1897—Meiji 30

明治三十年一月十二日 夜十時

これだけ年限尽した理は、治めにゃなろうまい。悪風の理に混ぜ
られんよう、悪説に誘われんよう、悪理に繋がれんよう。三つの
理いつ／＼混られんよう。

明治三十年一月二十九日 補遺

長い道尽した心に、一代の理に、一代切りと思うから間違う。尽
した理は末代の理。何も捨てゝ了うやない。

明治三十年二月一日

一言の理は万言の理に当る。 ······この道は心次第の道。一条
の道を万筋に通るは皆心という一つの理から出る。 ······国々そ
れ／＼名称々々の理を下ろし、言えば道の辻々ともいう。 ······ぢ
ばも鏡なら、世上も鏡、世上の理も映れば、ぢばの曇りも皆映る
······人間心の理から世界の曇りとなる。

276
明治30年・1897

January 12, 1897, 10:00 at night*

Now that sincerity has been exerted all these years, you must set-
tle its truth. Take care not to be tainted with the principle of mis-
taken ways, not to be tempted into believing mistaken ideas, and
not to be tied to mistaken principles. Take care, at all times, not
to be tainted with any of these three kinds of principles.1

January 29, 1897, supp. vol.*

You have made great efforts for the path over the course of many
years, but you fall into error because you think in terms of a sin-
gle lifetime. The efforts you have made will last for endless gen-
erations. It is not as if your efforts were wasted.2

February 1, 1897*

One word can have the strength of ten thousand words. 3. . .

Whether you can follow this path or not depends entirely on how
you use the mind. Following the single path as if it were ten thou-
sand paths is due entirely to the workings of the mind.4. . . The
truth of a church name has been bestowed in each community, so
that it is almost as if there were one at every street corner.5. . .
Jiba is a mirror, just as the world is a mirror. As the world reflects

1
Sermons and Addresses (86–95), p. 217.
2
Sermons and Addresses (86–95), p. 195.
3
The preceding sentence has previously appeared in Commentary on the Mikagura-
uta, p. 102.
4
The preceding two sentences have previously appeared in TENRIKYO, March
1996, p. 4.
5
The preceding sentence has previously appeared in Reference Materials for the
Course for Head Minister Candidates, p. 38.

277
 1897—Meiji 30

明治三十年六月五日 夜

今日はよい明日はよい。一つ／＼の心に何も言う事無く、思う事
も無く、陽気遊山

明治三十年七月十四日

成らん中たんのう、治められん処から治めるは、真実誠と言う。
前生いんねんのさんげとも言う。

明治三十年七月十九日

夫婦の中たんのう一つの理、互い／＼とも言う。さあこれより一
つしっかり治めるなら、いかなる事も皆んなこれ思うように事情
成って来るという。この一つの理は将来の心

278
明治30年・1897

the states of mind of the world’s people, so does Jiba reflect all
its cloudiness.6 . . . The world is clouded by the principle of hu-
man thinking.7

June 5, 1897, night*

Life is good today and will be so tomorrow. Play joyously with-

out forming any thoughts or words in your mind.8

July 14, 1897*

Transforming a dissatisfying situation into the object of joyous

acceptance—first settling what is hard to settle—is true sincerity,
I say. It is also repentance for causality from previous lives, I
say.9

July 19, 1897*

The one truth that should be in the husband-wife relationship is

joyous acceptance, which should be practiced mutually, I say. If
you firmly settle the one truth in your mind from now on, every-
thing, whatever it be, will go as you wish, I tell you. The one
truth indicates a stance of mind that will carry you forward into
the future.10

6
The preceding two sentences have previously appeared in Tenrikyo Online, TT
4.48 “Reflecting”; TENRIKYO, October 2005, p. 3.
7
The last sentence of this passage has previously appeared in Tenrikyo Online, TT
4.9 “Human Thinking”; TENRIKYO, July 2002, p. 3.
8
Tenrikyo Online, TT 4.49 “Joy”; TENRIKYO, December 2005, p. 3.
9
TENRIKYO, May 1996, p. 4.

