
明治23年・1890

明治二十三年六月二十一日（陰暦五月五日）午後九時十五分

神一条の道には親族は無い。

明治二十三年六月二十四日

育てば育つ、育ては誠、誠は修理、修理は肥やし。これよう聞い
て置け。

明治二十三年六月二十七日

いんねんというは、切るにも切れん、離そにも離されん、どうむな
らんなと言う。身上障りには心を洗い替えて、思うように行かん
がいんねん。いんねんの理を分かり兼ねるから、いんねんという。
神の目にはあちら向く理はちゃない。難しい理を治めたら、世上
の理治めたら、内々に十分台と成りて治めるなら、何彼の理も鮮
やか。

163
 1890—Meiji 23

June 21, 1890 [alternative trans.]*

There is no such thing as relatives on the path of single- hearted-

ness with God.46

June 24, 1890*

People will grow if you nurture them. Nurturing requires sincer-

ity. Sincerity is caring. Caring is fertilizing. Listen and under-
stand well.47

June 27, 1890*

You say that what is called “causality” is something you cannot

cut through or rid yourself of even if you try to. It is, you say, be-
yond your control. When a disorder of the body occurs, wash and
replace your mind. Causality means that things do not happen the
way you expect them to. Because you find it hard to understand
the truth of causality, you brush it aside as “causality.” In the
eyes of God, there is no truth from which one should turn away.
If you settle the difficult truth and the truth of the world, that is,
if you fully become the foundation within and settle them, then
all truths will become clear.48

46
Reference Materials for the Course for Head Minister Candidates , p. 35. See
previous note.
47
Tenrikyo Online, Sermons by Honbu-in, “March Monthly Service Sermon 2006
by M. Matsuda.”
48
TENRIKYO, May 2001, p. 3.

164
明治23年・1890

明治二十三年七月七日 午前三時
本席腹痛に付願

さあ／＼この身の内／＼、身の内の障りや／＼と言えば直きに
尋ねる。日々尋ねる事情よう聞き分け。さあ／＼尋ねさえすれば 、
どんな事話聞かそう。その場だけの話ではどんならん。身の内迫
る、切なみ一時というはなろうまい。さづけ／＼と言うたる、さづ
けというはどの位どれだけのものとも、高さも値打も分からん。さ
づけ／＼も一寸に出してある。一手一つにもさづけ出してある、
同じ理を出してある、皆一手である。重い軽いありそうな事情は
無い。だん／＼たゞ一つ、さあ受け取れという。それだけどんな値
打があるとも分からん。道具でもどんな金高い値打でも、心の理
が無くば何にもならん。さづけ／＼の処、よう聞き分け。日々の席
をする。席をすればさづけは渡す。その時の心、受け取る時の心、
後々の心の理がある。日々まあ一日の日、結構という理を忘れて
了う。どうも残念でならん。なれど運ばねばならん。そんならその
者にはやろう、この者には

165
 1890—Meiji 23

July 7, 1890, 3:00 A.M.

On the stomach trouble of the Honseki:

Sah, sah, this body, this body. When you find afflictions of the
body, when you find them, you request directions quickly. You
must understand well the things you ask each day. Sah, sah, you
need only ask and I shall tell you everything. It will not do to
think that the directions are just for this instance alone. It will
not do to think seriously only when his body is afflicted and he
suffers. I have spoken of the Sazuke, the Sazuke. The Sazuke,
no one can know how great its value or how precious it is. 49 The
Sazuke, the Sazuke. There are some kinds which I have be -
stowed on a few and others which I have bestowed on many.
However, I have bestowed the same truth. They are all the
same. There is no light or heavy with the truth of the Sazuke.
After you have attended the order of Besseki step by step, fi -
nally, I say to you, sah, receive it. No one can know how pre-
cious it is. Even with an expensive instrument, if there is no truth
in your mind, it is of no use.50 Understand the Sazuke, the
Sazuke, well. You attend the lecture of each day. After you have
completed the lectures, I bestow the Sazuke on you. I bestow it
on the mind at the time, the mind to receive it, the truth of the
mind determined to carry on into the future. 51 But with the pass-
ing of time, the preciousness of truth is forgotten. How regret-
ful!52 Yet do I bestow the truth, not discriminating between those

49
The preceding two sentences are cited in Yoboku’s Guide, p. 58; Tenrikyo On-
line, TT 7.6 “The Sazuke.”
50
The preceding nine sentences are cited in Reference Materials for the Course for
Head Minister Candidates, p. 28.
51
The preceding fourteen sentences are cited in Questions and Answers, pp. 65–
66.
52
The preceding four sentences are cited in Sermons and Addresses (96–05), p.
136.

