1895—Meiji 28

明治二十八年一月十四日

長くの道すがらなら、照る日もあれば曇る日もある。雨も降れば
風も吹く。どんな日もある。これから聞き分けて、心たっぷり大き
く持って治めば治まる。

明治二十八年三月三日（陰暦二月七日）

日々勤め日々に功積むという心治めてみよ。何も案じる事要らん。

明治二十八年三月六日

不自由の処たんのうするはたんのう。徳を積むという。受け取る
という。これ一つ、聞き分けにゃならん。

明治二十八年三月十八日 午後八時

事情の話暫く事情を諭すから、落ちの無きよう十分書き取って、
十分の心を治めにゃならん。筆が揃うたら話し掛ける。

236
明治28年・1895

January 14, 1895*

On your long journey, you have sunny days and cloudy days,
rainy days and windy days. You have all sorts of days. From this,
understand. If you try to settle things by allowing the mind to
have spaciousness and openness, then things will settle.1

March 3, 1895 (Feb. 7, lunar calendar)*

Strive each day and settle the mind in a readiness to build your
effectiveness each day. Then you have nothing to worry about.2

March 6, 1895*

Accepting your hardship joyously is joyous acceptance. You can

accumulate virtue, I say. I accept it, I say. Listen and understand
this one thing.3

March 18, 1895, 8:00 P.M.*

Since I will instruct you in your circumstances for a while, you

must faultlessly write down what I say and keep it fully in mind.
When you are ready, I will begin to speak.4

1
TENRIKYO, April 1996, p. 4.
2
Previously unpublished translation.
3
TENRIKYO, May 1996, p. 4.
4
Previously unpublished translation.

237
 1895—Meiji 28

明治二十八年五月十二日

身の内切なみ病むも心一つ、難儀するも心一つ。よう聞けば
早々一つ治まる。

明治二十八年五月十九日 午後七時半

慎みの心が元である。明らかというは慎みの心。 ······ この道と

いう、元は細い道、所にどうという者も無し、今の処よう／＼所々
道開けたる。これ一つ台として拡めば、だん／＼道と言う。これ
までの処追い払われ取り払われ、どんな事情もありたやろう。な
れど今日という、皆それ／＼理の治まりたるは真実台と言う。よ
う聞き分け。これまで艱難の道を通したる。どんな日もあったや
ろ。何でもというは、世界国々それ／＼多く道が付いて、一つ／
＼兄弟の元を拵え掛けたる。兄弟という理を聞き分け。人間とい
う、元々一つの理より始めたる。兄弟なら兄弟という意味が無く
ばならん。なれど、中に兄弟心が合わん者もある。皆それ／＼心
より合わせてくれ。聞いたる者より合わせてやれ。

旬々という、旬に治まれば末代

238
明治28年・1895

May 12, 1895*

Suffering from the pains of the body is the mind alone; being
troubled by difficulties, too, is the mind alone. If you listen atten-
tively, it will settle quickly.5

May 19, 1895, 7:30 P.M.*

The mind of moderation is the basis. What is called clarity comes
from the mind of moderation.6. . . Concerning this path, in the be-
ginning it was narrow. There was no one extraordinary at any
place. Now at last, the path is open here and there. Make it wider,
then gradually it will truly become a path. Until now you have
been turned away, taken away. There have been all kinds of trou-
ble. But today, the truth which has settled in your heart is a true
foundation. Understand well. I have taken you through a path of
hardship. You have had every kind of difficult days. But the path
has begun to reach many people and various places in the world.
The foundations for brotherhood have been laid one by one. Un-
derstand the principle of brotherhood. Human beings were cre-
ated because of the one original truth. Since you are brothers and
sisters, the meaning of brotherhood must exist.7 But there are
some among you whose hearts of brotherhood do not ring in har-
mony. All of you, bring your hearts together. Those who hear My
words, be the first to make your hearts one.8

5
TENRIKYO, March 1996, p. 4.
6
The preceding part of this entry has previously appeared in Tenrikyo Online, TT
4.8 “Moderation”; TENRIKYO, June 2002, p. 3.
7
An alternative translation corresponding to the preceding two sentences is given
in the next entry.
8
This paragraph except for the first two sentences is cited in Guideposts, pp. 26–
27.

