Catechism of Tenrikyo
In 1966, the Catechism of Tenrikyo was first published in English. The catechism follows a concise question and answer format. The second revised English edition was published in 1973. The third revised English edition, published in 1979, contains 42 pages with a total of 78 questions and answers and a supplemental section titled "The Truth of the Creation".[1]
Other language versions of the catechism are:
- Spanish: Catecismo de Tenrikyo (1974) (78 questions and answers, with a lengthy supplemental section)
- German: Was Lehrt die Tenrikyo (1974) (78 questions and answers)
- French: Catéchisme de Tenrikyo (1989) (74 questions and answers, with a supplemental section titled "Histoire de la création")
- Traditional Chinese: 信仰問答 [Xìnyǎng Wèndá] (1972, revised 1986) (75 questions and answers in the revised 1986 edition)
Contents
Full English text
CATECHISM OF TENRIKYO
TTS 217 41979 •
Compiled by the Oyasato Research Institute, Tenri University
Tenrikyo Overseas Mission Department
1979
Translated by the Translation Section of the Tenrikyo Overseas Mission Department
- First Edition 1966
- Second Edition, Revised, 1973
- Third Edition, Revised, 1979
Printed by Tenri Jihosha, Tenri, Nara, Japan
Contents
- I. God the Parent
- 1) God the Parent, Tenri-Ō-no-Mikoto
- 2) Purpose of the Creation of Man
- 3) Providence of God the Parent
- 4) Foundation of Tenrikyo
- II. Oyasama
- 1) Shrine of God the Parent
- 2) Divine Model
- 3) Truth of the Ever-living Oyasama
- III. Salvation
- 1) Realization of a Joyous Life
- 2) Means for the Single-hearted Salvation of Mankind; the Service and the Sazuke
- IV. Mankind
- 1) Man’s Body is a Thing Borrowed from God
- 2) Death as Departure for Rebirth
- 3) Mental Dust and the Concept of Innen
- V. Faith
- 1) Divine Guidance
- 2) Concept of Tanno
- 3) Hinokishin as the Expression of Joy
- 4) Yōboku
- 5) Church
- Appendix
- The Truth of the Creation
I. God the Parent
- 1. What is the name of God in Tenrikyo?
The name of God in whom we believe is God the Parent, Tenri-Ō-no-Mikoto.
- 2. Who is God the Parent?
God the Parent is not just one of many gods, but is God of Origin, God of Truth.
- 3. What does God of Origin mean?
God of Origin means the Creator, who, out of the original void, where there was nothing, created man and all things that exist.
“Though I have believed thus far,
I did not know that You are the original God.”
Mikagura-uta III, 9
“This time, You have revealed Yourself.
No doubt You are the true God.”
Mikagura-uta III, 10
- 4. What does God of Truth mean?
This means the God of sincerity, who not only created all things that exist, but has blessed them with warm grace and with unchanging, marvelous providence, has nurtured them without pause since the very beginning.
Furthermore, this is the real God who appeared in this world so that man would be able to live in accord with the purpose of creation.
“I am the original God who created human beings of this world. Yet, perhaps there may be no one who knows Me.”
“I, the true God, am coming to the fore, and will do any and every arrangement. Understand it well!”
- 5. Why do we call God of Origin and Truth, God the Parent, Tenri-Ō-no-Mikoto?
God is the Parent who created us in the beginning to whom we can bare our feelings of either joy or sorrow directly. God is our real Parent on whom we can rely, who is therefore called, God the Parent.
We pray to God the Parent by calling out the name, Tenri-Ō-no-Mikoto.
“I speak of Tenri-Ō-no-Mikoto. He is the God who appeared fifty years ago. Tenri-Ō-no-Mikoto, who resides here at this one place, created man where there was nothing and directly revealed Himself upon earth. The origin of this teaching is fifty years past. Understand the truth of the origin.”
Osashizu, January 8, 1888
- 6. What was God the Parent’s purpose in the creation of mankind?
God the Parent’s thought was to create mankind so as to share in the joy of seeing mankind live a joyous life. This is the reason God began mankind and the universe. The creation of man has been taught to us in the “Truth of Creation.” (See appendix.)
“I created you human beings because I desired to see you lead a joyous life.”
- 7. God the Parent protects mankind and the universe. What does this mean?
God the Parent not only created mankind and the world but also watched over our growth with boundless parental affection, giving us suitable education according to the stages of our growth and cultural development.
In order to make divine providence easily understood, God the Parent divided such workings into ten aspects, giving each aspect a divine name.
- 8. What are the ten divine names of God’s providence?
They are Kunitokotachi-no-Mikoto, Omotari-no-Mikoto, Kunisazuchi-no-Mikoto, Tsukiyomi-no-Mikoto, Kumoyomi-no-Mikoto, Kashikone-no-Mikoto, Taishokuten-no-Mikoto, Ōtonobe-no-Mikoto, Izanagi-no-Mikoto, and Izanami-no-Mikoto.
- 9. What is the relationship between God the Parent and the ten divine names?
The divine names designate aspects of God the Parent’s providence and are used to illustrate God’s working. In this way has God the Parent taught us about it.
- 10. What are the ten different aspects of God the Parent’s providence?
- Kunitokotachi-no-Mikoto: in the human body, the providence of the eyes and the body fluids; in the world, the providence of water.