279
 1897—Meiji 30

明治三十年十月八日

事情身上どうであると日々思う内々中に、これではなあと思う。よ
う聞き分けて、たんのうしてくれ。たんのう中、ならん中たんのう
するは誠、誠は受け取る。ならんたんのうは出けやせん。なれど
一つ、ならん一つの理は、多くの中見分けてたんのう。ならん中
たんのうするは、前生さんげ／＼と言う。ようこれ聞き分け。

明治三十年十月八日

ならん中たんのうするは誠

明治三十年十一月十三日

皆んなこれ教という理がある。教に従うて通らんから、綺麗な道
がむさくろしいなる。

10
Tenrikyo Online, TT 4.56 “Husband and Wife”; TENRIKYO, July 2006, p. 3.

280
明治30年・1897

October 8, 1897*

You reflect over illness and troubles, day in day out, and think,
“If that is the way it is—.” I ask you to understand well and ac-
cept the present moment joyously. In your practice of joyous ac-
ceptance, transforming a dissatisfying situation into the object of
joyous acceptance is sincerity.11 Sincerity, I accept. True, you
cannot joyously accept what dissatisfies you. But one thing is
that, with what is dissatisfying, you should accept it through dis-
tinguishing the one principle in multiplicity. Transforming a dis-
satisfying situation into the object of joyous acceptance is repen-
tance, repentance for previous lives, I say. Listen well and under-
stand this.12

October 8, 1897 [alternative trans.]*

Joyously accepting a situation that is hard to accept is sincerity. 13

November 13, 1897*

All of you, there is the truth called the teachings. Because you do
not follow the path in conformity with the teachings, the clear
path becomes filthy.14, 15
11
An alternative translation corresponding to the preceding sentence is given in
part in the next entry.
12
This passage has previously appeared with minor variation in TENRIKYO, April
1996, p. 4.
13
Tenrikyo Online, TT 4.28 “Joyous Acceptance”; TENRIKYO, June 2004, p. 3.
See note 11 above.
14
An alternative translation corresponding to the preceding sentence is given in
the next entry.
15
This entry is from TENRIKYO, July 2000, p. 1.

281
 1897—Meiji 30

明治三十年十一月十三日

教に従うて通らんから、綺麗な道がむさくろしいなる。

明治三十年十一月十三日

さあ／＼尋ねる事情／＼、ものというは、放って置いて大事無い
ものと、害になるものとある。放って置いて為になるものなら、放
って置いてもよい。皆んな、よう聞き分け。 ······何にもならん事し
て、今まで積んだもの掘り起して了うようなもの。二所も三所も出
来るものなら、元のやしきは要らんもの。元分からんから、そうい
う事するのや。······尽して十分運んで十分、年限経ってこそいつ
／＼までの事情······
悪というものは、立ち掛けたら一時は立つものや。放って置いて
はどうもならん。世界には未だ／＼分かりた者は僅かしか無い。
早くに取りて了えば、今日の日は無きもの。それからそれと心に
欲が付くから、一人出け二人出け、それが頼りになりてだん／＼
事情と言う。あちらこちら何も分からん者、いつまでやっても行か
せん。今日の日は一寸片付けて、すっきりして了うがよいで／＼。

282
明治30年・1897

November 13, 1897 [alternative trans.]*

Because you do not follow the teachings, the pristine path be-
comes untidy.16

November 13, 1897*

About your inquiry, your inquiry, there are matters that will
cause no major trouble even if left as they are and matters that
will do harm if left unaddressed. If the matter at hand could prof-
itably be left unaddressed, you might leave it as it is. Everyone,
listen well. . . . Far from being beneficial, it is like digging under
something you have built. What would be the use of the Resi-
dence of Origin if it could be in two places or even three? Such
a claim is made because the origin is not understood. . . . Carry
out contribution to the full. Carry out dedication to the full. Only
when you have continued these for some years can there be a
long-lasting settling.17. . .
What might be called bad has a way of standing in your way
—even if only for the time being—once it rears its head. It will
not do to let it go unaddressed. There are still only a few in the
world to whom understanding has come. Had it been dealt with
earlier, today’s situation would not have arisen. As greed grows
in the mind, one person after another has been lured. They have
given their support, and, eventually, what you call a problem has
come about. Trying to reason with those who have little under-
standing will get you nowhere, however long you may do so.
Now you would do well to clear away thoroughly.18