239
 1895—Meiji 28

If a settling comes in the right season, it will be good for eternity.9

明治二十八年五月十九日 午後七時半

人間という、元々一つの理より始めたる。兄弟なら兄弟という意
味が無くばならん。

明治二十八年五月二十二日 朝

今までの人間の心を以てするから、神の理が欠ける。 ······人間
の心を以てするから、縺れ縺れて持ちも提げもならんようになる。
······旬が来たなら刻限という。刻限は旬を外さんための刻限。

夫婦の中切れたという。夫婦の縁は無くとも互い／＼兄弟とい
う縁は結んでくれ。

明治二十八年五月二十八日

身の内迫るから尋ねる。尋ねる時の心というは、いつ／＼生涯
定めると言うなれど、速やかなれば、事情日が経ち、月が経ち、
つい／＼忘れる。······難儀さそう不自由さそ

9
This sentence has previously appeared in Sermons and Addresses (96–05), p. 141.

240
明治28年・1895

May 19, 1895 [alternative trans.]*

What is called humankind emanated from one truth. As brothers

and sisters, you must demonstrate what true brotherhood
means.10

May 22, 1895, morning*

A human mind eclipses the truth of God. . . . A human mind

makes things so complicated that there will be no help for it.11. . .
When the time is right, I give you timely directions. Timely direc-
tions I give, so you will not err by missing the time.12

You say that the relationship between a husband and wife has
ended. Even if the marital relationship no longer exists, help them
form a brother-sister relationship.13

May 28, 1895*

You inquire because of your bodily condition. At the time of in-

quiry, you tell Me you have made a lifetime resolve. But after
the condition is rectified, you forget, as days pass by, as months
pass by.14. . . No parents intend to have their children go through
10
Tenrikyo Online, Sermons by Honbu-in, “Oyasama Birth Celebration Service
Sermon 2006 by Y. Terada.” See note 7 above.
11
The preceding part of this passage has previously appeared in Tenrikyo Online,
TT 5.16 “Human Mind”; TENRIKYO, December 1995, p. 4.
12
The preceding two sentences have previously appeared in Tenri-O-no-Mikoto, p.
34; Introduction, pp. 274–275.
13
This paragraph has previously appeared in Tenrikyo Online, TT 4.56 “Husband
and Wife”; TENRIKYO, July 2006, p. 3.
14
The preceding part of this entry has previously appeared in TENRIKYO, March

241
 1895—Meiji 28

うという理は、親々の心には無いなれど、難儀するは可愛一条か
ら。可愛という理から身上に悩み掛ける。 ······一時定めたと言
うたら、何年経っても変わらんのが生涯と言う。

明治二十八年五月二十八日

難儀さそう不自由さそうという理は、親々の心には無いなれど、
難儀するは可愛一条から。可愛という理から身上に悩み掛ける。

明治二十八年五月三十一日 夜十時頃

神一条実と取りて治めてみよ。 ······心で苦労して居たのや。楽
しみ、心改めたら苦労あろうまい。陽気遊びと言うたる。

1996, p. 4.

242
明治28年・1895

sufferings or hardships. When you find yourself suffering, re-

member single-hearted parental love. Disorders of the body are
manifested through the truth called parental love. 15. . . Once you
say you have resolved, the resolve is to remain unchanged—that is
the “lifetime.”16

May 28, 1895 [alternative trans.]*

The intention to make a child suffer or cause it hardships can-

not be found in the heart of any parent. What you are experienc-
ing as suffering comes solely from My love for you. The physi-
cal disorder you are experiencing is a manifestation of My love for
you.17

May 31, 1895, around 10:00 P.M.*

Take single-heartedness with God for real and settle it in your

mind. . . . It is the mind that has been experiencing the suffer -
ing. Take delight. If you correct your state of mind, you will
find that there is no suffering. I have already told you about
joyous play.18

15
The material after the previous ellipsis comes from Michi no Dai 2004, p. 60.
An alternative translation corresponding to this material is given in the next entry.
16
The last sentence of this passage has previously appeared in TENRIKYO, March
1996, p. 4.
17
Previously unpublished translation. See note 15 above.
18
Tenrikyo Online, TT 4.49 “Joy”; TENRIKYO, December 2005, p. 3.

