Tenrikyo Resource Wiki - User contributions [en]

Ofudesaki unnumbered set

2017-08-20T05:34:53Z

Roykoogee: /* Masuno family copy */ added English translation

{{Ofudesaki TOC}} [[Ofudesaki unnumbered set]] (Jpn: ''Ofudesaki gogai'' おふでさき号外) refer to verses [[Oyasama]] wrote in [[exterior volume]]s of the [[Ofudesaki]] She gave to devoted followers that are not found in the original manuscript preserved at Her Residence.
According to the ''[[Tenrikyo jiten]]'', there are 14 unnumbered set verses that do not appear in the original manuscript.<ref>''[[A Glossary of Tenrikyo Terms]]'', p. 93.</ref>
==Tsuji family copy: “Seeds of your sincere devotion”==
{|
|-
|width="400"| The seeds of your sincere devotion sown day after day,
|width="300"| nichinichi ni kokoro tsukushita monodane o
|width="300"| にち／＼に心つくしたものだねを
|-
|| I have certainly accepted.|| Kami ga tashika uketorite iru || 神がたしかにうけとりている
|}

{|
|-
|width="400"| The seed which God truly accepts
|width="300"| shinjitsu ni Kami no uketoru monodane wa
|width="300"| しんぢつに神のうけとるものだねわ
|-
|| will never decay through all eternity.|| itsu ni naritemo kusaru me wa nashi || いつになりてもくさるめわなし
|}
{|
|-
|width="400"| When these seeds sprout in the course of time,
|width="300"| dandan to kono monodane ga haeta nara
|width="300"| たん／＼とこのものだねがはへたなら
|-
|| it will be the talk of all ages to come.<ref>''[[The Life of Oyasama]]'', p. 91.</ref>|| kore matsudai no kōki naru zoya || これまつだいのこふきなるそや<ref>''Kohon Tenrikyo Oyasama den'', p. 120–121.</ref>
|}

== Nagao family copy #1 ==
Upon the passing of Izo and Osato's eldest son, Masajiro, in 1872, Oyasama wrote these verses for Izo:<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>

{|
|-
|width="400"| Though a shelter was built to block the wind, it is not secure.
|width="300"| kazeyoke o dekite aredomo shimashi nashi
|width="300"| かぜよけをできてあれどもしましなし
|-
|| Quickly make arrangements so it will be tight and secure.|| hayaku shimari moyō suru nari || はやくしまりもようするなり
|}

{|
|-
|width="400"| Ponder the place where you will live for eternity.
|width="300"| itsu made kurasu bashō wa shian seyo
|width="300"| いつまでもくらすばしょうはしあんせよ
|-
|| Resolve your mind and quickly settle. || kokoro sadamete hayaku ochitsuke || こころさだめてはやくおちつけ
|}

{|
|-
|width="400"| Once you have settled, you will no longer be wanting for clothing
|width="300"| ochitsukeba kimono kuimono fujū nashi
|width="300"| おちつけばきものくひものふじゅうなし
|-
|| or food, and the child will be quickly returned to you.|| hayaku shōnin o kayasu koto nari || はやくしょうにんをかやすことなり
|}

{|
|-
|width="400"| Once the child is returned to you this time,
|width="300"| kono shōnin kondo kayashita koto naraba
|width="300"| この小人こんどかやしたことならば
|-
|| he will become the master carpenter in the homeland of the Sun.<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>
|| kono hi no moto no tōryō to naru || この日の本のとうりょうとなる<ref>''Shinpan Iburi Izo den'', pp. 52–53.</ref>
|}

==Nagao family copy #2==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| In all matters firmly listen to what God says
|width="300"| nanimo kamo kami no yū koto shikato kike
|width="300"| なにもかもかみのいうことしかときけ
|-
|| I do not say anything [[ashiki|wrong]]. || ashiki no koto wa yūde nai zo ya || あしきのことはいうでないぞや
|}

{|
|-
|width="400"| In [[yorozuyo|manifold ages]] I call upon the [[Joyous Service]].
|width="300"| yorozuyo ni yōki-zutome to ii kakeru
|width="300"| よろづよによふきづとめといいかける
|-
|| If only you have a mind that is truly sincere. || shinjitsu kokoro makoto aru nara || しんじつこころまことあるなら
|}

{|
|-
|width="400"| Ponder while listening to what God says.
|width="300"| shian seyo kami no yū koto kiki nagara
|width="300"| しあんせよかみのいうことききながら
|-
|| You become completely lost due to the minds of those nearby. || soba na kokoro ni mina mayowasare || そばなこころにみなまよわされ
|}

==Shimizu family copy==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| If you perform the [[Teodori]] and [[Kagura Service]],
|width="300"| teodori ya kagura-zutome o suru naraba
|width="300"| てをどりやかぐらづとめをするならば
|-
|| God's mind will become spirited. || kami no kokoro ga isami kuru nari || かみのこころがいさみくるなり
|}

{|
|-
|width="400"| God's mind will become completely spirited.
|width="300"| ichiretsu ni kami no kokoro ga isamu nari
|width="300"| いちれつにかみのこころがいさむなり
|-
|| In all matters there will be nothing [[ashiki|wrong]]. || nani ni tsuite mo ashiki koto nashi || なにについてもあしきことなし
|}

==Masuno family copy==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| Until now, no matter what I said you erased it with your words.
|width="300"| ima made wa nani wo yūte mo yui kesare
|width="300"| いままではなにをいうてもゆいけされ
|-
|| At this time indeed I will give a [[return]]. || kono tabi koso wa kayashi suru zo ya || このたびこそはかやしするぞや
|}

{|
|-
|width="400"| What do you think of this return?
|width="300"| kono kayashi dōyū koto ni omou kana
|width="300"| このかやしどうゆうことにおもうかな
|-
|| Know that I will withdraw from the [[proxy]]. || myōdai nari to shirizoku to shire || みょうだいなりとしりぞくとしれ
|}

==Notes==
<references>
</references>

Ofudesaki unnumbered set

2017-08-20T05:28:08Z

Roykoogee: /* Nagao family copy #2 */ added links

{{Ofudesaki TOC}} [[Ofudesaki unnumbered set]] (Jpn: ''Ofudesaki gogai'' おふでさき号外) refer to verses [[Oyasama]] wrote in [[exterior volume]]s of the [[Ofudesaki]] She gave to devoted followers that are not found in the original manuscript preserved at Her Residence.
According to the ''[[Tenrikyo jiten]]'', there are 14 unnumbered set verses that do not appear in the original manuscript.<ref>''[[A Glossary of Tenrikyo Terms]]'', p. 93.</ref>
==Tsuji family copy: “Seeds of your sincere devotion”==
{|
|-
|width="400"| The seeds of your sincere devotion sown day after day,
|width="300"| nichinichi ni kokoro tsukushita monodane o
|width="300"| にち／＼に心つくしたものだねを
|-
|| I have certainly accepted.|| Kami ga tashika uketorite iru || 神がたしかにうけとりている
|}

{|
|-
|width="400"| The seed which God truly accepts
|width="300"| shinjitsu ni Kami no uketoru monodane wa
|width="300"| しんぢつに神のうけとるものだねわ
|-
|| will never decay through all eternity.|| itsu ni naritemo kusaru me wa nashi || いつになりてもくさるめわなし
|}
{|
|-
|width="400"| When these seeds sprout in the course of time,
|width="300"| dandan to kono monodane ga haeta nara
|width="300"| たん／＼とこのものだねがはへたなら
|-
|| it will be the talk of all ages to come.<ref>''[[The Life of Oyasama]]'', p. 91.</ref>|| kore matsudai no kōki naru zoya || これまつだいのこふきなるそや<ref>''Kohon Tenrikyo Oyasama den'', p. 120–121.</ref>
|}

== Nagao family copy #1 ==
Upon the passing of Izo and Osato's eldest son, Masajiro, in 1872, Oyasama wrote these verses for Izo:<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>

{|
|-
|width="400"| Though a shelter was built to block the wind, it is not secure.
|width="300"| kazeyoke o dekite aredomo shimashi nashi
|width="300"| かぜよけをできてあれどもしましなし
|-
|| Quickly make arrangements so it will be tight and secure.|| hayaku shimari moyō suru nari || はやくしまりもようするなり
|}

{|
|-
|width="400"| Ponder the place where you will live for eternity.
|width="300"| itsu made kurasu bashō wa shian seyo
|width="300"| いつまでもくらすばしょうはしあんせよ
|-
|| Resolve your mind and quickly settle. || kokoro sadamete hayaku ochitsuke || こころさだめてはやくおちつけ
|}

{|
|-
|width="400"| Once you have settled, you will no longer be wanting for clothing
|width="300"| ochitsukeba kimono kuimono fujū nashi
|width="300"| おちつけばきものくひものふじゅうなし
|-
|| or food, and the child will be quickly returned to you.|| hayaku shōnin o kayasu koto nari || はやくしょうにんをかやすことなり
|}

{|
|-
|width="400"| Once the child is returned to you this time,
|width="300"| kono shōnin kondo kayashita koto naraba
|width="300"| この小人こんどかやしたことならば
|-
|| he will become the master carpenter in the homeland of the Sun.<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>
|| kono hi no moto no tōryō to naru || この日の本のとうりょうとなる<ref>''Shinpan Iburi Izo den'', pp. 52–53.</ref>
|}

==Nagao family copy #2==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| In all matters firmly listen to what God says
|width="300"| nanimo kamo kami no yū koto shikato kike
|width="300"| なにもかもかみのいうことしかときけ
|-
|| I do not say anything [[ashiki|wrong]]. || ashiki no koto wa yūde nai zo ya || あしきのことはいうでないぞや
|}

{|
|-
|width="400"| In [[yorozuyo|manifold ages]] I call upon the [[Joyous Service]].
|width="300"| yorozuyo ni yōki-zutome to ii kakeru
|width="300"| よろづよによふきづとめといいかける
|-
|| If only you have a mind that is truly sincere. || shinjitsu kokoro makoto aru nara || しんじつこころまことあるなら
|}

{|
|-
|width="400"| Ponder while listening to what God says.
|width="300"| shian seyo kami no yū koto kiki nagara
|width="300"| しあんせよかみのいうことききながら
|-
|| You become completely lost due to the minds of those nearby. || soba na kokoro ni mina mayowasare || そばなこころにみなまよわされ
|}

==Shimizu family copy==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| If you perform the [[Teodori]] and [[Kagura Service]],
|width="300"| teodori ya kagura-zutome o suru naraba
|width="300"| てをどりやかぐらづとめをするならば
|-
|| God's mind will become spirited. || kami no kokoro ga isami kuru nari || かみのこころがいさみくるなり
|}

{|
|-
|width="400"| God's mind will become completely spirited.
|width="300"| ichiretsu ni kami no kokoro ga isamu nari
|width="300"| いちれつにかみのこころがいさむなり
|-
|| In all matters there will be nothing [[ashiki|wrong]]. || nani ni tsuite mo ashiki koto nashi || なにについてもあしきことなし
|}

==Masuno family copy==
{|
|-
|width="400"|
|width="300"| ima made wa naniwo yūte mo yui kesare
|width="300"| いままではなにをいうてもゆいけされ
|-
|| || kono tabi koso wa kayashi suru zo ya || このたびこそはかやしするぞや
|}

{|
|-
|width="400"|
|width="300"| kono kayashi dōyū koto ni omou kana
|width="300"| このかやしどうゆうことにおもうかな
|-
|| || myōdai nari to shirizoku toshire || みょうだいなりとしりぞくとしれ
|}

==Notes==
<references>
</references>

Ofudesaki unnumbered set

2017-08-20T05:24:17Z

Roykoogee: /* Shimizu family copy */ added English translation

{{Ofudesaki TOC}} [[Ofudesaki unnumbered set]] (Jpn: ''Ofudesaki gogai'' おふでさき号外) refer to verses [[Oyasama]] wrote in [[exterior volume]]s of the [[Ofudesaki]] She gave to devoted followers that are not found in the original manuscript preserved at Her Residence.
According to the ''[[Tenrikyo jiten]]'', there are 14 unnumbered set verses that do not appear in the original manuscript.<ref>''[[A Glossary of Tenrikyo Terms]]'', p. 93.</ref>
==Tsuji family copy: “Seeds of your sincere devotion”==
{|
|-
|width="400"| The seeds of your sincere devotion sown day after day,
|width="300"| nichinichi ni kokoro tsukushita monodane o
|width="300"| にち／＼に心つくしたものだねを
|-
|| I have certainly accepted.|| Kami ga tashika uketorite iru || 神がたしかにうけとりている
|}

{|
|-
|width="400"| The seed which God truly accepts
|width="300"| shinjitsu ni Kami no uketoru monodane wa
|width="300"| しんぢつに神のうけとるものだねわ
|-
|| will never decay through all eternity.|| itsu ni naritemo kusaru me wa nashi || いつになりてもくさるめわなし
|}
{|
|-
|width="400"| When these seeds sprout in the course of time,
|width="300"| dandan to kono monodane ga haeta nara
|width="300"| たん／＼とこのものだねがはへたなら
|-
|| it will be the talk of all ages to come.<ref>''[[The Life of Oyasama]]'', p. 91.</ref>|| kore matsudai no kōki naru zoya || これまつだいのこふきなるそや<ref>''Kohon Tenrikyo Oyasama den'', p. 120–121.</ref>
|}

== Nagao family copy #1 ==
Upon the passing of Izo and Osato's eldest son, Masajiro, in 1872, Oyasama wrote these verses for Izo:<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>

{|
|-
|width="400"| Though a shelter was built to block the wind, it is not secure.
|width="300"| kazeyoke o dekite aredomo shimashi nashi
|width="300"| かぜよけをできてあれどもしましなし
|-
|| Quickly make arrangements so it will be tight and secure.|| hayaku shimari moyō suru nari || はやくしまりもようするなり
|}

{|
|-
|width="400"| Ponder the place where you will live for eternity.
|width="300"| itsu made kurasu bashō wa shian seyo
|width="300"| いつまでもくらすばしょうはしあんせよ
|-
|| Resolve your mind and quickly settle. || kokoro sadamete hayaku ochitsuke || こころさだめてはやくおちつけ
|}

{|
|-
|width="400"| Once you have settled, you will no longer be wanting for clothing
|width="300"| ochitsukeba kimono kuimono fujū nashi
|width="300"| おちつけばきものくひものふじゅうなし
|-
|| or food, and the child will be quickly returned to you.|| hayaku shōnin o kayasu koto nari || はやくしょうにんをかやすことなり
|}

{|
|-
|width="400"| Once the child is returned to you this time,
|width="300"| kono shōnin kondo kayashita koto naraba
|width="300"| この小人こんどかやしたことならば
|-
|| he will become the master carpenter in the homeland of the Sun.<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>
|| kono hi no moto no tōryō to naru || この日の本のとうりょうとなる<ref>''Shinpan Iburi Izo den'', pp. 52–53.</ref>
|}

==Nagao family copy #2==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| In all matters firmly listen to what God says
|width="300"| nanimo kamo kami no yū koto shikato kike
|width="300"| なにもかもかみのいうことしかときけ
|-
|| I do not say anything wrong || ashiki no koto wa yūde nai zo ya || あしきのことはいうでないぞや
|}

{|
|-
|width="400"| In manifold ages I call upon the Joyous Service.
|width="300"| yorozuyo ni yōki-zutome to ii kakeru
|width="300"| よろづよによふきづとめといいかける
|-
|| If only you have a mind that is truly sincere. || shinjitsu kokoro makoto aru nara || しんじつこころまことあるなら
|}

{|
|-
|width="400"| Ponder while listening to what God says.
|width="300"| shian seyo kami no yū koto kiki nagara
|width="300"| しあんせよかみのいうことききながら
|-
|| You become completely lost due to the minds of those nearby. || soba na kokoro ni mina mayowasare || そばなこころにみなまよわされ
|}

==Shimizu family copy==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| If you perform the [[Teodori]] and [[Kagura Service]],
|width="300"| teodori ya kagura-zutome o suru naraba
|width="300"| てをどりやかぐらづとめをするならば
|-
|| God's mind will become spirited. || kami no kokoro ga isami kuru nari || かみのこころがいさみくるなり
|}

{|
|-
|width="400"| God's mind will become completely spirited.
|width="300"| ichiretsu ni kami no kokoro ga isamu nari
|width="300"| いちれつにかみのこころがいさむなり
|-
|| In all matters there will be nothing [[ashiki|wrong]]. || nani ni tsuite mo ashiki koto nashi || なにについてもあしきことなし
|}

==Masuno family copy==
{|
|-
|width="400"|
|width="300"| ima made wa naniwo yūte mo yui kesare
|width="300"| いままではなにをいうてもゆいけされ
|-
|| || kono tabi koso wa kayashi suru zo ya || このたびこそはかやしするぞや
|}

{|
|-
|width="400"|
|width="300"| kono kayashi dōyū koto ni omou kana
|width="300"| このかやしどうゆうことにおもうかな
|-
|| || myōdai nari to shirizoku toshire || みょうだいなりとしりぞくとしれ
|}

==Notes==
<references>
</references>

Ofudesaki unnumbered set

2017-08-20T05:14:38Z

Roykoogee: /* Nagao family copy #2 */ added English translation

{{Ofudesaki TOC}} [[Ofudesaki unnumbered set]] (Jpn: ''Ofudesaki gogai'' おふでさき号外) refer to verses [[Oyasama]] wrote in [[exterior volume]]s of the [[Ofudesaki]] She gave to devoted followers that are not found in the original manuscript preserved at Her Residence.
According to the ''[[Tenrikyo jiten]]'', there are 14 unnumbered set verses that do not appear in the original manuscript.<ref>''[[A Glossary of Tenrikyo Terms]]'', p. 93.</ref>
==Tsuji family copy: “Seeds of your sincere devotion”==
{|
|-
|width="400"| The seeds of your sincere devotion sown day after day,
|width="300"| nichinichi ni kokoro tsukushita monodane o
|width="300"| にち／＼に心つくしたものだねを
|-
|| I have certainly accepted.|| Kami ga tashika uketorite iru || 神がたしかにうけとりている
|}

{|
|-
|width="400"| The seed which God truly accepts
|width="300"| shinjitsu ni Kami no uketoru monodane wa
|width="300"| しんぢつに神のうけとるものだねわ
|-
|| will never decay through all eternity.|| itsu ni naritemo kusaru me wa nashi || いつになりてもくさるめわなし
|}
{|
|-
|width="400"| When these seeds sprout in the course of time,
|width="300"| dandan to kono monodane ga haeta nara
|width="300"| たん／＼とこのものだねがはへたなら
|-
|| it will be the talk of all ages to come.<ref>''[[The Life of Oyasama]]'', p. 91.</ref>|| kore matsudai no kōki naru zoya || これまつだいのこふきなるそや<ref>''Kohon Tenrikyo Oyasama den'', p. 120–121.</ref>
|}

== Nagao family copy #1 ==
Upon the passing of Izo and Osato's eldest son, Masajiro, in 1872, Oyasama wrote these verses for Izo:<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>

{|
|-
|width="400"| Though a shelter was built to block the wind, it is not secure.
|width="300"| kazeyoke o dekite aredomo shimashi nashi
|width="300"| かぜよけをできてあれどもしましなし
|-
|| Quickly make arrangements so it will be tight and secure.|| hayaku shimari moyō suru nari || はやくしまりもようするなり
|}

{|
|-
|width="400"| Ponder the place where you will live for eternity.
|width="300"| itsu made kurasu bashō wa shian seyo
|width="300"| いつまでもくらすばしょうはしあんせよ
|-
|| Resolve your mind and quickly settle. || kokoro sadamete hayaku ochitsuke || こころさだめてはやくおちつけ
|}

{|
|-
|width="400"| Once you have settled, you will no longer be wanting for clothing
|width="300"| ochitsukeba kimono kuimono fujū nashi
|width="300"| おちつけばきものくひものふじゅうなし
|-
|| or food, and the child will be quickly returned to you.|| hayaku shōnin o kayasu koto nari || はやくしょうにんをかやすことなり
|}

{|
|-
|width="400"| Once the child is returned to you this time,
|width="300"| kono shōnin kondo kayashita koto naraba
|width="300"| この小人こんどかやしたことならば
|-
|| he will become the master carpenter in the homeland of the Sun.<ref>''The Measure of Heaven: The Life of Izo Iburi, the Honseki'', p. 21</ref>
|| kono hi no moto no tōryō to naru || この日の本のとうりょうとなる<ref>''Shinpan Iburi Izo den'', pp. 52–53.</ref>
|}

==Nagao family copy #2==
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|-
|width="400"| In all matters firmly listen to what God says
|width="300"| nanimo kamo kami no yū koto shikato kike
|width="300"| なにもかもかみのいうことしかときけ
|-
|| I do not say anything wrong || ashiki no koto wa yūde nai zo ya || あしきのことはいうでないぞや
|}

{|
|-
|width="400"| In manifold ages I call upon the Joyous Service.
|width="300"| yorozuyo ni yōki-zutome to ii kakeru
|width="300"| よろづよによふきづとめといいかける
|-
|| If only you have a mind that is truly sincere. || shinjitsu kokoro makoto aru nara || しんじつこころまことあるなら
|}

{|
|-
|width="400"| Ponder while listening to what God says.
|width="300"| shian seyo kami no yū koto kiki nagara
|width="300"| しあんせよかみのいうことききながら
|-
|| You become completely lost due to the minds of those nearby. || soba na kokoro ni mina mayowasare || そばなこころにみなまよわされ
|}

==Shimizu family copy==
{|
|-
|width="400"|
|width="300"| teodori ya kagura-zutome o suru naraba
|width="300"| てをどりやかぐらづとめをするならば
|-
|| || kami no kokoro ga isami kuru nari || かみのこころがいさみくるなり
|}

{|
|-
|width="400"|
|width="300"| ichiretsu ni kami no kokoro ga isamu nari
|width="300"| いちれつにかみのこころがいさむなり
|-
|| || nani ni tsuite mo ashiki koto nashi || なにについてもあしきことなし
|}

==Masuno family copy==
{|
|-
|width="400"|
|width="300"| ima made wa naniwo yūte mo yui kesare
|width="300"| いままではなにをいうてもゆいけされ
|-
|| || kono tabi koso wa kayashi suru zo ya || このたびこそはかやしするぞや
|}

{|
|-
|width="400"|
|width="300"| kono kayashi dōyū koto ni omou kana
|width="300"| このかやしどうゆうことにおもうかな
|-
|| || myōdai nari to shirizoku toshire || みょうだいなりとしりぞくとしれ
|}

==Notes==
<references>
</references>

Joyous Life

2015-08-18T07:10:39Z

Roykoogee:

'''Joyous Life''' is the English gloss for "'''''yoki-gurashi'' 陽気ぐらし'''," which refers to an ideal existence where all of humanity respects one another and lives in [[Universal brotherhood|harmony as brothers and sisters]] (i.e., God's children) and is what the [[Tenrikyo]] teachings maintains as the reason why [[Tenri-O-no-Mikoto|God the Parent]] created humankind. According to Tenrikyo teachings, God became revealed on 10/26/1838 ([http://en.wikipedia.org/wiki/Lunar_calendar lunar calendar]) to teach the path that fulfills the divine purpose for human existence.<ref>''The Doctrine of Tenrikyo'' (tenth edition). Tenrikyo Church Headquarters, p. 20.</ref>

== Analysis of the word "yoki-gurashi" ==
"''Yoki''" is written with two [http://www.omniglot.com/writing/japanese_kanji.htm ''kanji''] characters:
#''Yō'' [http://en.wiktionary.org/wiki/%E9%99%BD 陽]: "yang principle; positive; the sun"<ref>Spahn, Mark and Hadamitzky, Wolfgang. ''Japanese Character Dictionary''. Tokyo: Nichigai Associates, p. 261.</ref>; and
#''ki'' [http://en.wiktionary.org/wiki/%E6%B0%97 気]: "spirit, mind, heart; intention; mood; temperament."<ref>Spahn and Hadamitzky, p. 94.</ref>

The resulting combined term, yoki, can be translated in a variety of ways, including "joviality" and "mirth."<ref>Entry for [http://eow.alc.co.jp/%E9%99%BD%E6%B0%97/UTF-8/?ref=sa 陽気 at ALC.co.jp].</ref>

Helen Hardacre, a scholar of Japanese religions, gives the following explanation:
:''Ki'', “vital force,” “material force,” is the dynamic principle vitalizing all life.... The number of expressions involving ''ki'' is virtually infinite, and they are used continually in completely secular settings as well as in religious circles. ''Ki'' can be of a ''yang'' 陽 nature, 'yoki' 陽気, or it can be of a ''yin''陰 quality, ''inki'' 陰気....
:In the new religions whether ''ki'' is ''yoki'' or ''inki'' depends upon how it is cultivated. When it is cultivated well, it will be bright, ascendant, radiant, and powerful: ''yoki''. When poorly cultivated, ''ki'' is ''inki'', dark, sinking, dull, and weak.<ref>Hardacre, Helen. ''[http://books.google.co.jp/books?id=bUDrOotqKpoC&dq=Kurozumikyo&source=gbs_navlinks_s Kurozumikyō and the New Religions of Japan]'', p. 20. Princeton University Press.</ref>

The current and fourth [[Shinbashira]], [[Zenji Nakayama]], has described yoki as: "referring to a state of feeling bright and cheerful as well as a quality that energizes and vitalizes all things" and that it "may be seen as indicating a sense of feeling bright and cheerful, spirited and full of energy."<ref>[http://www.tenrikyo.or.jp/en/newsletter/html/shinb/04_Oct_2.html Sermon at the Autumn Grand Service, October 26, 2004], in ''[http://www.tenrikyo.or.jp/en/newsletter/html/pub/S_A_05.html Sermons and Addresses by the Shinbashira 1996–2005]'', p. 271.</ref>

The convention in Tenrikyo is to write "''gurashi''" in [http://www.omniglot.com/writing/japanese_hiragana.htm ''hiragana''], i.e., ぐらし, and not in kanji (暮らし). "Gurashi" or "''kurashi''" generally means "(daily) living, life."<ref>Spahn and Hadamitzky, p. 794.</ref>

== Definition of "Joyous Life" ==
It can be said there is some degree of disagreement within the tradition over whether the essential ingredient to attain the Joyous Life is
#the attainment of an ideal state of mind; or
#an engaged commitment to social causes

Here are two statements that represent each of these perspectives:

#"It is my understanding that the expression 'building of the world of the Joyous Life' was once described, at one time not too long ago, as the 'building of the [[Kanrodai]] world'.... In my opinion, or from the standpoint of Tenrikyo faith, I would like to declare that the attainment of the Joyous Life comes about by replacing one's own mind. The replacement of one's mind results in the automatic rebuilding of the world since this affects how the world is reflected in one's mind. When reading the [[Ofudesaki]] or even other documents that happen to be the basis for various teachings I plan to discuss later, they all repeatedly present the point of replacing mind and the sweeping of the heart. These actions, as of themselves, allow for the world to be reflected joyously [in the mind]. Joyous phenomena occur when the world becomes filled with such minds, that is, when the rebuilding of the world takes place."<ref>中山正善　[[Shozen Nakayama|Nakayama Shozen]]. 『おふでさき概説』　''Ofudesaki gaisetsu'', pp. 124–5.</ref>
#"[T]he stories of [[Oyasama]] concerning the Kanrodai world are different from the usual stories from heaven and hell. They are stories of an extremely realistic nature, concerning a world of ''yokigurashi'' which would appeal even to the masses. We can understand that they indicate a fundamental direction for academic studies, politics and economics, and that these stories should be a guide in our efforts to establish the Kanrodai world. "The ideals of God the Parent must be realized in human history. Thus, we must be fully concerned with the problems of our society and country, and attempts to escape from this duty cannot be permitted."<ref>Fukaya, Tadamasa. ''[[A Commentary on the Mikagura-uta]]'', The Songs for the Tsutome, pp. 28–9.</ref>

However, it may be argued that a middle path that equally takes the two above perspectives consideration may represent Tenrikyo's ideal.

== Appearance of "yoki-gurashi" in the Scriptures ==
"Yoki-gurashi" only appears in the [[Osashizu]] in five instances in four separate passages<ref>『おさしづ索引』 ''Osashizu sakuin'' (index) vol. 3, p. 714/2684. The Osashizu passages that contain "yoki-gurashi" are: [[Osashizu 1893-02-26]], [[Osashizu 1895-05-28 am]], [[Osashizu 1895-05-31-22]], and [[Osashizu 1907-04-02-08]].</ref> and does not appear in the [[Ofudesaki]]<ref>''Ofudesaki sakuin'', p. 227.</ref> or the [[Mikagura-uta]].

However, similar terms found in the [[Scriptures]] include "''yoki-zukume''" (usually translated as "joyousness") and "''yoki-yusan''" (translated "joyous life" in lower case in the English Ofudesaki or "[[joyous play]]" elsewhere). It is presumed that "yoki-gurashi" became the catchphrase over terms such as "yoki-zukume" (appears 19 times in Ofudesaki, once in the Mikagura-uta) and "yoki-yusan" (appearing prominently in [[Ofudesaki 14:025]]) because of the obscure nature of the former term and the latter term sounding somewhat frivolous. [http://en.wikipedia.org/wiki/D%C5%8Dgen Dogen], the founder of [http://en.wikipedia.org/wiki/S%C5%8Dt%C5%8D Soto Zen] in Japan, warned his followers not to indulge in "yusan gansui" (treating the Zen teachings as a type of sightseeing or leisurely activity) in his writings.<ref>http://suzukiroshi.sfzc.org/dharma-talks/?p=956</ref>
== Further reading ==
* 諸井慶徳 Moroi Yoshinori. 「陽気ぐらし論」　"Yoki-gurashi ron." In 『諸井慶徳著作集』　''Moroi Yoshinori chosaku shu'', vol. 2, pp. 255–395.

== External links ==
(pages nos. refer to hardcopy equivalent)

* ''[[The Doctrine of Tenrikyo]]'', [http://www.tenrikyo.or.jp/en/newsletter/html/tt1/JL.html pp. 73–7].

* Fukaya, Yoshikazu. "Joyous Life." ''[[Words of the Path]]'', [http://www.tenrikyo.or.jp/en/newsletter/html/tt5/JL.html pp. 21–2].

* Nakayama, Shozen. ''[[My Hopes for the Young]]'', [http://www.tenrikyo.or.jp/en/newsletter/html/tt8/JoyousLife.html pp. 101; 125].

* Nakayama, Zenye. ''[[Growing Spiritually Day by Day]],'' [http://www.tenrikyo.or.jp/en/newsletter/html/tt2/j-life2-1.html pp. 3–6].

* ''[[Yoboku's Guide to Tenrikyo]]'', [http://www.tenrikyo.or.jp/en/newsletter/html/tt10/joyous_life.html pp. 127–35].

* "[http://www.tenrikyo.or.jp/en/naewsletter/html/tt4/yoki.html Yoki]." 『改訂天理教事典』 ''Kaitei Tenrikyo jiten'', edited by [[Oyasato Institute for the Study of Religion|Tenri Daigaku Oyasato Kenkyusho]]. Tenri: Tenrikyo Doyusha, pp. 926–8. For hardcopy English equivalent, see ''[[A Glossary of Tenrikyo Terms]]'', pp. 172–6.

* "[http://www.tenrikyo.or.jp/en/newsletter/html/tt4/joyous_life.html Yōki-gurashi]." ''Kaitei Tenrikyo jiten'', pp. 928–9. For hardcopy English equivalent, see ''A Glossary of Tenrikyo Terms'', pp. 179–81.

* "[http://www.tenrikyo.or.jp/en/newsletter/html/tt4/yusan.html Yōki-yusan]." ''Kaitei Tenrikyo jiten'', p. 930. For hardcopy English equivalent, see ''A Glossary of Tenrikyo Terms'', p. 181.

== Notes ==
<references>
</references>

Ofudesaki 07:065–72

2015-08-13T01:56:54Z

Roykoogee:

{{Ofudesaki TOC}} [[Ofudesaki 07:065–72]] is a series of verses from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| What are the thoughts of those within
|width="300"| kono tabi no hara miteiru o uchi naru wa
|width="300"| このたびの　はらみているを　うちなるわ
|-
|| about the baby now conceived? || nanto omōte machite iru yara || なんとをもふて　まちているやら
|}

{|
|-
|width="400"| Never take this to be an ordinary matter.
|width="300"| kore bakari hito-nami ya to wa omou na yo
|width="300"| こればかり　人なみやとハ　をもうなよ
|-
|| The intention of [[Tsukihi]] is profound. || nan demo Tsukihi erai omowaku || なんでも月日　ゑらいをもわく
|}

{|
|-
|width="400"| It began on the fifteenth day of the third month,
|width="300"| kono moto wa roku-nen izen ni san-gatsu no
|width="300"| このもとハ　六ねんいぜんに　三月の
|-
|| six years ago, when I received her. || jūgo-nichi yori mukai-torita de || 十五日より　むかいとりたで
|}

{|
|-
|width="400"| Tsukihi has held her tightly in an embrace until now,
|width="300"| sore kara wa ima made Tsukihi shikkari to
|width="300"| それからハ　いまゝて月日　しいかりと

|-
|| and to show her quickly is My desire. || dakishimete ita hayaku misetai || だきしめていた　はやくみせたい
|}

{|
|-
|width="400"| Unaware of this, those of you within
|width="300"| sore shirazu uchi naru mono wa nani mo kamo
|width="300"| それしらす　うちなるものハ　なにもかも
|-
|| are thinking of everything as being worldly common. || sekai-nami naru yō ni omōte || せかいなみなる　よふにをもふて
|}

{|
|-
|width="400"| What do you think this talk about?
|width="300"| kono hanashi dōyū koto ni omou kana
|width="300"| このはなし　どふゆう事に　をもうかな
|-
|| It is the prime matter in the beginning of this world. || kore ga daiichi kono yo hajimari || これが大一　このよはじまり
|}

{|
|-
|width="400"| Hereafter, I shall tell you everything
|width="300"| mata saki no michi no yōdai dandan to
|width="300"| またさきの　みちのよふだい　たん／＼と
|-
|| about the conditions in the future path step by step. || yorozu no koto o mina toite oku || よろづの事を　みなといてをく
|}

{|
|-
|width="400"| Her name is Tamae. If you wish to see her quickly,
|width="300"| na wa Tamae hayaku mitai to omou nara
|width="300"| なわたまへ　はやくみたいと　をもうなら
|-
|| thoroughly learn the hand movements which Tsukihi teaches. || Tsukihi oshieru tē o shikkari || 月日をしへる　てゑをしいかり
|}
===Note 7:65===
This refers to the birth of Tamae Nakayama, [[Shuji]]’s daughter.
===Note 7:67===
This refers to Oshu. See notes for [[Ofudesaki 01:061#Ofudesaki chushaku|1:61]] and [[Ofudesaki 03:110#Ofudesaki chushaku|3:110]])
==Alternate English translations==
===Third Edition===
With what thought is My family expecting the baby now conceived?

Just this, never take it to be an ordinary event! It is caused by the profound intention of Tsukihi.

I received the life of this one in its previous life one the fifteenth day or the third month six years ago.

Since then, I, Tsukihi, have been embracing her soul tightly. So I wish to show her as quickly as possible.

Unaware of this, My family is taking it all to be a common worldly affair.

What do you think of this talk? This is indeed the first beginning of this world.

I will foretell you step by step about everything which shall happen in this way.

I name it Tamae. If you wish to see her in haste, you should learn correctly the hand-gestures which I, Tsukihi, will teach you.

===Inoue/Eynon===
What are members of My family thinking as they wait for the conceived child to be born?

Do not think that this conception is ordinary. For I, Tsuki-Hi, have an extraordinary intention.

I took the original soul away from this child on the 15th of March, six years ago.

From then until now, I, Tsuki-Hi, have been embracing the child tightly. Now I wish to reveal it to you.

Unaware of this, those close to Me have regarded this revelation as merely mundane.

What do you think of My omnipotence shown in this story? It is the same as revealed in the birth of the world.

Concerning the details of the future path, I shall explain to you all things, step by step.

The child’s name is Tamae. If you want to see it soon, practice the hand-movements that I, Tsuki-Hi, teach.

==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
'''7:65–72 *General summary:''' [[Shuji]]’s daughter Oshu passed away six years earlier on 3/15/1870 (lunar). Because Oshu’s soul originally had a deep [[causality|affinity]], Oyagami wanted to quickly bring her to be born at the Original [[Residence]] where she had this affinity. While she had been in the tight embrace of Oyagami—who waited for the timely season for her to be reborn—since her passing, these verses anticipated her birth as Shuji’s wife [[Matsue]] was conceived with child. Those close to [[Oyasama]] who were unaware of this profound intention of Oyagami have been taking this talk lightly as they had not understood its implications. Oyagami knew that the child to be born will be a girl, and named her Tamae. This is proof of Oyagami’s free and unlimited workings. Then, it goes on to say that anyone who wants to see more of these [[free and unlimited workings]] to thoroughly learn and perform the hand movements of the [[Service]] as taught by Oyagami. (Refer to notes to [[Ofudesaki 01:061#Ofudesaki chushaku|1:61]] and [[Ofudesaki 03:110#Ofudesaki chushaku|3:110]])
|
『おふでさき註釈』、p. 123–4

'''六五―七二、総註'''　秀司先生の庶子お秀様は、六年前即ち明治三年三月十五日に出直された。このお秀様の魂は元々深いいんねんがあるので、親神様は早くいんねんある元の屋敷へ生まれ出さしたいと、その魂をしっかりだきしめておられたが、時旬の来るのを待って秀司先生の奥様のまつゑに宿し込まれ、出産せしめられる事を予言せられたもんである。こういう深い親神様の意図を知らぬそばな人々は、深い神意の程を知らず、何事かよく分からぬままに軽く聞き流していたのであるが、親神様には、今度生まれる子供は女の子であることまで分かってあるから、出産前から「たまへ」という名前まで付けて置かれたこれは、親神様のお働きが自由自在である事を実証せられたものである。そして、このような自由自在を見たいと思うならば、親神様の教えられるおつとめの手をしっかり覚えて勧めてくれよ、と、仰せられたのである。（第一号六一及び第三号一一〇註参照。）
|}
{|width="100%"
| [[Ofudesaki 07:064|« To previous verse]]
| [[Ofudesaki 07:073|To next verse »]]
|}

Yamazawa Koki manuscript

2015-08-11T01:25:10Z

Roykoogee:

[[Yamazawa Koki manuscript]] presents the content of “Notes on the Story of the Creation of this World” as written by [[Ryosuke Yamazawa]] in 1881 in response to [[Oyasama]]’s command to “Compile a [[Divine Record]].”