166
明治23年・1890

who should and

167
 1890—Meiji 23

やらんというような隔ては無い。今貰うて直ぐとほかす者でも渡
さにゃならん。一時の間、定める心の誠であるから、どんな者で
も、こんな者でも心があるから、をやのそばへ来て貰わにゃなら
んという。いつには同席々々の処、もう何箇月、何ぞという、なれ
ど見分けてくれ。あそこにこうなる、彼奴はなあという理は、目前
に見分けて、やったのを取り返えし、諭してくれねばならん。兄弟
の粗相したら、兄弟の皆んなの粗相になる。その時だけの理、皆
心に掛けるなれど見遁がし、聞き遁がし、これを運ばにゃならん。
何処にどんな手本を出すやら知れん、見せるやら知れん。成ると
成らんとの理、見ると見えんとの理、聞くや否どんな理が見える
やらこれ知れん。よう聞き分けて、もう一息引くや否直ぐと見える
どっから聞いたら早く聞き取って、実際世界明日の日からどんな
理があるやら知れん。もう広くの処、末から末広がって居る。こゝ
成らん、何処成らん、こゝ成らん、一手とは言わん。そうかと言え
ば、その場になってどうや知れん、こうや知れん、八方に心を配
ばり、理を失うようになる。聞いて直ぐ見て直ぐ、運ばねばなろう
まい。くどう／＼諭してある。日が経てば、その場の心

168
明治23年・1890

and those who should not receive it. 53 I bestow it even on those
who would throw it away as soon as they have received it. I be-
stow it on them because they have a mind of sincerity, even if it
is temporary, and on others because they return to My side wish-
ing to receive it. Therefore, while they are still in progress in the
order of the Besseki, you must discern them for Me. You must
separate those who are making progress of mind from those who
are not. When you see with your own eyes one who is not, you
must remove him from the order of Besseki and teach him so that
he will understand. If one member makes a mistake, our whole
family will have to shoulder the blame. I have told you of this,
and it is on your mind, but you let the matter slip by, unseeing
and unhearing. You must make efforts to teach them. An exam-
ple may be shown to you. There is no knowing when or where it
will be presented. What is to be or not to be, what is to be shown
or not to be shown. . . . Even while you are listening to Me now,
something may suddenly happen; none of this do you know. Lis-
ten carefully! You will be shown it in the instant of a breath. If
you hear something, understand it quickly. In this world, one
cannot know what will happen the following day. The path has
already spread quite widely. But this place and that place are in
discord. You are not yet one. Furthermore, if something happens,
you may lose the truth, tiring yourselves wondering whether to
do this or that. You must make an effort the instant you hear and
see it. II have already explained this to you repeatedly. With the
passage of time, your minds relapsed. Therefore

が弛んで来るから、何度の理に知らさにゃならん。これだけ余の
儀外の儀でない。人間心の理が世界始め出したる、人間事情、
53
The preceding five sentences are cited in Reference Materials for the Course for
Head Minister Candidates, p. 27.

169
 1890—Meiji 23

人間心の理が世界の事情と成ってある。めん／＼心で発散が出
来ん。そこで知らせ置こう。

明治二十三年七月七日 午前十時半

前おさしづに基き願

さあ／＼難しい事は一つも無い、難しい事を言うやない。よう聞
き分けにゃならん。どういう事もこういう事も、人間心を以て難し
いように仕掛けて来る。何処そこでそら今やならん。元々医者は
要らん、薬は呑む事は要らんという事は教には無いで。元々医者
にも掛かり、薬も呑み、医者の手余り救けようというは、誰にも医
者に掛かる事要らん、薬呑む事要らんというは、どっから出たの
や。手余りを救けるのは誰も何とも言うまい。神さんに救けて貰
うた、始め掛けのようなもの。めん／＼通りよい処を通り難くうす
る。

170
明治23年・1890

Therefore I must inform you by the truth of repetition. 54 What I

have said means none other than the following: the truth of the hu-
man [mind] gives birth to the state of the world. The state of man,
the truth of the human mind, becomes the state of the world. You
cannot find joy in this state. Therefore I teach.55

July 7, 1890, 10:30 A.M.*

Request based on previous direction:

Sah, sah, I do not say anything difficult, do not say anything dif-
ficult. You must understand well. It is the human mind that
makes this difficult. That is why such a thing happened at such a
place. To begin with, there is no teaching that says it is not nec-
essary to see a doctor or take any medicine. In saving people
given up as hopeless by doctors, who started saying it is not neces-
sary to see a doctor or to take medicine? No one will say anything
about saving a person given up as hopeless by doctors. 56, 57 Being
saved by God is like the beginning of this path. You yourselves
are making this easy-to-follow path difficult to follow.58

54
The preceding two sentences are cited with minor variation in Doctrine, p. 48.
55
Selections, pp. 44–46.
56
An alternative translation corresponding to the preceding three sentences is
given in the next entry.
57
An alternative translation corresponding to the preceding two sentences is given
in the next entry but one.
58
Previously unpublished translation.

171
 1890—Meiji 23

明治二十三年七月七日 午前十時半

元々医者は要らん、薬は呑む事は要らんという事は教には無い
で。元々医者にも掛かり、薬も呑み、医者の手余り救けようという
は、誰にも医者に掛かる事要らん、薬呑む事要らんというは、ど
っから出たのや。手余りを救けるのは誰も何とも言うまい。

明治二十三年七月七日 午前十時半

誰にも医者に掛かる事要らん、薬呑む事要らんというは、どっか
ら出たのや。手余りを救けるのは誰も何とも言うまい。

明治二十三年七月十五日（陰暦五月二十九日）

さあ／＼一言々々話して、これまでの書取渡すのや。渡すのが第
一やで／＼。後より渡すのが第一肝心やで。

172
明治23年・1890

July 7, 1890 [alternative trans. A]*

The idea that you do not need doctors or medication has never
been part of this teaching. What I have been saying is that I will
save even those who, despite having seen doctors and taken
medicines, have been given up on. Who started the idea that you
do not need to see doctors or take medicine? Nobody would
complain if those who were considered hopeless by doctors
could be saved.59

July 7, 1890 [alternative trans. B]*

Who started to claim that doctors and medicines are unnecessary?

Rather, if you say that you are trying to save those considered
hopeless by doctors, no one would complain.60

July 15, 1890 (May 29, lunar calendar)*

Sah, sah, explain one thing at a time. Then give the Kakitori (the
transcription of words that have been spoken). This is of prime
importance. It is important that you give the Kakitori after you
have explained.61

59
Questions and Answers, p. 214. See note 56 above.
60
TENRIKYO, August 1998, p. 4. See note 57 above.
61
Previously unpublished translation.

173
 1890—Meiji 23

明治二十三年八月九日

さあ／＼人間というは神の子供という。親子兄弟同んなじ中と
いえども、皆一名一人の心の理を以て生れて居る。

明治二十三年八月十二日（陰暦六月二十七日）午後二時五十分

席は神の心／＼を映す。 ······人間心は映さぬ。心胆の事情は
天より映す。

明治二十三年八月二十六日 補遺

いんねんと言うた訳では分かり難ない。理をしいかり聞き分け。
思うよう成るもいんねん成らんもいんねん。皆んなだん／＼いん
ねん知らず／＼越せば、どんないんねんが持って出るやら分か
らん。どねしても成らんがいんねん。金銀力で行けば、世上に一
つの理もあるまい。金銀力で行かんがいんねんという。

174
明治23年・1890

August 9, 1890*

Human beings are children of God, I say. Parents and children,

brothers and sisters—they are all in the same position, though
they are each born with the truth of their individual mind.62

August 12, 1890 (June 27, lunar calendar), 2:50 P.M.*

The Seki reflects God’s mind, God’s mind. . . . He does not re-
flect a human mind. In matters of weighty importance, it is
Heaven that has his mind reflect Directions.63

August 26, 1890, supp. vol.*

You might not understand easily if I speak of causality. Listen

and understand the truth well. If things happen the way you wish,
that is because of causality. If things do not happen the way you
wish, that is also because of causality. If you all pass through life
with no awareness of causality, with no awareness of causality at
all, then there is no knowing what sort of causality will manifest
itself. However hard you try to cause something to happen, it
might not happen—such is causality. Were it possible for the
power of money to make anything happen, it would be as though
the one truth did not exist. Causality means that the power of
money cannot cause things to happen.64

62
Tenrikyo Online, TT 4.38 “Universal Brotherhood”; TENRIKYO, February
2005, p. 3.
63
Tenrikyo Online, TT 4.48 “Reflecting”; TENRIKYO, October 2005, p. 3.
64
TENRIKYO, May 2001, p. 3.