243
 1895—Meiji 28

明治二十八年六月二十四日（陰暦閏五月二日）

親の理忘れる事なら道とは言わん。

明治二十八年七月二十二日 補遺

世界にもどんないんねんもある。善きいんねんもあれば、悪いい
んねんもある。

明治二十八年八月三日 夜

親が艱難したならこそめん／＼今日の日という。働きとこうのう
と積んでこそめん／＼の道。

明治二十八年八月三日 夜

働きとこうのうと積んでこそめん／＼の道。

明治二十八年九月十五日

底無しには、何ぼ澄んだ水でも入れる事は出来ようまい。底があ
りてこそ、なむ／＼ながら水が盛れたる。

244
明治28年・1895

June 24, 1895 (intercalary May 2, lunar calendar)*

You cannot be said to be following the path if you forget the

truth of the Parent.19

July 22, 1895, supp. vol.

There is every kind of causation in this world. There is good cau-

sation as well as bad causation.20

August 3, 1895, night*

What you are today is only possible because of the hardships and
difficulties your parents endured. Your present path is possible
only because they repeatedly devoted their efforts and accumu-
lated layer upon layer of effectiveness.21, 22

August 3, 1895 [alternative trans.]*

Only when you make repeated efforts and accumulate effective-

ness will the path be your own.23

September 15, 1895*

You cannot scoop up clear water with a receptacle that has no

19
Previously unpublished translation.
20
Doctrine, p. 55; Questions and Answers, p. 99.
21
An alternative translation corresponding to the preceding sentence is given in the
next entry.
22
This entry is from Reference Materials for the Course for Head Minister Can-
didates, p. 35.
23
TENRIKYO, April 1997, p. 4. See note 21 above.

245
 1895—Meiji 28

bottom. Water can only be held in a receptacle with a bottom.24

24
Previously unpublished translation.

246
明治28年・1895

明治二十八年十月七日 夜十時
刻限御話

さあ／＼これ／＼、今夜という今夜はすっきりしたさしづ、どんな
事もさしづ通り用いらねばならん。どういうさしづするなら、日々
忙しい急がしいというは、どういう処から忙しなる。皆んな出て来
る。満足を与える。満足の理が世界。今まで結構は分かりてあれ
ども、この理が分からん。多分の人が入り込む／＼。これから何
んぼう入り込むやら知れん。何処から出て来るやら分からん。世
上にては掃除をし掛けた。何っからどういう者出て来るやら分か
らん。いつとも分からん。分からん先から諭す。あってから諭すや
ない。さしづ通り皆成りて来る。あら／＼は今まで分かりてある。
応法のようなもの。これから日々日が経てばどういう事も運ばに
ゃならん。難しい事を一寸話し掛ける。どういう事話し掛ける。何
程身の障り幾重幾重何ぼうさしづしたとてさしづはその場限り。
どうしたらよいこうしたらよいといえど皆そのまゝ。さしづ無くても
勝手だけはよう出来る。さしづ通り出来ん。さしづ通り出来たる
事もある。出けても不承々々だらけ。あちら腹立てこちら腹立て一
つの理に治まらん。互い／＼の心さえ皆んな話し合うなら一時
の理に治まる。

247
 1895—Meiji 28

October 7, 1895, 10:00 P.M.

Timely Talk:

Sah, sah, hear, hear. On this night of nights, a clear direction.

You must follow exactly whatever directions I give. The direc-
tions I am about to give concern your activities. You are busy
each day and will become yet busier. It is because many dif -
ferent people will come. You must give them satisfaction. To
give satisfaction is to enlighten the world. They know the joy of
having been saved but they do not understand this truth. Many
people will return, will return. There is no knowing how many
people will return. There is no knowing where they will come
from. I have begun to sweep the world. There is no knowing
what kinds of people will come or where they will come from.
Nor can it be known when. I shall tell you what you do not
know before it occurs, not afterwards. It will all happen just as
I say. You have roughly understood it, but your understanding
is that of the world. From now on, as the days pass, you must
do everything as I say. I shall begin to say something difficult.
Understand Me, whatever I say. I have given you many direc-
tions many times on the occasion of physical disorders but you
have let them remain just for that instance. I told you what to do
and how to do it but you have not acted upon My directions.
However, you are able to do very well as you please without
My directions. But you cannot do as I direct, although there
have been occasions in the past when you have done so but re -
luctantly, reluctantly. Therefore, there have been instances of
anger here and there. You have not been in one accord. If you
all come together and have a sincere discussion among your-
selves, things will settle in an instant.