The manuscript presents the [[Story of Creation]] and other fundamental Tenrikyo teachings in 161 waka verses. Yamazawa’s waka manuscript was one of the more highly regarded and widely disseminated versions of the Divine Record.<ref>Murakami Shigeyoshi. ''Honmichi fukei jiken: tennosei o taiketsu shita minshu shukyo'', p. 268.</ref> The Japanese below comes from a reproduced script appearing in ''Koki no kenkyu'' authored by the second [[Shinbashira]] [[Shozen Nakayama]].

=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
==Verses 1–49: Story of Creation==
{|
|-
|width="515"| This world where we live, its true real origin was a muddy ocean.
|width="300"| kono yō wa hon moto naru wa doro no umi
|width="300"| このよふハ　ほんもとなるハ　どろのうみ
|-
|| The original [[Kami]], venerable [[Tsukihi|Tsuki-Hi]]. (1)|| moto naru Kami wa Tsuki Hi sama nari || もとなるかみハ　月日さまなり　　一
|}

{|
|-
|width="515"| Then, Tsuki-sama turned to the landscape (''kunitoko'')
|width="300"| sore yori mo Tsuki-sama saki e kunitoko o
|width="300"| それよりも　月さまさきゑ　くにとこを
|-
|| after ascertaining it, consulted with Hi-sama. (2)
|| mi-sadame tsukete Hi-sama ni danji || みさゞめつけて　日さまにだんじ　　二
|}

{|
|-
|width="515"| This is the reason [[Kunitokotachi-no-Mikoto]]-sama is named so.
|width="300"| sore yue ni Kunitokotachi no Mikoto sama
|width="300"| それゆへに　くにとこたちの　みことさま
|-
|| This Kami is [[Parent of Origin]]. (3)|| kono Kami-sama wa moto no Oya nari || このかみさまハ　もとのをやなり　　三
|}
{|
|-
|width="515"| From this moment on, consultations between them produced the grand proposal
|width="300"| kore kara ni sekai koshirae ningen o
|width="300"| これからに　せかいこしらゑ　にんげんを
|-
|| to create a living world and create human beings. (4)|| koshiraeyō to sōdan kimari || こしらへよふと　そふだんきまり　　四
|}
===Verses 5–42: Locating instruments and models===
{|
|-
|width="515"| To best prepare for the creation of humankind, there needed
|width="300"| ningen o koshiraeru niwa sorezore no
|width="300"| にんげんを　こしらへるにハ　それ／＼の
|-
|| the arrangements to locate respective instruments and archetypes. (5)|| dōgu hinagata midasu moyō o || どふぐしながた　みだすもよふを　　五
|}

{|
|-
|width="515"| Looking carefully into the muddy ocean, there they could be seen:
|width="300"| mi-sumaseba doroumi naka ni miete aru
|width="300"| みすませバ　どろうみなかに　みへてある
|-
|| there were an ''[[fish|uo]]'' and ''[[serpent|mi]]'' mixed within. (6)
|| uo to mī ga majiri iru nari || うをとみいが　まじりいるなり　　六
|}

====Verses 7–16: [[Izanagi]] and [[Tsukiyomi]]====
{|
|-
|width="515"| As for this ''uo'', his face was that of a man’s and on his body
|width="300"| kono uo wa kao wa ningen karada niwa
|width="300"| このうをハ　かおハにんげん　からだにハ
|-
|| there were no scales and his skin was that of a man’s. (7)|| uroko nashi naru ningen no hada || うろこなしなる　にんげんのはだ　　七
|}
{|
|-
|width="515"| This is the reason the uo is also called a “merman.”
|width="300"| sore yue ni ningyo to yū uo naru zo
|width="300"| それゆへに　にんぎよとゆう　うをなるぞ
|-
|| Upon looking carefully, so focused and straightforward (8) || mi-sumasu tokoro hitosuji naru no || みすますところ　ひとすじなるの　　八
|}

{|
|-
|width="515"| was this ''uo''’s mind. Once he offered his consent, he was thus received.
|width="300"| kokoro mite shōchi o sashite morai-uke
|width="300"| こゝろみて　しようちをさして　もらいうけ
|-
|| Yet in order to train him required an instrument. (9)|| kore no shikomuru dōgu naru no wa || これのしこむる　どうぐなるのハ　　九
|}

{|
|-
|width="515"| Looking carefully, there was a ''shachihoko'', odd and convulsing.
|width="300"| mi-sumaseba shachihoko tote hen naru no
|width="300"| みすませバ　しやちほことて　へんなるの
|-
|| Upon seeing his forceful, powerful disposition, (10)|| ikioi tsuyoki kono sei o mite || いきおいつよき　このせいをみて　　一〇
|}

{|
|-
|width="515"| he was thus received. Once he was consumed, this life form’s
|width="300"| morai-uke kute shimōte wa kono mono no
|width="300"| もらいうけ　くてしもをてハ　このものゝ
|-
|| flavor of his mind was accepted. (11)|| kokoro ajiwai hiki-uke nashite || こゝろあじハい　ひきうけなして　　一一
|}

{|
|-
|width="515"| He would be duly trained as the male primary organ and
|width="300"| otokō no ichi no dōgu ni shikomi ari
|width="300"| をとこふの　いちのどうぐに　しこみあり
|-
|| (assigned) the [[protection]] of the bones of humankind. (12)|| ningen naru no hone no shugō || にんげんなるの　ほねのしゆごふ　　一二
|}

{|
|-
|width="515"| Kunitokotachi entered the ''uo''.
|width="300"| kono uo ni Kunitokotachi ga iri-konde
|width="300"| このうをに　くにとこたちが　いりこんで
|-
|| Thus began husband and wife and the seeds of humanity. (13)|| fūfū hajime ningen no tane || ふう／＼はじめ　にんげんのたね　　一三
|}

{|
|-
|width="515"| This is the reason a sacred name was bestowed and (is part of) the Grand Shrine (of Ise).
|width="300"| sore yue ni Kami-na o tsukete Daijingu
|width="300"| それゆへに　かみなをつけて　だいじんぐ
|-
|| This Kami is now known as the Kami Izanagi. (14)|| kore naru Kami wa Izanagi no Kami || これなるかみハ　いざなぎのかみ　　一四
|}

{|
|-
|width="515"| About this Kami, if you wonder where he is,
|width="300"| kono Kami wa doko ni iru to na omounara
|width="300"| このかみハ　どこにいるとな　おもうなら
|-
|| in this year of the serpent (1881), he is 16 years of age. (15)|| tōnen mī no jūroku-sai || とふねん巳の　十六才　　一五
|}
{|
|-
|width="515"| About this Kami, he currently lives here
|width="300"| zonmei de owashimasu nari kono Kami wa
|width="300"| ぞんめいで　をハしますなり　このかみハ　
|-
|| as a primary Kami at the Residence of Origin. (16)|| moto no Yashiki no ichi no Kami nari || もとのやしきの　いちの神なり　　一六
|}

====Verses 17–31: [[Izanami]] and [[Kunisazuchi]]====
{|
|-
|width="515"| Venerable ''mi'': her form was a white serpent, the touch of her skin,
|width="300"| mī sama wa shirogutsuna tote hada-ai wa
|width="300"| みいさまハ　しろぐつなとて　はだやいは
|-
|| a texture like human skin. (17)|| ningen naru no gotoku naru nari || にんげんなるの　ごとくなるなり　　一七
|}

{|
|-
|width="515"| Once ascertaining that her heart was straight and true,
|width="300"| sono kokoro māsugu naru o mi-sadamete
|width="300"| そのこゝろ　まあすぐなるを　みさゞめて
|-
|| (Tsuki-Hi-sama) then drew her close. Once she offered her consent, (18)|| kore o hiki-yose shōchi o sashite || これをひきよせ　しようちをさして　　一八
|}

{|
|-
|width="515"| yet again (they) looked carefully once more, finding a turtle.
|width="300"| mata hoka o mi-sumasure eba kame ga iru
|width="300"| またほかを　みすますれゑば　かめがいる
|-
|| About this turtle, her hide was quite strong and tough. (19)|| kono kame naru wa kawa tsuyoku nite || このかめなるハ　かハつよくにて　　一九
|}
{|
|-
|width="515"| her footing was strong, so she could not fall over. This life form
|width="300"| funbari mo tsuyokute kokenu kono mono o
|width="300"| ふんばりも　つよくでこけぬ　このものを
|-
|| once she offered her consent, she was consumed. (20)|| shōchi o sashite kute shimau nari || しよちをさして　くてしまうなり　　二〇
|}

{|
|-
|width="515"| Once the flavor of this turtle’s mind was tasted, she was duly trained
|width="300"| sono kokoro ajiwai o mite onagō no
|width="300"| そのこゝろ　あじハいをみて　おなごふの
|-
|| as the primary organ of the fairer sex. (21)|| ichi no dōgu ni shikomi tamaete || いちのどふぐに　しこみたまへて　　二一
|}

{|
|-
|width="515"| Venerable ''mi'': the mind of Hi-sama entered into her.
|width="300"| mī sama ni Hī sama kokoro iri-konde
|width="300"| みいさまに　ひいさまこゝろ　いりこんで
|-
|| Thus began husband and wife as a unit of humanity. (22)|| fūfū hajime ningen naru no || ふう／＼はじめ　にんげんなるの　　二二
|}

{|
|-
|width="515"| The ''mi'' was used as seedbed and a primary Kami.
|width="300"| nawashiro ni tsukōta kore de ichi no Kami
|width="300"| なハしろに　つこふたこれで　いちの神
|-
|| The Kami Izanami equivalent to the Outer Shrine at Ise. (23)|| Izanami no Kami Ise dewa Gēku || いざなみのかみ　いせではげゑく　　二三
|}

{|
|-
|width="515"| About this Kami: she is the original Parent of human beings
|width="300"| kono Kami wa ningen naru no moto no Oya
|width="300"| このかみハ　にんげんなるの　もとのをや
|-
|| As for where this venerable Parent is, (24)|| kono Oyasama wa doko ni gozaru to || このおやさまハ　どこにござると　　二四
|}

{|
|-
|width="515"| if you must wonder, in this year of the serpent (1881),
|width="300"| omou nara tōnen mī no hachijū to
|width="300"| をもうなら　とふねん巳の　八十と
|-
|| she is exactly eighty-four years of age and in Yamabe County (25)|| yon-sai nite koso Yamabe no kōri || 四才にてこそ　やまべのこおり　　二五
|}

{|
|-
|width="515"| Shoyashiki Village, in the Nakayama Residence
|width="300"| Shoyashiki Nakayama uji to yū Yashiki
|width="300"| しよやしき　なかやまうじと　ゆうやしき
|-
|| is where she currently lives. (26)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　二六
|}

{|
|-
|width="515"| On having been revealed, she is currently right here.
|width="300"| arawarete owashimasu nari kono Oya wa
|width="300"| あらハれて　おハしますなり　このをやハ
|-
|| Know that this Parent is the Parent of human beings living in this world. (27)|| kono yō ni iru ningen no Oya || このよふにいる　にんげんのをや　　二七
|}

{|
|-
|width="515"| The turtle was taken and utilized as the instrument
|width="300"| mata kame wa ningen no kawa tsunagi nimo
|width="300"| またかめハ　にんげんのかハ　つなぎにも
|-
|| for human skin and joining and given a sacred name. (28)|| tsukōta dōgu kore ni Kami-na o || つこふたどうぐ　これにかみなを　　二八
|}

{|
|-
|width="515"| Kunisazuchi is this Kami’s sacred name. This Kami is
|width="300"| Kunisazuchi kono Kami-sama wa Oyasama no
|width="300"| くにさつち　このかみさまは　親さまの
|-
|| residing in the venerable Parent’s body and embrace. (29)|| tainai komori dakishime gozaru || たいないこもり　だきしめござる　　二九
|}

{|
|-
|width="515"| After thirty years elapse from this year of the serpent,
|width="300"| kotoshi kara sanjū-nen tachita nara
|width="300"| ことしから　三十年　たちたなら
|-
|| (as child) named Tamahime to the original home (30)|| nā wa Tamahime moto no Yashiki e || なあハたまひめ　もとのやしきへ　　三〇
|}

{|
|-
|width="515"| she will be brought back. After this has unfolded, ‘til forevermore
|width="300"| tsure kairi sono ue naru wa itsumade mo
|width="300"| つれかいり　そのうゑなるハ　いつまでも
|-
|| she will provide the protection of [[manifold forms of salvation]]. (31)|| yorozu tasuke no shugo kudasaru || よろづたすけの　しゆごくださる　　三一
|}

====Verses 32–3: Tsukiyomi====
{|
|-
|width="515"| Tsukiyomi was once a ''shachihoko.'' This means that
|width="300"| Tsukiyomi wa shachihoko nari kore naru wa
|width="300"| つきよみハ　しやちほこなり　これなるハ
|-
|| he is the Kami who protects human bones. (32)|| ningen hone no shugō no Kami || にんげん骨の　しゆごふのかみ　　三二
|}

{|
|-
|width="515"| About this Kami: in this year of the serpent, he
|width="300"| kono Kami wa tōnen mī no rokujū to
|width="300"| このかみハ　とふねん巳の　六十と
|-
|| has been revealed as sixty-one years of age. (33)|| is-sai nite zo araware gozaru || いゝ才にてぞ　あらハれござる　　三三
|}

====Verses 34–5: [[Kumoyomi]]====
{|
|-
|width="515"| As for Kumoyomi, her form was that of an [[eel]]. About this Kami:
|width="300"| Kumoyomi wa unagi naru nari kono Kami wa
|width="300"| くもよみハ　うなぎなるなり　このかみハ
|-
|| human beings can eat and drink due to this Kami’s protection. (34)|| ningen no kui nomi no shugo Kami || にんげんくい　のみのしゆごかみ　　三四
|}

{|
|-
|width="515"| About this Kami, in this year of the serpent, she is five years old.
|width="300"| kono Kami wa tōnen mī no go-sai nite
|width="300"| このかみハ　とふねん巳の　五才にて
|-
|| She is currently living right here. (35) || zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　三五
|}

====Verses 36–7: [[Kashikone]]====
{|
|-
|width="515"| As for Kashikone, his form was that of a [[flatfish|righteye flounder]]. About this Kami:
|width="300"| Kashikone wa karei naru nari kono Kami wa
|width="300"| かしこねハ　かれいなるなり　このかみハ
|-
|| this Kami provides the protection of breathing in human beings. (36) || ningen iki no shugo no Kami || にんげんいきの　しゆこふのかみ　　三六
|}

{|
|-
|width="515"| About this Kami: in this year of the serpent, he is eight years old.
|width="300"| kono Kami wa tōnen mī no has-sai de
|width="300"| このかみは　とふねん巳の　八才で
|-
|| He is currently living right here. (37)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　三七
|}

====Verses 38–40: [[Taishokuten]]====
{|
|-
|width="515"| As for Taishokuten-no-Mikoto, her form was that of a ''[[globefish|fugu]]''
|width="300"| Taishoku ten-no-Mikoto wa fugu naru zo
|width="300"| たいしよく　てんのみことは　ふぐなるぞ
|-
|| once the flavor of the mind of this life form was tasted, (38)|| kono mono kokoro ajiwai o mite || このものこゝろ　あじハいをみて　　三八
|}

{|
|-
|width="515"| she currently cuts the ties at birth and death of human beings,
|width="300"| ningen no shini iki no toki en o kiru
|width="300"| にんげんの　しにいきのとき　ゑんをきる
|-
|| making her the Kami who is the scissors of this world. (39)|| kore wa kono yo no hasami naru Kami || これハこのよの　はさみなるかみ　　三九
|}
{|
|-
|width="515"| About this Kami: in this year of the serpent, she turns exactly
|width="300"| kono Kami wa tōnen mī no sanjū to
|width="300"| このかみハ　とふねん巳の　三十と　
|-
|| and thirty-two years of age and is currently right here. (40)|| ni-sai nite koso owashimasu nari || 二才にてこそ　をハしますなり　　四〇
|}

====Verses 41–2: [[Otonobe]]====
{|
|-
|width="515"| As for Otonobe, he is the Kami of all foods. As for this Kami:
|width="300"| Otonobe jikimotsu no Kami kore Kami wa
|width="300"| をふとのべ　じきもつのかみ　これかみハ
|-
|| his form was that of a [[black serpent]] he is the Kami who pulls forth. (41)|| kurogutsuna tote hiki-dashi no Kami || くろぐつなとて　ひきだしのかみ　　四一
|}
{|
|-
|width="515"| About this Kami: in this year of the serpent, he is sixteen
|width="300"| kono Kami wa tōnen mī no jū to rokusai
|width="300"| このかみは　とふねん巳の　十と六才
|-
|| and currently living right here. (42)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　四二
|}

===Verses 43–9: The process of creation===
{|
|-
|width="515"| To make the souls of human beings, (Tsuki-Hi-sama) took a look into
|width="300"| ningen no tamahi naru no wa doro umi ni
|width="300"| にんげんの　たまひなるのハ　どろうみに
|-
|| the muddy ocean and the minds of the loaches found there. (43) || itaru dōjō kono kokoro mite || いたるどふじよ　このこゝろみて　　四三
|}

{|
|-
|width="515"| Once each one of them duly offered their consent, they were thus received
|width="300"| mina no mono shōchi o sashite morai-uke
|width="300"| みなのもの　しようちをさして　もらいうけ　
|-
|| and consumed. Once the flavors of their minds were each tasted (44)|| kute sono kokoro ajiwai o mite || くてそのこゝろ　あしハいをみて　　四四
|}

{|
|-
|width="515"| About these fellows: they became instruments for the human soul.
|width="300"| kono yātsu ningen tamahi dōgu nari
|width="300"| このやあつ　にんげんたまひ　どふぐなり
|-
|| To each every one of them a sacred name was bestowed. (45) || kore ni minamina Kami-na o tsukete || これにみな／＼　かみなをつけて　　四五
|}

{|
|-
|width="515"| The total count of human children thus born were nine hundred million,
|width="300"| ningen no kokazu wa ku oku ku man nin
|width="300"| にんげんの　こかずハ九をく　九まんにん
|-
|| ninety-nine thousand, nine hundred and ninety-nine. (46)|| ku sen ku hyaku ku jū ku nin ya || 九千九百　九十九人や　　四六
|}

{|
|-
|width="515"| Once the years equal to this number elapses, they will be brought back
|width="300"| kono nen o tachi taru naraba innen no
|width="300"| このねんを　たちたるならバ　いんねんの　
|-
|| to the Residence of Origin where they have this causal link. (47)|| Moto no Yashiki e tsurete kaerite zo || もとのやしきへ　つれかゑりてぞ　　四七
|}

{|
|-
|width="515"| “I will then have you go on a joyous, free, and playful excursion,”
|width="300"| yōki naru yusan asubi o sashimasu to
|width="300"| よふきなる　ゆさんあすびを　さしますと
|-
|| this was the promise Tsuki-Hi-sama made to them. (48) || Tsuki-Hi-sama yori yakusoku o nashi || 月日さまより　やくそくをなし　　四八
|}

{|
|-
|width="515"| Right here, right now, all the original Kami
|width="300"| ima koko de Moto no Kamigami ningen de
|width="300"| 今こゝで　もとのかみ／＼　にんげんで
|-
|| are all currently alive and revealed as human beings. (49) || mina zonmei de arawareteiru || みなぞんめいで　あらハれている　　四九
|}

==Verses 50–6: [[A thing lent, a thing borrowed]]==
{|
|-
|width="515"| Until this moment, until this venerable Parent spoke of it,
|width="300"| kore made wa kono Oyasama e deru made wa
|width="300"| これまでハ　この親さまへ　でるまでは
|-
|| (everyone had always thought), “This body belongs to me.” (50)|| waga karadā wa waga mono naru to || わがからだあハ　わがものなると　　五〇
|}

{|
|-
|width="515"| But apparently this idea is an error. At this time,
|width="300"| omote ita kokoro chigai ya kono tabi wa
|width="300"| をもていた　こゝろちがいや　このたびは
|-
|| upon hearing the teachings the venerable Parent teaches, (51)|| Oyasama yori no oshie o kiite || 親さまよりの　をしへをきいて　　五一
|}

{|
|-
|width="515"| the mind that seeks to shed light upon this truth and believes in it with
|width="300"| hatsume shite shinjitsu kokoro makotō to
|width="300"| はつめして　しんじつこゝろ　まことふと
|-
|| sincerest conviction will have all their wishes granted. (52)|| omou kokoro wa kanae nokorazu || おもうこゝろは　かなゑのこらず　　五二
|}

{|
|-
|width="515"| The things we borrow include the eyes and moisture as well as warmth,
|width="300"| kari-mono wa mē uruoi to nukumī to
|width="300"| かりものハ　めへうるをいと　ぬくみいと
|-
|| skin and joining, and the bones that form the core. (53)|| kawa tsunagi no shin no hone naru || かハつなぎの　しんのほねなる　　五三
|}

{|
|-
|width="515"| drinking, eating, and elimination as well as breathing
|width="300"| nomi kui ya dē-iri naru mo iki naru mo
|width="300"| のみくいや　でゑいりなるも　いきなるも
|-
|| all these functions are borrowed from each Kami. (54)|| kore mina Kami no kari-mono naru zo || これみなかみの　かりものなるぞ　　五四
|}
{|
|-
|width="515"| About this matter: there is no one who has doubt in the very least
|width="300"| kono koto o utagau mono wa sara ni nashi
|width="300"| このことを　うたがうものハ　さらになし
|-
|| but if you doubt this, heaven’s blessings will fade. || kore utagaeba go-riyaku usushi (55)|| これうたがへバ　ごりやくうすし　　五五
|}

{|
|-
|width="515"| If you sincerely and truly believe the body is a thing borrowed,
|width="300"| kari-mono o makoto shinjitsu omou nara
|width="300"| かりものを　まことしんじつ　おもうなら　
|-
|| there will never be a prayer of yours that goes unanswered. (56)|| nani kanawan to yū koto wa nashi || なにかなハんと　ゆう事ハなし　　五六
|}

==Verses 57–60: [[Jiba]]==
{|
|-
|width="515"| This Residence is the Jiba of Origin where humans began.
|width="300"| kono Yashiki ningen hajime moto no Jiba
|width="300"| このやしき　にんげんはじめ　もとのじば
|-
|| This place is the Parental Home of this world. (57)|| koko wa kono yo no Oyazato to naru zo || こゝはこのよの　をやざとなるぞ　　五七
|}

{|
|-
|width="515"| The original instruments were born with the causal link with
|width="300"| kono yō no moto no Yashiki no innen de
|width="300"| このよふの　もとのやしきの　いんねんで
|-
|| the Residence of Origin of this world. (58)|| moto no dōgu ga umare gozarude || もとのどふぐが　むまれござるで　　五八
|}
{|
|-
|width="515"| (Tsuki-Hi-sama) looked carefully as this unfolded
|width="300"| sore o bana mi-sumashi tamae yonjū
|width="300"| それをばな　みすましたまへ　四十
|-
|| and descended from heaven forty-five years ago. (59)|| go-nen izen ni amakudari ari || 五年いぜんに　あまくだりあり　　五九
|}

{|
|-
|width="515"| The contents of this were taught thereafter day after day
|width="300"| nichinichi ni o-hanashi arita sono koto o
|width="300"| にち／＼に　をはなしありた　その事を　
|-
|| and recorded in detail by writing brush. (60)|| kuwashiku fude ni shurusuru nari || くハしくふでに　しゆるするなり　　六〇
|}

==Verses 61–96: Story of Creation, continued==
{|
|-
|width="515"| The primary instruments of humankind are the turtle
|width="300"| ningen no ichi no dōgu wa kame naru to
|width="300"| にんげんの　いちのどふぐは　かめなると
|-
|| and ''shachi-hoko''. They were placed in the bodies (of the ''uo'' and ''mi''?) (61)|| shachihoko tō kore mi no uchi e || しやちほことふ　これみのうちへ　　六一
|}

{|
|-
|width="515"| Then, a total count of nine hundred million,
|width="300"| kore yori mo ku oku ku man to ku sen nin
|width="300"| これよりも　九をく九まんと　九千人
|-
|| ninety-nine thousand, nine hundred and ninety-nine children (62)|| ku hyaku ku jū ku nin kokazu o || 九百九十　九人こかずを　　六二
|}

{|
|-
|width="515"| (these seeds) were conceived at this Jiba over three days and three nights
|width="300"| kono Jiba de mikka miyosa ni yadoshi-komi
|width="300"| このじばで　三日三よさに　やどしこみ　
|-
|| and (Izanami-sama) remained there for three years and three months. (63)|| sannen mitsuki todomari arite || 三年三月　とゞまりありて　　六三
|}

{|
|-
|width="515"| From this moment on, over seven days
|width="300"| kore yori na Yamato no Kuni no Nara Hase no
|width="300"| これよりな　やまとのくにの　ならはせの
|-
|| between the seven leagues between Nara and Hase in Yamato Province (64)|| nana-ri no aida nanoka kakarite || 七りのあいだ　七日かゝりて　　六四
|}

{|
|-
|width="515"| (Izanami-sama) gave birth and over four days gave birth in the rest of Yamato.
|width="300"| umi oroshi nokoru Yamato wa yokka nite
|width="300"| うみおろし　のこるやまとハ　四日にて　
|-
|| This is why (this area is called) ''Kamigata'' or “Residence of God.” (65)|| umi oroshi ari kore de Kamigata || うみおろしあり　これでかみがた　　六五
|}
{|
|-
|width="515"| In the three provinces of Yamashiro, Iga, and Kawachi,
|width="300"| Yamashiro Iga Kawachi e to san ga kuni
|width="300"| やましろ　いがかわハちへと　さんがくに
|-
|| (Izanami-sama) gave birth over a span of nineteen days. (66) || jūku-nichi nite umi oroshi ari || 十九日にて　うみおろしあり　　六六
|}

{|
|-
|width="515"| Then subsequently over forty-five days in the remaining
|width="300"| sono ato wa yonjū go nichi de hoka naru no
|width="300"| そのあとハ　四十五日で　ほかなるの
|-
|| provinces, (Izanami-sama) gave birth. (67)|| nokoru kuniguni umi oroshi ari || のこるくに／゛＼　うみおろしあり　　六七
|}

{|
|-
|width="515"| This is the reason (for the custom for women to stay) seventy-five days in a birthing room
|width="300"| sore yue ni nanajū go nichi obiyachiu
|width="300"| これゆへに　七十五日　をびやちう
|-
|| and shrines now exist where (Izanami-sama) gave birth. (68)|| umi oroshitaru Jiba wa miyamiya || うみおろしたる　じばハみや／＼　　六八
|}

{|
|-
|width="515"| Human beings were born five ''bu'' tall and equally
|width="300"| ningen wa go-bu kara umare go-bu go-bu to
|width="300"| にんげんハ　五ぶからむまれ　五ぶ／＼と
|-
|| matured to a height of three ''sun'', (69)|| sējin o shite sanizun nite wa || せへじんをして　さんずんにてハ　　六九
|}

{|
|-
|width="515"| (after which) they died. At this point in time, Izanagi-sama
|width="300"| hatemashite Izanagi-sama wa kore nite zo
|width="300"| はてまして　いざなぎさまハ　これにてぞ
|-
|| also passed on. After this unfolded, (70)|| o-sugimashimasu kono ato naru wa || をすぎまします　このあとなるハ　　七〇
|}

{|
|-
|width="515"| then, with the divine providence Izanami-no-Mikoto-sama had
|width="300"| Izanami-no- Mikoto-sama nari sono hara ni
|width="300"| いざなみの　みことさまなり　そのはらに
|-
|| already been taught, in Her womb, (71)|| ichido oshieta kono shugō de || いちどをしゑた　このしゆごふで　　七一
|}

{|
|-
|width="515"| She conceived again the original number of human beings.
|width="300"| mata Oya ni moto no ninjū yadori-komi
|width="300"| またをやに　もとのにんじゆ　やとりこみ
|-
|| After ten months elapsed, (72) || tō-tsuki tachita koto naru naraba || とふつきたち　たる事なるならバ　　七二
|}

{|
|-
|width="515"| these human beings were also born five ''bu'' tall and equally
|width="300"| kono nin mo go-bu kara umare go-bu go-bu to
|width="300"| このにんも　五ぶからむまれ　五ぶ／＼と
|-
|| matured to a height of three-and-a-half ''sun'', (73) || sējin o shite san-zun go-bu de || せゑじんをして　さんずん五ぶて　　七三
|}

{|
|-
|width="515"| (after which) they died. Again in the same womb
|width="300"| hatemashite mata mo ya onaji tainai ni
|width="300"| はてまして　またもやをなじ　たいないに
|-
|| the original number of human beings were conceived for a third time. (74)|| moto no ninjū sando yadorita || もとのにんじゆ　さんどやどりた　　七四
|}

{|
|-
|width="515"| These human beings were also born five ''bu'' tall and gradually
|width="300"| kono mono mo go bu kara umare dandan to
|width="300"| このものも　五ぶからむまれ　だん／＼と
|-
|| grew to four ''sun'' in height and died once again. (75)|| yon-sun ni narite mata hatemashita || 四すんになりて　またはてました　　七五
|}

{|
|-
|width="515"| At that point in time, Izanami-sama rejoiced,
|width="300"| sono toki ni Izanami-sama mo yorokonde
|width="300"| そのときに　いざなみさまも　よろこんで
|-
|| Her lips forming a smile, “Now from this moment onward, (76) || nikkori warote mō kore kare wa || にいこりわろて　もふこれからは　　七六
|}

{|
|-
|width="515"| five ''shaku'' in height these human beings will be,” was the intention She expressed
|width="300"| go shaku no hito niwa naru to oboshimeshi
|width="300"|五しやくの　人にハなると　おぼしめし　
|-
|| when She hid away. The time that elapsed (77) || okakure mashita sono nengen wa || をかくれました　そのねんげんハ　　七七
|}

{|
|-
|width="515"| amounted to a ninety-nine year span.
|width="300"| kono nen wa kujūku nen no aida nari
|width="300"| このねんハ　九十九年の　あいだなり
|-
|| These ninety-nine year timespans were altogether repeated three times. (78) || san-do nagara mo kujūku nen ya || 三どながらも　九十九年や　　七八
|}

{|
|-
|width="515"| The places (Izanami-sama) gave birth the second time
|width="300"| nido mei no umi oroshitaru bashō wa
|width="300"| 二どめいの　うみおろしたる　ばしよふハ
|-
|| are now the sites of graveyards and cemeteries. The third time (79)|| hakashō nari san-do mei wa || はかしよふなり　三どめいハ　　七九
|}

{|
|-
|width="515"| (the places She gave birth) temples now exist. This is why the sequence is shrines first, graves second,
|width="300"| san hara ya soko de ichimiya ni haka nari
|width="300"| さんはらや　そこでいちみや　二はかなり
|-
|| and temples finally third when you go to pay respects. (80)|| san-do san hara kore mairisho|| 三どさんはら　これまいりしよ　　八〇
|}

{|
|-
|width="515"| From this moment on, as birds, mammals, and as other creatures
|width="300"| kore yori wa tori kedamono ya chikurui ni
|width="300"| これよりハ　とりけだものや　ちくるいに　
|-
|| (humans) repeated eight thousand and eight rebirths. (81) || hassen ya-tabi umare kawarite || 八千やたび　むまれかハりて　　八一
|}

{|
|-
|width="515"| This is the reason people have the ability
|width="300"| sore yue ni hito naru mono wa nani nari to
|width="300"| それゆへに　ひとなるものハ　何なりと
|-
|| to more or less imitate (the sounds and actions of all creatures). (82)|| mane o dekemasu koto de aru nari || まねをでけます　事であるなり　　八二
|}

{|
|-
|width="515"| After this period (of rebirths) had elapsed,
|width="300"| kono aida tachitaru naraba sono ato wa
|width="300"| このあいだ　たちたるならバ　そのあとハ
|-
|| by the providence of the venerable Tsuki-Hi (83), || Tsuki-Hi-sama yori mata shugo de || 月日さまより　またごしゆごて　　八三
|}

{|
|-
|width="515"| one monkey remained. Her identity was
|width="300"| saru naru o ichi nin nokoro kore naru wa
|width="300"| さるなるを　いちにんのこり　これなるハ　
|-
|| Kunisazuchi-sama. It was in her womb (84)|| Kunisazuchi-sama kono hara nite zo || くにさつちさま　このはらにてぞ　　八四
|}

{|
|-
|width="515"| five human boys and five human girls
|width="300"| ningen o otoko go-nin to onagō o
|width="300"| にんげんを　おとこ五人と　おなごふを
|-
|| a total of ten humans each (85)|| go-nin to tsugō jū-nin zutsu || 五人とつごふ　十人づゝ　　八五
|}

{|
|-
|width="515"| were conceived in her. The newborn this time also were born five ''bu'' tall.
|width="300"| yadomarite kore mo go-bu kara umare dete
|width="300"| やどまりて　これも五ぶから　むまれでゝ
|-
|| When they reached eight sun in height, water and earth were parted. (86) || has-sun no toki mizu tsuchi wakari || 八すんのとき　みづつちハかり　　八六
|}
{|
|-
|width="515"| (When they reached) one ''shaku'' and eight ''sun'' in height, the oceans and mountains,
|width="300"| is-shaku has-sun no toki umi yama mo
|width="300"| 壱しやく　八寸のとき　うみやまも　
|-
|| the sky and the earth, the Sun and the Moon came to be demarcated. (87)|| ten chi jitsu getsu wakari kaketari || てんちじつげつ　ハかりかけたり　　八七
|}
{|
|-
|width="515"| While their height remained under one ''shaku'' eight ''sun'', from a single womb
|width="300"| is-shaku has-sun made wa hito hara ni
|width="300"| 壱尺　八寸までハ　ひとはらに
|-
|| ten human beings each were born into the world. (88) || jū-nin zutsu umareteru nari || 十人づゝう　むまれてるなり　　八八
|}

{|
|-
|width="515"| From this moment on, as long as their height remained under three ''shaku'',
|width="300"| kore yori wa san-jaku made wa hito hara ni
|width="300"| これよりハ　三尺までは　しとはらに
|-
|| one boy and one girl (were companions in the same womb) (89)|| otoko hitori ni onago hitori to || をとこひとりに　をなごひとりと　　八九
|}

{|
|-
|width="515"| Human beings were born two at a time as twins
|width="300"| futari zutsu umare detanari kono nin o
|width="300"| 二人づゝ　むまれてたなり　このにんを
|-
|| When all these beings grew to three shaku in height, they began to speak. (90)|| sanjaku nite mono o ii kake || 三尺にてもの　をゆいかけ　　九〇
|}

{|
|-
|width="515"| This is the reason why human beings now at the age of three<ref>This would correspond to the Western count of one or two years old.</ref>
|width="300"| sore yue ni ima ningen mo sansai de
|width="300"| これゆへに　いまにんげんも　さんさいで
|-
|| begin to speak and develop wisdom. (91)|| mono o ii kake chie mo dekemasu || ものもゆいかけ　ちゑもでけます　　九一
|}

{|
|-
|width="515"| From this moment on and still now, human beings are usually born
|width="300"| kore yori na ima ni oite mo hito hara ni
|width="300"| これよりな　いまにをいても　ひとはらに
|-
|| from the womb one at a time. This was the pattern thus set (92) || ichi-nin zutsu to sadamari nari shi || いちにんづゝと　さゞまりなりし　　九二
|}

{|
|-
|width="515"| When human beings reached the height of five ''shaku'', the oceans and mountains
|width="300"| kono nin o go-shaku naru ni umi yama mo
|width="300"| このにんを　五尺なるに　うみ山も　
|-
|| the sky and earth—the world was all complete. (93)|| ten chi sekai mo mina dekemashita || てんちせかいも　みなでけました　　九三
|}

{|
|-
|width="515"| Once human beings left living in the water
|width="300"| mizu naka o hanare demashite chi no ue ni
|width="300"| みづなかを　はなれでまして　ちのうへに
|-
|| and began to dwell on land. Until this moment in time, (94)|| agarimashitaru sono toki made ni || あがりましたる　そのときまでに　　九四
|}

{|
|-
|width="515"| In parallel with their growth and maturity, many foods and crops
|width="300"| sējin ni ōji jikimotsu ryūkei mo
|width="300"| せゑじんに　おふじじきもつ　りうけいも
|-
|| grew in a blessed bounty so they could live in comfort. (95)|| fujiyū naki yō atae aru nari || ふじゆうなきよふ　あたへあるなり　　九五
|}

{|
|-
|width="515"| Then, gradually they took to the food and went about eating
|width="300"| dandan to jikimotsu nite wa kui mawari
|width="300"| だん／＼と　じきもつにてハ　くいまわり
|-
|| they came up on the lands of ''Kara'' and Tenjiku''. (96)|| Kara Tenjiku e agari yukunari || からてんじくへ　あかりいくなり　　九六
|}