175
 1890—Meiji 23

明治二十三年九月二十二日

よく／＼なか／＼の道を尽し運び、重々尽し運ぶ処受け取る。

明治二十三年九月二十六日

どんな働きするにも道具揃わねば仕事は出来ん。人間心は一つ
は立つ。どんな事出けるも元々聞き分け。······さあ、どんな事する
も道具の理によって出ける。

明治二十三年九月二十七日

さづけと言えば数々あるなれど、生涯楽しみ、内々だけのさづけ、
さあ水と言えば水をやるがよい。撫でてくれと言えば撫でてやる
がよい。これだけ授けて置こう。

押して、撫でてやりますのは悪しき払いの方か、又かんろうだいの方
でありますか

さあ／＼水というは、これまでに分かってあろう。なれど、撫でて
やるのは分かろうまい。なむ天理王命、と三遍言うて、三遍撫で
てやれ。心楽しみ内々ほん心だけ。長らえ尽した理だけや。それ
で十分効くで、効かすで。

176
明治23年・1890

September 22, 1890*

Despite your difficult journey, you have been carrying out contri-
bution and dedication well. I accept your repeated efforts of contri-
bution and dedication.65

September 26, 1890*

Whatever work you may do, you cannot accomplish it without the
necessary instruments. The human mind can serve as one. But un-
derstand the original beginnings underlying whatever you wish to
accomplish. . . . Sah, whatever is done, it can only be accom-
plished by virtue of the truth of the instruments.66

September 27, 1890*

Among the many different types of Sazuke, there is the Sazuke for
the Family, which will fill a lifetime with delight. Sah, if people
ask for water, you would do well to give it to them. If they ask you
to stroke them, you would do well to do so. I grant you just this.67
Further, “Does the word ‘stroke’ refer to the Sazuke of Ashiki-harai
or the Sazuke of the Kanrodai?”
Sah, sah, by now you know what water refers to. As for “stroke,”
however, you may not know. Say “Namu, Tenri-O-no-Mikoto”
three times, and stroke the afflicted part three times. With the
Sazuke for the Family, which will fill the mind with delight, the
mind is the only thing that matters. What matters is only the truth
of a long period of devotion. Even that alone is sufficient for this
[Sazuke] to be fully effective. I shall make it effective.68
65
Tenrikyo Online, TT 5.49 “Contribution and Dedication [3].”
66
Previously unpublished translation.
67
Previously unpublished translation.
68
Previously unpublished translation.

177
 1890—Meiji 23

明治二十三年九月二十七日

見るもいんねん、聞くもいんねん。添うもいんねん。

明治二十三年十月五日 夜十一時

これからの道というは暫くの処、暫くの道が難しい。どういう事が
難しいと思う。難しいと思うは、人間と人間との義理が無くば暗
闇とも言うやろう。人間の義理を病んで、神の道を欠くという。以
前に諭したる。それが退かん事ではどうも難しい。

明治二十三年十一月二十三日（陰暦十月十二日）

だん／＼のさしづ刻限という、さしづという、をやの代りをやの代
理という理を聞き分けるなら、見て直ぐと治まる。

明治二十三年十二月七日（陰暦十月二十六日）夜十時

一条の心十分

178
明治23年・1890

September 27, 1890*

Whatever you see is causality; whatever you hear is causality. 69
Whoever you are with is also causality.70

October 5, 1890, 11:00 P.M.*

The path ahead, for the time being, will be a difficult path. You
wonder what will make it difficult. What will make it difficult is
this: You are saying that there would be chaos were it not for the
human obligations you honor among one another. But your pre-
occupation with these obligations makes you neglect the path of
God. I have told you this before. If this is not removed, it will
most certainly be a difficult path.71

November 23, 1890 (Oct. 12, lunar calendar)*

I deliver Divine Directions, some of which are called “timely
talks.” I deliver Divine Directions on behalf of the Parent. If you
understand the truth that I serve in place of the Parent, an imme-
diate settling will come.72

December 7, 1890 (Oct. 26, lunar calendar), 10:00 P.M.*

The single-hearted mind is all that is required.73

69
This sentence is cited with minor variation in Dust and Innen, p. 36.
70
TENRIKYO, May 2001, p. 3.
71
Sermons and Addresses (86–95), p. 197.
72
Previously unpublished translation.
73
Tenrikyo Online, TT 5.10 “Single-hearted Mind”; TENRIKYO, August 1995, p. 4.

179