248
明治28年・1895

この道は俺が／＼と言うたて皆んな神の道、神が働けばこそ
日々の道である。それで難しい事始め掛ける。年限々々どれだけ
年限という。年限の経ったものでなけりゃよふぼくには使われよ
うまい。年限の経たぬものはよふぼくにはならん。年限の経った
もの程強いものは無い。よふぼくと言えば普請何ぼどれだけ綺
麗なと言うても、若いもの細いものでは持たぬ。年限経ったもの
なら何ぼう節が有っても歪んだものでもこたえる。重りがこたえ
やで、重りがこたえやで。そんなら細いものは間に合わぬという。
年限経てば年限相応だけ間に立つ。年限の古いよふぼくでは揃
わん。後々足らぬ処は年限待つより外はない。年限経ったならこ
そよふぼくという。よふぼくは何程焦らってもいかん。そこで、これ
どうしようとこうしようと、めん／＼のまゝというようでは世界の
まゝにいかん。どうしたとて出来んものは出来やせん。じっとして
居ても出来るものなら出来る。どうしてくれともこうしてくれとも
言わん。言葉一つがよふぼくの力なら、どうする事も、戻す事も
出来ん。皆んなそれに凭れ／＼て若木が育つ。世界に何ぼ育つ
とも分からん。そうしたら世界どんな事出来ても怖わい道は無い 。
これから急いて／＼何処まで急くやら分からん。世界には新し
い道が千筋も出来て来た。どんなよふぼく出来るやら分からん。
あちらの国からよふぼく、こちらの国からもよふ

249
 1895—Meiji 28

Some have said, “I did this and that for the path,” but this is all
the path of God. That the path progresses daily is the very fact of
God’s working.25 I shall begin to explain something difficult.
Years, years, years are important. Unless yoboku26 have years,
they cannot be used as useful timber. Someone not matured with
years will not become useful timber. Nothing is stronger than one
with years. No matter how beautiful the construction, if young
and slender timber are used, it will not stand long. If it is matured
well, no matter how full of knots or how bent the material, the
construction will endure. The weight of years is the source of
strength, the source of strength. However, do not think that slen-
der ones are useless. The years will pass and they will become
useful in proportion to their number of years. There are not
enough timber with years to be found. There is no way but to
wait for the years to pass until the lack can be filled. Only years
can make useful timber. Do not try to hasten their growth, it is of
no use. Even if you plan to do this or that to hasten their growth,
it will not go according to the plans of men. However you try,
what cannot be done cannot be done. Even if you sit quietly and
do nothing, what is to be will be. I do not say to do this or that.
Since the strength of a yoboku lies in My teachings, he cannot be
trained nor drawn forth by the means of man. Young trees will
grow, will grow with the support of My teaching. There is no
knowing how many trees will grow in the world. Then there will
be no cause for fear whatever comes from without. I shall begin
to hasten, hasten. There is no knowing to what extent I shall has-
ten. A thousand new paths have opened in the world. There is no
knowing what kind of yoboku will develop. Yoboku from this
country, yoboku from that country. There are some in the
25
The preceding two sentences are cited in Reference Materials for the Course
for Head Minister Candidates, p. 36. An alternative translation corresponding to the
two sentences is given in the next entry.
26
[yoboku: literally, “a timber”; here, it also means one who has received the Sazuke
and is needed in the construction of the world of the joyous life. —Selections]

250
明治28年・1895

ぼく、高い山にも山の背腹にも谷底にもある、低い所から引き出
すには引き出し難くい。高い所から引き出せば早い／＼。高い
所のよふぼくはする／＼と下りて来る。どんなよふぼく寄せてど
んな仕事するやら分からん。小さい心はやめてくれ。疑ぐり／＼
の心はやめてくれ。ほしい、をしい、うらみ、そねみの心はやめてく
れ。そこで席一つの理をよく聞き分けてくれ。これ一寸、たった一
言話をして置くで。

明治二十八年十月七日 夜十時

この道は俺が／＼と言うたて皆んな神の道、神が働けばこそ
日々の道である。

明治二十八年十月十一日

元という、ぢばというは、世界もう一つと無いもの

人という、どれだけの者と言うやなし、皆同じ人間である。なれど
事情の理から見れば、疑う理はあろうまい。よう聞き分け。入り
込んで話をすれば、人が替わりてあるだけやで。理は同じ一つの
理である。これよう聞き分けてくれ。

251
 1895—Meiji 28

high mountains, on the slopes of mountains, in the bottoms of

valleys. To pull them from low places is difficult. It is faster,
faster, to pull them from high places. From high places the yoboku
will come sliding down. There is no knowing what kind of yoboku
I shall gather and what kind of work I shall do. Cast away your
smallness of mind. Cast away your minds of doubt, your minds
of doubt. Cast away your minds of covetousness, miserliness,
grudge-bearing, and envy. Understand well the one truth of the
Honseki. This little talk I leave to you, just a word.27