==Verses 97–108: [[Grant of Safe Childbirth]]/[[Ura-shugo]]==
{|
|-
|width="515"| The proof that it was the Kami who granted life to human beings
|width="300"| ningen o sazuketa Kami no shōkō wa
|width="300"| にんげんを　さづけたかみの　しようこふハ
|-
|| is revealed solely in the Grant of Safe Childbirth. (97) || obiya ichijo arawarete aru || をびやいちじよ　あらハれてある　　九七
|}

{|
|-
|width="515"| And speaking of which, all babies are conceived by Tsuki-Hi-sama
|width="300"| kono hanashi yadori komu no mo Tsuki-Hi-sama
|width="300"| このはなし　やどりこむのも　月日さま
|-
|| and they also come to be born because of Tsuki-Hi’s efforts. (98)|| umare deru no mo Tsuki-Hi gokurō || むまれでるのも　月日ごくろう　　九八
|}
{|
|-
|width="515"| At childbirth the Kami who provide protection
|width="300"| umu toki no shugo kudasaru Kami-sama wa
|width="300"| うむときの　しゆごくださる　かみさまハ
|-
|| includes Taishokuten. About this Kami: (99) || Taishokuten kore naru Kami wa || たいしよくてん　これなるかみハ　　九九
|}

{|
|-
|width="515"| she is the Kami who cuts the ties in the womb and the Lotus Sutra.
|width="300"| tainai no en kiru Kami de Hokke-sama
|width="300"| たいないの　ゑんきるかみで　ほふけさま　
|-
|| Next, the venerable Kami named Otonobe-sama (100)|| Ōtonobē no Kami-sama naru wa || をふとのべへの　かみさまなるハ　　一〇〇
|}

{|
|-
|width="515"| at childbirth he is the Kami who pulls babies forth and the True Word.
|width="300"| umu toki no hiki dashi no Kami Shingon de
|width="300"| うむときの　ひきだしのかみ　しんごんで
|-
|| After the childbirth, (the Kami responsible for) the postnatal joining is (101) || umi dashi ato shimai tsunagi wa || うみだしたあと　しまいつなぎハ　　一〇一
|}

{|
|-
|width="515"| Kunisazuchi. This Kami corresponds to the Meditation Sect.
|width="300"| Kunisazuchi kono Kami-sama wa Zen shu de
|width="300"| くにさつち　このかみさまハ　ぜんしゆで
|-
|| These three Kami together are jointly called Akkenmyo-O (102)|| kono san jin wa Akkenmyō || このさんじんは　あつけんみよふ　　一〇二
|}

{|
|-
|width="515"| These three Kami provide workings at childbirth.
|width="300"| kono san Kami obiya issai gokurō te
|width="300"| この三かみ　をびやいゝさい　ごくろふて
|-
|| The Grant of Safe Childbirth makes abdominal binders unnecessary (103)|| obiya-yurushi wa hara obi irazu || をびやゆるしハ　はらをびいらず　　一〇三
|}
{|
|-
|width="515"| (as well as the practice of) leaning on objects or for seventy-five days
|width="300"| motare mono nanajū-nichi kono aida
|width="300"| もたれもの　七十五日　このあいだ
|-
|| refraining from foods that are considered taboo. From these three birth practices (104)|| doku imi irazu kono san shiki o || どくいみいらず　このさんしきを　　一〇四
|}
{|
|-
|width="515"| freedom is granted, (mothers’) bodies will be as normal and free of impurities.
|width="300"| yurushi ari tsune no karada de kegare nashi
|width="300"| ゆるしあり　つねのからだで　けがれなし
|-
|| The Grant of Safe Childbirth will, at this Residence (105) || obiya-yurushi wa kono Yashiki nite || をびやゆるしハ　このやしきにて　　一〇五
|}

{|
|-
|width="515"| will be granted at this one place that is the Parent’s Residence,
|width="300"| yurushi dasu kore wa kono yo no ningen o
|width="300"| ゆるしだす　これハこのよの　にんげんを　
|-
|| the Parent who began humans beings of this world. (106) || hajime kaketaru Oya no Yashiki de || はじめかけたる　をやのやしきで　　一〇六
|}

{|
|-
|width="515"| Regarding this Residence: it is the birthplace of humanity
|width="300"| kono Yashiki san zen sekai kono yō ni
|width="300"| このやしき　さんぜんせかい　このよふに　
|-
|| that can be found at no other place in the Three Thousandfold World. (107)|| hoka ni arumai umare kokyō || ほかにあるまい　むまれこきよう　　一〇七
|}

{|
|-
|width="515"| This grant is proof that this Residence is the place human beings were conceived
|width="300"| ningen o yadoshi-komi taru Yashiki naru
|width="300"| にんげんを　やどしこみたる　やしきなる
|-
|| and signals the opening of the path to salvation. (108) || shoko arawasu tasuke michi-ake || しよこあらハす　たすけみちあけ　　一〇八
|}

==Verses 109–20: [[Illness]] and [[dust]]==
{|
|-
|width="515"| Though humans ought not to experience what is called illness,
|width="300"| ningen ni yamai to yūte nakenedomo
|width="300"| にんげんに　やまいとゆうて　なけねども
|-
|| the reason we do is because there are paths of wrongful uses of mind. (109) || kokoro chigai no michi ga aru yue ni || こゝろちがいの　みちがあるゆへ　　一〇九
|}

{|
|-
|width="515"| There are eight such paths trod by ordinary people:
|width="300"| kono michi wa bonbu gokoro no yattsu ari
|width="300"| このみちハ　ぼんぶこゝろの　八ツあり
|-
|| [[covetousness]], [[miserliness]], [[self-love]], [[hatred]], and (110)|| hoshii oshii to kawai nikui to || ほしいをしいと　かハいにくいと　　一一〇
|}

{|
|-
|width="515"| [[grudge-bearing|bearing grudges]], [[anger]], [[greed]], and [[arrogance]].
|width="300"| urameshi to haradachi yoku to kōman to
|width="300"| うらめしと　はらだちよくと　こふまんと
|-
|| These are the eight ways which the mind can fall into error (111)|| kore ga yattsu no kokoro chigai ya || これが八ツの　こゝろちがいや　　一一一
|}

{|
|-
|width="515"| These wrongful (states of mind) are evils in the body.
|width="300"| kono chigai mi no uchi naru no ashikī no
|width="300"| このちがい　みのうちなるの　あしきいの
|-
|| If we were to apply a metaphor, they are dust in the heart. (112) || tatoe banashi no mune no hokori ya || たとへはなしの　むねのほこりや　　一一二
|}

{|
|-
|width="515"| Because this dust piles and accumulates,
|width="300"| kono hokori tsumori kasanaru sono yue ni
|width="300"| このほこり　つもりかさなる　そのゆへに
|-
|| there is illness and distress, depression and misfortune. (113) || yamai nayami mo urei sainan mo || やまいなやみも　うれいさいなんも　　一一三
|}

{|
|-
|width="515"| Each of these are but the [[admonition]] and [[divine anger|anger]] to reform the mind
|width="300"| nanimo kamo mi no uchi shugo Kami-sama no
|width="300"| なにもかも　みのうちしゆご　かみさまの
|-
|| that come from the Kami who bless and protect our bodies (114)|| kokoro naoshi no iken rippuku || こゝろなをしの　いけんりいぶく　　一一四
|}

{|
|-
|width="515"| One and all who comes and prays intently to Tenrin-sama
|width="300"| ichiretsu ni Tenrin-sama o nenjiru wa
|width="300"| 一れつに　てんりんさまを　ねんじるハ
|-
|| about the eight kinds of dust from the time they were fifteen, (115)|| yattsu no hokori jūgo-sai yori || 八ツのほこり　十五才より　　一一五
|}

{|
|-
|width="515"| until now, any dust you believe you may have gotten affixed
|width="300"| ima made ni hokori tsuketa to omou koto
|width="300"| いまゝでに　ほこりつけたと　おもう事
|-
|| if you sincerely repent in your mind, (116)|| kokoro shinjitsu sange itashi || こゝろしんじつ　さんげをいたし　　一一六
|}

{|
|-
|width="515"| if only this dust is promptly washed away in full
|width="300"| hokori sai sumiyaka arota koto nareba
|width="300"| ほこりさい　すみやかあろた　ことなれバ
|-
|| the roots of illness will be fully cut away. (117) || yamai no nē wa kirete shimau de || やまいのねへハ　きれてしまうで　　一一七
|}

{|
|-
|width="515"| Other forms of manifold salvation will unfold exactly the same way:
|width="300"| hoka naru no yorozu tasuke mo onaji koto
|width="300"| ほかなるの　よろづだすけも　をなじ事
|-
|| when all people in a home purified their minds, (118)|| kanai nokorazu kokoro sumashite || かないのこらず　こゝろすまして　　一一八
|}

{|
|-
|width="515"| and pray, harmony will reign within all households. If human beings
|width="300"| negau nara kanai mutsumaji ningen o
|width="300"| ねがうなら　かなへむつまじ　にんげんを
|-
|| have the mind that seeks to help one another, (119)|| tagai ni tasukeru kokoro aru nara || たがいにたすけ　こゝろあるなら　　一一九
|}

{|
|-
|width="515"| the venerable Kami will come to discern those who have such a mind and will
|width="300"| kono kokoro Kami-sama yori miwakeshite
|width="300"| このこゝろ　神さまよりは　みハけして
|-
|| provide manifold forms of salvation and heaven’s profound blessings. (120) || yorozu tasuke ya go-riyaku fukaku || よろずだすけや　ごりやくふかく　　一二〇
|}

==Verses 121–33: Tsuki-Hi’s protection==
{|
|-
|width="515"| Both this world and human beings were created by
|width="300"| kono yō mo ningen naru mo deketa no wa
|width="300"| このよふも　にんげんなるも　でけたのハ
|-
|| the providence of the venerable Tsuki-Hi. (121) || Tsuki-Hi-sama yori go-shugō nari || 月日さまより　ごしゆごふなり　　一二一
|}

{|
|-
|width="515"| About this origin, there is no one who knows it in the very least.
|width="300"| kono moto o shiritaru mono wa sara ni nashi
|width="300"| このもとを　しりたるものハ　さらになし
|-
|| The sky is Tsuki-sama and the earth is Hi-sama (122)|| Ten wa Tsuki-sama chī wa Hī-sama ya || てんハ月さま　ちいハ日さまや　　一二二
|}

{|
|-
|width="515"| In this world, the sky and the earth and Tsuki-Hi are the same.
|width="300"| kono sekai tenchi Tsuki-Hi onaji koto
|width="300"| このせかい　てんちじつげつ　をなじ事
|-
|| The earth and sky are our true Parents. (123) || chī to ten to wa jitsu no Oya nari || ちいとてんとは　じつのをやなり　　一二三
|}

{|
|-
|width="515"| Those we call Father and Mother are the sky and the earth, they are husband and wife.
|width="300"| chichi haha to yū no wa tenchi fūfū ya
|width="300"| ちゝはゝと　ゆうのハてんち　ふう／＼や
|-
|| To utter the word “Namu” is the same thing. (124)|| Namu to yū no mo onaji koto nari || なむとゆうのも　をなじ事なり　　一二四
|}

{|
|-
|width="515"| As for what remains, they are instruments of human beings.
|width="300"| ato naru wa dōgu-shu nari ningen no
|width="300"| あとなるハ　どうぐしゆなり　にんげんの
|-
|| The whole body consists of things borrowed from Kami. (125)|| gotai nokorazu Kami no kari-mono || ごたいのこらず　かみのかりもの　　一二五
|}
{|
|-
|width="515"| Of the things we borrow from the Kami, first of all are the eyes.
|width="300"| Kami-sama no kari-mono naru wa ichi ni gan
|width="300"| かみさまの　かりものなるハ　いちにがん
|-
|| They are things we borrow from Tsuki-sama. (126)|| kore wa Tsuki-sama kari-mono naru zo || これハ月さま　かりものなるぞ　　一二六
|}

{|
|-
|width="515"| All that provides warmth in the body is from Hi-sama.
|width="300"| mi no uchi no nukumi issai Hī-sama no
|width="300"| みのうちの　ぬくみいゝさい　ひいさまの
|-
|| They are things borrowed. (Together,) they are called “Namu.” (127) || kari-mono naru zo kore Namu to yū || かりものなるぞ　これ南無とゆう　　一二七
|}

{|
|-
|width="515"| Skin and joining from the venerable Kami Kunisazuchi
|width="300"| kawa tsunagi Kunisazuchi naru Kami-sama no
|width="300"| かハつなぎ　くにさつちなる　かみさまの
|-
|| we borrow. The bones which forms the core (of our bodies), (128) || kari-mono naru zo shin naru hone wa || かりものなるぞ　しんなるほねハ　　一二八
|}

{|
|-
|width="515"| they are things borrowed from Tsukiyomi-no- Mikoto-sama.
|width="300"| Tsukiyomi-no- Mikoto-sama no kari-mono ya
|width="300"| つきよみの　みことさまの　かりものや
|-
|| (Together,) they are “Ami.” (The functions of) drinking, eating, and elimination, (129)|| kore de Ami naru nomi kui de-iri || これであみなり　のみくいでいり　　一二九
|}

{|
|-
|width="515"| we borrow these from Kumoyomi-no-Mikoto-sama
|width="300"| Kumoyomi-no- Mikoto-sama no kari-mono ya
|width="300"| くもよみの　みことさまの　かりものや
|-
|| This is the reason the whole body is called “''go-rin go-tai''.” (130)|| kore de go-rin to go-tai to yu nari || これでごりんと　ごたいとゆなり　　一三〇
|}

{|
|-
|width="515"| Breathing we borrow from Kashikone-sama
|width="300"| iki fuku wa Kashikone-sama no kari-mono ya
|width="300"| いきふくは　かしこねさまの　かりものや
|-
|| The breath allows us to speak and the wind carries (our words). (131)|| iki de mono yū kaze de fuki-wake || いきでものゆう　かぜてふきハけ　　一三一
|}
{|
|-
|width="515"| These (six aspects) amount to the six syllables “Na-mu Ami-da Bu”
|width="300"| kore koso wa Namu Amida Bu to roku dai ya
|width="300"| これこそハ　なむあみだぶと　六だいや
|-
|| The Kami who represents “tsu” is Taishokuten. || tsu naru Kami-sama wa Taishokuten (132)|| つなるかみさま　たいしよくてん　　一三二
|}

{|
|-
|width="515"| As for the venerable Kami that comes next, Otonobe,
|width="300"| ato naru no Ōtonobē no Kami-sama wa
|width="300"| あとなるの　をふとのべゑの　かみさまハ
|-
|| he pulls crops forth and is a farmer Kami. (133)|| ryūke hiki-dashi hyakushō Kami || りうけしきだし　百姓かみ　　一三三
|}

==Verses 134–43: Directions and ura-shugo==
{|
|-
|width="515"| These eight Kami have assembled together. This is the reason
|width="300"| kono Kami ga yori atsumarite gozaru yue
|width="300"| このかみが　よりあつまりて　ござるゆへ
|-
|| the eight directions are now free from old regulations. (134) || hōi happō yurushi mashimasu || ほふいはあほふ　ゆるしまします　　一三四
|}

{|
|-
|width="515"| Among these Kami, the three who represent the east are female Kami
|width="300"| kono uchi ni higashi san-jin onago Kami
|width="300"| このうちに　ひかしさんじん　をんなごかみ
|-
|| and the three who represent the west are male Kami. (135)|| nishi san-jin wa otoko Kami nari || 西さんじんハ　をとこ神なり　　一三五
|}

{|
|-
|width="515"| The southeast is represented by Kunisazuchi-sama. In the Buddhist faith
|width="300"| tatsumī wa Kunisazuchi-sama Buppō no
|width="300"| 辰巳いハ　くにさつちさま　ぶつぼふの
|-
|| she is Samantabhadra, Bodhidharma, and Sarasvati. (136)|| Fugen Bosatsu ni Daruma Benten || ふげんぼさつに　だるまべんてん　　一三六
|}

{|
|-
|width="515"| The northwest is represented by the Kami Tsukiyomi. In the Buddhist faith
|width="300"| inui wa Tsukiyomi no Kami Buppō no
|width="300"| 戌亥ハ　つきよみの神　ぶつぼふの
|-
|| he is the bodhisattva Hachiman and Prince Shotoku. (137)|| Hachiman Bosatsu Shōtoku Taishi || はちまんぼさつ　しようとくたいし　　一三七
|}

{|
|-
|width="515"| The east is represented by the Kami Kumoyomi. In the Buddhist faith
|width="300"| higashī wa Kumoyomi no Kami Buppō no
|width="300"| ひがしいハ　くもよみの神　ぶうぼふの
|-
|| she is Manjusri, the Dragon King, Shennong, and (138)|| Monju Bosatsu ni Ryū-Ō Shinnō || もんじゆぼさつに　りうをしんのふ　　一三八
|}

{|
|-
|width="515"| Bhaisajyaguru. She provides the protection of medicine, doctors as well as
|width="300"| Yakushi-sama kusuri no shugo su isha tomo ni
|width="300"| やくしさま　くすりのしゆご　すいしやも
|-
|| the protection of books, writing, and wisdom. (139)|| shomotsu monji chie mo go-shugo || しよもつもんじ　もちゑもごしゆご　　一三九
|}

{|
|-
|width="515"| The southwest is represented by the Kami Kashikone. In the Buddhist faith
|width="300"| hitsujisaru Kashikone no Kami Buppō no
|width="300"| ひつじさる　かしこねの神　ぶうぼふの
|-
|| he is Vairocana Buddha as well as Saint Honen. (140)|| Dainichi-sama ni Hōnen-sama to || だいにちさまに　ほふねんさまと　　一四〇
|}

{|
|-
|width="515"| The northeast is represented by Taishokuten. In the Buddhist faith
|width="300"| ushitora wa Taishokuten Buppō no
|width="300"| 丑寅ハ　たいしよくてん　ぼうほふの
|-
|| she is Akasagarbha, Sudristi the polestar, (141)|| Kokuzō Bosatsu Myōken-sama ni || こくぞふぼさつ　みよけんさまに　　一四一
|}

{|
|-
|width="515"| Hariti, Hashizume-sama, Jurai as well as
|width="300"| Kishibojin Hashizume-sama to Jurai to
|width="300"| きしぼじん　はしづめさまと　じゆらいと
|-
|| Agata-sama is the same as this Kami. (142)|| Anata-sama to wa onaji kō nari || あなたさまとハ　をなじこふなり　　一四二
|}

{|
|-
|width="515"| The west is represented by Otonobe-sama. In the Buddhist faith
|width="300"| nishi koso wa Otonobe-sama Buppō no
|width="300"| にしこそハ　をふとのべさま　ぶうぽうの　
|-
|| he is the immovable Acala and Saint Kobo. (143)|| Fudō Myō-Ō ni Kōbō Daishi || ふどヲみよをに　こふぼふだいし　　一四三
|}

==Verses 144–50: The advent of manifold forms of salvation ==
{|
|-
|width="515"| In this Residence, manifold forms of salvation are offered because the
|width="300"| kono Yashiki ningen hajime moto no Kami
|width="300"| このやしき　にんげんはじめ　もとの神
|-
|| original Kami of human creation are here. (144) || owashimasu yue yorozu tasuke o || をハしますゆへ　よろづだすけを　　一四四
|}

{|
|-
|width="515"| Until now, since this world began
|width="300"| kono yō o hajimete kara ni ima made wa
|width="300"| このよふを　はじめてからに　いまゝでハ
|-
|| this salvation was impossible and so (145)|| kono tasuke oba dekinu koto kara || このたすけをバ　できぬ事から　　一四五
|}

{|
|-
|width="515"| until now both doctors and medicine were for human beings
|width="300"| kore made wa isha kusuri mo ningen no
|width="300"| これまでハ　いしややくすりも　にんげんの
|-
|| prepared and are comparable to weeding and fertilizing. (146)|| shuri koe nite koshirae arita || しゆりこへにて　こしらへありた　　一四六
|}

{|
|-
|width="515"| From this moment onward, doctors, medicine, magical spells and
|width="300"| kore kara wa isha kusuri mo majinai mo
|width="300"| これからハ　いしやもくすりも　まじないも
|-
|| incantations will no longer be necessary. (147) || ogami kitō mo iran koto ya de || をがみきとふも　いらん事やで　　一四七
|}

{|
|-
|width="515"| Offering the gods incantations and fortune-telling:
|width="300"| Kamigami no ogami kitō ya uranai ya
|width="300"| かみ／゛＼の　をがみきとうや　うらないや
|-
|| these are all places human beings express their indebtedness. (148)|| kore ningen no on no hōji-ba || これにんげんの　をんのほふじば　　一四八
|}

{|
|-
|width="515"| Listen to Kami-sama’s teachings and ponder.
|width="300"| Kami-sama no o-hanashi kiite shian shite
|width="300"| かみさまの　をはなしきいて　しやんして　
|-
|| If your mind is accepted as sincere, (149) || shinjitsu kokoro kanota koto nara || しんじつこゝろ　かのた事なら　　一四九
|}

{|
|-
|width="515"| there will never be a prayer of yours that goes unanswered.
|width="300"| nani nitemo kanawan koto wa nakere domo
|width="300"| なにゝても　かなハん事ハ　なけれども　
|-
|| Yet if your mind is in error, you will have to take medicine and such. (150)|| kokoro chigaeba kusuri nomu nari || こゝろちがえば　くすりのむなり　　一五〇
|}

==Verses 151–61: [[Passing away for rebirth]] and purifying the mind==
{|
|-
|width="515"| Human beings are said to die but this is not so.
|width="300"| ningen wa shi ni iku nado to yū keredo
|width="300"| にんげんハ　しにいくなどと　ゆうけれと
|-
|| We do not die, we merely return what we have borrowed. (151)|| shi ni iku yanai kari-mono kaesu || しにいくやない　かりものかやす　　一五一
|}

{|
|-
|width="515"| The reason we return it is because dust has piled up high within the body and
|width="300"| kaesu no wa mi no uchi hokori tsumoru yue
|width="300"| かやすのハ　みのうちほこり　つもるゆへ　
|-
|| the Kami from withdraws from the body. (152)|| mi no uchi Kami ga shirizoki nasaru || みのうち神が　しりぞきなさる　　一五二
|}

{|
|-
|width="515"| If we were to use the clothes we wear as a metaphor,
|width="300"| kono koto o kimono ni tatoe hanashi suru
|width="300"| このことを　きものにたとへ　はなしする　
|-
|| those who do not brush away stains of the mind… (153)|| kokoro no yogore o harawanu mono wa || こゝろのよごれを　はらわぬものハ　　一五三
|}

{|
|-
|width="515"| Unless these (stains) are washed away, we cannot keep wearing them.
|width="300"| arawazuba kiteru koto ga deken kara
|width="300"| あらハずバ　きてることをが　でけんから
|-
|| No matter how much you may want to keep it, you must disrobe and discard it. (154)|| nanbo oshitemo nugi suteru nari || なんぼをしても　ぬぎすてるなり　　一五四
|}

{|
|-
|width="515"| No matter how stained a piece of clothing may be,
|width="300"| kimono de mo nambo yogorete aru totemo
|width="300"| きものでも　なんぼよごれて　あるとても　
|-
|| once it is washed with water, it can be worn comfortably. (155)|| mizu de araeba kite ki ga yoroshi || みづであらへば　きてきがよろし　　一五五
|}

{|
|-
|width="515"| With human beings too, if the stains of the mind are but swept away,
|width="300"| ningen mo kokoro no yogore harota nara
|width="300"| にんげんも　こゝろのよごれ　はろたなら
|-
|| The Kami will rejoice and provide protection. (156)|| Kami mo yorokobi shugo kudasaru || かみもよろごひ　しゆごくださる　　一五六
|}

{|
|-
|width="515"| When human beings die, it is the same as
|width="300"| ningen wa shinuru to yū wa kimono o
|width="300"| にんげんハ　しぬるとゆうは　きものふを
|-
|| disrobing and discarding the clothing you were wearing. (157) || nugi suteru nomo onaji koto nari || ぬぎすてるのも　おなじ事なり　　一五七
|}

{|
|-
|width="515"| The Kami can offer nothing but the teachings
|width="300"| Kami-sama wa hanashi bakari de ningen no
|width="300"| かみさまハ　はなしばかりて　にんげんの　
|-
|| to wash away the stains from human minds. (158)|| kokoro no yogore arai nasaru made || こゝろのよごれ　あらいなさるで　　一五八
|}

{|
|-
|width="515"| About these teachings, both water and Kami-sama are the same:
|width="300"| kono hanashi mizu to Kami wa onaji koto
|width="300"| このはなし　みずとかみさま　をなじ事　
|-
|| they both wash and purify what is stained. (159)|| yogore taru mono arai sumasuru || よこれたるもの　あらいすまする　　一五九
|}

{|
|-
|width="515"| Salvation also depends on the mind alone.
|width="300"| tasukaru mo kokoro shidai ya ichiretsu wa
|width="300"| たすかるも　こゝろしだいや　いちれつに　
|-
|| Everyone, one and all, must quickly purify their minds. (160)|| hayaku kokoro sumasu koto nari || はやくこゝろを　すます事なり　　一六〇
|}

{|
|-
|width="515"| If only the mind is promptly purified,
|width="300"| kokoro sai sumiyaka sunda koto naraba
|width="300"| こゝろさい　すみやかすんだ　ことならバ
|-
|| our revered Parent will immediately grant gifts. (161)|| Oyasama yori wa sugu atae o || をやさまよりハ　すぐにあたゑを　　一六一
|}

==Notes==
<references>
</references>

Spring Grand Service

2015-08-06T08:32:49Z

Roykoogee: corrected instance of autumn grand service to spring grand service

The [[Spring Grand Service]] ('''''Shuki taisai/daisai'' 春季大祭'''), held at [[Tenrikyo Church Headquarters]] in [[Jiba]] on '''January 26''' each year, commemorates the lunar calendar date of 1/26/1887 when [[Oyasama]] [[withdrew from physical life]]. The Spring Grand Service starts at 11:30 a.m. so that it ends at approximately 2:00 p.m., the hour when Oyasama is said to have withdrawn from physical life.

The Spring Grand Service sermon at Church Headquarters is usually delivered by the [[Shinbashira]] and usually touches on the circumstances leading up to Oyasama withdrawing from physical life. A common theme in these sermons is the aspiration for [[spiritual growth]] and the struggle to maintain [[single-heartedness with God]] while conforming to social norms and commitments.

Regional churches conduct their spring grand services (called January grand services in the southern hemisphere) on designated dates in January. While the service holds the same significance at regional churches as they do at Church Headquarters, an important difference is that whereas a performance of the [[Kagura Service]] is included in the Grand Service at Church Headquarters, for grand services held at regional churches or missions, the [[seated service]] is performed instead.

== Anniversaries of Oyasama ==
Every ten years, an [[anniversary of Oyasama]] is observed. The next anniversary is the 130th Anniversary, to be held on January 26, 2016.

Although the event is referred to an “anniversary,” it should not be misunderstood that this is a celebratory occasion. Yoshikazu Fukaya writes:
:“There used to be some misunderstanding among the general public about this, and at times banners were displayed reading, "Happy ___th Anniversary of Oyasama." Essentially, an anniversary of Oyasama cannot be considered a cause for celebration. The anniversaries of Oyasama started from an event that must have been an occasion of utter hopelessness for the people at the time since it meant they could no longer see their beloved Oyasama or hear Her voice. Yet, we cannot but rouse ourselves to action when we consider that Oyasama had shown us such an occasion out of Her parental love to guide and nurture us, Her children, who lacked sufficient spiritual growth.”<ref>Fukaya, Yoshikazu. ''[[Words of the Path]] '', [http://www.tenrikyo.or.jp/en/newsletter/html/tt5/anniv.html p. 33.]</ref>

It may be noted that this is an appropriate attitude for followers to have regarding the Spring Grand Service in general.

== Main sources ==
* “Spring Grand Service.” In ''[[A Glossary of Tenrikyo Terms]]'', p. 403.
* Fukaya, Yoshikazu. "Tenrikyo Services." ''[[Words of the Path]]'', pp. 188–9 ([http://www.tenrikyo.or.jp/en/newsletter/html/tt5/saiten.html online version]).

== External links ==
* [http://online.tenrikyo.or.jp/?p=991 Tenrikyo Online: Spring Grand Service 2012]

== Notes ==
<references>
</references>

Yamazawa Koki manuscript

2015-04-15T12:05:32Z

Roykoogee: /* Verses 97–108: Grant of Safe Childbirth/Ura-shugo */ obstrincal to abdominal binders

[[Yamazawa Koki manuscript]] presents the content of “Notes on the Story of the Creation of this World” as written by [[Ryosuke Yamazawa]] in 1881 in response to [[Oyasama]]’s command to “Compile a [[Divine Record]].”

The manuscript presents the [[Story of Creation]] and other fundamental Tenrikyo teachings in 161 waka verses. Yamazawa’s waka manuscript was one of the more highly regarded and widely disseminated versions of the Divine Record.<ref>Murakami Shigeyoshi. ''Honmichi fukei jiken: tennosei o taiketsu shita minshu shukyo'', p. 268.</ref> The Japanese below comes from a reproduced script appearing in ''Koki no kenkyu'' authored by the second [[Shinbashira]] [[Shozen Nakayama]].

=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
==Verses 1–49: Story of Creation==
{|
|-
|width="515"| This world where we live, its true real origin was a muddy ocean.
|width="300"| kono yō wa hon moto naru wa doro no umi
|width="300"| このよふハ　ほんもとなるハ　どろのうみ
|-
|| The original [[Kami]], venerable [[Tsukihi|Tsuki-Hi]]. (1)|| moto naru Kami wa Tsuki Hi sama nari || もとなるかみハ　月日さまなり　　一
|}

{|
|-
|width="515"| Then, Tsuki-sama turned to the landscape (''kunitoko'')
|width="300"| sore yori mo Tsuki-sama saki e kunitoko o
|width="300"| それよりも　月さまさきゑ　くにとこを
|-
|| after ascertaining it, consulted with Hi-sama. (2)
|| mi-sadame tsukete Hi-sama ni danji || みさゞめつけて　日さまにだんじ　　二
|}

{|
|-
|width="515"| This is the reason [[Kunitokotachi-no-Mikoto]]-sama is named so.
|width="300"| sore yue ni Kunitokotachi no Mikoto sama
|width="300"| それゆへに　くにとこたちの　みことさま
|-
|| This Kami is [[Parent of Origin]]. (3)|| kono Kami-sama wa moto no Oya nari || このかみさまハ　もとのをやなり　　三
|}
{|
|-
|width="515"| From this moment on, consultations between them produced the grand proposal
|width="300"| kore kara ni sekai koshirae ningen o
|width="300"| これからに　せかいこしらゑ　にんげんを
|-
|| to create a living world and create human beings. (4)|| koshiraeyō to sōdan kimari || こしらへよふと　そふだんきまり　　四
|}
===Verses 5–42: Locating instruments and models===
{|
|-
|width="515"| To best prepare for the creation of humankind, there needed
|width="300"| ningen o koshiraeru niwa sorezore no
|width="300"| にんげんを　こしらへるにハ　それ／＼の
|-
|| the arrangements to locate respective instruments and archetypes. (5)|| dōgu hinagata midasu moyō o || どふぐしながた　みだすもよふを　　五
|}

{|
|-
|width="515"| Looking carefully into the muddy ocean, there they could be seen:
|width="300"| mi-sumaseba doroumi naka ni miete aru
|width="300"| みすませバ　どろうみなかに　みへてある
|-
|| there were an ''[[fish|uo]]'' and ''[[serpent|mi]]'' mixed within. (6)
|| uo to mī ga majiri iru nari || うをとみいが　まじりいるなり　　六
|}

====Verses 7–16: [[Izanagi]] and [[Tsukiyomi]]====
{|
|-
|width="515"| As for this ''uo'', his face was that of a man’s and on his body
|width="300"| kono uo wa kao wa ningen karada niwa
|width="300"| このうをハ　かおハにんげん　からだにハ
|-
|| there were no scales and his skin was that of a man’s. (7)|| uroko nashi naru ningen no hada || うろこなしなる　にんげんのはだ　　七
|}
{|
|-
|width="515"| This is the reason the uo is also called a “merman.”
|width="300"| sore yue ni ningyo to yū uo naru zo
|width="300"| それゆへに　にんぎよとゆう　うをなるぞ
|-
|| Upon looking carefully, so focused and straightforward (8) || mi-sumasu tokoro hitosuji naru no || みすますところ　ひとすじなるの　　八
|}

{|
|-
|width="515"| was this ''uo''’s mind. Once he offered his consent, he was thus received.
|width="300"| kokoro mite shōchi o sashite morai-uke
|width="300"| こゝろみて　しようちをさして　もらいうけ
|-
|| Yet in order to train him required an instrument. (9)|| kore no shikomuru dōgu naru no wa || これのしこむる　どうぐなるのハ　　九
|}

{|
|-
|width="515"| Looking carefully, there was a ''shachihoko'', odd and convulsing.
|width="300"| mi-sumaseba shachihoko tote hen naru no
|width="300"| みすませバ　しやちほことて　へんなるの
|-
|| Upon seeing his forceful, powerful disposition, (10)|| ikioi tsuyoki kono sei o mite || いきおいつよき　このせいをみて　　一〇
|}

{|
|-
|width="515"| he was thus received. Once he was consumed, this life form’s
|width="300"| morai-uke kute shimōte wa kono mono no
|width="300"| もらいうけ　くてしもをてハ　このものゝ
|-
|| flavor of his mind was accepted. (11)|| kokoro ajiwai hiki-uke nashite || こゝろあじハい　ひきうけなして　　一一
|}

{|
|-
|width="515"| He would be duly trained as the male primary organ and
|width="300"| otokō no ichi no dōgu ni shikomi ari
|width="300"| をとこふの　いちのどうぐに　しこみあり
|-
|| (assigned) the [[protection]] of the bones of humankind. (12)|| ningen naru no hone no shugō || にんげんなるの　ほねのしゆごふ　　一二
|}

{|
|-
|width="515"| Kunitokotachi entered the ''uo''.
|width="300"| kono uo ni Kunitokotachi ga iri-konde
|width="300"| このうをに　くにとこたちが　いりこんで
|-
|| Thus began husband and wife and the seeds of humanity. (13)|| fūfū hajime ningen no tane || ふう／＼はじめ　にんげんのたね　　一三
|}

{|
|-
|width="515"| This is the reason a sacred name was bestowed and (is part of) the Grand Shrine (of Ise).
|width="300"| sore yue ni Kami-na o tsukete Daijingu
|width="300"| それゆへに　かみなをつけて　だいじんぐ
|-
|| This Kami is now known as the Kami Izanagi. (14)|| kore naru Kami wa Izanagi no Kami || これなるかみハ　いざなぎのかみ　　一四
|}

{|
|-
|width="515"| About this Kami, if you wonder where he is,
|width="300"| kono Kami wa doko ni iru to na omounara
|width="300"| このかみハ　どこにいるとな　おもうなら
|-
|| in this year of the serpent (1881), he is 16 years of age. (15)|| tōnen mī no jūroku-sai || とふねん巳の　十六才　　一五
|}
{|
|-
|width="515"| About this Kami, he currently lives here
|width="300"| zonmei de owashimasu nari kono Kami wa
|width="300"| ぞんめいで　をハしますなり　このかみハ　
|-
|| as a primary Kami at the Residence of Origin. (16)|| moto no Yashiki no ichi no Kami nari || もとのやしきの　いちの神なり　　一六
|}

====Verses 17–31: [[Izanami]] and [[Kunisazuchi]]====
{|
|-
|width="515"| Venerable ''mi'': her form was a white serpent, the touch of her skin,
|width="300"| mī sama wa shirogutsuna tote hada-ai wa
|width="300"| みいさまハ　しろぐつなとて　はだやいは
|-
|| a texture like human skin. (17)|| ningen naru no gotoku naru nari || にんげんなるの　ごとくなるなり　　一七
|}

{|
|-
|width="515"| Once ascertaining that her heart was straight and true,
|width="300"| sono kokoro māsugu naru o mi-sadamete
|width="300"| そのこゝろ　まあすぐなるを　みさゞめて
|-
|| (Tsuki-Hi-sama) then drew her close. Once she offered her consent, (18)|| kore o hiki-yose shōchi o sashite || これをひきよせ　しようちをさして　　一八
|}

{|
|-
|width="515"| yet again (they) looked carefully once more, finding a turtle.
|width="300"| mata hoka o mi-sumasure eba kame ga iru
|width="300"| またほかを　みすますれゑば　かめがいる
|-
|| About this turtle, her hide was quite strong and tough. (19)|| kono kame naru wa kawa tsuyoku nite || このかめなるハ　かハつよくにて　　一九
|}
{|
|-
|width="515"| her footing was strong, so she could not fall over. This life form
|width="300"| funbari mo tsuyokute kokenu kono mono o
|width="300"| ふんばりも　つよくでこけぬ　このものを
|-
|| once she offered her consent, she was consumed. (20)|| shōchi o sashite kute shimau nari || しよちをさして　くてしまうなり　　二〇
|}

{|
|-
|width="515"| Once the flavor of this turtle’s mind was tasted, she was duly trained
|width="300"| sono kokoro ajiwai o mite onagō no
|width="300"| そのこゝろ　あじハいをみて　おなごふの
|-
|| as the primary organ of the fairer sex. (21)|| ichi no dōgu ni shikomi tamaete || いちのどふぐに　しこみたまへて　　二一
|}