16
Reference Materials for the Course for Head Minister Candidates, p. 35. See
note 14 above.
17
The preceding three sentences have previously appeared in TENRIKYO, January
1997, p. 2.
18
This passage, except for the three sentences referred to in note 17, has previously

283
 1897—Meiji 30

明治三十年十一月二十日（陰暦十月二十六日）

心さえ一つに成ればどんな中でも連れて通る

明治三十年十一月二十七日

難儀不自由苦労艱難の道連れて通りて、種と言う。種無くして
実はのろうまい。

明治三十年十二月十一日

神が連れて通る陽気と、めん／＼勝手の陽気とある。勝手の陽
気は通るに通れん。陽気というは、皆んな勇ましてこそ、真の陽
気という。めん／＼楽しんで、後々の者苦しますようでは、ほんと
の陽気とは言えん。

明治三十年十二月二十三日 夜
始まりの理さえ心に持てば、どんな事有っても案じる事は無いで 。
真実さえ心に治まれば、案ぜは一つも要らん。中に一つ話す事
がある。切って話し置く。めん／＼は若き事情、道の理一つの心
ならいつ／＼頼もし、これまでの処何

appeared in Questions and Answers, pp. 225–226.

284
明治30年・1897

November 20, 1897 (Oct. 26, lunar calendar)*

If your minds become one, I shall keep you safe, whatever oc-
curs.19

November 27, 1897*

I have guided you along a path of difficulties, hardships, and pri-

vations, and thus you have been able to sow seeds. Without
seeds, there would be no fruit.20

December 11, 1897 †

There is God-guided joy and self-serving joy. You cannot follow

through with self-serving joy, even if you try to. Only when your
joy brings joy to others, can it be called true joy. 21 If you enjoy
yourselves while causing others to suffer, this cannot be called
true joy.22, 23

December 23, 1897, night*

If only you keep the truth of origination in mind, you need not
worry about anything at all. If only the truth settles in the mind,
there is nothing to worry about. I shall tell you one thing. I shall
tell you this. You are all young. Yet, if your mind is singly intent
on the truth of the path, you are always on a sure footing. No mat-
19
Previously published with slight variation in Catechism, p. 37.
20
Reference Materials for the Course for Head Minister Candidates, p. 37.
21
The preceding sentence is cited in Sermons and Addresses (96–05), p. 273.
22
The preceding two sentences have previously appeared in Doctrine, p. 74.
23
This entry is from Tenrikyo Online, TT 4.49 “Joy”; TENRIKYO, December
2005, p. 3.

285
 1897—Meiji 30

ter

286
明治30年・1897

ぼ働いたて、暮れた教祖の理を思え。存命の間楽しみの理も無
く、理を見ず暮れた教祖の理を見よ。働けば働くだけ、めん／＼
心に誠さえあれば踏み損いは無い。これ諭したら分かるやろう。
働いたら働いたゞけ、これから見えるのや。

明治三十年十二月二十五日

万事一つの理ある。

287
 1897—Meiji 30

how hard you may have worked until now, think of the truth of
Oyasama, who withdrew. See the truth of Oyasama, who had no
truths of pleasure during Her lifetime and who withdrew without
enjoying such truths. To the degree that you work, you will to
that degree see the truth. If only there is sincerity in the mind of
each of you, you will not take a wrong step on the path. Surely
this instruction is enough to make you understand. To the degree
that you work, you will to that degree see the truth from now.24

December 25, 1897*

Everything has a truth.25

24
Sermons and Addresses (86–95), p. 219.
25
Truth of Origin, p. 108.

288