October 7, 1895 [alternative trans.]*

You think you are the doer, but ultimately this path is God’s
path. You can only follow the path because God works for you.28

October 11, 1895*

What is called the origin, the Jiba, is not found anywhere else in
the world.29

Persons, I say. I will not say anyone is more than a human being.
All of you are human beings. But if the circumstances are prop-
erly understood, there should be no reason to doubt. Listen well.
I enter the person and speak. Thus, it is only the person that is
different. The truth is one and the same. Listen well and under-
stand this.30

27
Selections, pp. 48–50.
28
TENRIKYO, April 1998, p. 4. See note 25 above.
29
This sentence is cited in Tenrikyo Online, Sermons by Honbu-in, “March Monthly
Service Sermon 2006 by M. Matsuda.”
30
This paragraph is a previously unpublished translation.

252
明治28年・1895

明治二十八年十月二十四日

何でも親という理戴くなら、いつも同じ晴天と諭し置こう。

明治二十八年十一月十三日

こらこうしようやないかと言えば、そらよかろうという理は受け取
る。

明治二十八年十一月十四日
教祖の御普請御許し願

さあ／＼尋ねる処／＼、さあ事情諭そう。これ／＼よう聞き分
け。もうこれ十年祭十年祭、十年祭と思うも一つの理思わにゃ
なろうまい。よう聞き分け。元という、どういうもの。元の普請出
けん。どういうもの。これが世界の大道やで。先々育てて成人し
たら、どんな所からどういう事出けるやら知れやせん。何にも分
からせん。もう十分子供成人したなら思うようになる。成人半ば
で思案という理出掛けたらどうもならん。所々成程の理治ま

253
 1895—Meiji 28

October 24, 1895*

If you receive the truth of the Parent in all matters, the same clear
skies are there at all times, I tell you.31

November 13, 1895*

I shall accept your ease and readiness in going along with a sug-
gestion made by others.32

November 14, 1895

On the request for permission to construct a sanctuary for Oyasama:
Sah, sah, on your request, on your request. Sah, I shall explain
the situation. Listen and understand it well. It is already the
Tenth Anniversary, the Tenth Anniversary. When you think of
the Tenth Anniversary, you must bring to mind the one truth. 33
Listen closely. You think of the origin 34 and wish to construct a
sanctuary. I do not permit it. You wonder why. This will pave the
way for a great path for the world. In the future, when the children
are brought up and become spiritually mature, there is no knowing
how great the accomplishments will be and from where it will
come. You cannot foresee any of this. If the children become fully
mature, it will be accomplished as you wish. It will not do to begin
at the present stage of immaturity when the path of human think-
ing begins to appear. When the truth of understanding settles in

31
TENRIKYO, October 1997, p. 4; Reference Materials for the Course for Head
Minister Candidates, p. 35; Tenrikyo Online, Sermons by Honbu-in, “March Monthly
Service Sermon 2006 by M. Matsuda.”
32
Reference Materials for the Course for Head Minister Candidates, p. 38.
33
[The fact that Oyasama shortened Her physical life-span by twenty-five years in
order to hasten the salvation of humankind. —Selections]
34
[the origin: the fact that Oyasama Herself began the path. —Selections]

254
明治28年・1895

various places, it will be accomplished at once without My saying

it. I am

255
 1895—Meiji 28

りたら、一時に成る成らんとも言わん。をやという、子供という、
子供十分さしてをやが楽しむ。子が成人してをやが大切、楽し
みと楽しみと、という。世上治まりの理、十分の事が一時に治ま
る。仮家々々日々の理に要る。どうしてこうして不足とも言わん、
思わせんで。世界子供成人を待ち兼ねる。案じも無きいつの間
になったというようになる。内々の処どうでもこうでも、地所集め
掛けたる処、大抵々々もう少しの処、直きに集めさして了う／＼。
又一つ皆んな存命中の建家、風呂もそのまゝ、便所もそのまゝ。
日々守を付けて居る処、存命も同じ事やで。又内々働き居る者だ
け、仮家々々建て掛けるがよい。許し置くで許し置くで。