{|
|-
|width="515"| Venerable ''mi'': the mind of Hi-sama entered into her.
|width="300"| mī sama ni Hī sama kokoro iri-konde
|width="300"| みいさまに　ひいさまこゝろ　いりこんで
|-
|| Thus began husband and wife as a unit of humanity. (22)|| fūfū hajime ningen naru no || ふう／＼はじめ　にんげんなるの　　二二
|}

{|
|-
|width="515"| The ''mi'' was used as seedbed and a primary Kami.
|width="300"| nawashiro ni tsukōta kore de ichi no Kami
|width="300"| なハしろに　つこふたこれで　いちの神
|-
|| The Kami Izanami equivalent to the Outer Shrine at Ise. (23)|| Izanami no Kami Ise dewa Gēku || いざなみのかみ　いせではげゑく　　二三
|}

{|
|-
|width="515"| About this Kami: she is the original Parent of human beings
|width="300"| kono Kami wa ningen naru no moto no Oya
|width="300"| このかみハ　にんげんなるの　もとのをや
|-
|| As for where this venerable Parent is, (24)|| kono Oyasama wa doko ni gozaru to || このおやさまハ　どこにござると　　二四
|}

{|
|-
|width="515"| if you must wonder, in this year of the serpent (1881),
|width="300"| omou nara tōnen mī no hachijū to
|width="300"| をもうなら　とふねん巳の　八十と
|-
|| she is exactly eighty-four years of age and in Yamabe County (25)|| yon-sai nite koso Yamabe no kōri || 四才にてこそ　やまべのこおり　　二五
|}

{|
|-
|width="515"| Shoyashiki Village, in the Nakayama Residence
|width="300"| Shoyashiki Nakayama uji to yū Yashiki
|width="300"| しよやしき　なかやまうじと　ゆうやしき
|-
|| is where she currently lives. (26)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　二六
|}

{|
|-
|width="515"| On having been revealed, she is currently right here.
|width="300"| arawarete owashimasu nari kono Oya wa
|width="300"| あらハれて　おハしますなり　このをやハ
|-
|| Know that this Parent is the Parent of human beings living in this world. (27)|| kono yō ni iru ningen no Oya || このよふにいる　にんげんのをや　　二七
|}

{|
|-
|width="515"| The turtle was taken and utilized as the instrument
|width="300"| mata kame wa ningen no kawa tsunagi nimo
|width="300"| またかめハ　にんげんのかハ　つなぎにも
|-
|| for human skin and joining and given a sacred name. (28)|| tsukōta dōgu kore ni Kami-na o || つこふたどうぐ　これにかみなを　　二八
|}

{|
|-
|width="515"| Kunisazuchi is this Kami’s sacred name. This Kami is
|width="300"| Kunisazuchi kono Kami-sama wa Oyasama no
|width="300"| くにさつち　このかみさまは　親さまの
|-
|| residing in the venerable Parent’s body and embrace. (29)|| tainai komori dakishime gozaru || たいないこもり　だきしめござる　　二九
|}

{|
|-
|width="515"| After thirty years elapse from this year of the serpent,
|width="300"| kotoshi kara sanjū-nen tachita nara
|width="300"| ことしから　三十年　たちたなら
|-
|| (as child) named Tamahime to the original home (30)|| nā wa Tamahime moto no Yashiki e || なあハたまひめ　もとのやしきへ　　三〇
|}

{|
|-
|width="515"| she will be brought back. After this has unfolded, ‘til forevermore
|width="300"| tsure kairi sono ue naru wa itsumade mo
|width="300"| つれかいり　そのうゑなるハ　いつまでも
|-
|| she will provide the protection of [[manifold forms of salvation]]. (31)|| yorozu tasuke no shugo kudasaru || よろづたすけの　しゆごくださる　　三一
|}

====Verses 32–3: Tsukiyomi====
{|
|-
|width="515"| Tsukiyomi was once a ''shachihoko.'' This means that
|width="300"| Tsukiyomi wa shachihoko nari kore naru wa
|width="300"| つきよみハ　しやちほこなり　これなるハ
|-
|| he is the Kami who protects human bones. (32)|| ningen hone no shugō no Kami || にんげん骨の　しゆごふのかみ　　三二
|}

{|
|-
|width="515"| About this Kami: in this year of the serpent, he
|width="300"| kono Kami wa tōnen mī no rokujū to
|width="300"| このかみハ　とふねん巳の　六十と
|-
|| has been revealed as sixty-one years of age. (33)|| is-sai nite zo araware gozaru || いゝ才にてぞ　あらハれござる　　三三
|}

====Verses 34–5: [[Kumoyomi]]====
{|
|-
|width="515"| As for Kumoyomi, her form was that of an [[eel]]. About this Kami:
|width="300"| Kumoyomi wa unagi naru nari kono Kami wa
|width="300"| くもよみハ　うなぎなるなり　このかみハ
|-
|| human beings can eat and drink due to this Kami’s protection. (34)|| ningen no kui nomi no shugo Kami || にんげんくい　のみのしゆごかみ　　三四
|}

{|
|-
|width="515"| About this Kami, in this year of the serpent, she is five years old.
|width="300"| kono Kami wa tōnen mī no go-sai nite
|width="300"| このかみハ　とふねん巳の　五才にて
|-
|| She is currently living right here. (35) || zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　三五
|}

====Verses 36–7: [[Kashikone]]====
{|
|-
|width="515"| As for Kashikone, his form was that of a [[flatfish|righteye flounder]]. About this Kami:
|width="300"| Kashikone wa karei naru nari kono Kami wa
|width="300"| かしこねハ　かれいなるなり　このかみハ
|-
|| this Kami provides the protection of breathing in human beings. (36) || ningen iki no shugo no Kami || にんげんいきの　しゆこふのかみ　　三六
|}

{|
|-
|width="515"| About this Kami: in this year of the serpent, he is eight years old.
|width="300"| kono Kami wa tōnen mī no has-sai de
|width="300"| このかみは　とふねん巳の　八才で
|-
|| He is currently living right here. (37)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　三七
|}

====Verses 38–40: [[Taishokuten]]====
{|
|-
|width="515"| As for Taishokuten-no-Mikoto, her form was that of a ''[[globefish|fugu]]''
|width="300"| Taishoku ten-no-Mikoto wa fugu naru zo
|width="300"| たいしよく　てんのみことは　ふぐなるぞ
|-
|| once the flavor of the mind of this life form was tasted, (38)|| kono mono kokoro ajiwai o mite || このものこゝろ　あじハいをみて　　三八
|}

{|
|-
|width="515"| she currently cuts the ties at birth and death of human beings,
|width="300"| ningen no shini iki no toki en o kiru
|width="300"| にんげんの　しにいきのとき　ゑんをきる
|-
|| making her the Kami who is the scissors of this world. (39)|| kore wa kono yo no hasami naru Kami || これハこのよの　はさみなるかみ　　三九
|}
{|
|-
|width="515"| About this Kami: in this year of the serpent, she turns exactly
|width="300"| kono Kami wa tōnen mī no sanjū to
|width="300"| このかみハ　とふねん巳の　三十と　
|-
|| and thirty-two years of age and is currently right here. (40)|| ni-sai nite koso owashimasu nari || 二才にてこそ　をハしますなり　　四〇
|}

====Verses 41–2: [[Otonobe]]====
{|
|-
|width="515"| As for Otonobe, he is the Kami of all foods. As for this Kami:
|width="300"| Otonobe jikimotsu no Kami kore Kami wa
|width="300"| をふとのべ　じきもつのかみ　これかみハ
|-
|| his form was that of a [[black serpent]] he is the Kami who pulls forth. (41)|| kurogutsuna tote hiki-dashi no Kami || くろぐつなとて　ひきだしのかみ　　四一
|}
{|
|-
|width="515"| About this Kami: in this year of the serpent, he is sixteen
|width="300"| kono Kami wa tōnen mī no jū to rokusai
|width="300"| このかみは　とふねん巳の　十と六才
|-
|| and currently living right here. (42)|| zonmei nite zo owashimasu nari || ぞんめいにてぞ　をハしますなり　　四二
|}

===Verses 43–9: The process of creation===
{|
|-
|width="515"| To make the souls of human beings, (Tsuki-Hi-sama) took a look into
|width="300"| ningen no tamahi naru no wa doro umi ni
|width="300"| にんげんの　たまひなるのハ　どろうみに
|-
|| the muddy ocean and the minds of the loaches found there. (43) || itaru dōjō kono kokoro mite || いたるどふじよ　このこゝろみて　　四三
|}

{|
|-
|width="515"| Once each one of them duly offered their consent, they were thus received
|width="300"| mina no mono shōchi o sashite morai-uke
|width="300"| みなのもの　しようちをさして　もらいうけ　
|-
|| and consumed. Once the flavors of their minds were each tasted (44)|| kute sono kokoro ajiwai o mite || くてそのこゝろ　あしハいをみて　　四四
|}

{|
|-
|width="515"| About these fellows: they became instruments for the human soul.
|width="300"| kono yātsu ningen tamahi dōgu nari
|width="300"| このやあつ　にんげんたまひ　どふぐなり
|-
|| To each every one of them a sacred name was bestowed. (45) || kore ni minamina Kami-na o tsukete || これにみな／＼　かみなをつけて　　四五
|}

{|
|-
|width="515"| The total count of human children thus born were nine hundred million,
|width="300"| ningen no kokazu wa ku oku ku man nin
|width="300"| にんげんの　こかずハ九をく　九まんにん
|-
|| ninety-nine thousand, nine hundred and ninety-nine. (46)|| ku sen ku hyaku ku jū ku nin ya || 九千九百　九十九人や　　四六
|}

{|
|-
|width="515"| Once the years equal to this number elapses, they will be brought back
|width="300"| kono nen o tachi taru naraba innen no
|width="300"| このねんを　たちたるならバ　いんねんの　
|-
|| to the Residence of Origin where they have this causal link. (47)|| Moto no Yashiki e tsurete kaerite zo || もとのやしきへ　つれかゑりてぞ　　四七
|}

{|
|-
|width="515"| “I will then have you go on a joyous, free, and playful excursion,”
|width="300"| yōki naru yusan asubi o sashimasu to
|width="300"| よふきなる　ゆさんあすびを　さしますと
|-
|| this was the promise Tsuki-Hi-sama made to them. (48) || Tsuki-Hi-sama yori yakusoku o nashi || 月日さまより　やくそくをなし　　四八
|}

{|
|-
|width="515"| Right here, right now, all the original Kami
|width="300"| ima koko de Moto no Kamigami ningen de
|width="300"| 今こゝで　もとのかみ／＼　にんげんで
|-
|| are all currently alive and revealed as human beings. (49) || mina zonmei de arawareteiru || みなぞんめいで　あらハれている　　四九
|}

==Verses 50–6: [[A thing lent, a thing borrowed]]==
{|
|-
|width="515"| Until this moment, until this venerable Parent spoke of it,
|width="300"| kore made wa kono Oyasama e deru made wa
|width="300"| これまでハ　この親さまへ　でるまでは
|-
|| (everyone had always thought), “This body belongs to me.” (50)|| waga karadā wa waga mono naru to || わがからだあハ　わがものなると　　五〇
|}

{|
|-
|width="515"| But apparently this idea is an error. At this time,
|width="300"| omote ita kokoro chigai ya kono tabi wa
|width="300"| をもていた　こゝろちがいや　このたびは
|-
|| upon hearing the teachings the venerable Parent teaches, (51)|| Oyasama yori no oshie o kiite || 親さまよりの　をしへをきいて　　五一
|}

{|
|-
|width="515"| the mind that seeks to shed light upon this truth and believes in it with
|width="300"| hatsume shite shinjitsu kokoro makotō to
|width="300"| はつめして　しんじつこゝろ　まことふと
|-
|| sincerest conviction will have all their wishes granted. (52)|| omou kokoro wa kanae nokorazu || おもうこゝろは　かなゑのこらず　　五二
|}

{|
|-
|width="515"| The things we borrow include the eyes and moisture as well as warmth,
|width="300"| kari-mono wa mē uruoi to nukumī to
|width="300"| かりものハ　めへうるをいと　ぬくみいと
|-
|| skin and joining, and the bones that form the core. (53)|| kawa tsunagi no shin no hone naru || かハつなぎの　しんのほねなる　　五三
|}

{|
|-
|width="515"| drinking, eating, and elimination as well as breathing
|width="300"| nomi kui ya dē-iri naru mo iki naru mo
|width="300"| のみくいや　でゑいりなるも　いきなるも
|-
|| all these functions are borrowed from each Kami. (54)|| kore mina Kami no kari-mono naru zo || これみなかみの　かりものなるぞ　　五四
|}
{|
|-
|width="515"| About this matter: there is no one who has doubt in the very least
|width="300"| kono koto o utagau mono wa sara ni nashi
|width="300"| このことを　うたがうものハ　さらになし
|-
|| but if you doubt this, heaven’s blessings will fade. || kore utagaeba go-riyaku usushi (55)|| これうたがへバ　ごりやくうすし　　五五
|}

{|
|-
|width="515"| If you sincerely and truly believe the body is a thing borrowed,
|width="300"| kari-mono o makoto shinjitsu omou nara
|width="300"| かりものを　まことしんじつ　おもうなら　
|-
|| there will never be a prayer of yours that goes unanswered. (56)|| nani kanawan to yū koto wa nashi || なにかなハんと　ゆう事ハなし　　五六
|}

==Verses 57–60: [[Jiba]]==
{|
|-
|width="515"| This Residence is the Jiba of Origin where humans began.
|width="300"| kono Yashiki ningen hajime moto no Jiba
|width="300"| このやしき　にんげんはじめ　もとのじば
|-
|| This place is the Parental Home of this world. (57)|| koko wa kono yo no Oyazato to naru zo || こゝはこのよの　をやざとなるぞ　　五七
|}

{|
|-
|width="515"| The original instruments were born with the causal link with
|width="300"| kono yō no moto no Yashiki no innen de
|width="300"| このよふの　もとのやしきの　いんねんで
|-
|| the Residence of Origin of this world. (58)|| moto no dōgu ga umare gozarude || もとのどふぐが　むまれござるで　　五八
|}
{|
|-
|width="515"| (Tsuki-Hi-sama) looked carefully as this unfolded
|width="300"| sore o bana mi-sumashi tamae yonjū
|width="300"| それをばな　みすましたまへ　四十
|-
|| and descended from heaven forty-five years ago. (59)|| go-nen izen ni amakudari ari || 五年いぜんに　あまくだりあり　　五九
|}

{|
|-
|width="515"| The contents of this were taught thereafter day after day
|width="300"| nichinichi ni o-hanashi arita sono koto o
|width="300"| にち／＼に　をはなしありた　その事を　
|-
|| and recorded in detail by writing brush. (60)|| kuwashiku fude ni shurusuru nari || くハしくふでに　しゆるするなり　　六〇
|}

==Verses 61–96: Story of Creation, continued==
{|
|-
|width="515"| The primary instruments of humankind are the turtle
|width="300"| ningen no ichi no dōgu wa kame naru to
|width="300"| にんげんの　いちのどふぐは　かめなると
|-
|| and ''shachi-hoko''. They were placed in the bodies (of the ''uo'' and ''mi''?) (61)|| shachihoko tō kore mi no uchi e || しやちほことふ　これみのうちへ　　六一
|}

{|
|-
|width="515"| Then, a total count of nine hundred million,
|width="300"| kore yori mo ku oku ku man to ku sen nin
|width="300"| これよりも　九をく九まんと　九千人
|-
|| ninety-nine thousand, nine hundred and ninety-nine children (62)|| ku hyaku ku jū ku nin kokazu o || 九百九十　九人こかずを　　六二
|}

{|
|-
|width="515"| (these seeds) were conceived at this Jiba over three days and three nights
|width="300"| kono Jiba de mikka miyosa ni yadoshi-komi
|width="300"| このじばで　三日三よさに　やどしこみ　
|-
|| and (Izanami-sama) remained there for three years and three months. (63)|| sannen mitsuki todomari arite || 三年三月　とゞまりありて　　六三
|}

{|
|-
|width="515"| From this moment on, over seven days
|width="300"| kore yori na Yamato no Kuni no Nara Hase no
|width="300"| これよりな　やまとのくにの　ならはせの
|-
|| between the seven leagues between Nara and Hase in Yamato Province (64)|| nana-ri no aida nanoka kakarite || 七りのあいだ　七日かゝりて　　六四
|}

{|
|-
|width="515"| (Izanami-sama) gave birth and over four days gave birth in the rest of Yamato.
|width="300"| umi oroshi nokoru Yamato wa yokka nite
|width="300"| うみおろし　のこるやまとハ　四日にて　
|-
|| This is why (this area is called) ''Kamigata'' or “Residence of God.” (65)|| umi oroshi ari kore de Kamigata || うみおろしあり　これでかみがた　　六五
|}
{|
|-
|width="515"| In the three provinces of Yamashiro, Iga, and Kawachi,
|width="300"| Yamashiro Iga Kawachi e to san ga kuni
|width="300"| やましろ　いがかわハちへと　さんがくに
|-
|| (Izanami-sama) gave birth over a span of nineteen days. (66) || jūku-nichi nite umi oroshi ari || 十九日にて　うみおろしあり　　六六
|}

{|
|-
|width="515"| Then subsequently over forty-five days in the remaining
|width="300"| sono ato wa yonjū go nichi de hoka naru no
|width="300"| そのあとハ　四十五日で　ほかなるの
|-
|| provinces, (Izanami-sama) gave birth. (67)|| nokoru kuniguni umi oroshi ari || のこるくに／゛＼　うみおろしあり　　六七
|}

{|
|-
|width="515"| This is the reason (for the custom for women to stay) seventy-five days in a birthing room
|width="300"| sore yue ni nanajū go nichi obiyachiu
|width="300"| これゆへに　七十五日　をびやちう
|-
|| and shrines now exist where (Izanami-sama) gave birth. (68)|| umi oroshitaru Jiba wa miyamiya || うみおろしたる　じばハみや／＼　　六八
|}

{|
|-
|width="515"| Human beings were born five ''bu'' tall and equally
|width="300"| ningen wa go-bu kara umare go-bu go-bu to
|width="300"| にんげんハ　五ぶからむまれ　五ぶ／＼と
|-
|| matured to a height of three ''sun'', (69)|| sējin o shite sanizun nite wa || せへじんをして　さんずんにてハ　　六九
|}

{|
|-
|width="515"| (after which) they died. At this point in time, Izanagi-sama
|width="300"| hatemashite Izanagi-sama wa kore nite zo
|width="300"| はてまして　いざなぎさまハ　これにてぞ
|-
|| also passed on. After this unfolded, (70)|| o-sugimashimasu kono ato naru wa || をすぎまします　このあとなるハ　　七〇
|}

{|
|-
|width="515"| then, with the divine providence Izanami-no-Mikoto-sama had
|width="300"| Izanami-no- Mikoto-sama nari sono hara ni
|width="300"| いざなみの　みことさまなり　そのはらに
|-
|| already been taught, in Her womb, (71)|| ichido oshieta kono shugō de || いちどをしゑた　このしゆごふで　　七一
|}

{|
|-
|width="515"| She conceived again the original number of human beings.
|width="300"| mata Oya ni moto no ninjū yadori-komi
|width="300"| またをやに　もとのにんじゆ　やとりこみ
|-
|| After ten months elapsed, (72) || tō-tsuki tachita koto naru naraba || とふつきたち　たる事なるならバ　　七二
|}

{|
|-
|width="515"| these human beings were also born five ''bu'' tall and equally
|width="300"| kono nin mo go-bu kara umare go-bu go-bu to
|width="300"| このにんも　五ぶからむまれ　五ぶ／＼と
|-
|| matured to a height of three-and-a-half ''sun'', (73) || sējin o shite san-zun go-bu de || せゑじんをして　さんずん五ぶて　　七三
|}

{|
|-
|width="515"| (after which) they died. Again in the same womb
|width="300"| hatemashite mata mo ya onaji tainai ni
|width="300"| はてまして　またもやをなじ　たいないに
|-
|| the original number of human beings were conceived for a third time. (74)|| moto no ninjū sando yadorita || もとのにんじゆ　さんどやどりた　　七四
|}

{|
|-
|width="515"| These human beings were also born five ''bu'' tall and gradually
|width="300"| kono mono mo go bu kara umare dandan to
|width="300"| このものも　五ぶからむまれ　だん／＼と
|-
|| grew to four ''sun'' in height and died once again. (75)|| yon-sun ni narite mata hatemashita || 四すんになりて　またはてました　　七五
|}

{|
|-
|width="515"| At that point in time, Izanami-sama rejoiced,
|width="300"| sono toki ni Izanami-sama mo yorokonde
|width="300"| そのときに　いざなみさまも　よろこんで
|-
|| Her lips forming a smile, “Now from this moment onward, (76) || nikkori warote mō kore kare wa || にいこりわろて　もふこれからは　　七六
|}

{|
|-
|width="515"| five ''shaku'' in height these human beings will be,” was the intention She expressed
|width="300"| go shaku no hito niwa naru to oboshimeshi
|width="300"|五しやくの　人にハなると　おぼしめし　
|-
|| when She hid away. The time that elapsed (77) || okakure mashita sono nengen wa || をかくれました　そのねんげんハ　　七七
|}

{|
|-
|width="515"| amounted to a ninety-nine year span.
|width="300"| kono nen wa kujūku nen no aida nari
|width="300"| このねんハ　九十九年の　あいだなり
|-
|| These ninety-nine year timespans were altogether repeated three times. (78) || san-do nagara mo kujūku nen ya || 三どながらも　九十九年や　　七八
|}

{|
|-
|width="515"| The places (Izanami-sama) gave birth the second time
|width="300"| nido mei no umi oroshitaru bashō wa
|width="300"| 二どめいの　うみおろしたる　ばしよふハ
|-
|| are now the sites of graveyards and cemeteries. The third time (79)|| hakashō nari san-do mei wa || はかしよふなり　三どめいハ　　七九
|}

{|
|-
|width="515"| (the places She gave birth) temples now exist. This is why the sequence is shrines first, graves second,
|width="300"| san hara ya soko de ichimiya ni haka nari
|width="300"| さんはらや　そこでいちみや　二はかなり
|-
|| and temples finally third when you go to pay respects. (80)|| san-do san hara kore mairisho|| 三どさんはら　これまいりしよ　　八〇
|}

{|
|-
|width="515"| From this moment on, as birds, mammals, and as other creatures
|width="300"| kore yori wa tori kedamono ya chikurui ni
|width="300"| これよりハ　とりけだものや　ちくるいに　
|-
|| (humans) repeated eight thousand and eight rebirths. (81) || hassen ya-tabi umare kawarite || 八千やたび　むまれかハりて　　八一
|}

{|
|-
|width="515"| This is the reason people have the ability
|width="300"| sore yue ni hito naru mono wa nani nari to
|width="300"| それゆへに　ひとなるものハ　何なりと
|-
|| to more or less imitate (the sounds and actions of all creatures). (82)|| mane o dekemasu koto de aru nari || まねをでけます　事であるなり　　八二
|}

{|
|-
|width="515"| After this period (of rebirths) had elapsed,
|width="300"| kono aida tachitaru naraba sono ato wa
|width="300"| このあいだ　たちたるならバ　そのあとハ
|-
|| by the providence of the venerable Tsuki-Hi (83), || Tsuki-Hi-sama yori mata shugo de || 月日さまより　またごしゆごて　　八三
|}

{|
|-
|width="515"| one monkey remained. Her identity was
|width="300"| saru naru o ichi nin nokoro kore naru wa
|width="300"| さるなるを　いちにんのこり　これなるハ　
|-
|| Kunisazuchi-sama. It was in her womb (84)|| Kunisazuchi-sama kono hara nite zo || くにさつちさま　このはらにてぞ　　八四
|}

{|
|-
|width="515"| five human boys and five human girls
|width="300"| ningen o otoko go-nin to onagō o
|width="300"| にんげんを　おとこ五人と　おなごふを
|-
|| a total of ten humans each (85)|| go-nin to tsugō jū-nin zutsu || 五人とつごふ　十人づゝ　　八五
|}

{|
|-
|width="515"| were conceived in her. The newborn this time also were born five ''bu'' tall.
|width="300"| yadomarite kore mo go-bu kara umare dete
|width="300"| やどまりて　これも五ぶから　むまれでゝ
|-
|| When they reached eight sun in height, water and earth were parted. (86) || has-sun no toki mizu tsuchi wakari || 八すんのとき　みづつちハかり　　八六
|}
{|
|-
|width="515"| (When they reached) one ''shaku'' and eight ''sun'' in height, the oceans and mountains,
|width="300"| is-shaku has-sun no toki umi yama mo
|width="300"| 壱しやく　八寸のとき　うみやまも　
|-
|| the sky and the earth, the Sun and the Moon came to be demarcated. (87)|| ten chi jitsu getsu wakari kaketari || てんちじつげつ　ハかりかけたり　　八七
|}
{|
|-
|width="515"| While their height remained under one ''shaku'' eight ''sun'', from a single womb
|width="300"| is-shaku has-sun made wa hito hara ni
|width="300"| 壱尺　八寸までハ　ひとはらに
|-
|| ten human beings each were born into the world. (88) || jū-nin zutsu umareteru nari || 十人づゝう　むまれてるなり　　八八
|}

{|
|-
|width="515"| From this moment on, as long as their height remained under three ''shaku'',
|width="300"| kore yori wa san-jaku made wa hito hara ni
|width="300"| これよりハ　三尺までは　しとはらに
|-
|| one boy and one girl (were companions in the same womb) (89)|| otoko hitori ni onago hitori to || をとこひとりに　をなごひとりと　　八九
|}

{|
|-
|width="515"| Human beings were born two at a time as twins
|width="300"| futari zutsu umare detanari kono nin o
|width="300"| 二人づゝ　むまれてたなり　このにんを
|-
|| When all these beings grew to three shaku in height, they began to speak. (90)|| sanjaku nite mono o ii kake || 三尺にてもの　をゆいかけ　　九〇
|}

{|
|-
|width="515"| This is the reason why human beings now at the age of three<ref>This would correspond to the Western count of one or two years old.</ref>
|width="300"| sore yue ni ima ningen mo sansai de
|width="300"| これゆへに　いまにんげんも　さんさいで
|-
|| begin to speak and develop wisdom. (91)|| mono o ii kake chie mo dekemasu || ものもゆいかけ　ちゑもでけます　　九一
|}

{|
|-
|width="515"| From this moment on and still now, human beings are usually born
|width="300"| kore yori na ima ni oite mo hito hara ni
|width="300"| これよりな　いまにをいても　ひとはらに
|-
|| from the womb one at a time. This was the pattern thus set (92) || ichi-nin zutsu to sadamari nari shi || いちにんづゝと　さゞまりなりし　　九二
|}

{|
|-
|width="515"| When human beings reached the height of five ''shaku'', the oceans and mountains
|width="300"| kono nin o go-shaku naru ni umi yama mo
|width="300"| このにんを　五尺なるに　うみ山も　
|-
|| the sky and earth—the world was all complete. (93)|| ten chi sekai mo mina dekemashita || てんちせかいも　みなでけました　　九三
|}

{|
|-
|width="515"| Once human beings left living in the water
|width="300"| mizu naka o hanare demashite chi no ue ni
|width="300"| みづなかを　はなれでまして　ちのうへに
|-
|| and began to dwell on land. Until this moment in time, (94)|| agarimashitaru sono toki made ni || あがりましたる　そのときまでに　　九四
|}

{|
|-
|width="515"| In parallel with their growth and maturity, many foods and crops
|width="300"| sējin ni ōji jikimotsu ryūkei mo
|width="300"| せゑじんに　おふじじきもつ　りうけいも
|-
|| grew in a blessed bounty so they could live in comfort. (95)|| fujiyū naki yō atae aru nari || ふじゆうなきよふ　あたへあるなり　　九五
|}

{|
|-
|width="515"| Then, gradually they took to the food and went about eating
|width="300"| dandan to jikimotsu nite wa kui mawari
|width="300"| だん／＼と　じきもつにてハ　くいまわり
|-
|| they came up on the lands of ''Kara'' and Tenjiku''. (96)|| Kara Tenjiku e agari yukunari || からてんじくへ　あかりいくなり　　九六
|}

==Verses 97–108: [[Grant of Safe Childbirth]]/[[Ura-shugo]]==
{|
|-
|width="515"| The proof that it was the Kami who granted life to human beings
|width="300"| ningen o sazuketa Kami no shōkō wa
|width="300"| にんげんを　さづけたかみの　しようこふハ
|-
|| is revealed solely in the Grant of Safe Childbirth. (97) || obiya ichijo arawarete aru || をびやいちじよ　あらハれてある　　九七
|}

{|
|-
|width="515"| And speaking of which, all babies are conceived by Tsuki-Hi-sama
|width="300"| kono hanashi yadori komu no mo Tsuki-Hi-sama
|width="300"| このはなし　やどりこむのも　月日さま
|-
|| and they also come to be born because of Tsuki-Hi’s efforts. (98)|| umare deru no mo Tsuki-Hi gokurō || むまれでるのも　月日ごくろう　　九八
|}
{|
|-
|width="515"| At childbirth the Kami who provide protection
|width="300"| umu toki no shugo kudasaru Kami-sama wa
|width="300"| うむときの　しゆごくださる　かみさまハ
|-
|| includes Taishokuten. About this Kami: (99) || Taishokuten kore naru Kami wa || たいしよくてん　これなるかみハ　　九九
|}

{|
|-
|width="515"| she is the Kami who cuts the ties in the womb and the Lotus Sutra.
|width="300"| tainai no en kiru Kami de Hokke-sama
|width="300"| たいないの　ゑんきるかみで　ほふけさま　
|-
|| Next, the venerable Kami named Otonobe-sama (100)|| Ōtonobē no Kami-sama naru wa || をふとのべへの　かみさまなるハ　　一〇〇
|}

{|
|-
|width="515"| at childbirth he is the Kami who pulls babies forth and the True Word.
|width="300"| umu toki no hiki dashi no Kami Shingon de
|width="300"| うむときの　ひきだしのかみ　しんごんで
|-
|| After the childbirth, (the Kami responsible for) the postnatal joining is (101) || umi dashi ato shimai tsunagi wa || うみだしたあと　しまいつなぎハ　　一〇一
|}

{|
|-
|width="515"| Kunisazuchi. This Kami corresponds to the Meditation Sect.
|width="300"| Kunisazuchi kono Kami-sama wa Zen shu de
|width="300"| くにさつち　このかみさまハ　ぜんしゆで
|-
|| These three Kami together are jointly called Akkenmyo-O (102)|| kono san jin wa Akkenmyō || このさんじんは　あつけんみよふ　　一〇二
|}

{|
|-
|width="515"| These three Kami provide workings at childbirth.
|width="300"| kono san Kami obiya issai gokurō te
|width="300"| この三かみ　をびやいゝさい　ごくろふて
|-
|| The Grant of Safe Childbirth makes abdominal binders unnecessary (103)|| obiya-yurushi wa hara obi irazu || をびやゆるしハ　はらをびいらず　　一〇三
|}
{|
|-
|width="515"| (as well as the practice of) leaning on objects or for seventy-five days
|width="300"| motare mono nanajū-nichi kono aida
|width="300"| もたれもの　七十五日　このあいだ
|-
|| refraining from foods that are considered taboo. From these three birth practices (104)|| doku imi irazu kono san shiki o || どくいみいらず　このさんしきを　　一〇四
|}
{|
|-
|width="515"| freedom is granted, (mothers’) bodies will be as normal and free of impurities.
|width="300"| yurushi ari tsune no karada de kegare nashi
|width="300"| ゆるしあり　つねのからだで　けがれなし
|-
|| The Grant of Safe Childbirth will, at this Residence (105) || obiya-yurushi wa kono Yashiki nite || をびやゆるしハ　このやしきにて　　一〇五
|}

{|
|-
|width="515"| will be granted at this one place that is the Parent’s Residence,
|width="300"| yurushi dasu kore wa kono yo no ningen o
|width="300"| ゆるしだす　これハこのよの　にんげんを　
|-
|| the Parent who began humans beings of this world. (106) || hajime kaketaru Oya no Yashiki de || はじめかけたる　をやのやしきで　　一〇六
|}

{|
|-
|width="515"| Regarding this Residence: it is the birthplace of humanity
|width="300"| kono Yashiki san zen sekai kono yō ni
|width="300"| このやしき　さんぜんせかい　このよふに　
|-
|| that can be found at no other place in the Three Thousandfold World. (107)|| hoka ni arumai umare kokyō || ほかにあるまい　むまれこきよう　　一〇七
|}

{|
|-
|width="515"| This grant is proof that this Residence is the place human beings were conceived
|width="300"| ningen o yadoshi-komi taru Yashiki naru
|width="300"| にんげんを　やどしこみたる　やしきなる
|-
|| and signals the opening of the path to salvation. (108) || shoko arawasu tasuke michi-ake || しよこあらハす　たすけみちあけ　　一〇八
|}

==Verses 109–20: [[Illness]] and [[dust]]==
{|
|-
|width="515"| Though humans ought not to experience what is called illness,
|width="300"| ningen ni yamai to yūte nakenedomo
|width="300"| にんげんに　やまいとゆうて　なけねども
|-
|| the reason we do is because there are paths of wrongful uses of mind. (109) || kokoro chigai no michi ga aru yue ni || こゝろちがいの　みちがあるゆへ　　一〇九
|}

{|
|-
|width="515"| There are eight such paths trod by ordinary people:
|width="300"| kono michi wa bonbu gokoro no yattsu ari
|width="300"| このみちハ　ぼんぶこゝろの　八ツあり
|-
|| [[covetousness]], [[miserliness]], [[self-love]], [[hatred]], and (110)|| hoshii oshii to kawai nikui to || ほしいをしいと　かハいにくいと　　一一〇
|}

{|
|-
|width="515"| [[grudge-bearing|bearing grudges]], [[anger]], [[greed]], and [[arrogance].
|width="300"| urameshi to haradachi yoku to kōman to
|width="300"| うらめしと　はらだちよくと　こふまんと
|-
|| These are the eight ways which the mind can fall into error (111)|| kore ga yattsu no kokoro chigai ya || これが八ツの　こゝろちがいや　　一一一
|}

{|
|-
|width="515"| These wrongful (states of mind) are evils in the body.
|width="300"| kono chigai mi no uchi naru no ashikī no
|width="300"| このちがい　みのうちなるの　あしきいの
|-
|| If we were to apply a metaphor, they are dust in the heart. (112) || tatoe banashi no mune no hokori ya || たとへはなしの　むねのほこりや　　一一二
|}

{|
|-
|width="515"| Because this dust piles and accumulates,
|width="300"| kono hokori tsumori kasanaru sono yue ni
|width="300"| このほこり　つもりかさなる　そのゆへに
|-
|| there is illness and distress, depression and misfortune. (113) || yamai nayami mo urei sainan mo || やまいなやみも　うれいさいなんも　　一一三
|}

{|
|-
|width="515"| Each of these are but the [[admonition]] and [[divine anger|anger]] to reform the mind
|width="300"| nanimo kamo mi no uchi shugo Kami-sama no
|width="300"| なにもかも　みのうちしゆご　かみさまの
|-
|| that come from the Kami who bless and protect our bodies (114)|| kokoro naoshi no iken rippuku || こゝろなをしの　いけんりいぶく　　一一四
|}

{|
|-
|width="515"| One and all who comes and prays intently to Tenrin-sama
|width="300"| ichiretsu ni Tenrin-sama o nenjiru wa
|width="300"| 一れつに　てんりんさまを　ねんじるハ
|-
|| about the eight kinds of dust from the time they were fifteen, (115)|| yattsu no hokori jūgo-sai yori || 八ツのほこり　十五才より　　一一五
|}

{|
|-
|width="515"| until now, any dust you believe you may have gotten affixed
|width="300"| ima made ni hokori tsuketa to omou koto
|width="300"| いまゝでに　ほこりつけたと　おもう事
|-
|| if you sincerely repent in your mind, (116)|| kokoro shinjitsu sange itashi || こゝろしんじつ　さんげをいたし　　一一六
|}

{|
|-
|width="515"| if only this dust is promptly washed away in full
|width="300"| hokori sai sumiyaka arota koto nareba
|width="300"| ほこりさい　すみやかあろた　ことなれバ
|-
|| the roots of illness will be fully cut away. (117) || yamai no nē wa kirete shimau de || やまいのねへハ　きれてしまうで　　一一七
|}

{|
|-
|width="515"| Other forms of manifold salvation will unfold exactly the same way:
|width="300"| hoka naru no yorozu tasuke mo onaji koto
|width="300"| ほかなるの　よろづだすけも　をなじ事
|-
|| when all people in a home purified their minds, (118)|| kanai nokorazu kokoro sumashite || かないのこらず　こゝろすまして　　一一八
|}

{|
|-
|width="515"| and pray, harmony will reign within all households. If human beings
|width="300"| negau nara kanai mutsumaji ningen o
|width="300"| ねがうなら　かなへむつまじ　にんげんを
|-
|| have the mind that seeks to help one another, (119)|| tagai ni tasukeru kokoro aru nara || たがいにたすけ　こゝろあるなら　　一一九
|}

{|
|-
|width="515"| the venerable Kami will come to discern those who have such a mind and will
|width="300"| kono kokoro Kami-sama yori miwakeshite
|width="300"| このこゝろ　神さまよりは　みハけして
|-
|| provide manifold forms of salvation and heaven’s profound blessings. (120) || yorozu tasuke ya go-riyaku fukaku || よろずだすけや　ごりやくふかく　　一二〇
|}

==Verses 121–33: Tsuki-Hi’s protection==
{|
|-
|width="515"| Both this world and human beings were created by
|width="300"| kono yō mo ningen naru mo deketa no wa
|width="300"| このよふも　にんげんなるも　でけたのハ
|-
|| the providence of the venerable Tsuki-Hi. (121) || Tsuki-Hi-sama yori go-shugō nari || 月日さまより　ごしゆごふなり　　一二一
|}

{|
|-
|width="515"| About this origin, there is no one who knows it in the very least.
|width="300"| kono moto o shiritaru mono wa sara ni nashi
|width="300"| このもとを　しりたるものハ　さらになし
|-
|| The sky is Tsuki-sama and the earth is Hi-sama (122)|| Ten wa Tsuki-sama chī wa Hī-sama ya || てんハ月さま　ちいハ日さまや　　一二二
|}

{|
|-
|width="515"| In this world, the sky and the earth and Tsuki-Hi are the same.
|width="300"| kono sekai tenchi Tsuki-Hi onaji koto
|width="300"| このせかい　てんちじつげつ　をなじ事
|-
|| The earth and sky are our true Parents. (123) || chī to ten to wa jitsu no Oya nari || ちいとてんとは　じつのをやなり　　一二三
|}

{|
|-
|width="515"| Those we call Father and Mother are the sky and the earth, they are husband and wife.
|width="300"| chichi haha to yū no wa tenchi fūfū ya
|width="300"| ちゝはゝと　ゆうのハてんち　ふう／＼や
|-
|| To utter the word “Namu” is the same thing. (124)|| Namu to yū no mo onaji koto nari || なむとゆうのも　をなじ事なり　　一二四
|}

{|
|-
|width="515"| As for what remains, they are instruments of human beings.
|width="300"| ato naru wa dōgu-shu nari ningen no
|width="300"| あとなるハ　どうぐしゆなり　にんげんの
|-
|| The whole body consists of things borrowed from Kami. (125)|| gotai nokorazu Kami no kari-mono || ごたいのこらず　かみのかりもの　　一二五
|}
{|
|-
|width="515"| Of the things we borrow from the Kami, first of all are the eyes.
|width="300"| Kami-sama no kari-mono naru wa ichi ni gan
|width="300"| かみさまの　かりものなるハ　いちにがん
|-
|| They are things we borrow from Tsuki-sama. (126)|| kore wa Tsuki-sama kari-mono naru zo || これハ月さま　かりものなるぞ　　一二六
|}

{|
|-
|width="515"| All that provides warmth in the body is from Hi-sama.
|width="300"| mi no uchi no nukumi issai Hī-sama no
|width="300"| みのうちの　ぬくみいゝさい　ひいさまの
|-
|| They are things borrowed. (Together,) they are called “Namu.” (127) || kari-mono naru zo kore Namu to yū || かりものなるぞ　これ南無とゆう　　一二七
|}

{|
|-
|width="515"| Skin and joining from the venerable Kami Kunisazuchi
|width="300"| kawa tsunagi Kunisazuchi naru Kami-sama no
|width="300"| かハつなぎ　くにさつちなる　かみさまの
|-
|| we borrow. The bones which forms the core (of our bodies), (128) || kari-mono naru zo shin naru hone wa || かりものなるぞ　しんなるほねハ　　一二八
|}

{|
|-
|width="515"| they are things borrowed from Tsukiyomi-no- Mikoto-sama.
|width="300"| Tsukiyomi-no- Mikoto-sama no kari-mono ya
|width="300"| つきよみの　みことさまの　かりものや
|-
|| (Together,) they are “Ami.” (The functions of) drinking, eating, and elimination, (129)|| kore de Ami naru nomi kui de-iri || これであみなり　のみくいでいり　　一二九
|}

{|
|-
|width="515"| we borrow these from Kumoyomi-no-Mikoto-sama
|width="300"| Kumoyomi-no- Mikoto-sama no kari-mono ya
|width="300"| くもよみの　みことさまの　かりものや
|-
|| This is the reason the whole body is called “''go-rin go-tai''.” (130)|| kore de go-rin to go-tai to yu nari || これでごりんと　ごたいとゆなり　　一三〇
|}

{|
|-
|width="515"| Breathing we borrow from Kashikone-sama
|width="300"| iki fuku wa Kashikone-sama no kari-mono ya
|width="300"| いきふくは　かしこねさまの　かりものや
|-
|| The breath allows us to speak and the wind carries (our words). (131)|| iki de mono yū kaze de fuki-wake || いきでものゆう　かぜてふきハけ　　一三一
|}
{|
|-
|width="515"| These (six aspects) amount to the six syllables “Na-mu Ami-da Bu”
|width="300"| kore koso wa Namu Amida Bu to roku dai ya
|width="300"| これこそハ　なむあみだぶと　六だいや
|-
|| The Kami who represents “tsu” is Taishokuten. || tsu naru Kami-sama wa Taishokuten (132)|| つなるかみさま　たいしよくてん　　一三二
|}

{|
|-
|width="515"| As for the venerable Kami that comes next, Otonobe,
|width="300"| ato naru no Ōtonobē no Kami-sama wa
|width="300"| あとなるの　をふとのべゑの　かみさまハ
|-
|| he pulls crops forth and is a farmer Kami. (133)|| ryūke hiki-dashi hyakushō Kami || りうけしきだし　百姓かみ　　一三三
|}

==Verses 134–43: Directions and ura-shugo==
{|
|-
|width="515"| These eight Kami have assembled together. This is the reason
|width="300"| kono Kami ga yori atsumarite gozaru yue
|width="300"| このかみが　よりあつまりて　ござるゆへ
|-
|| the eight directions are now free from old regulations. (134) || hōi happō yurushi mashimasu || ほふいはあほふ　ゆるしまします　　一三四
|}

{|
|-
|width="515"| Among these Kami, the three who represent the east are female Kami
|width="300"| kono uchi ni higashi san-jin onago Kami
|width="300"| このうちに　ひかしさんじん　をんなごかみ
|-
|| and the three who represent the west are male Kami. (135)|| nishi san-jin wa otoko Kami nari || 西さんじんハ　をとこ神なり　　一三五
|}

{|
|-
|width="515"| The southeast is represented by Kunisazuchi-sama. In the Buddhist faith
|width="300"| tatsumī wa Kunisazuchi-sama Buppō no
|width="300"| 辰巳いハ　くにさつちさま　ぶつぼふの
|-
|| she is Samantabhadra, Bodhidharma, and Sarasvati. (136)|| Fugen Bosatsu ni Daruma Benten || ふげんぼさつに　だるまべんてん　　一三六
|}

{|
|-
|width="515"| The northwest is represented by the Kami Tsukiyomi. In the Buddhist faith
|width="300"| inui wa Tsukiyomi no Kami Buppō no
|width="300"| 戌亥ハ　つきよみの神　ぶつぼふの
|-
|| he is the bodhisattva Hachiman and Prince Shotoku. (137)|| Hachiman Bosatsu Shōtoku Taishi || はちまんぼさつ　しようとくたいし　　一三七
|}

{|
|-
|width="515"| The east is represented by the Kami Kumoyomi. In the Buddhist faith
|width="300"| higashī wa Kumoyomi no Kami Buppō no
|width="300"| ひがしいハ　くもよみの神　ぶうぼふの
|-
|| she is Manjusri, the Dragon King, Shennong, and (138)|| Monju Bosatsu ni Ryū-Ō Shinnō || もんじゆぼさつに　りうをしんのふ　　一三八
|}

{|
|-
|width="515"| Bhaisajyaguru. She provides the protection of medicine, doctors as well as
|width="300"| Yakushi-sama kusuri no shugo su isha tomo ni
|width="300"| やくしさま　くすりのしゆご　すいしやも
|-
|| the protection of books, writing, and wisdom. (139)|| shomotsu monji chie mo go-shugo || しよもつもんじ　もちゑもごしゆご　　一三九
|}

{|
|-
|width="515"| The southwest is represented by the Kami Kashikone. In the Buddhist faith
|width="300"| hitsujisaru Kashikone no Kami Buppō no
|width="300"| ひつじさる　かしこねの神　ぶうぼふの
|-
|| he is Vairocana Buddha as well as Saint Honen. (140)|| Dainichi-sama ni Hōnen-sama to || だいにちさまに　ほふねんさまと　　一四〇
|}

{|
|-
|width="515"| The northeast is represented by Taishokuten. In the Buddhist faith
|width="300"| ushitora wa Taishokuten Buppō no
|width="300"| 丑寅ハ　たいしよくてん　ぼうほふの
|-
|| she is Akasagarbha, Sudristi the polestar, (141)|| Kokuzō Bosatsu Myōken-sama ni || こくぞふぼさつ　みよけんさまに　　一四一
|}

{|
|-
|width="515"| Hariti, Hashizume-sama, Jurai as well as
|width="300"| Kishibojin Hashizume-sama to Jurai to
|width="300"| きしぼじん　はしづめさまと　じゆらいと
|-
|| Agata-sama is the same as this Kami. (142)|| Anata-sama to wa onaji kō nari || あなたさまとハ　をなじこふなり　　一四二
|}

{|
|-
|width="515"| The west is represented by Otonobe-sama. In the Buddhist faith
|width="300"| nishi koso wa Otonobe-sama Buppō no
|width="300"| にしこそハ　をふとのべさま　ぶうぽうの　
|-
|| he is the immovable Acala and Saint Kobo. (143)|| Fudō Myō-Ō ni Kōbō Daishi || ふどヲみよをに　こふぼふだいし　　一四三
|}

==Verses 144–50: The advent of manifold forms of salvation ==
{|
|-
|width="515"| In this Residence, manifold forms of salvation are offered because the
|width="300"| kono Yashiki ningen hajime moto no Kami
|width="300"| このやしき　にんげんはじめ　もとの神
|-
|| original Kami of human creation are here. (144) || owashimasu yue yorozu tasuke o || をハしますゆへ　よろづだすけを　　一四四
|}

{|
|-
|width="515"| Until now, since this world began
|width="300"| kono yō o hajimete kara ni ima made wa
|width="300"| このよふを　はじめてからに　いまゝでハ
|-
|| this salvation was impossible and so (145)|| kono tasuke oba dekinu koto kara || このたすけをバ　できぬ事から　　一四五
|}

{|
|-
|width="515"| until now both doctors and medicine were for human beings
|width="300"| kore made wa isha kusuri mo ningen no
|width="300"| これまでハ　いしややくすりも　にんげんの
|-
|| prepared and are comparable to weeding and fertilizing. (146)|| shuri koe nite koshirae arita || しゆりこへにて　こしらへありた　　一四六
|}

{|
|-
|width="515"| From this moment onward, doctors, medicine, magical spells and
|width="300"| kore kara wa isha kusuri mo majinai mo
|width="300"| これからハ　いしやもくすりも　まじないも
|-
|| incantations will no longer be necessary. (147) || ogami kitō mo iran koto ya de || をがみきとふも　いらん事やで　　一四七
|}

{|
|-
|width="515"| Offering the gods incantations and fortune-telling:
|width="300"| Kamigami no ogami kitō ya uranai ya
|width="300"| かみ／゛＼の　をがみきとうや　うらないや
|-
|| these are all places human beings express their indebtedness. (148)|| kore ningen no on no hōji-ba || これにんげんの　をんのほふじば　　一四八
|}

{|
|-
|width="515"| Listen to Kami-sama’s teachings and ponder.
|width="300"| Kami-sama no o-hanashi kiite shian shite
|width="300"| かみさまの　をはなしきいて　しやんして　
|-
|| If your mind is accepted as sincere, (149) || shinjitsu kokoro kanota koto nara || しんじつこゝろ　かのた事なら　　一四九
|}

{|
|-
|width="515"| there will never be a prayer of yours that goes unanswered.
|width="300"| nani nitemo kanawan koto wa nakere domo
|width="300"| なにゝても　かなハん事ハ　なけれども　
|-
|| Yet if your mind is in error, you will have to take medicine and such. (150)|| kokoro chigaeba kusuri nomu nari || こゝろちがえば　くすりのむなり　　一五〇
|}

==Verses 151–61: [[Passing away for rebirth]] and purifying the mind==
{|
|-
|width="515"| Human beings are said to die but this is not so.
|width="300"| ningen wa shi ni iku nado to yū keredo
|width="300"| にんげんハ　しにいくなどと　ゆうけれと
|-
|| We do not die, we merely return what we have borrowed. (151)|| shi ni iku yanai kari-mono kaesu || しにいくやない　かりものかやす　　一五一
|}

{|
|-
|width="515"| The reason we return it is because dust has piled up high within the body and
|width="300"| kaesu no wa mi no uchi hokori tsumoru yue
|width="300"| かやすのハ　みのうちほこり　つもるゆへ　
|-
|| the Kami from withdraws from the body. (152)|| mi no uchi Kami ga shirizoki nasaru || みのうち神が　しりぞきなさる　　一五二
|}

{|
|-
|width="515"| If we were to use the clothes we wear as a metaphor,
|width="300"| kono koto o kimono ni tatoe hanashi suru
|width="300"| このことを　きものにたとへ　はなしする　
|-
|| those who do not brush away stains of the mind… (153)|| kokoro no yogore o harawanu mono wa || こゝろのよごれを　はらわぬものハ　　一五三
|}

{|
|-
|width="515"| Unless these (stains) are washed away, we cannot keep wearing them.
|width="300"| arawazuba kiteru koto ga deken kara
|width="300"| あらハずバ　きてることをが　でけんから
|-
|| No matter how much you may want to keep it, you must disrobe and discard it. (154)|| nanbo oshitemo nugi suteru nari || なんぼをしても　ぬぎすてるなり　　一五四
|}

{|
|-
|width="515"| No matter how stained a piece of clothing may be,
|width="300"| kimono de mo nambo yogorete aru totemo
|width="300"| きものでも　なんぼよごれて　あるとても　
|-
|| once it is washed with water, it can be worn comfortably. (155)|| mizu de araeba kite ki ga yoroshi || みづであらへば　きてきがよろし　　一五五
|}

{|
|-
|width="515"| With human beings too, if the stains of the mind are but swept away,
|width="300"| ningen mo kokoro no yogore harota nara
|width="300"| にんげんも　こゝろのよごれ　はろたなら
|-
|| The Kami will rejoice and provide protection. (156)|| Kami mo yorokobi shugo kudasaru || かみもよろごひ　しゆごくださる　　一五六
|}

{|
|-
|width="515"| When human beings die, it is the same as
|width="300"| ningen wa shinuru to yū wa kimono o
|width="300"| にんげんハ　しぬるとゆうは　きものふを
|-
|| disrobing and discarding the clothing you were wearing. (157) || nugi suteru nomo onaji koto nari || ぬぎすてるのも　おなじ事なり　　一五七
|}

{|
|-
|width="515"| The Kami can offer nothing but the teachings
|width="300"| Kami-sama wa hanashi bakari de ningen no
|width="300"| かみさまハ　はなしばかりて　にんげんの　
|-
|| to wash away the stains from human minds. (158)|| kokoro no yogore arai nasaru made || こゝろのよごれ　あらいなさるで　　一五八
|}

{|
|-
|width="515"| About these teachings, both water and Kami-sama are the same:
|width="300"| kono hanashi mizu to Kami wa onaji koto
|width="300"| このはなし　みずとかみさま　をなじ事　
|-
|| they both wash and purify what is stained. (159)|| yogore taru mono arai sumasuru || よこれたるもの　あらいすまする　　一五九
|}

{|
|-
|width="515"| Salvation also depends on the mind alone.
|width="300"| tasukaru mo kokoro shidai ya ichiretsu wa
|width="300"| たすかるも　こゝろしだいや　いちれつに　
|-
|| Everyone, one and all, must quickly purify their minds. (160)|| hayaku kokoro sumasu koto nari || はやくこゝろを　すます事なり　　一六〇
|}

{|
|-
|width="515"| If only the mind is promptly purified,
|width="300"| kokoro sai sumiyaka sunda koto naraba
|width="300"| こゝろさい　すみやかすんだ　ことならバ
|-
|| our revered Parent will immediately grant gifts. (161)|| Oyasama yori wa sugu atae o || をやさまよりハ　すぐにあたゑを　　一六一
|}

==Notes==
<references>
</references>

Kita Koki manuscript

2015-04-15T12:00:47Z

Roykoogee: cosmetic touch-up

[[Kita Koki manuscript]] presents an English translation and original contents of this prose version of the [[Divine Record]].

The content below is based on the reproduced text appearing in ''Koki no kenkyu'' (pp. 89 to 102). The text, mainly written in the ''katakana'' syllabary, has been rendered into ''hiragana'' on this page for easier reading.

=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
|valign="top"|
At the beginning when neither the world nor human beings existed, there was [[Tsukihi|Cosmic Space-Time]] alone in a muddy ocean. Cosmic Space (''[[Kunitokotachi|Tsuki-sama]]'') surveyed the landscape and consulted with Cosmic Time (''[[Omotari|Hi-sama]]'') and embarked on the preparations to create human beings.

From that point, they looked carefully in the muddy ocean and found a ''uo'' (fish) and ''mi'' (serpent) mixed within. Discerning their natures, they had human faces. The ''uo'' refused to comply and was drawn against his will. His face was that of a human and his quality of skin was smooth without scales. He also was called a ''gigyo'' (salamander). The mind of ''Tsuki-sama'' entered him and he became the seed, called [[Izanagi-no-Mikoto]]. Further, the ''mi'' had (no) scales, had the quality of human skin, her body was long, and called a white snake. The mind of ''Hi-sama'' entered her and she became the seedbed of human beings, called [[Izanami-no-Mikoto]].

Looking elsewhere, there was a fish called a ''[[orca|shachihoko]]''. This being was odd and erect. He was drawn, his consent gained, and consumed. Upon discerning the flavor of his nature, he was trained to become the primary male instrument. The mind of ''Hi-sama'' entered the white snake. Looking further, there was a turtle. This being had truly strong footing and had strong skin. Upon gaining her consent, she was consumed. Upon discerning her nature, she was trained to become the primary female instrument. They became Kami, husband and wife, known as Izanagi and Izanami. At this moment, this Parent is 84 years of age.

To prepare human beings required various instruments and models. Looking further, there was an eel. Her quality of skin was slippery and upon receiving her, she was used as the instrument of eating, drinking, and elimination. She was called [[Kumoyomi-no-Mikoto]]. Further, there was a [[flatfish|right-eye flounder]]. His body was thin. Having gained his consent, he was consumed. Upon discerning the flavor of his nature, he was used as the instrument of breathing. He was called [[Kashikone-no-Mikoto]]. Further, the instrument of bones, the erect ''shachihoko'' was used as the instrument of bones. He was called [[Tsukiyomi-no-Mikoto]]. The aforementioned turtle, she was also used as the instrument of skin and muscle. She was called [[Kunitokotachi-no-Mikoto]].

From that point, loaches became the souls of human beings. Izanagi-sama then took the seeds of 9 hundred million, 99 thousand, 9 hundred and 99 children; they were conceived over 3 days and 3 nights and stayed [in their mother Izanami-sama] for 3 years and 3 months. [Izanami-sama] gave birth in the 7 leagues (''ri'') between Nara and Hase in Yamato Province over 7 days. [She then] gave birth in the remainder of Yamato Province over 4 days. This is the reason why this area is known as “Kamigata” (the Divine Residence). From that point on [Izanami-sama] gave birth in the three provinces of Iga, Kawachi, and Yamashiro over 19 days. It is for this reason [30 days after childbirth the mother’s] body feels light and [ritual impurity?] departs. [Izanami-sama then] gave birth in the remaining provinces over 45 days. This is the reason why there is [the custom of a mother remaining] 75 days in a birthing room [after childbirth].

These human beings were born 5 ''bu'' (about half an inch) tall and inched upward equally, maturing to [a height of] 3 ''sun'' (about 3 inches). At that time Izanagi-sama hid himself and the human beings too died. The places where [Izanami-sama] gave birth are shrines. By the divine [[providence]] already taught her, the number of children mentioned earlier were conceived in the same womb. [The beings] were born 5 ''bu'' tall and inched upward equally to [the height of] 3 ''sun'' and 5 ''bu'' (about 3 and a half inches) and again all died. The places [Izanami-sama] gave birth the second time are gravesites and cemeteries.
Then, in the same womb [Izanami-sama] conceived a third time. [The beings] again were born 5 ''bu'' tall and in 99 years equally inched upward [to a height of] 4 ''sun'' (about 4 inches). Seeing this, their Parent thought to herself, “At this rate they will become human beings 5 ''shaku'' tall (about 5 feet),” smiled, and hid herself. The human beings again died. [The places they were born] the third time are temples and places of worship. These beings were reborn three times and [lived for] 99 years [each time].

From that point on, the seeds of human beings died and were reborn as birds and mammals 8 thousand and 8 times. These beings also all died. All that remained was a single monkey that could imitate a person. The mind of [[Kunisazuchi]]-sama entered her. With the providence of the Parent, this monkey gave birth to 5 boys and 5 girls, or 10 children at a time. These children were also 5 ''bu'' tall. The places she gave birth are first shrines, second cemeteries, and third temples and are all places we pay our respects.

These beings equally inched upward [in height] to 1 ''shaku'' and 8 ''sun'' (about 1 foot and 8 inches), whereupon the water and earth separated. They then matured to [the height of] 3 ''shaku'' (about 3 feet), whereupon the sky and the earth, ocean and mountains separated until they would be distinguished from one another. Heaven then blessed these beings with food. This is the reason why at age 3<ref>This would correspond to the Western count of one or two years old.</ref> human beings begin to speak and develop wisdom. These beings then came upon the lands of the [[Kara|periphery]] and [[Tenjiku|beyond]]. From that point on, human beings were born two at a time in the same womb, a boy and a girl. When human beings reached five ''shaku'' (about five feet), they were blessed with crops and began to be born from the womb one at a time.

Not knowing this, presently human beings believe their bodies are their own but this mind is mistaken. Our bodies are things borrowed from Kami. These things borrowed include eyes/moisture and warmth. Skin/joining and the bones that form the core [of the body]. Eating/drinking/elimination and breathing. These Kami are the six foundational Kami. These six Kami are Kami that were instruments when human beings were begun.

''Tsuki-sama'' (Moon-Space) provides the moisture of the eyes. As this venerable Kami surveyed the landscape (''kunitoko'') at the beginnings of origin, this Kami is named Kunitokotachi-no-Mikoto-sama. ''Hi-sama'' (Sun-Time) provides the providence of warmth. This venerable Kami became heavy with children (''omotate'') and became the seedbed for human beings. It is for this reason she is called [[Omotari-no-Mikoto]]. These two Kami became the seed and seedbed and are the true Parents.

The one that provides muscle and skin is Kunisazuchi-no-Mikoto-sama. The one that provides the providence of bones is Tsukiyomi-no-Mikoto-sama. Eating, drinking, and elimination is Kumoyomi-no-Mikoto-sama. The one that provides breathing is Kashikone-no-Mikoto-sama. These personages became the instruments at the beginning of origin of human beings and were given sacred names.

The Kami called [[Otonobe]] originally was a [[black snake]]. Upon discerning his long nature, he became the Kami providing protection for crops and the providence of pulling forth in general. For this reason, this Kami is called Otonobe-no-Mikoto. Further, the one called [[Taishokuten]] was a ''[[globe-fish|fugu]]''. She gained the providence of cutting. Upon discerning her nature, she was entrusted with the task of cutting all ties including that of death and birth. She is called Taishokuten-no-Mikoto for the reason she provides this protection. These Kami [together] are called the 80 thousand Kami.

Further, on the origin of “Namu Amida Butsu,” “Namu” in our faith is Kunitokotachi-sama and Omotari-sama. In the Buddhist faith they are Amida Sanzonbutsu (trinity of Amitābha) and Mahāsthāmaprāpta. “Ami” in our faith is Kunisazuchi-no-Mikoto-sama and Tsukiyomi-no-Mikoto-sama. In the Buddhist faith they are Samantabhadra and the bodhisattva Hachiman. Further, “da Butsu” in our faith is Kumoyomi-no-Mikoto and Kashikone-no-Mikoto-sama. In the Buddhist faith they are Manjusri and Vairocana Buddha. “Tsu” is Taishokuten-no-Mikoto. In the Buddhist faith, she is Akasagarbha. As for Otonobe-no-Mikoto, in the Buddhist faith, he is Acala.

These Kami discerned the original [[Jiba]] 45 years ago since it was the year when the years equal to the number of firstborn human beings at the beginnings of origin had elapsed. This original place is the Residence known as Nakayama in Shoyashiki in the county of Yamabe, Yamato Province. This Jiba is the place of the origin of this world. The minds of Cosmic Space-Time descended swiftly on 10/26 in the 9th year of Tenpo (1838), the year of the rooster.

Manifold forms of salvation are not to be accomplished through medicines or formulas of worship. Wondrous blessings will be made available just through the Kami’s teachings. Among these teachings is to set up the [[Kanrodai]] as the proof of the beginning of the world and human beings where neither existed.

There ought to be nothing to be called [[illness]] in human bodies. In the world, they call it illness but there is nothing to be called illness, it is a path of the mistaken mind. These paths are likened to [[dust]] and are [[covetousness]], [[miserliness]], [[self-love]], [[hatred]], [[grudge-bearing|bearing grudges]], [[anger]], [[greed]], and [[arrogance]]. Because these pile up and accumulate, they appear on human bodies. If we sincerely repent of any of these dusts we believe we have accumulated since the age of 15 and swiftly sweep it away and an entire household together prays to Kami-sama, we can escape any disease or misfortune.

If one were to discuss this in further detail, these dusts can be accumulated between parent and child, brothers and sisters, husband and wife. Further, [[falsehood|lies]] told even among neighbors are included in these eight dusts. If we reform ourselves of these uses of the mind, sincerely repent, and pray with all our might, there will not be any prayer that will go unanswered. Not knowing this, the people of the world wonder what this path is about. This is the cause of the prime regret of Kami-sama.

Further, as proof of revealing this salvation, the [[Grant of Safe Childbirth]] eliminates the need to follow the three customs of leaning on a bundle of straw, wearing an abdominal band, and refraining from certain foods. After a mother gives birth, her body is as it is usually is without any ritual impurity. Another proof is the elimination from the need to follow regulations concerning the eight directions. Even if you search the entire three thousandfold world, you will not find another Kami-sama that will free you from these three customs.

At the time of childbirth, the Kami that cuts the ties [between the mother and child] in the womb is Taishokuten. The Kami that pulls [the child out of the womb] is Otonobe-no-Mikoto-sama. After [the child is pulled out], the Kami that enables joining is Kunisazuchi-no-Mikoto-sama. These three Kami are together are called Akken-Myo-O.

Cosmic-Space Time is the same as the skies and the earth. We live in the Parent’s body and borrow our bodies. We believed they were our own but this belief is mistaken. At this time, we should hear this teaching and sincerely believe it to be true and not turn away from it. Although it is said that human beings die, we do not die but return what we borrowed. Not knowing this, why do you think why humans die? This is the cause of Kami’s [[regret]] and [[divine anger|anger]]. This regret appears throughout the world. Not knowing this, people believe it to be incurable illnesses.

The matters that are thought to be fearsome and dangerous in the world would not be so if we step into the grounds of the Parent’s Residence of Origin and sincerely lean on the Kami. If everyone in the world, one and all, hears this, they will come to pay respects to the Parental Home. If everyone truly helps one another in all matters, the Kami will also immediately grant salvation.

To our greatest delight, the original Kami are now alive, appearing as human beings. If you doubt this, you will not receive blessings. If you sincerely believe this to be true, doctors, medicines, and formulas of worship will not be necessary. This place is the place to express our indebtedness, and forms of tending and fertilizing. If you ponder this and come to inquire, there will be nothing that you will not know.

No matter how strong, powerful, or clever you may be, you will not be able to stand up against the Parent’s regret. If the entire world forgets greed and equally becomes spiritually uplifted, there will be nothing for the Parent to feel regretful over. It is the single desire of the Parent to have the minds in all nations to be purified and to grant salvation. If we hear this matter in detail, we should quickly act to completely purify our minds as Kami desires.

Further, trees [are governed by] Tsukiyomi-no-Mikoto, fire by Omotari-no-Mikoto, earth by Kunitokotachi-no-Mikoto, metals by Kunisazuchi-no-Mikoto, and water by Kumoyomi-no-Mikoto. These are the five elements. The five earth Kami are Amida-Butsu. The seven sky Kami are Amida-Butsu in addition to Izanagi and Izanami. Although they say we mix the Kami with Buddhism, if we were to use the metaphor of a tree, there are eight branches and one root. Although they say the periphery is extraordinary, this nation is the origin of the world whereas the periphery amount to the ends of branches.
|
説話体十四年本（喜多・四二）

亦、此無せ界、無人間を元初くださる催と云は、どろ海中に月日ばかりで、月様は國とこをみ定て、日様にだんじなさるは、人間をこしらゑる催をくださる。

それよりも、どろうみ中をよく見すませば、魚を巳とをまじりいる。能見すませば、人間の面。その魚をいやがる処、むりに引きよせ、そのものを。面は人間、はだやいはうろこなしなるぬんべりとしたるはだやいで、その名はぎ々よと云。此者に月より心入込で、人間の種となり、是はいざなぎの尊と云。又、巳と云わ、はだやいはうろこありて、人間のはだ、身長き白じやと云。此者に日より心入込で人間の苗代となり、是はいざなみの尊と云。

ほかをみすますれば、シヤチホコと云う魚がいる。此者は、へんなるは、つうぱるがゑて。そのものを引よせしようちをさして、くてしまふ。その心味を見て、人間の男一の道具にしこみ。日様は白じやを云魚に心入込、又外をみすませば、亀がいる。此者誠にふんばり強、皮強く、此者にしよちをさして、くてしもう。心味を見て、女の一の道具にしこみあり。それでふ々の神也。そのふ々はいざなぎ、又いざなみ/u>と申なり。是は此世の人間の元の親様也。今、此の親様は、當年巳の八十四才にてぞあらわれござる。

亦、人間をこしらゑるにはそれぞれの道具品形見だす事なり。また、外見れば、ウナギがいる。此者のはだやいは、ぬるぬるとぬつくところの心引受、喰食出入なる道具につこたなり。それでくもよみのみこと々ゆう。亦、カレがいる。此者は身の薄き者也。此者をばしよちをさしてもらいうけ、くてしもて、其心味を見て、いきの道具につかう事なり。是はかしこねの尊と云。また骨の道具は、シヤチホコのつうぱる心を以て、骨の道具につかうなり。是は月よみの尊と云。亦前の亀、皮筋の道具にもつこた。是は國さつちのみこと云。

それよりも、人間のたまひなるはドジヨウなり。此ドジヨウいざなぎ様は子数九億九万九千九百九拾九かづ。是よりも、三日三夜さにやどしこみ、三年三月止りあり。それよりも、大和の國の奈良・初瀬七里の間は七日にてうみをろしあり。のこる大和は四日にてうみをろしあり。それゆゑ神がたと云なり。それより伊賀・河内・山城と三ヶ國十九日にてうみをろしあり。それよりみもかるきさるゆゑ、のこり國々四十五日にてうみをろしあり。それゆゑ、七十五日をびや中と云なり。

其人間は、五分からうまれ五分五分とせゑじんをして三寸となり、その時にいざなぎさまはをかくれありて、人間もくれまして。此うみをろしたじばわみやみやと云。一度をしゑたこのしゆごで、同はらに右の子数の人間を。亦五分からうまれ、五分五分五分とせじんをして三寸五分となりて、亦はてまして。二度めのうみをろしたわ、はかしよなり。又もをなじはらに三度やとり、これも五分からうまれ、五分五分と四寸んになりて、親さまは、此人も五尺の人にもなろをとをもうて、にこりと笑てをかくれありたなり。また人間もくれてしまうて。三どめわさんぱら、これまいりしよなり。此人は三どながらうまれかわり、九十九年や。

それよりも、人間の種きれてしもうて鳥けだものに八千八度のうまれかわり。此者もすうきりねをきれてしもうて、あとへさるなるはひとりのこり、このものはひとのまねする、なになりと。此者に國さつちさま心いり込で是も親様ごしごうで、男五人、女五人を都合十人うまれ、これも五分からや。うみをろしたは、一みや、二はか、三度さんぱら、これまいりしよ。

此人は五分五分と一尺八寸にて水土わかり、それより三尺までせゑじんして、それよりも天地海山もはかりかけ、亦天よりりきもつあたへたさる。それゆゑに、今ひとわ、さんさいになれば、ものゆいかけ、ちゑもでけますなり。から、天じくまであがりゆくなり。それからな、ひとはらに男一人と女一人と都合二人うまれ、それからな、五尺の人になりたなら、ものの立毛みなあたゑ、それよりも、ひとはらに壹人づゝときまりついたり。

それしらづ、今人間は、皆我身我ものなるとをもう心はちがうことなり。我からだは神さまのかりものなるぞ。かりものは、眼うるをいにぬくみなり。かはつなぎにしんのほねなる。のみくい出入やいきするのも神さまのかりものなるぞ。このかみさまは六だいと云。この六神は、前人間初た時、道具にをなりくだされた神様なり。

月様は眼のうるをいくださるなり。此神様は元初國とこをみさざめつけた、それゆゑに國とこたちのみことさまや。日様はぬくみのしゆごをくださるなり。此神様は、をも立て人間の苗代にをなりなされた、それゆゑにをもたりのみことと申なり。右両人は、人間の種・苗代とをなりくだされた實の親也。

筋皮つなぎのくださるは國さつちのみことさま。骨のごしごくださるは月よみの尊様なり。喰食出入は雲よみの尊様や。いきくださるはかしこねの尊様。是人間元初まりの時、道具におなりくだされた、これに神なを。

亦、ををとのべと云神は、元はクロクツナ、これは、此長き心とて農の立毛、亦は万のひきだすしゆごかみ、是ゆゑにをゝとのべ<の尊/u>と云。又、たいしよくてんと云はフグなるなり。是はきるがゑてなり。この心引受なして人間の死生にも、又は、よろづの縁をきるやくめにて、しゆごをくださるゆゑ、神名をつけてたいしよくてんの尊と云なり。是で八万の神と云。

亦、南無阿彌陀佛のいんねんは、南無と云は、しんとでは國とこたちさまにをもたりさまや。ぶぽでは三ツのみだによらい、せいしぼさつ。亦、阿彌と云は神との國さつちの尊さまに月よみの尊。ぶぽではふげんぼさつ、八まんだいぼさつ。又、陀佛とは、神とでは雲よみの尊にかしこねのみことさま。ぶぽではもんじゆさんに大日如来なり。又、ツなるはたいしよくてんの尊なり。是なるは、ぶぽではこくとさま。外なるのをゝとのべゑの尊は、ぶぽではふどをみよ。

此神様は四十五年以前にて元なるジバを見定て、元初人間の子数と年げんとたちきたるそれゆゑに。元の地場と云はな、大和國の山邊の郡庄屋敷の中山氏と云屋敷、これはこのよの元初りの地場なり。ころは天保九年酉の十月廿六日に月日様の其心すみやかに天下り。

それよりも、よろづたすけと云のはな、藥出すでなし、をがみきとうするでなし、ただ神様のをはなしばかりでふしぎなりやく。此はなしと云は、元ないせかい、ない人をはじめたしよこにな、このカンロダイをすゑをくなり。

もするは、人間のからだにはやまいと云てさらになし。世界には、病とゆうているけれど、病と云てさらにない、こゝろちがいの道がある。このちがい、ほこりにたとゑてもうすなら、ほしい、をしい、かわい、にくい、うらめしや、はらだちや、よくとこうまん、これ八つのほこりなり。このほこり、つもりかさなりそれゆゑに、みなそれぞれみのうちよりあらわれでる。このほこり十五才よりいまゝでにつけたとをもうことをばな、しんじつ心ろにさんげして、すきやかにそうじしたら。かなゑそろをて神様に心實ねがうれば、いかなる病氣、又は、うれいさいなんもみなぬがれ。

此ほこりつくと云はな、こわしくもうすれば、親子きよだい、ふうふうのなかもつみつくりするのもほこりなり。又は、となりきんじよとなかごと云も、又うそを云のも、是皆八つのほこりのうちや。この心をもゑなをしてじん實にさんげして、一心ふらんに願なら、よろづをもわくなになりとかなわんと云事はなし。それしらつ、みなせ界になんぞうそのようにをもうている。これわかみさまの一のざんねん。

亦たすけあらはす此しよこにな、をびやゆるしが三色をうむをりに、もたれわら、はらおび、どくゆみ、これ三つ。うんだそのあと、つねのからだでけがれなし。まだもしよこは、方八方ゆるしくださる。是たすけしよこみちあけ。この三色のゆるしくださる神様は、三千せ界をたづねても、ほかにあるまいもとのをやさま。

うむ時に、はらのなかゑんをきるはたいしよくてん、ひきだすはをゝとのべゑの尊さま、ひきだしたあとつなぎは國さつちのみことさま、右三神はあつけんみようと云。

月日と云は、天地と云もをなじ事なり。親様のからだの中にすまいして、かり物のからだとは、ゆめ、さらにしらづ、わがものとをもていたは心ちごうた。此度はをはなしきいてしんちつにはつめいして、そむく心はさらになし。人間は死に行なんぞとゆけれど、しぬやない、かり物かやす。それしらず、なんぞ死ぬよにをもている。これは神のざんねんりいぶく。このざんねんせ界一れつあらわれる。それしらず、ふじやまいやとをもているなり。

せ界にはこわきあうなきをもう事、親様の元の屋敷ゑふみこんで、しん實神にもたれたら、こわきあうなきさらにないのに。是きいて、せ界一れつ皆々は、親ざと参りとわれもおれもと。め々にしんからたすけやいあるならば、神のほうにもすぐにたすける。

なむありがたや、たのしみや、今此処にて元の神々、人間でぞんめにてぞあらわれござる。此事をうたがいあらばりやくなし。これをしん實にをもうなら、いしやくすりも、をがみきとをもいらん事やで。これはこのよのをんのほうじば、しゆりこゑやで。此事をしやんしてたずねくるなら、あくまでもなにしらんとゆ事はないぞや。

いかほどにりきしや、ごをてき、はつめでも、親さまざんねんこれかなわんで。世界じゆう、よくをわすれて一れつに、心いさんでくるならば、親のさんねんさらにないぞや。心さいすみやかに國々迄もすんだなら、たすけくださる親の一じよう。我々も此事くわしくきいてから、はやく心をすみきりて、神のましわりしたい事やで。

△又、木火土金水と云はな、木は月よみのみこと、火はをもたりの尊、土は國とこたちの尊、金は國さつちの尊、水は雲よみのみこと、是は五輪ん五たゑや。じじん五代とは阿彌陀佛つ、これで五代なり。天神七代はいざなき、いざなみと阿彌陀佛つとこれで七代なり。是ゆゑば、神佛こんこをとをもうけれど、是を木にたとうれば、枝は八本、ねは壹本。からやとて、めづらしよにをもうけど、日本よの本、からはゑださき。
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== Note ==
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</references>

Kita Koki manuscript

2015-04-15T11:59:24Z

Roykoogee: created new page

[[Kita Koki manuscript]] presents an English translation and original contents of this prose version of the [[Divine Record]].