押して願

未だ不都合やで／＼。よう聞き分け。どういうもの。十年祭が切
りやという心、どうもならんで／＼。

押して、教長御普請願

仮家々々、仮家に掛かりて仮家の心を以てするがよい／＼。仮
家々々、その日／＼に要るものや。よう聞き分けてくれ／＼。

256
明治28年・1895

the Parent. You are My children. To give complete satisfaction to

My children is what pleases Me.35 When the children mature, they
will value their Parent and say, “How delightful, how delightful.”
This is the truth of world settlement. All things will settle in an
instant. A temporary dwelling. I need it for My daily working. I
shall not complain about it at all. I do not have any complaints.
I only await the maturity of all My children in the world. When
this happens, I shall give My permission without worry. You
close to Me have begun to purchase land at any cost. Most of the
land has come to you, but you need just a bit more. I shall deliver
it to you soon, deliver it to you soon. Further, the residence of
My physical life is to stand as it is, the bath as it is, the wash-
room as it is. The place where you serve Me daily is to remain as
it was during My physical presence. Begin to construct a tempo-
rary building for those who work on the premises. This I shall
permit, I shall permit.36
Further:
The time is not yet ripe for a sanctuary, not ripe. Listen closely.
You may wonder why. The mind which considers the Tenth An-
niversary as final will not do, will not do.37

Further, on the construction of the residence for the Kyocho:38

A temporary dwelling, a temporary dwelling. Begin the construc-

tion with the plan that it is to be temporary. Temporary dwelling,
a temporary dwelling. Just what is necessary to live day by day.
Understand Me well, understand Me well.39

35
The preceding sentence is cited in Sermons and Addresses (96–05), p. 228.
36
Selections, pp. 51–52.
37
Selections, p. 52.
38
[Kyocho: literally, “the head of the church”; the former title for the first Shin-
bashira. —Selections]

257
 1895—Meiji 28

明治二十八年十二月二日

多くの人戻る／＼、広く地所要る、と諭したる。どれだけありても
未だ狭い、と諭したる。未だこんなこっちゃない／＼、前々諭した
る。地所は遅なりたる。何程大き成るとも分からん。

明治二十八年十二月十六日
同時、十年祭かぐらづとめは、かんろだいにて致しますや伺

さあ／＼尋ねる処／＼、元々一つ掛かり掛けたる所がある。所
が変えてこうという。広くと思う処、一つ始め掛けたる所がある。
皆んなそれ／＼分からんながらの話伝えたる。あちらも一寸聞
き分け、こちらも聞き分け。よう／＼の理に成り掛けたる。結構や
なあと言う。よう／＼出け掛けただけ所を変えてこうという処始
め掛け。元元芯という理は変える事出来ん。広い所でしたら、と
思うは理なれど、元々狭い所より始まりた。十年祭と言えば、仕
舞のように思う。未だ／＼掛かり、広い所一寸拵えた。同じやし
きと言えば満足するやろ。

39
Selections, p. 52.

258
明治28年・1895

December 2, 1895*

Many people are returning, returning. I have instructed that I

need more land. I have instructed that no matter how much there
is, I need still more. It is yet not enough, not enough. I have told
you before. The land comes too slowly. No one knows how large
this place will be.40

December 16, 1895*

An inquiry whether the Kagura Service of the Tenth Anniversary

should or should not be performed around the Kanrodai:

Sah, sah, on your inquiry, on your inquiry. . . . There is a place of

origin where I started My work. You say that you want to change
the place for the Service. You want a larger place, but there is an
original place where I set out to work. I have told you of this,
though you may not have understood it. Some of you understand
a little here, others understand a little there. The path has only
begun to be formed. Now you say how marvelous. Nevertheless,
you wish to change the place although the path has only begun to
be formed. The principle that served as the heart of this path
since the beginning cannot be changed. Your wish to perform the
Service in a larger place is sincere, but the origin began at a nar-
row place. Concerning the Tenth Anniversary, you think of it as
if it were the final one. Indeed it is but a beginning. I allowed
you to use a larger place. Everyone may be satisfied if you tell
them that it is part of the same Residence.41

押して、祭式だけ北裏空地にて行う事
40
Guideposts, p. 30.
41
Guideposts, pp. 32–33.

259
 1895—Meiji 28

さあ／＼それは構わん／＼。一つの芯の理にかゝわらん。身分
相応の理もあるやろ。それは構わん。

260
明治28年・1895

Further, on request for permission to observe the anniversary rites in

the empty back lot on the north side:

Sah, sah, that I do not mind, I do not mind. It does not concern
the core principle. I trust you have a suitable reason for doing so.
That I do not mind.42

42
Guideposts, p. 33.

261