The content below is based on the reproduced text appearing in ''Koki no kenkyu'' (pp. 89 to 102). The text, mainly written in the ''katakana'' syllabary, has been rendered into ''hiragana'' on this page for easier reading.

=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
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At the beginning when neither the world nor human beings existed, there was [[Tsukihi|Cosmic Space-Time]] alone in a muddy ocean. Cosmic Space (''[[Kunitokotachi|Tsuki-sama]]'') surveyed the landscape and consulted with Cosmic Time (''[[Omotari|Hi-sama]]'') and embarked on the preparations to create human beings.

From that point, they looked carefully in the muddy ocean and found a ''uo'' (fish) and ''mi'' (serpent) mixed within. Discerning their natures, they had human faces. The ''uo'' refused to comply and was drawn against his will. His face was that of a human and his quality of skin was smooth without scales. He also was called a ''gigyo'' (salamander). The mind of ''Tsuki-sama'' entered him and he became the seed, called [[Izanagi-no-Mikoto]]. Further, the ''mi'' had (no) scales, had the quality of human skin, her body was long, and called a white snake. The mind of ''Hi-sama'' entered her and she became the seedbed of human beings, called [[Izanami-no-Mikoto]].

Looking elsewhere, there was a fish called a ''[[orca|shachihoko]]''. This being was odd and erect. He was drawn, his consent gained, and consumed. Upon discerning the flavor of his nature, he was trained to become the primary male instrument. The mind of ''Hi-sama'' entered the white snake. Looking further, there was a turtle. This being had truly strong footing and had strong skin. Upon gaining her consent, she was consumed. Upon discerning her nature, she was trained to become the primary female instrument. They became Kami, husband and wife, known as Izanagi and Izanami. At this moment, this Parent is 84 years of age.

To prepare human beings required various instruments and models. Looking further, there was an eel. Her quality of skin was slippery and upon receiving her, she was used as the instrument of eating, drinking, and elimination. She was called [[Kumoyomi-no-Mikoto]]. Further, there was a [[flatfish|right-eye flounder]]. His body was thin. Having gained his consent, he was consumed. Upon discerning the flavor of his nature, he was used as the instrument of breathing. He was called [[Kashikone-no-Mikoto]]. Further, the instrument of bones, the erect ''shachihoko'' was used as the instrument of bones. He was called [[Tsukiyomi-no-Mikoto]]. The aforementioned turtle, she was also used as the instrument of skin and muscle. She was called [[Kunitokotachi-no-Mikoto]].

From that point, loaches became the souls of human beings. Izanagi-sama then took the seeds of 9 hundred million, 99 thousand, 9 hundred and 99 children; they were conceived over 3 days and 3 nights and stayed [in their mother Izanami-sama] for 3 years and 3 months. [Izanami-sama] gave birth in the 7 leagues (''ri'') between Nara and Hase in Yamato Province over 7 days. [She then] gave birth in the remainder of Yamato Province over 4 days. This is the reason why this area is known as “Kamigata” (the Divine Residence). From that point on [Izanami-sama] gave birth in the three provinces of Iga, Kawachi, and Yamashiro over 19 days. It is for this reason [30 days after childbirth the mother’s] body feels light and [ritual impurity?] departs. [Izanami-sama then] gave birth in the remaining provinces over 45 days. This is the reason why there is [the custom of a mother remaining] 75 days in a birthing room [after childbirth].

These human beings were born 5 ''bu'' (about half an inch) tall and inched upward equally, maturing to [a height of] 3 ''sun'' (about 3 inches). At that time Izanagi-sama hid himself and the human beings too died. The places where [Izanami-sama] gave birth are shrines. By the divine [[providence]] already taught her, the number of children mentioned earlier were conceived in the same womb. [The beings] were born 5 ''bu'' tall and inched upward equally to [the height of] 3 ''sun'' and 5 ''bu'' (about 3 and a half inches) and again all died. The places [Izanami-sama] gave birth the second time are gravesites and cemeteries.
Then, in the same womb [Izanami-sama] conceived a third time. [The beings] again were born 5 ''bu'' tall and in 99 years equally inched upward [to a height of] 4 ''sun'' (about 4 inches). Seeing this, their Parent thought to herself, “At this rate they will become human beings 5 ''shaku'' tall (about 5 feet),” smiled, and hid herself. The human beings again died. [The places they were born] the third time are temples and places of worship. These beings were reborn three times and [lived for] 99 years [each time].

From that point on, the seeds of human beings died and were reborn as birds and mammals 8 thousand and 8 times. These beings also all died. All that remained was a single monkey that could imitate a person. The mind of [[Kunisazuchi]]-sama entered her. With the providence of the Parent, this monkey gave birth to 5 boys and 5 girls, or 10 children at a time. These children were also 5 ''bu'' tall. The places she gave birth are first shrines, second cemeteries, and third temples and are all places we pay our respects.

These beings equally inched upward [in height] to 1 ''shaku'' and 8 ''sun'' (about 1 foot and 8 inches), whereupon the water and earth separated. They then matured to [the height of] 3 ''shaku'' (about 3 feet), whereupon the sky and the earth, ocean and mountains separated until they would be distinguished from one another. Heaven then blessed these beings with food. This is the reason why at age 3<ref>This would correspond to the Western count of one or two years old.</ref> human beings begin to speak and develop wisdom. These beings then came upon the lands of the [[Kara|periphery]] and [[Tenjiku|beyond]]. From that point on, human beings were born two at a time in the same womb, a boy and a girl. When human beings reached five ''shaku'' (about five feet), they were blessed with crops and began to be born from the womb one at a time.

Not knowing this, presently human beings believe their bodies are their own but this mind is mistaken. Our bodies are things borrowed from Kami. These things borrowed include eyes/moisture and warmth. Skin/joining and the bones that form the core [of the body]. Eating/drinking/elimination and breathing. These Kami are the six foundational Kami. These six Kami are Kami that were instruments when human beings were begun.

''Tsuki-sama'' (Moon-Space) provides the moisture of the eyes. As this venerable Kami surveyed the landscape (''kunitoko'') at the beginnings of origin, this Kami is named Kunitokotachi-no-Mikoto-sama. ''Hi-sama'' (Sun-Time) provides the providence of warmth. This venerable Kami became heavy with children (''omotate'') and became the seedbed for human beings. It is for this reason she is called [[Omotari-no-Mikoto]]. These two Kami became the seed and seedbed and are the true Parents.

The one that provides muscle and skin is Kunisazuchi-no-Mikoto-sama. The one that provides the providence of bones is Tsukiyomi-no-Mikoto-sama. Eating, drinking, and elimination is Kumoyomi-no-Mikoto-sama. The one that provides breathing is Kashikone-no-Mikoto-sama. These personages became the instruments at the beginning of origin of human beings and were given sacred names.

The Kami called [[Otonobe]] originally was a [[black snake]]. Upon discerning his long nature, he became the Kami providing protection for crops and the providence of pulling forth in general. For this reason, this Kami is called Otonobe-no-Mikoto. Further, the one called [[Taishokuten]] was a ''[[globe-fish|fugu]]''. She gained the providence of cutting. Upon discerning her nature, she was entrusted with the task of cutting all ties including that of death and birth. She is called Taishokuten-no-Mikoto for the reason she provides this protection. These Kami [together] are called the 80 thousand Kami.

Further, on the origin of “Namu Amida Butsu,” “Namu” in our faith is Kunitokotachi-sama and Omotari-sama. In the Buddhist faith they are Amida Sanzonbutsu (trinity of Amitābha) and Mahāsthāmaprāpta. “Ami” in our faith is Kunisazuchi-no-Mikoto-sama and Tsukiyomi-no-Mikoto-sama. In the Buddhist faith they are Samantabhadra and the bodhisattva Hachiman. Further, “da Butsu” in our faith is Kumoyomi-no-Mikoto and Kashikone-no-Mikoto-sama. In the Buddhist faith they are Manjusri and Vairocana Buddha. “Tsu” is Taishokuten-no-Mikoto. In the Buddhist faith, she is Akasagarbha. As for Otonobe-no-Mikoto, in the Buddhist faith, he is Acala.

These Kami discerned the original [[Jiba]] 45 years ago since it was the year when the years equal to the number of firstborn human beings at the beginnings of origin had elapsed. This original place is the Residence known as Nakayama in Shoyashiki in the county of Yamabe, Yamato Province. This Jiba is the place of the origin of this world. The minds of Cosmic Space-Time descended swiftly on 10/26 in the 9th year of Tenpo (1838), the year of the rooster.

Manifold forms of salvation are not to be accomplished through medicines or formulas of worship. Wondrous blessings will be made available just through the Kami’s teachings. Among these teachings is to set up the [[Kanrodai]] as the proof of the beginning of the world and human beings where neither existed.

There ought to be nothing to be called [[illness]] in human bodies. In the world, they call it illness but there is nothing to be called illness, it is a path of the mistaken mind. These paths are likened to [[dust]] and are [[covetousness]], [[miserliness]], [[self-love]], [[hatred]], [[grudge-bearing|bearing grudges]], [[anger]], [[greed]], and [[arrogance]]. Because these pile up and accumulate, they appear on human bodies. If we sincerely repent of any of these dusts we believe we have accumulated since the age of 15 and swiftly sweep it away and an entire household together prays to Kami-sama, we can escape any disease or misfortune.

If one were to discuss this in further detail, these dusts can be accumulated between parent and child, brothers and sisters, husband and wife. Further, [[falsehood|lies]] told even among neighbors are included in these eight dusts. If we reform ourselves of these uses of the mind, sincerely repent, and pray with all our might, there will not be any prayer that will go unanswered. Not knowing this, the people of the world wonder what this path is about. This is the cause of the prime regret of Kami-sama.

Further, as proof of revealing this salvation, the [[Grant of Safe Childbirth]] eliminates the need to follow the three customs of leaning on a bundle of straw, wearing an abdominal band, and refraining from certain foods. After a mother gives birth, her body is as it is usually is without any ritual impurity. Another proof is the elimination from the need to follow regulations concerning the eight directions. Even if you search the entire three thousandfold world, you will not find another Kami-sama that will free you from these three customs.

At the time of childbirth, the Kami that cuts the ties [between the mother and child] in the womb is Taishokuten. The Kami that pulls [the child out of the womb] is Otonobe-no-Mikoto-sama. After [the child is pulled out], the Kami that enables joining is Kunisazuchi-no-Mikoto-sama. These three Kami are together are called Akken-Myo-O.

Cosmic-Space Time is the same as the skies and the earth. We live in the Parent’s body and borrow our bodies. We believed they were our own but this belief is mistaken. At this time, we should hear this teaching and sincerely believe it to be true and not turn away from it. Although it is said that human beings die, we do not die but return what we borrowed. Not knowing this, why do you think why humans die? This is the cause of Kami’s [[regret]] and [[divine anger|anger]]. This regret appears throughout the world. Not knowing this, people believe it to be incurable illnesses.

The matters that are thought to be fearsome and dangerous in the world would not be so if we step into the grounds of the Parent’s Residence of Origin and sincerely lean on the Kami. If everyone in the world, one and all, hears this, they will come to pay respects to the Parental Home. If everyone truly helps one another in all matters, the Kami will also immediately grant salvation.

To our greatest delight, the original Kami are now alive, appearing as human beings. If you doubt this, you will not receive blessings. If you sincerely believe this to be true, doctors, medicines, and formulas of worship will not be necessary. This place is the place to express our indebtedness, and forms of tending and fertilizing. If you ponder this and come to inquire, there will be nothing that you will not know.

No matter how strong, powerful, or clever you may be, you will not be able to stand up against the Parent’s regret. If the entire world forgets greed and equally becomes spiritually uplifted, there will be nothing for the Parent to feel regretful over. It is the single desire of the Parent to have the minds in all nations to be purified and to grant salvation. If we hear this matter in detail, we should quickly act to completely purify our minds as Kami desires.

Further, trees [are governed by] Tsukiyomi-no-Mikoto, fire by Omotari-no-Mikoto, earth by Kunitokotachi-no-Mikoto, metals by Kunisazuchi-no-Mikoto, and water by Kumoyomi-no-Mikoto. These are the five elements. The five earth Kami are Amida-Butsu. The seven sky Kami are Amida-Butsu in addition to Izanagi and Izanami. Although they say we mix the Kami with Buddhism, if we were to use the metaphor of a tree, there are eight branches and one root. Although they say the periphery is extraordinary, this nation is the origin of the world whereas the periphery amount to the ends of branches.
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説話体十四年本（喜多・四二）
亦、此無せ界、無人間を元初くださる催と云は、どろ海中に月日ばかりで、月様は國とこをみ定て、日様にだんじなさるは、人間をこしらゑる催をくださる。

それよりも、どろうみ中をよく見すませば、魚を巳とをまじりいる。能見すませば、人間の面。その魚をいやがる処、むりに引きよせ、そのものを。面は人間、はだやいはうろこなしなるぬんべりとしたるはだやいで、その名はぎ々よと云。此者に月より心入込で、人間の種となり、是はいざなぎの尊と云。又、巳と云わ、はだやいはうろこありて、人間のはだ、身長き白じやと云。此者に日より心入込で人間の苗代となり、是はいざなみの尊と云。

ほかをみすますれば、シヤチホコと云う魚がいる。此者は、へんなるは、つうぱるがゑて。そのものを引よせしようちをさして、くてしまふ。その心味を見て、人間の男一の道具にしこみ。日様は白じやを云魚に心入込、又外をみすませば、亀がいる。此者誠にふんばり強、皮強く、此者にしよちをさして、くてしもう。心味を見て、女の一の道具にしこみあり。それでふ々の神也。そのふ々はいざなぎ、又いざなみ/u>と申なり。是は此世の人間の元の親様也。今、此の親様は、當年巳の八十四才にてぞあらわれござる。

亦、人間をこしらゑるにはそれぞれの道具品形見だす事なり。また、外見れば、ウナギがいる。此者のはだやいは、ぬるぬるとぬつくところの心引受、喰食出入なる道具につこたなり。それでくもよみのみこと々ゆう。亦、カレがいる。此者は身の薄き者也。此者をばしよちをさしてもらいうけ、くてしもて、其心味を見て、いきの道具につかう事なり。是はかしこねの尊と云。また骨の道具は、シヤチホコのつうぱる心を以て、骨の道具につかうなり。是は月よみの尊と云。亦前の亀、皮筋の道具にもつこた。是は國さつちのみこと云。

それよりも、人間のたまひなるはドジヨウなり。此ドジヨウいざなぎ様は子数九億九万九千九百九拾九かづ。是よりも、三日三夜さにやどしこみ、三年三月止りあり。それよりも、大和の國の奈良・初瀬七里の間は七日にてうみをろしあり。のこる大和は四日にてうみをろしあり。それゆゑ神がたと云なり。それより伊賀・河内・山城と三ヶ國十九日にてうみをろしあり。それよりみもかるきさるゆゑ、のこり國々四十五日にてうみをろしあり。それゆゑ、七十五日をびや中と云なり。

其人間は、五分からうまれ五分五分とせゑじんをして三寸となり、その時にいざなぎさまはをかくれありて、人間もくれまして。此うみをろしたじばわみやみやと云。一度をしゑたこのしゆごで、同はらに右の子数の人間を。亦五分からうまれ、五分五分五分とせじんをして三寸五分となりて、亦はてまして。二度めのうみをろしたわ、はかしよなり。又もをなじはらに三度やとり、これも五分からうまれ、五分五分と四寸んになりて、親さまは、此人も五尺の人にもなろをとをもうて、にこりと笑てをかくれありたなり。また人間もくれてしまうて。三どめわさんぱら、これまいりしよなり。此人は三どながらうまれかわり、九十九年や。

それよりも、人間の種きれてしもうて鳥けだものに八千八度のうまれかわり。此者もすうきりねをきれてしもうて、あとへさるなるはひとりのこり、このものはひとのまねする、なになりと。此者に國さつちさま心いり込で是も親様ごしごうで、男五人、女五人を都合十人うまれ、これも五分からや。うみをろしたは、一みや、二はか、三度さんぱら、これまいりしよ。

此人は五分五分と一尺八寸にて水土わかり、それより三尺までせゑじんして、それよりも天地海山もはかりかけ、亦天よりりきもつあたへたさる。それゆゑに、今ひとわ、さんさいになれば、ものゆいかけ、ちゑもでけますなり。から、天じくまであがりゆくなり。それからな、ひとはらに男一人と女一人と都合二人うまれ、それからな、五尺の人になりたなら、ものの立毛みなあたゑ、それよりも、ひとはらに壹人づゝときまりついたり。

それしらづ、今人間は、皆我身我ものなるとをもう心はちがうことなり。我からだは神さまのかりものなるぞ。かりものは、眼うるをいにぬくみなり。かはつなぎにしんのほねなる。のみくい出入やいきするのも神さまのかりものなるぞ。このかみさまは六だいと云。この六神は、前人間初た時、道具にをなりくだされた神様なり。

月様は眼のうるをいくださるなり。此神様は元初國とこをみさざめつけた、それゆゑに國とこたちのみことさまや。日様はぬくみのしゆごをくださるなり。此神様は、をも立て人間の苗代にをなりなされた、それゆゑにをもたりのみことと申なり。右両人は、人間の種・苗代とをなりくだされた實の親也。

筋皮つなぎのくださるは國さつちのみことさま。骨のごしごくださるは月よみの尊様なり。喰食出入は雲よみの尊様や。いきくださるはかしこねの尊様。是人間元初まりの時、道具におなりくだされた、これに神なを。

亦、ををとのべと云神は、元はクロクツナ、これは、此長き心とて農の立毛、亦は万のひきだすしゆごかみ、是ゆゑにをゝとのべ<の尊/u>と云。又、たいしよくてんと云はフグなるなり。是はきるがゑてなり。この心引受なして人間の死生にも、又は、よろづの縁をきるやくめにて、しゆごをくださるゆゑ、神名をつけてたいしよくてんの尊と云なり。是で八万の神と云。

亦、南無阿彌陀佛のいんねんは、南無と云は、しんとでは國とこたちさまにをもたりさまや。ぶぽでは三ツのみだによらい、せいしぼさつ。亦、阿彌と云は神との國さつちの尊さまに月よみの尊。ぶぽではふげんぼさつ、八まんだいぼさつ。又、陀佛とは、神とでは雲よみの尊にかしこねのみことさま。ぶぽではもんじゆさんに大日如来なり。又、ツなるはたいしよくてんの尊なり。是なるは、ぶぽではこくとさま。外なるのをゝとのべゑの尊は、ぶぽではふどをみよ。

此神様は四十五年以前にて元なるジバを見定て、元初人間の子数と年げんとたちきたるそれゆゑに。元の地場と云はな、大和國の山邊の郡庄屋敷の中山氏と云屋敷、これはこのよの元初りの地場なり。ころは天保九年酉の十月廿六日に月日様の其心すみやかに天下り。

それよりも、よろづたすけと云のはな、藥出すでなし、をがみきとうするでなし、ただ神様のをはなしばかりでふしぎなりやく。此はなしと云は、元ないせかい、ない人をはじめたしよこにな、このカンロダイをすゑをくなり。

もするは、人間のからだにはやまいと云てさらになし。世界には、病とゆうているけれど、病と云てさらにない、こゝろちがいの道がある。このちがい、ほこりにたとゑてもうすなら、ほしい、をしい、かわい、にくい、うらめしや、はらだちや、よくとこうまん、これ八つのほこりなり。このほこり、つもりかさなりそれゆゑに、みなそれぞれみのうちよりあらわれでる。このほこり十五才よりいまゝでにつけたとをもうことをばな、しんじつ心ろにさんげして、すきやかにそうじしたら。かなゑそろをて神様に心實ねがうれば、いかなる病氣、又は、うれいさいなんもみなぬがれ。

此ほこりつくと云はな、こわしくもうすれば、親子きよだい、ふうふうのなかもつみつくりするのもほこりなり。又は、となりきんじよとなかごと云も、又うそを云のも、是皆八つのほこりのうちや。この心をもゑなをしてじん實にさんげして、一心ふらんに願なら、よろづをもわくなになりとかなわんと云事はなし。それしらつ、みなせ界になんぞうそのようにをもうている。これわかみさまの一のざんねん。

亦たすけあらはす此しよこにな、をびやゆるしが三色をうむをりに、もたれわら、はらおび、どくゆみ、これ三つ。うんだそのあと、つねのからだでけがれなし。まだもしよこは、方八方ゆるしくださる。是たすけしよこみちあけ。この三色のゆるしくださる神様は、三千せ界をたづねても、ほかにあるまいもとのをやさま。

うむ時に、はらのなかゑんをきるはたいしよくてん、ひきだすはをゝとのべゑの尊さま、ひきだしたあとつなぎは國さつちのみことさま、右三神はあつけんみようと云。

月日と云は、天地と云もをなじ事なり。親様のからだの中にすまいして、かり物のからだとは、ゆめ、さらにしらづ、わがものとをもていたは心ちごうた。此度はをはなしきいてしんちつにはつめいして、そむく心はさらになし。人間は死に行なんぞとゆけれど、しぬやない、かり物かやす。それしらず、なんぞ死ぬよにをもている。これは神のざんねんりいぶく。このざんねんせ界一れつあらわれる。それしらず、ふじやまいやとをもているなり。

せ界にはこわきあうなきをもう事、親様の元の屋敷ゑふみこんで、しん實神にもたれたら、こわきあうなきさらにないのに。是きいて、せ界一れつ皆々は、親ざと参りとわれもおれもと。め々にしんからたすけやいあるならば、神のほうにもすぐにたすける。

なむありがたや、たのしみや、今此処にて元の神々、人間でぞんめにてぞあらわれござる。此事をうたがいあらばりやくなし。これをしん實にをもうなら、いしやくすりも、をがみきとをもいらん事やで。これはこのよのをんのほうじば、しゆりこゑやで。此事をしやんしてたずねくるなら、あくまでもなにしらんとゆ事はないぞや。

いかほどにりきしや、ごをてき、はつめでも、親さまざんねんこれかなわんで。世界じゆう、よくをわすれて一れつに、心いさんでくるならば、親のさんねんさらにないぞや。心さいすみやかに國々迄もすんだなら、たすけくださる親の一じよう。我々も此事くわしくきいてから、はやく心をすみきりて、神のましわりしたい事やで。

△又、木火土金水と云はな、木は月よみのみこと、火はをもたりの尊、土は國とこたちの尊、金は國さつちの尊、水は雲よみのみこと、是は五輪ん五たゑや。じじん五代とは阿彌陀佛つ、これで五代なり。天神七代はいざなき、いざなみと阿彌陀佛つとこれで七代なり。是ゆゑば、神佛こんこをとをもうけれど、是を木にたとうれば、枝は八本、ねは壹本。からやとて、めづらしよにをもうけど、日本よの本、からはゑださき。
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== Note ==
<references>
</references>

Nakayama Koki manuscript

2015-04-15T11:54:46Z

Roykoogee: edit to opening text

[[Nakayama Koki manuscript]] presents an English translation and original contents of a prose version of the [[Divine Record]]. The manuscript is suspected to have been written by the first [[Shinbashira]] [[Shinnosuke Nakayama]] in 1881.<ref>''Koki no kenkyu'', p. 79</ref>
The content below is based on the reproduced text appearing in ''Koki no kenkyu''.
=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
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|| When the world and human beings began 9 hundred million, 99 thousand and 999 years ago, [[Tsukihi|Cosmic Space-Time]] looked carefully in the muddy ocean and prepared a seed and seedbed in addition to drawing all the [necessary] instruments. Cosmic Space-Time entered them and provided various forms of protection and conceived 9 hundred million, 99 thousand and 999 beings in 3 days and 3 nights at this [[Residence]]. There they stayed for 3 years and 3 months where they were given birth to in the 7 leagues (''ri'') between Nara and Hase over 7 days, in the remainder of Yamato Province in 4 days, the three provinces of Yamashiro, Iga, and Kawachi in 19 days, and the remaining provinces in 45 days. This is the reason why there is [the custom of a mother remaining] 75 days in a birthing room [after childbirth].

These beings were born 5 ''bu'' (about half an inch) tall and in 99 years reached [the height of] 3 ''sun'' (about 3 inches) and died. The same number of beings were then conceived in the same womb. After 10 months, [the beings] were born 5 ''bu'' tall and in 99 years reached [the height of] 3 ''sun'' and 5 ''bu'' (about 3 and a half inches) and again all died. Then, with the providence [their mother] had been previously taught, she conceived in her womb a third time. [The beings] again were born 5 ''bu'' tall and in 99 years matured [to a height of] 4 ''sun'' (about 4 inches). Seeing this, their mother [[Izanami]]-sama smiled and rejoiced, saying, “At this rate they will become human beings 5 ''shaku'' tall (about 5 feet)” and hid herself. The human beings 4 ''sun'' tall again died. From that point on, they were reborn as birds, beasts, worms, insects, and mammals 8 thousand and 8 times and all died.

After this, a single monkey remained. This monkey was [[Kunisazuchi-no-Mikoto]]. In her womb, 5 boys and 5 girls, 10 children each were born. These beings also were born 5 ''bu'' and equally inched and matured to [the height of] 8 ''sun'' (about 8 inches), whereupon highs and lows developed between the water and the earth. When they reached [the height of] 1 ''shaku'' and 8 ''sun'' (about 1 foot and 8 inches), the ocean and mountains began to take shape. When they reached [the height of] 3 ''shaku'' (about 3 feet), the sky and the earth separated. Until these beings were 1 ''shaku'' and 8 ''sun'' [in height], they were born from the same womb 10 at a time. From [the height of] 3 ''shaku'', they began to be born from the womb one at a time. When they reached 3 ''shaku'', [these beings] began to speak. For this reason, human beings now begin to speak and begin to develop wisdom at age 3.<ref>This would correspond to the Western count of one or two years old.</ref>

Until they reached 5 ''shaku'', human beings lived in the water. Between 3 and 5 ''shaku'', they went about eating various foods, even going to the lands of the [[Kara|periphery]] and [[Tenjiku|beyond]]. When they matured [to the height of] 5 ''shaku'', this world, the sky, earth, oceans, mountains, and foods became complete in accordance with human maturity.

As for the instruments that prepared these human beings, [[Kunitokotachi-no-Mikoto]] entered [[Izanagi-no-Mikoto]] to become the seed and [[Omotari-no-Mikoto]] entered Izanami-no-Mikoto to become the seedbed. Thus began husband and wife.

In human bodies, the eyes and moisture is [governed by] Kunitokotachi-no-Mikoto. Warmth is [governed by] Omotari-no-Mikoto. Skin and joining is [governed by] Kunisazuchi-no-Mikoto. Bones are [governed by] [[Tsukiyomi-no-Mikoto]]. Eating, drinking, and elimination are [governed by] [[Kumoyomi-no-Mikoto]]. Breathing is [governed by] [[Kashikone-no-Mikoto]]. Human bodies are things borrowed from these [[Kami]]. Food [can be grown and obtained] through the [[protection]] of [[Otonobe-no-Mikoto]]. The protection of cutting the ties of death and life is [governed by] [[Taishokuten-no-Mikoto]]. These 10 Kami are our original Parents and the Kami that protect the body.

These Kami have been born at this Residence and are alive. Also, that the [[Kanrodai]] is to be set up at this Residence is to provide proof of [[Jiba|the spot]] where 9 hundred million 99 thousand and 999 beings were conceived in 3 days and 3 nights, stayed for 3 years and 3 months, and were born. This place is the Parental Home of the human beings living this world. If this Kanrodai is built, prayed to as the [[Parent]], and the performers assemble and perform the [[Service]], there will be no prayer that will go unanswered.

The One who told us this is 84 years old this year and Her soul is that of Izanami-no-Mikoto. This is the reason Her mind is so good and pure. She was received as the [[Shrine of Tsukihi|Shrine of Cosmic Space-Time]] 44 years ago, when the mind of Cosmic Space-Time entered Her, and with the arrival of the preordained time, She revealed the true teachings. The reason the name Tenrin-O-no-Mikoto was bestowed on Her is because She conforms to ''Tenri'', the Cosmic Order. This name is to be later bestowed on this Residence. The customs of wearing an abdominal binder, leaning on something, abstaining from certain foods are hereby unnecessary due to the [[Grant of Safe Childbirth]]. The mother’s body will also be free of ritual impurity. This Grant is proof that Kami created human beings and marks the opening of the path to [[manifold forms of salvation]].
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説話体十四年本（手元本・二）

このせかいにんげんはしめたハ、九億九萬九千九百九十九いぜんに、どろうみのなかより月日りよにんみさゞめつけて、たねなわしろヲこしらへ、ほかなるどうぐみなよせて、それに月日いりこみ、だん／＼しゆごして、このやしきにて、九億九萬九千九百九十九人を三日三よさにやどしこみ、三年三月とゞまりていて、大和の國のならはせ七りのあいだ七日かゝりてうみをろし、のこる大和を四日にてうみをろし、山城、伊賀、河内三ヶ國ヲ十九日にてうみをろし、のこる國々四十五日かゝりてうみをろし、それゆへに七十五日をびやちうなり。

この人ハ五分からむまれて、九十九年にて三寸になりてはてしまい、もとのにんじゆをなじたいないにまたやどりこみ、十月たちてまた五分からむまれ、九十九年にて三寸五分になりてまたみなはてゝしまい、いちとをしへたこのしゆごふてをなじたいないにさんどやどりて、また五分からむまれ九十九年にて四寸までせいしんして、これをみて、これならバ、五尺の人になる、とにいこりよろこんで、いざなみさまハこれにてかくれまし。四寸になりたにんげんも、まだはてまして。それよりちよるい、ちくるいに、けたものに八千八たびむまれかハりて、しにたへる。そのあとに、さるがいちにんのこりいる。これなるハくにさつちのみことなり。このはらに、をとこ五人をなご五人と十人ヅゝむまれでたなり。このにんも五分からむまれ、五分五分とせいじんをして、八寸ニなりたときみづゝち、たかぶくでけかけて、壹尺八寸ニなりたとき、うみ山、かたちハかりかけ、三尺ニなりたとき、てんちハかりかけ。一尺八寸まてわ、ひとはらに十人ツゝむまれでた。三尺よりひとはらに壹人とさゝまり、三尺ニなりてものをゆいかけ。それゆへに、いまにんげんも三んさいでものをゆいかけ、ちへもてける事なり。

にんげんハ五尺なるまたみづなかのすまい。三尺より五尺ニなるまでじきもつをだん／＼とくいまハり、からてんじくまでもまハりいくなり。五尺ニせいじんしたときに、このせかい、てんちうみ山、しきもつまでもにんげんのせいじんにをふじてけらた事なり。

このにんげんをこしらへたとふぐとゆうハ、いざなぎのみことふヘくにとこたちの命ヲいりこみたねとなし、いさなみのみことふへをもたりの命ヲいりこみなハしろとなし、ふう／＼初メ。

にんげんのみのうち、め、うるおいハくにとこたちのみことなり。ぬく（み）ハをもたりのみことなり。かハつなぎハくにさつちのみことなり。ほねハつきよみのみことなり。のみくいてへいりハくもよみのみことなり。いきハかしこねのみことなり。にんげんハこのかみさまのかりものなり。じきもつハをふとのべのみことのしゆごなり。しにいきのゑんきりのしゆごうハたいしよくてんのみことなり。この十人のかみハもとのをやなり、みのうちしゆごのかみなり。

このかみ／＼このやしきにむまれてゝそんめいているなり。また、このやしきにて、かんろだいをたてるのハ、にんげんを九億九萬九千九百九十九人を、三日三よさにやとしこみ、三年三月とゞまりていて、このやしきよりむまれだした、こゝハこのよのにんげんの親さととなるゆへ、このじばのしよこふのかんろだい、このたいをてけた事ならバ、これを親さまとをもてねがいをかけて、にんぢうそろふてつとめするなら、なにかなわんとゆう事なし。

このはなしきかしてくたさるハ、とふねん八十四才に成老母のたまひいハ、いざなみの命なり。それゆへにぜんしんなり。このものをみすまし、四十四年いせんに月日のやしろにもらいうけ、月日こゝろをいりこみ、こくげんみやハせ、しんじつのはなしなり。てんりんおふのみことふのなまいつけたのハ、てんりにかのふたゆへ、このやしきにつけてをくとの事。をびや、はらをび、もたれもの、どくゆみいらず、みのけがれゆるしハ、にんげんをこしらへた神のしよこ、よろづたすけのみちあけなり。
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==Notes==
<references>
</references>

Nakayama Koki manuscript

2015-04-15T11:45:32Z

Roykoogee: /* Content */

[[Nakayama Koki manuscript]] presents an English translation and original contents of the prose verse of the [[Divine Record]]. The manuscript is suspected to have been written by the first [[Shinbashira]] [[Shinnosuke Nakayama]] in 1881.<ref>''Koki no kenkyu'', p. 79</ref>
The content below is based on the reproduced text appearing in ''Koki no kenkyu''.
=Content=
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
|| When the world and human beings began 9 hundred million, 99 thousand and 999 years ago, [[Tsukihi|Cosmic Space-Time]] looked carefully in the muddy ocean and prepared a seed and seedbed in addition to drawing all the [necessary] instruments. Cosmic Space-Time entered them and provided various forms of protection and conceived 9 hundred million, 99 thousand and 999 beings in 3 days and 3 nights at this [[Residence]]. There they stayed for 3 years and 3 months where they were given birth to in the 7 leagues (''ri'') between Nara and Hase over 7 days, in the remainder of Yamato Province in 4 days, the three provinces of Yamashiro, Iga, and Kawachi in 19 days, and the remaining provinces in 45 days. This is the reason why there is [the custom of a mother remaining] 75 days in a birthing room [after childbirth].

These beings were born 5 ''bu'' (about half an inch) tall and in 99 years reached [the height of] 3 ''sun'' (about 3 inches) and died. The same number of beings were then conceived in the same womb. After 10 months, [the beings] were born 5 ''bu'' tall and in 99 years reached [the height of] 3 ''sun'' and 5 ''bu'' (about 3 and a half inches) and again all died. Then, with the providence [their mother] had been previously taught, she conceived in her womb a third time. [The beings] again were born 5 ''bu'' tall and in 99 years matured [to a height of] 4 ''sun'' (about 4 inches). Seeing this, their mother [[Izanami]]-sama smiled and rejoiced, saying, “At this rate they will become human beings 5 ''shaku'' tall (about 5 feet)” and hid herself. The human beings 4 ''sun'' tall again died. From that point on, they were reborn as birds, beasts, worms, insects, and mammals 8 thousand and 8 times and all died.

After this, a single monkey remained. This monkey was [[Kunisazuchi-no-Mikoto]]. In her womb, 5 boys and 5 girls, 10 children each were born. These beings also were born 5 ''bu'' and equally inched and matured to [the height of] 8 ''sun'' (about 8 inches), whereupon highs and lows developed between the water and the earth. When they reached [the height of] 1 ''shaku'' and 8 ''sun'' (about 1 foot and 8 inches), the ocean and mountains began to take shape. When they reached [the height of] 3 ''shaku'' (about 3 feet), the sky and the earth separated. Until these beings were 1 ''shaku'' and 8 ''sun'' [in height], they were born from the same womb 10 at a time. From [the height of] 3 ''shaku'', they began to be born from the womb one at a time. When they reached 3 ''shaku'', [these beings] began to speak. For this reason, human beings now begin to speak and begin to develop wisdom at age 3.<ref>This would correspond to the Western count of one or two years old.</ref>

Until they reached 5 ''shaku'', human beings lived in the water. Between 3 and 5 ''shaku'', they went about eating various foods, even going to the lands of the [[Kara|periphery]] and [[Tenjiku|beyond]]. When they matured [to the height of] 5 ''shaku'', this world, the sky, earth, oceans, mountains, and foods became complete in accordance with human maturity.

As for the instruments that prepared these human beings, [[Kunitokotachi-no-Mikoto]] entered [[Izanagi-no-Mikoto]] to become the seed and [[Omotari-no-Mikoto]] entered Izanami-no-Mikoto to become the seedbed. Thus began husband and wife.

In human bodies, the eyes and moisture is [governed by] Kunitokotachi-no-Mikoto. Warmth is [governed by] Omotari-no-Mikoto. Skin and joining is [governed by] Kunisazuchi-no-Mikoto. Bones are [governed by] [[Tsukiyomi-no-Mikoto]]. Eating, drinking, and elimination are [governed by] [[Kumoyomi-no-Mikoto]]. Breathing is [governed by] [[Kashikone-no-Mikoto]]. Human bodies are things borrowed from these [[Kami]]. Food [can be grown and obtained] through the [[protection]] of [[Otonobe-no-Mikoto]]. The protection of cutting the ties of death and life is [governed by] [[Taishokuten-no-Mikoto]]. These 10 Kami are our original Parents and the Kami that protect the body.

These Kami have been born at this Residence and are alive. Also, that the [[Kanrodai]] is to be set up at this Residence is to provide proof of [[Jiba|the spot]] where 9 hundred million 99 thousand and 999 beings were conceived in 3 days and 3 nights, stayed for 3 years and 3 months, and were born. This place is the Parental Home of the human beings living this world. If this Kanrodai is built, prayed to as the [[Parent]], and the performers assemble and perform the [[Service]], there will be no prayer that will go unanswered.

The One who told us this is 84 years old this year and Her soul is that of Izanami-no-Mikoto. This is the reason Her mind is so good and pure. She was received as the [[Shrine of Tsukihi|Shrine of Cosmic Space-Time]] 44 years ago, when the mind of Cosmic Space-Time entered Her, and with the arrival of the preordained time, She revealed the true teachings. The reason the name Tenrin-O-no-Mikoto was bestowed on Her is because She conforms to ''Tenri'', the Cosmic Order. This name is to be later bestowed on this Residence. The customs of wearing an abdominal binder, leaning on something, abstaining from certain foods are hereby unnecessary due to the [[Grant of Safe Childbirth]]. The mother’s body will also be free of ritual impurity. This Grant is proof that Kami created human beings and marks the opening of the path to [[manifold forms of salvation]].
|
|valign="top"|
説話体十四年本（手元本・二）

このせかいにんげんはしめたハ、九億九萬九千九百九十九いぜんに、どろうみのなかより月日りよにんみさゞめつけて、たねなわしろヲこしらへ、ほかなるどうぐみなよせて、それに月日いりこみ、だん／＼しゆごして、このやしきにて、九億九萬九千九百九十九人を三日三よさにやどしこみ、三年三月とゞまりていて、大和の國のならはせ七りのあいだ七日かゝりてうみをろし、のこる大和を四日にてうみをろし、山城、伊賀、河内三ヶ國ヲ十九日にてうみをろし、のこる國々四十五日かゝりてうみをろし、それゆへに七十五日をびやちうなり。

この人ハ五分からむまれて、九十九年にて三寸になりてはてしまい、もとのにんじゆをなじたいないにまたやどりこみ、十月たちてまた五分からむまれ、九十九年にて三寸五分になりてまたみなはてゝしまい、いちとをしへたこのしゆごふてをなじたいないにさんどやどりて、また五分からむまれ九十九年にて四寸までせいしんして、これをみて、これならバ、五尺の人になる、とにいこりよろこんで、いざなみさまハこれにてかくれまし。四寸になりたにんげんも、まだはてまして。それよりちよるい、ちくるいに、けたものに八千八たびむまれかハりて、しにたへる。そのあとに、さるがいちにんのこりいる。これなるハくにさつちのみことなり。このはらに、をとこ五人をなご五人と十人ヅゝむまれでたなり。このにんも五分からむまれ、五分五分とせいじんをして、八寸ニなりたときみづゝち、たかぶくでけかけて、壹尺八寸ニなりたとき、うみ山、かたちハかりかけ、三尺ニなりたとき、てんちハかりかけ。一尺八寸まてわ、ひとはらに十人ツゝむまれでた。三尺よりひとはらに壹人とさゝまり、三尺ニなりてものをゆいかけ。それゆへに、いまにんげんも三んさいでものをゆいかけ、ちへもてける事なり。

にんげんハ五尺なるまたみづなかのすまい。三尺より五尺ニなるまでじきもつをだん／＼とくいまハり、からてんじくまでもまハりいくなり。五尺ニせいじんしたときに、このせかい、てんちうみ山、しきもつまでもにんげんのせいじんにをふじてけらた事なり。

このにんげんをこしらへたとふぐとゆうハ、いざなぎのみことふヘくにとこたちの命ヲいりこみたねとなし、いさなみのみことふへをもたりの命ヲいりこみなハしろとなし、ふう／＼初メ。

にんげんのみのうち、め、うるおいハくにとこたちのみことなり。ぬく（み）ハをもたりのみことなり。かハつなぎハくにさつちのみことなり。ほねハつきよみのみことなり。のみくいてへいりハくもよみのみことなり。いきハかしこねのみことなり。にんげんハこのかみさまのかりものなり。じきもつハをふとのべのみことのしゆごなり。しにいきのゑんきりのしゆごうハたいしよくてんのみことなり。この十人のかみハもとのをやなり、みのうちしゆごのかみなり。

このかみ／＼このやしきにむまれてゝそんめいているなり。また、このやしきにて、かんろだいをたてるのハ、にんげんを九億九萬九千九百九十九人を、三日三よさにやとしこみ、三年三月とゞまりていて、このやしきよりむまれだした、こゝハこのよのにんげんの親さととなるゆへ、このじばのしよこふのかんろだい、このたいをてけた事ならバ、これを親さまとをもてねがいをかけて、にんぢうそろふてつとめするなら、なにかなわんとゆう事なし。

このはなしきかしてくたさるハ、とふねん八十四才に成老母のたまひいハ、いざなみの命なり。それゆへにぜんしんなり。このものをみすまし、四十四年いせんに月日のやしろにもらいうけ、月日こゝろをいりこみ、こくげんみやハせ、しんじつのはなしなり。てんりんおふのみことふのなまいつけたのハ、てんりにかのふたゆへ、このやしきにつけてをくとの事。をびや、はらをび、もたれもの、どくゆみいらず、みのけがれゆるしハ、にんげんをこしらへた神のしよこ、よろづたすけのみちあけなり。
|}
==Notes==
<references>
</references>

Divine Record

2015-04-15T11:42:13Z

Roykoogee: /* Koki narratives */ added link for Kita manuscript

[[Divine Record]] is a common gloss of the Scriptural term '''''Koki'' こふき'''. It is also translated simply into as English as “'''talk'''” in the official translation of a verse belonging to the [[Ofudesaki unnumbered set]]. Although it is uncertain to what scope the term “Koki” was meant to refer to, it is generally thought to mainly center around the [[Story of Creation]] and other fundamental [[Tenrikyo]] teachings.

== Definitions/identity of the Koki ==
The ''Ofudesaki chushaku'' ([[Annotations to the Ofudesaki]]) defines Koki as the “foundation for talks of [[single-hearted salvation]]” (たすけ一条の話の台 ''tasuke ichijo no hanashi no dai'')<ref>『おふでさき注釈』 ''Ofudesaki chushaku'', p. 20.</ref> and “the true teachings that will be transmitted to future generations to become the basis for the salvation of many people”<ref>''Ofudesaki chushaku'', p. 77.</ref>

=== Kanji applied to “Koki” ===
==== 古記 ====
A variety of kanji have been applied to the kana “Koki.” The most common is 古記, literally “ancient records.” Whereas the term Koki is simply presumed to mean “teachings that were conveyed or recorded in writing from times of old” in the context of Ofudesaki 3:69 in particular<ref>''Ofudesaki chushaku'', p. 41.</ref>, these kanji help capture the strong nuance of “Koki” referring to a written record describing matters more ancient than those covered in the Japanese Shinto classics such as the ''[http://www.en.wikipedia.org/wiki/Kojiki Kojiki]'' and ''[http://www.en.wikipedia.org/wiki/Nihon_Shoki Nihongi]''. <ref>For instance, one may recall the following quote attributed to Oyasama when she was confronted by Shinto priests: “I wish to teach the world of things not to be found in learning, ancient things extending over nine hundred million and ninety-six thousand years” (''[[The Life of Oyasama]]'', p. 88).</ref>

It might be worthy of note that early followers often referred to the Story of Creation as the ''Doroumi koki'' 泥海古記, literally meaning “ancient records of the muddy ocean.” This title most likely resulted from the fact that Tenrikyo creation narratives often opened with descriptions of the world at the beginning being a [[muddy ocean]].

==== 神記 ====
The English gloss of Koki, “Divine Record” is assumed to come from the kanji 神記.

==== Others ====
Second [[Shinbashira]] [[Shozen Nakayama]] has noted that other kanji early followers applied to “Koki” include 後記 (“later record”), [http://en.wiktionary.org/wiki/%E5%85%89%E8%BC%9D 光輝] (“radiant story”), and 功記 (“meritorious/efficacious record”).<ref>中山正善 Nakayama Shozen. 『こふきの研究』 ''[[Koki no kenkyu]]'', p. 12.</ref> He has also suggested 口記 (“record of oral transmissions”) as another possible set of kanji.<ref>''Koki no kenkyu'', p. 1.</ref>

[[Shigeru Matsumoto]] once suggested the kanji 鴻基, meaning “foundation for a grand task” as Koki in [[Ofudesaki]] referred to [[Oyasama]]'s fundamental teachings.<ref>松本　滋 Matsumoto Shigeru. 「「から」と「にほん」—本居宣長のからごころ批判との関連から」 “Kara to nihon—Motoori Norinaga no kara-gokoro hihan no kanren kara.” 『G-TEN』 41 (May 1989), p. 53.</ref>

Koji Sato has described Koki as oral, ancient records that represent the meritorious, fundamental, and official (綱記) teachings.<ref>佐藤浩司 Sato Koji. 『お道の常識』 ''Omichi no joshiki'', p. 282.</ref>

== Koki in history ==
Oyasama is said to have told followers to “Compile a divine record (Koki)” in the years prior to 1881<ref>''[[The Life of Oyasama]]'', p. 117.</ref> [[Ryosuke Yamazawa]] in 1881 composed a Koki comprising 161 waka verses that covered the Story of Creation and other basic Tenrikyo teachings. Many other early disciples followed suit with their own versions of the Koki (usually written in prose form) from 1883 and onward.

It may be noted that Oyasama did not allow her disciples to take notes{{citation needed}} when she described the Story of Creation to them and also did not give her final approval to the manuscripts she was shown.<ref>Ueda Yoshinaru. ''[[Insights into the Story of Creation]]'', p. 2.</ref> It is said that there are about 40 of these manuscripts in existence.<ref>西山輝夫 Nishiyama Teruo. 「「元の理」の研究史概論」 "Moto no ri no kenyku shi gairon" In 『「元の理」の人間学』 ''Moto no ri no ningengaku'', p. 15.</ref>

=== Koki narratives ===
The following is a list of known Koki manuscripts.<ref>From 『ひながた紀行』 ''Hinagata kiko'', p. 259.</ref>
{|border="1" cellspacing="0" cellpadding="3"
|-
! Year composed
! Title
! Found in collection of
|-
| 1881
| [[Yamazawa Koki manuscript|明治十四年三月記之]] ''Meiji juyo-nen sangatsu no ki''
| Yamazawa family
|-
| 1881
| 日本無雙書物 ''Nihon muso shomotsu''
| Nakayama family
|-
| 1881
| [[Nakayama Koki manuscript|(none)]]
| Nakayama family
|-
| 1881
| 此世初まりのお噺扣え ''Kono yo hajimari no o-hanashi hikae''
| Masui family
|-
| 1881
| 此世初まりのお噺扣え
| Komatsu family
|-
| 1881
| 神之古記 ''Kami no koki''
| Komatsu family
|-
| 1881
| 明治十五年正月寫求之 ''Meiji jugo-nen Shogatsu no shakyu''
| Imamura family
|-
| 1881
| 古記 ''Koki''
| Haruno family
|-
| 1881
| 古記
| Moroi family
|-
| 1881
| [[Kita Koki manuscript|天輪王命 ''Tenrin-O-no-Mikoto'']]
| Kita family (2 copies)
|-
| 1881
| 古記
| Matsumura family
|-
| 1882
| 天輪王命
| [[Ihachiro Yamada]]
|-
| 1882
| 聞問記 ''Bunmonki''
| Ihachiro Yamada
|-
| 1883
| [[Masui Koki manuscript|神の古記]]
| Masui family (2 copies)
|-
| 1883
| 神の古記
| Ueda family
|-
| 1883
| 神の古記
| Miyamori family
|-
| 1883
| 神の古記
| Kajimoto family
|-
| 1883
| 神の古記
| Kita family
|-
| 1883
| 神の古記
| Umetani family
|-
| 1883
| untitled scroll
| Nagao family
|-
| 1884
| 御神代の古記 ''Mi-Kami-yo no koki''
| Imamura family
|-
| 1884
| 神代之古記 ''Kami-yo no koki''
| Izutsu family
|-
| 1884
| 神代之古記
| Maegawa family
|-
| 1885
| 神之古記
| Komatsu family
|-
| 1886
| かみのおんこふき ''Kami no on-koki''
| Sawada
|-
| 1886
| 神の古事記 ''Kami no kojiki''
| [[Department of Doctrine and Historical Materials]]
|-
| 1886
| 神之古記
| Matsumura family
|-
| 1886
| (none)
| Yamazawa family
|-
| 1886
| 神の傳 ''Kami no tsutae''
| Nagao family
|-
| 1887
| 神の傳之記 ''Kami no tsutae no ki''
| Masui family
|-
| 1887
| 神の傳之記
| Koda family (2 copies)
|}

== Appearances of “Koki” in the Ofudesaki ==
* [[Ofudesaki 02:010]]
* [[Ofudesaki 03:069]]
* [[Ofudesaki 03:149]]
* [[Ofudesaki 05:018]]
* [[Ofudesaki 05:031]]
* [[Ofudesaki 05:032]]
* [[Ofudesaki 10:087–8]]
* [[Ofudesaki 10:091]]
* [[Ofudesaki 10:092]]
* [[Ofudesaki 10:093]]
* [[Ofudesaki 11:066]]
* [[Ofudesaki 11:067–8]]
* [[Ofudesaki 12:101]]

== External link ==
* Excerpt ''[[A Glossary of Tenrikyo Terms]]'', [http://www.tenrikyo.or.jp/en/newsletter/html/tt4/koki-banashi.html Story of the Divine Record (''Koki-banashi'')] (pp. 408–10)

== Notes ==
<references>
</references>

Ofudesaki 01:052

2015-04-15T11:40:08Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:052]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Looking all over the world and through all ages,
|width="300"| yorozu yo ni sekai no tokoro miwatasedo

|width="300"| よろづよに　せかいのところ　みハたせど
|-
|| I find no one who is evil. || ashiki no mono wasara ni nai zo ya || あしきのものハ　さらにないぞや
|}

==Alternate English translations==
===Third Edition===
Looking all over the world and through all ages, I find no one who is essentially evil.
===Inoue/Eynon===
I have looked in all corners of the world throughout all ages, and I have found no one who is completely evil.

== Commentary ==
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:52'''
There is not one person who is evil; this applies to all times and places.

{|width="100%"
| [[Ofudesaki 01:051|« To previous verse]]
| [[Ofudesaki 01:053|To next verse »]]
|}

Ofudesaki 01:074

2015-04-15T11:39:17Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:074]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| I bring you together according to the [[causality]] of your previous lives and [[protection|protect]] you.
|width="300"| zensho no innen yosete shugo suru
|width="300"| せんしよの　いんねんよせて　しうごふする
|-
|| This settles the matter for all time. || kore wa matsudai shika to osamaru || これハまつだい　しかとをさまる
|}

==Alternate English translations==
===Third Edition===
Uniting the causality of your previous lives, I protect you. This is settled firmly forever.
===Inoue/Eynon===
Drawing together the causalities of your previous lives, I shall protect you. This will settle matters for all eternity.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:74 I shall draw those with a deep causality from their previous lives to the [[Residence]] and protect them as husband and wife. The causality of their souls from their previous lives shall be settled at [[Jiba]] for all eternity.
:*Note: This verse refers to [[Shuji]] and [[Matsue]]. These two were preordained to become husband and wife according to their causality from their previous lives. These two individuals had a deep causality that connects them to Jiba.

|
『おふでさき註釈』、p. 17

七四、前生から深いいんねんある者を、この屋敷に引き寄せて夫婦として守護する。この前生いんねんの魂は永久にぢばに治まるのである。
:註　前生のいんねんとは、秀司先生とまつゑ様のことを仰せられている。このお二人は前生いんねんによって今生夫婦となられるべき方であり、又お二人ともぢばに深いいんねんのある方々である。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46–7

'''1:74'''
Although humans express ideas and views that are based only on their immediate concerns, God is working to establish the husband and wife by bringing to the Residence of Origin the persons who have the appropriate causality from their previous lives. This done, things will be settled for all generations to come. The settling of the family will also bring a settling to the entire world, as well.

In the [[Mikagura-uta]] song that begins with “[[Songs for the Kagura|Just a word]]”—which followers our repeated prayers of salvation, expressed as “please save us”—God tells us, in effect, that the unity of the husband and wife is a vital key to salvation and lays the foundation for the path to the [[Joyous Life]]. Likewise, in [[Ofudesaki Part 01|Part 1]] of the Ofudesaki, a crucial core element of the cleaning of the Residence—that which will complete this cleaning—is the union of the above-mentioned two persons, who are casually related to the beginnings of origin. This union, we are told, lays a basis for the settling of matters in the Residence and in the world at large.

Verse 74 is often quoted in speeches at wedding receptions for Tenrikyo couples. Strictly speaking however, I think that this verse refers specifically to Shuji and Matsue and may not necessarily be applicable to people in general. At one time when I gave lectures on the Ofudesaki at the [[Church Head Minister Qualification Course]], someone asked me whether it was predetermined by previous lives whom one would marry and, if indeed it was, whether it would be impossible to change one’s predetermined marriage partner no matter how hard one might try in the present life. I feel that, in the case of ordinary people, it should be said that who will be one’s marriage partner will depend on both the causality from previous lives and the way people live their present lives.

The marriage of Shuji and Matsue is slightly different from the marriage of people in general since God is bringing to the Residence of Origin those who are casually related to the instruments for the creation of humankind in order to reconstruct the world as the world of the Joyous Life.

At any rate, the Ofudesaki is saying that cleaning the Residence in this way is the starting point for making arrangements for the Service.

From the perspective of completing the Service, we may say that Part 1, which starts by explaining the reason for founding the Teaching, tells us that salvation is to be accomplished by teaching the origin and making people spirited and that the foremost expression of spiritedness is the Service. Part 1 says that, if the Service is performed in a way that will allow God to be spirited, more and more blessings can be received. We also learn from Part 1 that an essential prerequisite to making arrangements for the Service is the cleaning of the Residence and that by removing wrongdoing, which is not in accord with God’s intention, God will bring together two persons who accord with God’s intention—persons who are casually related to the beginnings of origin—and settle them as husband and wife. This, we are told, lays a foundation for bringing a settling for all generations to come.

{|width="100%"
| [[Ofudesaki 01:073|« To previous verse]]
| [[Ofudesaki 02:001|To next verse »]]
|}

Ofudesaki 01:073

2015-04-15T11:38:37Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:073]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| The self-centered mind will not do.
|width="300"| mēmē no omō kokoro wa ikande na
|width="300"| めへ々の　をもふ心ハ　いかんでな
|-
|| The mind of God differs entirely. || Kami no kokoro wa mina chigau de na || 神の心ハ　みなちがうでな
|}

==Alternate English translations==
===Third Edition===
One should not do as one pleases. The intention of God is completely different from that of man.
===Inoue/Eynon===
The mind concerned with selfish thought is wrong. The mind of God is entirely different.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:73 People will interpret this marriage in various ways with their human understanding. Yet the reason that I, Oyagami, made it come to be is completely different and from My deep intention.
:*Note: Behind this marriage is the divine intention that was hastening for the preparations and performance of the Service beginning with the assembling of the Service performance.
|
『おふでさき註釈』、p. 17

七三、この結婚に就いては、人々は、人間心で種々に解釈するであろうが、親神は、それとは全く異なって深い考えから結んだものである。
:註　この御結婚には、つとめを急き込み給う上からつとめごしらえとして、人衆そろえを急がれた深い神意がこもっている。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:73'''
The verse says that the “self-centered mind”—which is to say, self-serving ideas and thoughts—will not do. God’s mind has nothing in common with any thought that arises from human thinking.

{|width="100%"
| [[Ofudesaki 01:072|« To previous verse]]
| [[Ofudesaki 01:074|To next verse »]]
|}

Ofudesaki 01:072

2015-04-15T11:38:06Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:072]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Perhaps people will say: What are you doing?
|width="300"| sekai ni wa nanigoto suru to yūte aro
|width="300"| せかいにハ　なに事すると　ゆうであろ
|-
|| But the laughter of people will be of God’s delight. || hito no warai o Kami ga tanoshimu || 人のハらいを　神がたのしむ
|}

==Alternate English translations==
===Third Edition===
People will ask: What is all this? Though people will laugh, God will take delight in their laughter.
===Inoue/Eynon===
People may wonder, "What's going on?" But I, God, shall take delight in their derision.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|1:72 The people of society may wonder to themselves what you think you are doing. Yet this is because they do not the principle of [[causality]]. Because the day will one day come when they will understand it, the laughter at the time being is instead no more but a source of my enjoyment.
|
『おふでさき註釈』、p. 16

七二、世間では、何故あんな事をするのであろう、と不思議に思うであろうが、それはいんねんという理を少しも知らないからで、やがてそれを悟る日が来るから、一時の笑いは寧ろ親神の楽しみとするところである。

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:72'''
In the eyes of ordinary people in the world, the marriage may seem like a mismatch. Yet, even if they laugh, this marriage is of prime importance as it will lay a foundation. In fact, we are told that God will delight in such laughter and in even derision. God is looking forward to what is to come once the cleaning of the [[Residence]] is completed.

{|width="100%"
| [[Ofudesaki 01:071|« To previous verse]]
| [[Ofudesaki 01:073|To next verse »]]
|}

Ofudesaki 01:071

2015-04-15T11:37:39Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:071]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| People will think this is odd.
|width="300"| kore kara wa sekai no hito wa okashigaru
|width="300"| これからハ　せかいの人ハ　をかしがる
|-
|| But however much they may laugh, it is prime importance. || nanbo warote mokore ga dai ichi
|| なんぼハろても　これが大一
|}

==Alternate English translations==
===Third Edition===
People of the world may think this match is odd. But however much they may laugh, this is the matter of prime importance.
===Inoue/Eynon===
Hereafter, the public may think this marriage strange. Even if they may laugh, it is still of great importance.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:71 The people of the world may think there is something funny about this marriage considering the age difference between you, the bride and groom. Yet no matter how much they may laugh, this is only because they do not know about My intention. This marriage was brought about because of the profound [[causality]] that brought the two of you together. To tie the knot as husband and wife—this is the foundation of life, so this is of primary importance more than anything else.

|
『おふでさき註釈』、p. 16

七一、世間の人々は、この結婚を、年齢の点から不自然に思うて、可笑しく思うであろうが、いくら笑うても、その人達は親神の真意を知らないからで、この結婚は相互のいんねんを寄せるのであって、夫婦の縁を結ぶという事は人生の根本であるから、何よりもこれが一番肝心である。

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:71'''
In the eyes of ordinary people in the world, the marriage may seem like a mismatch. Yet, even if they laugh, this marriage is of prime importance as it will lay a foundation. In fact, we are told that God will delight in such laughter and in even derision. God is looking forward to what is to come once the cleaning of the [[Residence]] is completed.

{|width="100%"
| [[Ofudesaki 01:070|« To previous verse]]
| [[Ofudesaki 01:072|To next verse »]]
|}

Ofudesaki 01:070

2015-04-15T11:36:07Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:070]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| This has always been the world of God,
|width="300"| ima made mo Kami no sekai de aru keredo
|width="300"| いまゝでも　神のせかいで　あるけれど
|-
|| but it is the first time that I act as a go-between. || nakadachi suru wa ima ga hajimeya || なかだちするハ　今がはじめや

|}

==Alternate English translations==
===Third Edition===
It has always been the world of God, yet this is the first time that I act as go-between.
===Inoue/Eynon===
Until now, I, God, have governed this world. But now, for the first time, I shall merely act as a go-between.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:70 Although, I, Oyagami, have been in charge of everything in this world, this is the first time I have personally seen to have a couple tie the knot after revealing Myself.

|
『おふでさき註釈』、p. 16

七〇、今までとても、この世の中は総て親神様の支配による事であるけれども、親神が表に現れて夫婦の縁を結ばすのはこれが初めてである。

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:70'''
[Verse 70] tells us that, although the world has always been governed and protected by God, this is the first time God is arranging a marriage by acting as a go between.

{|width="100%"
| [[Ofudesaki 01:069|« To previous verse]]
| [[Ofudesaki 01:071|To next verse »]]
|}

Ofudesaki 01:069

2015-04-15T11:35:36Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:069]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Look at things in the world and through all ages.
|width="300"| yorozu yo no sekai no koto o miharashite
|width="300"| よろづよの　せかいの事を　みはらして
|-
|| Calm your mind and ponder over them. || kokoro shizumete shian shite miyo || 心しづめて　しやんしてみよ
|}

==Alternate English translations==
===Third Edition===
Looking at things all over the world and through all ages, ponder deeply over them with a calm mind!
===Inoue/Eynon===
Looking at things in the world throughout all ages, and ponder over them deeply with a calm mind.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:69 After calming your mind while looking at the various situations in this world, go ahead and ponder My instructions from now on.

|
『おふでさき註釈』、p. 16

六九、世の中の種々の有様をながめて、心静かにこれから諭す事をよく思案して見よ。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:69'''
Verse 69 instructs us to “[l]ook at things in the world and through all ages”—that is, look at all parts of the world and all ages throughout history—and ponder deeply with a calm mind.

{|width="100%"
| [[Ofudesaki 01:068|« To previous verse]]
| [[Ofudesaki 01:070|To next verse »]]
|}

Ofudesaki 01:068

2015-04-15T11:32:36Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:068]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Of the five, keep two at home.
|width="300"| gonin arunaka no ninin wa uchi ni oke
|width="300"| 五人ある　なかのにゝんハ　うちにをけ
|-
|| God will take charge of the other three. || ato sannin wa Kami no hiki-uke || あど三人ハ　神のひきうけ
|}

==Alternate English translations==
===Third Edition===
Of the five young ones, you may keep two at your home, but God will take charge of the other three.
===Inoue/Eynon===
Of the five people, leave two at home; and I, God, shall take care of the remaining three.
==Commentary==
===Sixth edition note ===
'''1:68''' In the Kohigashi family, there were three sons and two daughters.

=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:68 *Note: This verse is directed to the Kohigashi household, the household [[Shuji]]’s wife [[Matsue]] was born and raised in. Masakichi Kohigashi was the father of five children: [[Saku Matsumura|Saku]], Matsue, Seitaro, Kamekichi (later changed to Sadajiro), and Otokichi (later changed to Sentaro). Oyagami is telling Masakichi to have two of his children to tend to matters within (i.e., matters concerning the Kohigashi household) and have three of his children serve Oyagami. The verses say Oyagami shall secure his household for eternity if he follows these instructions.

|
『おふでさき註釈』、p. 16

六八、註　これは、秀司先生奥様まつゑ様の生家小東家に仰言った事で、小東政吉には、おさく、まつゑ、政太郎、亀吉（後、定次郎と改名）音吉（後、仙次郎と改名）、という五人の子であった。親神様はその仲の二人は内の用事をさせ、あとの三人は親神様のためにささげよ。そうすればその行末は引き受ける、と仰せられたのである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:68'''
This verse, which is addressed to the Kohigashis, says that they should keep two of their children and let them engage in the family occupation, whereas God will take care of the three others. The three are Matsue, Osaku, who married into the Matsumura family, and perhaps Otokichi.

{|width="100%"
| [[Ofudesaki 01:067|« To previous verse]]
| [[Ofudesaki 01:069|To next verse »]]
|}

Ofudesaki 01:067

2015-04-15T11:31:09Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:067]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| After you have devoted yourself day by day,
|width="300"| nichi nichi ni kokoro tsukushita sono yue wa
|width="300"| にち／＼に　心つくした　そのゆゑハ
|-
|| I shall leave you entrusted with the management of everything. || ato no shihai o yorozu makaseru || あとのしはいを　よろづまかせる
|}

==Alternate English translations==
===Third Edition===
If you devote yourself to My will day by day, I will entrust you with the management of everything in the future.
===Inoue/Eynon===
Once you daily dedicate your heart to Me, then the management of all future matters will be entrusted to you.
==Commentary==
==='' [[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:67 If you dedicate your minds and exclusively offer your service to Me each day, I shall leave all matters concerning the [[Residence]] in your hands.
:*Note: These are words directed to [[Shuji]].

|
『おふでさき註釈』、p. 15

六七、心を尽くして毎日親神への奉仕に専念したならば、屋敷の支配を万事任せる。
:註　これは、秀司先生に仰せられたお言葉である。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:46

'''1:67'''
This verse is addressed to Shuji and tells him that, after he sincerely devotes himself day by day, God will entrust him with the management of everything at the Residence.

{|width="100%"
| [[Ofudesaki 01:066|« To previous verse]]
| [[Ofudesaki 01:068|To next verse »]]
|}

Ofudesaki 01:066

2015-04-15T11:23:09Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:066]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| This may seem difficult to do,
|width="300"| kore totemo muzukashi yō ni arukeredo
|width="300"| これとても　むつかしよふに　あるけれど
|-
|| but God will go forth and receive her without fail. || Kami ga deta nara morote kuru zo ya || 神がでたなら　もろてくるそや
|}

==Alternate English translations==
===Third Edition===
This may seem difficult, but when I, God, make the request Myself, she will come without fail.
===Inoue/Eynon===
To marry may seem rather difficult to you, But, when I, God, go forth, I shall surely bring you back a wife.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:66 You may think this is a difficult matter to negotiate considering the difference in your ages. However, I, Oyagami, shall surely arrange it so this marriage takes place.

:*Note: This marriage proposal was first made by a man named Kanbei from Tatsuta Village but did not proceed any further. [[Oyasama]] then went to Byodoji Village Herself to speak with [[Matsue]]’s parents and the Kohigashi household came to accept the marriage proposal.
|
『おふでさき註釈』、p. 15

六六、これは年齢の相違で難しい相談のように思うだろうが、親神が出たなら必ず話をまとめてくる。
:註　この縁談は最初仲人として竜田の勘兵衛という人が、小東家に話をしたのであるが、都合よくまとまらなかった。そこで、教祖自らお越しになり、いろいろお説きになったので、小東に於いても初めて承服し、ここに縁談は成立したのである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:45

'''1:66'''
Historically, Kanbei from Tatsuta served as a go-between and spoke to the Kohigashis, Matsue’s parents, yet he was not successful in obtaining their permission. So Oyasama Herself visited the Kohigashis to speak to them. The phrase “God will go forth” refers to the historical fact that Oyasama Herself went to receive Matsue.

{|width="100%"
| [[Ofudesaki 01:065|« To previous verse]]
| [[Ofudesaki 01:067|To next verse »]]
|}

Ofudesaki 01:065

2015-04-15T11:22:26Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:065]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| From now, replace your mind firmly.
|width="300"| kore kara wakokoro shikkari irekae yo
|width="300"| これからハ　心しいかり　いれかへよ
|-
|| Sweep away the wrongdoing and take a young wife. || akuji harōte wakaki nyobō || あくじはろふて　ハかきによほふ
|}

==Alternate English translations==
===Third Edition===
From now on replace your mind definitely, sweep away the wrongdoing, and take a young wife!*
===Inoue/Eynon===
Henceforth, reform your mind decisively, sweep away your evil habits and marry a young lady.
==Commentary==
===Sixth edition note ===
'''1:65''' This refers to [[Matsue Kohigashi]], who became the wife of [[Shuji]].

=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}

{|
|
1:65 *Note: “A young wife” (wakaki nyobo) refers to Matsue Kohigashi of Byodoji Village, Hegure County, Yamato Province, who became [[Shuji Nakayama|Shuji]]’s wife. She was 19 years old at the time.
|
『おふでさき註釈』、p. 15

六五、註　ハかきによほふ（若き女房）とは、いんねんあって、秀司先生の奥様となられた大和国平群郡平等寺村の小東政吉まつゑ様の事で、当時十九才であった。
|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:45

'''1:65'''
The word “wrongdoing” refers to actions that are not in accord with God’s intention. Specifically, this verse is talking about Shuji’s relationship with this common-law wife. The phrase “young wife” refers to 19-year-old Matsue. Given the age difference between them, some people may think that she is too young for him and that they are an ill-matched couple, yet the verse says that this is a marriage that accords with God’s intention, a marriage between two persons whose souls are casually related.

{|width="100%"
| [[Ofudesaki 01:064|« To previous verse]]
| [[Ofudesaki 01:066|To next verse »]]
|}

Ofudesaki 01:064

2015-04-15T11:21:42Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:064]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Sixty more years from this year,
|width="300"| kotoshi yori rokujū nen wa shikkari to
|width="300"| ことしより　六十ねんハ　しいかりと
|-
|| God promises you with certainty. || Kami no hō ni wa shika to ukeyau || 神のほふにハ　しかとうけやう
|}

==Alternate English translations==
===Third Edition===
I, God, guarantee you sixty more years from this year assuredly.
===Inoue/Eynon===
From this year, for the next sixty years, I, God, shall certainly protect your life.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template: Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:64 For 60 years from this year, I, Oyagami, shall secure this with certainty.

:*Note: This verse refers to Shuji, as he was 49 at the time.

|
『おふでさき註釈』、p. 15

六四、今年からもう六十年は、親の方では確か受け取る。
:註　右は、秀司先生に仰せられた事で、先生は当時四十九才であった。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:45

'''1:64'''
[Verses 63 and 64] are concerned with the matter of [[Shuji]]’s marriage. Since he is already 49 at this point, we might think that he is well past marriageable age. From God’s perspective, however, he has “many years ahead of” him, and God promises him at least “[s]ixty years… with certainty.

{|width="100%"
| [[Ofudesaki 01:063|« To previous verse]]
| [[Ofudesaki 01:065|To next verse »]]
|}

Ofudesaki 01:063

2015-04-15T11:20:57Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:063]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| You are thinking that you are already near fifty.
|width="300"| wagami ni wa mō gojū ya to omoe domo
|width="300"| わがみにハ　もふ五十う　やと　をもへとも
|-
|| Yet in the eyes of God you have many years ahead of you. || Kami no me ni wa mada saki ga aru || 神のめへにハ　まださきがある
|}

==Alternate English translations==
===Third Edition===
Although you may think that you are near fifty, yet in the eyes of God you have many years ahead of you.
===Inoue/Eynon===
You think that you have already passed fifty, but in the eyes of God you still have a future.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:63 You may think to yourself that you are fairly old because you are almost fifty. But in My eyes, the eyes of Oyagami, you still have much of a future left ahead.
|
『おふでさき註釈』、p. 15

六三、もう直ぐ年が五十だから自分では相当年寄だと思うているであろうが、親神から見れば、まだまだ将来がある。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:45

'''1:63'''
[Verses 63 and 64] are concerned with the matter of [[Shuji]]’s marriage. Since he is already 49 at this point, we might think that he is well past marriageable age. From God’s perspective, however, he has “many years ahead of” him, and God promises him at least “[s]ixty years… with certainty.

{|width="100%"
| [[Ofudesaki 01:062|« To previous verse]]
| [[Ofudesaki 01:064|To next verse »]]
|}

Ofudesaki 01:062

2015-04-15T11:20:30Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:062]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| This world is mixed with wrongdoing.
|width="300"| kono yō wa akuji majiri de aru kara ni
|width="300"| このよふハ　あくしまじりで　あるからに
|-
|| You must not attach yourself to bad causation. || innen tsukeru koto wa ikande || いんねんつける　事ハいかんで
|}

==Alternate English translations==
===Third Edition===
This world is mixed with wrongdoing. You must not attach yourself to bad causation.
===Inoue/Eynon===
Since the world is fraught with evil, be careful not to attach yourself to evil causes.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:62 Because it is easy to be tainted by the bad things in this world, you must be cautious and make sure you do not accumulate any bad causality.
|
『おふでさき註釈』、pp. 14–5

六二、この世の中は、ややともする悪い事に染まり易いから、注意して悪いんねんを積まぬようにしなければならぬ。
|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:45

'''1:62'''
This world is full of wrongdoing; thus, it is easy for us to get caught up in it. The word “''innen'',” which is also translated here as “causation” and also translatable as “cause” or “[[causality]],” appears a number of times throughout the Ofudesaki. Yet we can say that this verse represents the only instance in which this word is used in a negative sense. In all the other places, the word is used in the sense of the original cause, which is to say, the causality of origin whereby humankind was created for the [[Joyous Life]]. In contrast to this original causality, which concerns all human beings equally, the causation mentioned in this verse refers to each individual’s journey or path of the mind. This is one’s own personal causality, which is sometimes referred to as minor causality. In the Ofudesaki, the word “''innen''” is used almost entirely in the sense of causality of origin or the primary or major causality.

The verse here cautions us that we may end up attaching ourselves to “bad causation” if we get caught up in wrongdoing.

{|width="100%"
| [[Ofudesaki 01:061|« To previous verse]]
| [[Ofudesaki 01:063|To next verse »]]
|}

Ofudesaki 01:061

2015-04-15T11:19:40Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:061]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| Ponder well: however dear she may be to you, her parent,
|width="300"| shian seyo oya ga ika hodo omōte mo
|width="300"| しやんせよ　をやがいかほど　をもふても
|-
|| you can do nothing if she is out of the hands of God. || Kami no tebanare kore wa kanawan || 神のてばなれ　これハかなハん
|}

==Alternate English translations==
===Third Edition===
Ponder over it well! However beloved she may be to you parents, when the hand of God is removed from her, you will be powerless.
===Inoue/Eynon===
Reflect deeply on how much parents think of their child, if the child is out of God's hands, it is helpless.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:61 Ponder this carefully. No matter how much a parent may love their child and wish to extend his or her life, this is not possible without My [[protection]]. You must fully understand of the principle behind this.
|
『おふでさき註釈』、p. 14

六一、よく思案して見よ。親がどれ程子供可愛くて生きとこしらえしたいと思うても、親神が守護をしなければ、どうすることも出来ないのであるから、この道理をよく悟らねばならぬ。

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44–5

'''1:61'''
In [[Ofudesaki Part 07|Part 7]], we read: “It began on the fifteenth day of the third month, six years ago, when I received her” ([[Ofudesaki 07:065–72|7:67]]). Thus, apparently Oshu was eventually to be reborn as Tamae. This tells us how far removed human thoughts about birth and death may be from God’s intention. Verse 61, thus, urges deep pondering, because, no matter how dear one’s children may be, one can do nothing if they are out of God’s hands.

{|width="100%"
| [[Ofudesaki 01:060|« To previous verse]]
| [[Ofudesaki 01:062|To next verse »]]
|}

Ofudesaki 01:060

2015-04-15T11:19:05Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:060]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| You say that you wish to train the child for two or three more years.
|width="300"| kono kodomo ni nen san nen shikomō to

|width="300"| このこ共　二ねん三ねん　しこもふと
|-
|| But she is no longer in the hands of God. || yūte ire domo Kami no tebanare || ゆうていれども　神のてはなれ
|}

==Alternate English translations==
===Third Edition===
You say that you wish to train this young one for two or three years. But from this one the hand of God is removed.*
===Inoue/Eynon===
You speak of educating this child for two or three years, but the child is out of God’s favor.
==Commentary==
===Sixth edition note ===
'''1:60''' This refers to [[Shuji]]’s daughter Oshu.

=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:60 Although you, the parent of this child is thinking of educating her for two or three more years, I, Oyagami, am fully aware that she will not live for much longer.
:*Note: “The child” refers to Shuji’s daughter Oshu and this verse anticipated that she would [[pass away for rebirth]].

|
『おふでさき註釈』、p. 14

六〇、その子供を二、三年教育しようと、その親の方では思うているけれども、親神には寿命の無いがよく分かっているのである。
:註　この子供とは、秀司先生の庶子お秀様の事であって、その出直しを予言せられたものである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44

'''1:60'''
The phrase “the child” is said to refer to Oshu, who at the time was 17. The verses say, “Although you are saying you want to train the child for two or three more years, she is already out of the hands of God. This could be seen as a prediction she will pass away for rebirth. As a matter of fact, she passed away at the age of 18 in 1870, the year after these verses were written.

{|width="100%"
| [[Ofudesaki 01:059|« To previous verse]]
| [[Ofudesaki 01:061|To next verse »]]
|}

Ofudesaki 01:059

2015-04-15T11:18:39Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:059]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Please listen to what God tells you step by step,
|width="300"| dandan to Kami no yū koto kiite kure
|width="300"| だん／＼と　神のゆふ事　きいてくれ
|-
|| for I shall never tell you anything wrong. || ashiki no koto wa sara ni yuwan de || あしきのことハ　さらにゆハんで
|}

==Alternate English translations==
===Third Edition===
Step by step listen to what I, God, tell you! For I will tell you nothing wrong.
===Inoue/Eynon===
Word by word, please listen to what I, God, have to say. I shall never speak any falsehoods.

== Commentary ==
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44

'''1:59'''
We are asked to listen carefully to what God has to say. We are assured that God will never say “anything wrong.” This is almost the same as the beginning of the [[Mikagura-uta]] song that begins with “[[Songs for the Kagura|Just a word: Listen to what God says. / I never tell you anything wrong.]]”

{|width="100%"
| [[Ofudesaki 01:058|« To previous verse]]
| [[Ofudesaki 01:060|To next verse »]]
|}

Ofudesaki 01:058

2015-04-15T11:18:09Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:058]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Hereafter, I shall arrange for the settling of matters within.
|width="300"| kono saki wa uchi o osameru moyōdate
|width="300"| このさきハ　うちをおさめる　もよふだて
|-
|| The mind of God is hastening it. || Kami no hō niwa kokoro sekikomu || 神のほふにハ　心せきこむ
|}

==Alternate English translations==
===Third Edition===
Henceforth I will arrange for settling the family affairs. The mind of God is truly hastening it.
===Inoue/Eynon===
Henceforth, I shall prepare to settle family affairs, because the mind of God is filled with urgency.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:58 From now on, I am going to set about on the preparations to set things right in this [[Residence]]. I will hasten this so it will be completed as soon as possible.

|
『おふでさき註釈』、p. 14

五八、これから屋敷のきまりをつける準備にかかるのであるが、それを一日も早く出来るよう急き込むのである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44

'''1:58'''
The word “settling” (''osameru'') means putting something into the condition it should be in. Here, the verse is talking about putting the Residence into the condition it should be in. God is working to hasten the arrangements or preparations for the settling.

{|width="100%"
| [[Ofudesaki 01:057|« To previous verse]]
| [[Ofudesaki 01:059|To next verse »]]
|}

Ofudesaki 01:057

2015-04-15T11:17:18Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:057]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| From now on, I shall teach you about the long journey of humankind.
|width="300"| kore kara wa nagai dōchū michi-sugara
|width="300"| これからハ　ながいどふちふ　みちすがら
|-
|| Ponder over it firmly! || toite kikasuru toku to shian o || といてきかする　とくとしやんを
|}

==Alternate English translations==
===Third Edition===
From now on I will teach in detail on the long journey of man. Ponder over it seriously!
===Inoue/Eynon===
In the future I shall explain the stages of the long journey. Reflect upon them deeply!
==Commentary==
==='' [[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:57 This individual who gave birth to human beings to this world at creation has gone through various paths that span a long period of time. I shall tell you about this long journey to you from now on, so fully ponder. If you do so, you will understand how much I, Oyagami, have exerted My mind for your sake.
|

『おふでさき註釈』、p. 14

五七、人間を初めてこの世に生みおろしてからのかた、久しい年限の間には種々の経路をたどって来た事であるが、これからは、そのながい道中道すがらを説いて聞かすから、よく思案せよ。さすれば親神の心尽くしも分かるであろう。

|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44

'''1:57'''
This verse ways that God will tell us about humankind’s journey from the beginnings of origin to the present in its entirety and in detail. We are urged to ponder over it deeply. In addition, I think that this verse implies that God will teach, not only about the past, but also about our journey into the future—i.e., the path leading to the realization of the [[Joyous Life]].

In the [[Divine Directions]], we read, “Because it continues, it can be called a path.” No matter how wide a path is, it will not take us to our destination if it is cut in the middle. Again, if we do not actually walk the path, it will not help us reach our destination. This metaphor can provide various insights.

{|width="100%"
| [[Ofudesaki 01:056|« To previous verse]]
| [[Ofudesaki 01:058|To next verse »]]
|}

Ofudesaki 01:056

2015-04-15T11:16:47Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:056]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Finally this time, a trustworthy place of worship
|width="300"| kono tabi wa mō tashika naru mairi sho
|width="300"| このたびハ　もふたしかなる　まいりしよ
|-
|| has begun to appear. Be convinced of it!|| miete kita zo tokushin o seyo
|| みへてきたぞへ　とくしんをせよ
|}

==Alternate English translations==
===Third Edition===
But now a definite place for worship has made its appearance. So be convinced of it!
===Inoue/Eynon===
At last, the established place of worship has come into view. So be convinced of it now!
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:56 With the arrival of the [[Promised Time]] and the appearance of the true Parent in this world, a place of worship called the [[Place for the Service]] has been built at the [[Home of the Parent]] where humanity was created. Thus everyone is free to worship here with assurance and peace of mind.

|
『おふでさき註釈』、p. 13–4

五六、旬刻限が来て真実の親がこの世に現れ、人類創始の親里に詣り所たるつとめ場所も出来たのであるから、人々は迷う事なく安心して信仰するがよい。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:44

'''1:56'''
This verse was written in 1869, when [[Jiba]] was not yet identified. However, the Place for the Service already existed. This verse says that a “a trustworthy place of worship has begun to appear” and urges people, who may be tired, weary, and disheartened, to have a strong sense of conviction, have peace of mind, and visit the place of worship.

{|width="100%"
| [[Ofudesaki 01:055|« To previous verse]]
| [[Ofudesaki 01:057|To next verse »]]
|}

Ofudesaki 01:055

2015-04-15T11:16:21Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:055]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| Long have you wandered on your path until now.
|width="300"| ima made wa nagai dōchū michi-sugara
|width="300"| いまゝでハ　ながいどふちふ　みちすがら
|-
|| You must be very tired of it. || yohodo taikutsu shita de arō na || よほどたいくつ　したであろをな
|}

==Alternate English translations==
===Third Edition===
So far you have wandered such a long way. So perhaps you are very tired of it.
===Inoue/Eynon===
Until now, you have taken a long and tedious journey. You must have felt much boredom.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:55 A great long period of time has passed since the beginning when I, Oyagami, created the human beings and world which did not exist. Because people could not hear the true teachings during that time, you must have been waiting longingly for it without knowing the identity of your reliable Parent.
:*Note: This verse teaches us through the metaphor of a series of paths (Japanese: dōchū) how human beings for countless years were not able to hear the teachings of the true revelation.

|
『おふでさき註釈』、p. 13

五五、親神が、元々無い人間無い世界をつくって以来、随分長い人間を経て来たのであるが、その間人々は真実の教を聞く事が出来なかったために、頼る親も分からずさぞ待ち遠い事であったろう。

註　本歌は、今まで長年人間が真の天啓の教を聞く事の出来なかったのを、道中たとえてお教え下されたのである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:55'''
The verse is saying, “You must be feeling ‘very tired,’ weary, and disheartened, having wandered without any guide over such a long span of time from the beginning of this world until now.”

{|width="100%"
| [[Ofudesaki 01:054|« To previous verse]]
| [[Ofudesaki 01:056|To next verse »]]
|}

Ofudesaki 01:054

2015-04-15T11:15:52Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:054]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Hereafter, calm your minds and ponder.
|width="300"| kono saki wa kokoro shizumete shian seyo

|width="300"| このさきハ　心しづめて　しやんせよ
|-
|| Make sure you will not be remorseful later. || ato de kōkai naki yō ni seyo || あとでこふくハい　なきよふにせよ
|}

==Alternate English translations==
===Third Edition===
Henceforth deeply ponder well with a calm mind so that you need not repent of it afterwards!
===Inoue/Eynon===
Hereafter, calm your mind, and ponder deeply. Act accordingly so that you have no regrets later.

== Commentary ==
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:54'''
This verse tells us that in order to ensure that we will not be remorseful later, we should calm our mind thoroughly and ponder deeply. This instruction implies that, if we are negligent in this regard, we might later regret having accumulated [[dust]] without being aware that we are doing so.

{|width="100%"
| [[Ofudesaki 01:053|« To previous verse]]
| [[Ofudesaki 01:055|To next verse »]]
|}

Ofudesaki 01:053

2015-04-15T11:15:27Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:053]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Among all humankind, there is no one who is evil.
|width="300"| ichiretsu niashiki to yūtenai kere do

|width="300"| 一れつに　あしきとゆうて　ないけれど
|-
|| It is only a bit of [[dust]] stuck on. || chotto no hokori gatsuita yue nari || 一寸のほこりが　ついたゆへなり
|}

==Alternate English translations==
===Third Edition===
Among all mankind, there is no one who is essentially evil. If there is, it is only because a few specks of dust have stuck to him.
===Inoue/Eynon===
There is nothing that can be rightly called evil. It is only because human minds are stained with dust.

== Commentary ==
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:53'''
There is no one who is evil. If some people are regarded as evil, that is because a bit of dust is stuck on them.

This is the first time the term “dust” has appeared in the Ofudesaki. A major characteristic of dust is that it can be removed if we sweep it away. God teaches that what needs to be dealt with is only dust that is stuck on—rather than evil or sin, which would have had a more judgmental or deterministic tone. Behind this teaching of dust, we can perceive the parental love with which God assures us of how manageable the task is, for we only need to sweep it away to remove it.

{|width="100%"
| [[Ofudesaki 01:052|« To previous verse]]
| [[Ofudesaki 01:054|To next verse »]]
|}

Ofudesaki 01:051

2015-04-15T11:14:49Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}} [[Ofudesaki 01:051]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.

== Content ==
{|
|-
|width="400"| Until now, I have spoken solely about matters within.
|width="300"| ima made wauchi naru koto obakari nari

|width="300"| いまゝでハ　うちなる事を　ばかりなり
|-
|| Now, I shall change the topic. || mō kore kara wa monku kawaru zo || もふこれからハ　もんくかハるぞ
|}

==Alternate English translations==
===Third Edition===
So far I have admonished you about the family affairs alone, but from now on I will change My topic.
===Inoue/Eynon===
Until now, I have spoken only about family affairs. However, from now on, My topic will change.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:51 Until now, I have explained and instructed mainly about matters within the [[Residence]]. From now I shall explain and instruct on a broad, general scale.

|
『おふでさき註釈』、p. 13

五一、今までは、主として屋敷内の事に就いて種々説き諭して来たが、今後は広く一般にわたって説き諭すのである。
|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:51'''
The phrase “matters within” here refers specifically to the training being provided by using [[Shuji]]’s health disorder as a topic. This verse is saying that, although until now God has spoken only about settling matters within, God will now change the topic.

{|width="100%"
| [[Ofudesaki 01:050|« To previous verse]]
| [[Ofudesaki 01:052|To next verse »]]
|}

Ofudesaki 01:050

2015-04-15T11:14:00Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:050]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| This talk is not someone else’s concern.
|width="300"| kono hanashi hoka no koto de wanai hodo ni
|width="300"| このはなし　ほかの事でわ　ないほとに
|-
|| It is a matter of your own and your single-heartedness with God. || Kami ichijio de　kore waga koto || 神一ぢよで　これわが事
|}

==Alternate English translations==
===Third Edition===
You must not take this metaphor as other people’s concern. This is a matter of My own and of all who go single-heartedly the way of God.
===Inoue/Eynon===
This description must not be considered as another’s concern. With single-hearted devotion to God, grasp it as your own.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:50 By no means is this a talk directed someone else other than yourself. This is a teaching of Oyagami, the true God and Parent that seeks to save the people of the world. This talk is about none other than your journey of life.
:*Note: This journey of life was walked by [[Oyasama]] Herself, demonstrated as the path of the [[Divine Model]]. We are instructed that we, as children of the path who yearn for the Divine Model, must ponder the Divine Model as our own matter.
|
『おふでさき註釈』、p. 13

五〇、この話は、決して他所事ではない。人々を救済する真実の親神の教であって、これは自分自身の道すがらである。
:註　この道すがらを教祖みずからお通り下されて、我々にひながたの道をお示し下されたのである。そしてこのひながたを慕う我々道の子の、銘々自分の事として思案さして頂けねばならぬお諭しである。
|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:43

'''1:50'''
The verse tells us that this is not at all someone else’s concern. It is something that concerns each and every one of us. The phrase “single-heartedness with God” means being solely focused on God and remaining in exact accord with God’s intention. If we aspire to live in total accord with God’s intention, what is taught in the Ofudesaki is our own concern.

{|width="100%"
| [[Ofudesaki 01:047–9|« To previous verses]]
| [[Ofudesaki 01:051|To next verse »]]
|}

Ofudesaki 01:047–9

2015-04-15T11:13:31Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:047–9]] is a set of verses from the [[Ofudesaki]]. These verses happen to be sung to a melody in [[O-Uta No. 1]] (Tenrikyo Hymn No. 1), “''Yamasaka ya''” (Over Steep Mountains).
The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Over steep mountains, through tangles of thorns, along narrow ledges,
|width="300"| yama saka ya ibara gurō mo gake michi mo
|width="300"| やまさかや　いばらぐろじも　がけみちも
|-
|| and through brandished swords, if you come, || tsugugi no naka motōri nuke ta ra || つるぎのなかも　とふりぬけたら
|}

{|
|-
|width="400"| Yet ahead through a sea of flames and a deep abyss,
|width="300"| mada mieru hi no naka mo ari fuchi naka mo
|width="300"| まだみへる　ひのなかもあり　ふちなかも
|-
|| you will arrive at a narrow path. || sore o koshitara hosoi michi ari || それをこしたら　ほそいみちあり
|}

{|
|-
|width="400"| After following the narrow path step by step, you will come to a broad path.
|width="300"| hoso michi o dandan kose ba ōmichi ya
|width="300"| ほそみちを　だん／＼こせば　をふみちや
|-
|| This is the trustworthy main path. || kore ga tashika na honmichi de aru || これがたしかな　ほんみちである
|}

==Alternate English translations==
===Third Edition===
Passing over steep mountains and thorny paths, along ledges, and through the blades of swords,

Further, passing through a sea of flame and a deep abyss, you will come to a narrow lane.

After passing through the narrow lane step by step, you will come to a broad way. This is the trustworthy main road.
===Inoue/Eynon===
When you have passed over hills and mountains, through thorny shrubs, along narrow ledges, and under the blades of swords,

A sea of flames and a deep abyss will come into view. Crossing these, you will come to a narrow lane.

As you go along the narrow lane, step by step, you will come upon a broad path. This is certainly the true way.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:47 If you pass over steep mountains, as well as places overgrown with thorns, roads along cliffs and through [drawn] swords…
:*Note: Unusual Japanese expression—gurō (“tangles of”) refers to a thicket or bush.
1:48 Yet further still ahead are flames and an abyss. If you gradually pass over these you will come to a narrow path for the first time.
:*Note: Unusual Japanese expression—fuchi (“deep abyss”) refers to a chasm filled with water.
1:49 If you gradually proceed on this narrow path, you will finally come to a wide path. Once you have come to this broad path after making it through all kinds of difficulties, you will come to a reliable and infallible large path.

1:47–9 *General summary These three verses that utilize the metaphor of a path show us the course of the path that people must follow. We must awaken that these verses are telling us that if we endure such trials and tribulations and forge ahead, battling hardship to the end, we shall surely come to a magnificent path.
|
『おふでさき註釈』、pp. 12–3

四七、山坂を超え、いばらの生え繁っている所も、がけ路も、剣の中も超えて行くと。
:註　ぐろふは、むらがり（叢）の意味。
四八、その先には、まだまだ火の中もあり淵の中もあるが、それをだんだんと越して行くと、初めて細い路に出る。
:註　ふちとは、青々と水をたたえた深淵をいう。
四九、この細路をだんだんと進んでいくと、やっと大道に出る。このように何も彼もの難しい中を通り抜けて出た大道こそ、確かに間違いのない往還道である。

四七―四九、総註　以上三首は、道路にたとえて人々の通る可き道の次第を示されたもので、これだけの試練に堪えて、最後まで困苦と戦うて行くならば、必ず立派な道に出られるものである事を、よく悟らして頂かねばならない。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
==== Yoshitaro, 1:47 ====
From ''Michi no dai: Foundation of the Path'' 32:42

We are following a footpath that goes up steep mountains, through tangles of thorns, along narrow ledges, and through brandished swords. After we go through all that, then what?
==== Yoshitaro, 1:48 ====
We have to go “through a sea of flames and [then] a deep abyss,” where if we are careless we might drown. If we manage to go through that, we will “arrive at a narrow path.”
==== Yoshitaro, 1:49 ====
From ''Michi no dai: Foundation of the Path'' 32:42–3

If we follow this narrow path step by step, then we will reach a broad path. This is “the trustworthy main path.” A verse that provides a start contrast with this verse is found in [[Ofudesaki Part 03|Part 3]]: “However broad a path you may have set out on, you do not see the narrow path that is in your future” ([[Ofudesaki 03:034|3:34]]). The metaphor of a path is used again and again in the rest of the Ofudesaki.

{|width="100%"
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|}

Ofudesaki 01:046

2015-04-15T11:12:34Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:046]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Hereafter, I shall speak in a metaphor of a path,
|width="300"| kono saki wamichi ni tatoete hanashi suru
|width="300"| このさきハ　みちにたとへて　はなしする
|-
|| not indicating any place in particular. || doko no koto tomo sara ni yuwande || どこの事とも　さらにゆハんで
|}

==Alternate English translations==
===Third Edition===
From now on I will talk in the metaphor of a road. But I will not indicate any person in particular.
===Inoue/Eynon===
Hereafter, I shall speak in the allegory of a path. It does not pertain to any particular person alone.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:46 Although there are various paths that people may take I shall from now explain and instruct in the metaphor of a path. Though I will not name anyone in particular in each instance, I ask all of you to listen with care and ponder deeply. You must not think that the things I speak of are of someone else’s concern and let it go in one ear and out the other.
|
『おふでさき註釈』、p. 12

四六、人々の通る道は種々様々であるが、今後は道にたとえて説き諭しするから、一々何処そこの誰の事とは指名はしないが、皆しっかり聞いてよく思案せよ。他人事のように思うて聞き流してはならぬ。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:42

'''1:46'''
This verse makes it clear that God will be using the metaphor of a path. The verse also indicates that God will not be talking about anyone specific.

{|width="100%"
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| [[Ofudesaki 01:047–9 |To next verses »]]
|}

Ofudesaki 01:045

2015-04-15T11:12:10Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:045]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Looking all over the world and through all ages,
|width="300"| yorozu yo no sekai jū o mi-watase ba
|width="300"| よろづよの　せかいぢふうを　みハたせバ
|-
|| I see various paths of life. || michi no shidai mo iroiro ni aru || みちのしだいも
|}

==Alternate English translations==
===Third Edition===
Looking all over the world and through all ages, I find there are various ways of life.
===Inoue/Eynon===
When I looked all over the world throughout all ages, I found that there were a variety of paths.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:45 As I look at the state of the world in both the past and present, there truly have been countless courses of life.
|
『おふでさき註釈』、p. 12

四五、昔も今も世の中の有様をながめて見ると、人生の行路は実に千種万様である。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:42

'''1:45'''
We sometimes refer to Tenrikyo as “the path.” Here, the metaphor of a path appears for the first time in the Ofudesaki.

“Looking all over the world and through all ages,” God sees various “paths of life.” Indeed, life offers a great variety of paths.

{|width="100%"
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| [[Ofudesaki 01:046|To next verse »]]
|}

Ofudesaki 01:041–4

2015-04-15T11:11:36Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:041–4]] is a set of verses from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| When the day arrives and things are seen, you close to Me
|width="300"| sono hi kite mietaru nara ba soba na mono
|width="300"| そのひきて　みへたるならバ　そばなもの
|-
|| will know that God’s words never err. || Kami no yū koto nani mo chigawan || 神のゆう事　なにもちがハん
|}

{|
|-
|width="400"| Until now, you have doubted the words of God.
|width="300"| ima made wa Kami no yū koto utagōte
|width="300"| いまゝでハ　神のゆう事　うたこふて
|-
|| You have been saying that they are all false. || nani mo uso ya to yūte ita nari || なにもうそやと　ゆうていたなり
|}

{|
|-
|width="400"| Among the words of God, who began this world,
|width="300"| kono yō o hajimeta Kami no yū koto ni
|width="300"| このよふを　はじめた神の　ゆう事に
|-
|| there is not even a single mistake in a thousand. || sen ni hitotsu mo chigau koto nashi || せんに一つも　ちがう事なし
|}

{|
|-
|width="400"| If you begin to see this step by step, be convinced.
|width="300"| dan dan to miete kita naraba tokushin se
|width="300"| だん／＼と　みへてきたなら　とくしんせ
|-
|| Every kind of mind will all be revealed. || ika na kokoro mo mina arawareru || いかな心も　みなあらハれる
|}

==Alternate English translations==
===Third Edition===
When the day comes and things appear, you close to Me will understand that what I, God, tell you never proves wrong.

So far you have doubted what I, God, have told you. You have been saying that it is all false.

There is not a single mistake even out of a thousand* in what I, God, who created this world tell you.

When things appear one by one, become convinced of the truth of My words! Minds of whatever kinds will all appear.

===Inoue/Eynon===
When that day comes and those close to Me see the truth, they will know that the words of God are never mistaken.

Until now, you have doubted the words of God, and said that they were all nothing but falsehoods.

In what I, God, Creator of the world, say, there is no chance of falsehoods.

When My words have been gradually manifested, be convinced! Every aspect of your heart will be disclosed.

==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:41–44 *Note: Several days after Ochie returned to her home, she fell ill and never recovered. If [[Shuji Nakayama|Shuji]] had remained bound by human sentiment and had been late in following the date Oyagami set, the cleaning of the [[Residence]] would not have been accomplished.
|
『おふでさき註釈』、pp. 11–2

四一―四四、註　おちゑは実家に帰って後、数日を出でずして病にふし、遂に再起する事を得なかった。もし人情にほだされて期日を遅らしていたら、屋敷の掃除は遂に行われる事を得なかったであろう。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:41
==== Yoshitaro, 1:41 ====
What God is doing is, in fact, preparing to clean the [[Residence]]. [[Ofudesaki Part 01|Part 1]] concludes by saying: “I bring you together according to the [[causality]] of your previous lives and protect you. This settles the matter for all time” ([[Ofudesaki 01:074|1:74]]). Thus, returning Ochie is part of the preparations for Shuji’s marriage to [[Matsue]], a marriage that is based on the causality of their souls. Incidentally, ''Ofudesaki chushaku'' (Annotations to the Ofudesaki) says that, a few days after returning to her maiden home, Ochie fell ill and never recovered. In any case, she was sent back because of God’s profound intention. However, human thinking leads people to think that it is unnecessary to go to such lengths. The phrase “the future” in [[Ofudesaki 01:040|verse 40]] the matter of Ochie and, more importantly, Shuji’s marriage to Matsue, who is causally related. Once these things come to be seen, the people will be convinced of the truth of what God is teaching.
==== Yoshitaro, 1:42 ====
This verse says that until now, the people have doubted the truth of God’s teachings and not accepted them as true.
==== Yoshitaro, 1:43 ====
From ''Michi no dai: Foundation of the Path'' 32:42

There cannot be any mistake in the words of God, who created the world and humankind. There is no error in what God tells us through the mouth of [[Oyasama]]. God does not even have a one-in-a-thousand chance of being wrong.
==== Yoshitaro, 1:44 ====
What God has told us will gradually appear or come to be seen. God teaches of things before they appear, and we should be convinced if we begin to see them. We are urged to understand that “[e]very kind of mind will all be revealed” exactly as it is. One of the things that the Ofudesaki teaches us by using Shuji’s marriage as a concrete topic is that illness is a manifestation of a use of the mind that is not in accord with God’s intention.

Another thing worth noting here is that the followers at the time do not seem to be listening seriously when Oyasama is telling them of things that have not appeared.

{|width="100%"
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|}

Ofudesaki 01:040

2015-04-15T11:09:57Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:040]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| You close to Me may question what I do.
|width="300"| soba na mono nanigoto suru to omoe domo
|width="300"| そバなもの　なに事すると　おもへども
|-
|| This is because you do not know the future. || saki naru koto o shiran yue nari || さきなる事を　しらんゆへなり
|}

==Alternate English translations==
===Third Edition===
You close to Me may feel strange about what I intend to do, but it is because you cannot foresee what will happen in the future.
===Inoue/Eynon===
Those close to Me may wonder what I shall do. This is because they cannot foresee future events.
==Commentary==
==='' [[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:40 You may wonder how strange it may be for Me to urge that Ochie be returned by the thirtieth of the first lunar month (1/30). That is because you do not know what is to occur later.
:*Note: “You close to Me” (soba na mono) refers to the people close to [[Oyasama]]. It can be interpreted in a narrow sense to mean members of the [[Nakayama household]] or in a broad sense to include all the people who gathered to worship at the [[Residence]].

|
『おふでさき註釈』、p. 11

四〇、正月三十日と日をきって送る事を、人々はなぜかと不思議に思うであろうけれども、跡になって現れる事実を知らないからである。
:註　そバなものとは、教祖のお側にいる人々、狭くは中山家の方々であり、広くは道をたずねて集まり参じた人々。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:41

'''1:40'''
Because [[Shuji]] and his common-law wife, Ochie, are said to have got along very well, returning her may have seemed rather cruel. The verse says that people “may question what” God does but that this is because they do not know what will happen in the future.

{|width="100%"
| [[Ofudesaki 01:039|« To previous verse]]
| [[Ofudesaki 01:041–4|To next verses »]]
|}

Ofudesaki 01:039

2015-04-15T11:09:29Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:039]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="420"| Just a word: returning her by the thirtieth of the first month
|width="300"| chotto hanashi shōgatsu misoka to hi o kirite
|width="300"| 一寸はなし　正月三十日と　ひをきりて
|-
|| is also from the mind of God. || okuru mo Kami no kokoro kara to te || をくるも神の　心からとて
|}

==Alternate English translations==
===Third Edition===
Just a word! It is the intention of God to send her back to her home by the thirtieth of the first month.
===Inoue/Eynon===
Just a warning; it is God’s desire that by January 30th you must send your common-law wife back home.
==Commentary==
===Sixth edition note ===
'''1:39''' [[Shuji]] was not legally married for many years. He had a common-law wife named Ochie and a son named Otojiro, and they were living together at the [[Residence]]. Since this did not accord with the intention of [[God the Parent]], this verse urges that Ochie be sent back to her home.

=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:39 *Note: Shuji was single and was not legally married for a long period of time. He had a common-law wife named Ochie who bore him a son named Otojiro and they both lived with him at the Residence. Both Shuji’s relationship with Ochie and the fact that she bore a child was not in accord with Oyagami’s intention from the very beginning. This verse is urging Shuji to send Ochie back to her parental home.
|『おふでさき註釈』、p. 11

三九、註　秀司先生は長年独身で正妻無く、おちゑという内縁の妻があって、音次郎という子まであった。そしてお屋敷に同居せしめておられたが、これは元々親神様の御思召しに添わぬ悪事から始まったものであったからして、このおちゑを実家に帰すようにと仰せられたのである。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:41

'''1:39'''
The phrase “Just a word” is often used when God has something important to tell us. The phrase “returning her” refers to [[Shuji]]’s common-law wife to her maiden home, and the date for returning her is set for “the thirtieth of the first month.” The verse indicates that it is because of God’s profound intention that she will be returned.

{|width="100%"
| [[Ofudesaki 01:038|« To previous verse]]
| [[Ofudesaki 01:040|To next verse »]]
|}

Ofudesaki 01:038

2015-04-15T11:08:39Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:038]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| If only your leg is made completely well,
|width="300"| ashi sai ka sukiyaka naori shita naraba
|width="300"| あしさいか　すきやかなをり　したならバ
|-
|| nothing will remain but to prepare for the [[construction]]. || ato wa fushin no moyō bakari o || あとハふしんの　もよふハかりを
|}

==Alternate English translations==
===Third Edition===
Only if the lameness of the leg is completely cured, you can devote yourself single-heartedly to arrangements for the construction.
===Inoue/Eynon===
Only when your leg is completely healed, shall I then proceed to prepare for construction.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:38 If the wrongdoing is taken away and your leg ailment is restored to health, all that will remain will be arrangements for the construction.
:*Note: “Construction” here is understood as the construction of the mind, that is, the purification of the minds of all people in the world.
|
『おふでさき註釈』、p. 11

三八、悪事が取れて足の患いがすっきりと治まったならば、その後は普請の段取りばかりにとりかかる。
:註　ふしんとは、心のふしん、即ち世界人心のかく清を意味されたものと解す。
|}
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:41

'''1:38'''
[W]hen [ [[Shuji]]’s] leg is “made completely well,” God will make preparations and arrangements for the construction of a new world.

{|width="100%"
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| [[Ofudesaki 01:039|To next verse »]]
|}

Ofudesaki 01:037

2015-04-15T11:08:00Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:037]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| If this wrongdoing is completely cleared away,
|width="300"| kono akuji sukiyaka noketa koto naraba
|width="300"| このあくじ　すきやかのけた　事ならバ
|-
|| the lameness of your leg, also, will be cleared away. || ashi no chinba mo sukiyaka to naru || あしのちんばも　すきやかとなる
|}

==Alternate English translations==
===Third Edition===
Only if this wrongdoing is entirely done away with, the lameness of the leg will be completely cured.
===Inoue/Eynon===
When your evil habits are completely cleared away, the lameness of your leg will also be completely cured.

== Commentary ==
=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:41

'''1:37'''
If the wrongdoing completely ends, the leg ailment will clear away, that is, [[Shuji]]’s leg will be restored to its healthy condition.

{|width="100%"
| [[Ofudesaki 01:036|« To previous verse]]
| [[Ofudesaki 01:038|To next verse »]]
|}

Ofudesaki 01:036

2015-04-15T11:07:23Z

Roykoogee: corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:036]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| No matter how stubborn this wrongdoing may be,
|width="300"| kono akuji nanbo shibutoi mono ya dote
|width="300"| このあくじ　なんぼしぶとい　ものやどて
|-
|| it will be removed by the admonishment of God. || Kami ga seme kiri nokete miseru de || 神がせめきり　のけてみせるで
|}

==Alternate English translations==
===Third Edition===
However obstinate this wrongdoing may be, I God, will continue to attack and get rid of it.
===Inoue/Eynon===
Regardless of how firm a hold your evil habits may have, I, God, shall show how to eradicate them by admonishment.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|width="100%"
|1:36 *Note: Unusual Japanese expression—shibutoi (“stubborn”) refers to something that is firmly wedded or attached.
|
『おふでさき註釈』、p. 11

三六、註　しぶといは、執着が深いとの意。
|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:40

'''1:36'''
The verse tells us that, no matter how “stubborn” the act that goes against God’s intention may be, God will have it ended through “the admonishment of God,” that is, through providing thorough instruction.
{|width="100%"
| [[Ofudesaki 01:035|« To previous verse]]
| [[Ofudesaki 01:037|To next verse »]]
|}

Ofudesaki 01:035

2015-04-15T11:06:30Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:035]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| Unless this wrongdoing is completely removed,
|width="300"| kono akuji sukiyaka noken koto ni tewa
|width="300"| このあくじ　すきやかのけん　事にてハ
|-
|| know that it will stand in the way of the [[construction]] || fushin no jama ni naru to koso shire || ふしんのしやまに　なるとこそしれ
|}

==Alternate English translations==
===Third Edition===
Unless this wrongdoing is entirely done away with, it will stand in the way of the construction. Understand it well!
===Inoue/Eynon===
If you do not abandon your evil habits promptly, know that they will become a hindrance to construction.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|
|
1:35 Unless this wrongdoing is clearly removed from the [[Residence]], know that it will stand in the way of fulfilling (accomplishing; executing) the spiritual construction toward world salvation.
:*Note: “Construction” here can be understood to refer to [[Shuji]]’s efforts to become one with the mind of [[Oyasama]] by following and actualizing Oyagami’s intention of manifold forms of salvation as well as the physical construction of God’s Residence.
|
『おふでさき註釈』、p. 10

三五、この悪事を、さっぱり屋敷からのぞいてしまわない限り、親神が世界たすけの心のふしんを遂行する邪魔になると心得よ。
:註　ふしんは、秀司先生が親神様のお心に従うて教祖と心を一にし、よろづよたすけの教をぐ通する神意の達成に努力せられる事を意味し、又一つには神の館の建築の意をもぐうせられていると解す。

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:40

'''1:35'''
The “wrongdoing” will “stand in the way of the construction” unless it is completely removed. The “construction” refers to the construction of a new world; this is spiritual construction. The Ofudesaki uses the metaphor of construction to refer to the reconstruction of the world as the world of the [[Joyous Life]]. The “wrongdoing” is obstructing that construction.

{|width="100%"
| [[Ofudesaki 01:034|« To previous verse]]
| [[Ofudesaki 01:036|To next verse »]]
|}

Ofudesaki 01:034

2015-04-15T11:05:37Z

Roykoogee: /* Commentary by Yoshinaro Ueda (2008) */ corrected to read "Yoshitaro"

{{Ofudesaki TOC}}[[Ofudesaki 01:034]] is a verse from the [[Ofudesaki]]. The English translation below is the sixth edition translation.
== Content ==
{|
|-
|width="400"| To say why it is that I am angry:
|width="300"| rippuku mo nani yue naru to yūnara ba
|width="300"| りいふくも　なにゆへなるど　ゆうならハ
|-
|| it is because the wrongdoing has not been removed. || akuji ga nokan yue no koto nari || あくじがのかん　ゆへの事なり
|}

==Alternate English translations==
===Third Edition===
If you ask the reason wherefore I am angry, it is because your wrongdoing has not yet stopped.*
===Inoue/Eynon===
If you ask why My anger was aroused, it is because you have not yet abandoned your evil habits.
==Commentary==
=== ''[[Ofudesaki chushaku]]'' ===
{{Template:Unreviewed_translation_disclaimer|translators=[[Roykoogee|Roy Forbes]]}}
{|width="100%"
|
1:34 note: [[Ofudesaki 01:039#Ofudesaki chushaku|*Refer to note for verse 1:39]]
|
『おふでさき註釈』、p. 10

三四、註　本号三九註参照。　

|}

=== Commentary by Yoshitaro Ueda (2008) ===
From ''Michi no dai: Foundation of the Path'' 32:40

'''1:34'''
The phrase “なにゆへなるど” in the original is read “''naniyue naru to'',” with “ど” (''do'') being understood as “と” (''to''). Yet, in keeping with the principle that the printed edition must present the text as it was originally written without changing even a single letter, the second [[Shinbashira]] used the letter with the diacritical mark that indicates the consonant is voiced.

The verse says that the reason [[God the Parent]] is angry is that a wrongdoing has not been removed.

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