- Omotari-no-Mikoto: in the human body, the providence of warmth; in the world, the providence of fire.
- Kunisazuchi-no-Mikoto: in the human body, the providence of the female organ, of skin and joining; in the world, the providence of junction in general.
- Tsukiyomi-no-Mikoto: in the human body, the providence of the male organ, of bones and support; in the world, the providence of support in general.
- Kumoyomi-no-Mikoto: in the human body, the providence of eating, drinking, and elimination; in the world, the providence of the rise and fall of moisture.
- Kashikone-no-Mikoto: in the human body, the providence of breathing and speaking; in the world, the providence of wind.
- Taishokuten-no-Mikoto: the divine providence of cutting off the child from its mother at birth and also in cutting off the breath of life when one passes away for rebirth; in the world, the providence of cutting in general.
- Ōtonobe-no-Mikoto: the providence of pulling out the child from its mother during birth; in the world, the providence of pulling forth in general.
- Izanagi-no-Mikoto: the prototype of man, the seed.
- Izanami-no-Mikoto: the prototype of woman, the seedbed.
The above is a brief outline of God the Parent’s providence. If we reflect on these aspects, first as they relate to our own bodies and then as they relate to all matters, we are able to perceive God’s profound grace and be thankful.
- 11. How were we able to know God the Parent?
We were able to know God the Parent through the teachings which were the result of God’s revealed presence in this world.
“This time I, God, revealing Myself to the fore, teach you all the truth in detail.”
“When I, God, reveal Myself and teach you everything in detail, all people of the world will become equally cheerful.”
- 12. When did God the Parent become revealed?
It was on October 26, 1838. On that day, God said the following:
“I am the original and true God. In this residence exists a preordination. Therefore, I have descended here, at this time, to save all mankind. I wish to have Miki as My Shrine.”
This is the day of origin — the day of the founding of Tenrikyo.
- 13. What does the preordination have to do with this residence?
The reason for the direct revelation of God the Parent at the Nakayama residence was that, on its grounds, exists the Jiba, the center of the creation of man and the universe — the ground of origin where the seed of man was planted.
We call this the Preordination of the Residence.
“This is the Residence where I created human beings. Because of this Preordination, here I have revealed Myself.”
“This is the Residence where I created this human world. She is the original Parent who gave birth to all human beings.”
“After identifying this Preordination, I, Tsukihi, revealed Myself at this place to teach the truth of any and everything.”
- 14. Is there any particular meaning implied in this time?
It refers to the time fixed by God. October 26, 1838 is precisely 900,099,999 years after God the Parent created man and the universe. This date is unalterable. It was fixed at the time of creation by God the Parent’s promise. We call this fixed time, the Preordination of Time.
- 15. Who is Miki?
Miki refers to Oyasama, our beloved Parent, Miki Nakayama. It was through Her that we first came to know the will of God the Parent.
- 16. What does My Shrine mean?
It means that God the Parent took up an abode in the body of Oyasama and through Her, God and the divine workings were revealed to mankind.
- 17. Why did God the Parent make Oyasama the Shrine of God?
Oyasama has the soul of the first parent of the creation of man. It was fixed at the time of creation by God the Parent’s promise that Oyasama was to become the Shrine of God. We call this the Preordination of the Soul of Oyasama.
The preordination of person, place, and time are called respectively: the Preordination of the Soul of Oyasama, the Preordination of the Residence and the Preordination of Time. They are the three great preordinations of the founding of Tenrikyo.
- 18. What does “... I have descended ... to save all mankind,” mean?
The divine intention of God the Parent in descending to earth in direct revelation to save all men was due to God’s singular parental love. So this teaching is the path of single-hearted salvation, or simply, the path to the salvation of mankind through God the Parent.
II. Oyasama
- 19. Why do we call the Foundress, Oyasama (Our Beloved Parent)?
One reason is that during Her lifetime, that is, when She was still visible to us, She was called Oyasama by Her followers. Another reason is that the name Oyasama, instead of the Foundress or the Respectful Foundress, expresses our feelings that She is the parent who is still always near us, looking after us and caring about our growth.
“This Parent, who gave birth to human beings, lives here. This is the truth which no one can question.”
- 20. What is the relationship between God the Parent and Oyasama?
In order to realize the profound divine desire to save all mankind, God the Parent fixed Oyasama as the Shrine of Tsukihi and directly revealed God’s presence on earth. Therefore it can be said that Oyasama is Tsukihi on earth or God the Parent in this world.
- 21. What does the Shrine of Tsukihi mean?
God the Parent has referred to God’s Self by the name of Tsukihi as well as by other names in the divine revelations. Thus, “the Shrine of Tsukihi” refers to the fact that God the Parent has occupied the body of Oyasama.
- 22. Then, are the teachings of Oyasama nothing less than the will of God the Parent?
Yes. Although the human figure of Oyasama did not differ from other humans, Her mind was that of God the Parent.
“What I, Tsukihi, think now is spoken through Her mouth. Human is the mouth that speaks, but divine is the mind that thinks within.”
“Listen attentively to Me! It is because I, Tsukihi, borrow Her mouth, while I, Tsukihi, lend My mind to Her.”
- 23. How did Oyasama convey the will of God the Parent?
Oyasama taught us in the manner that one brings up innocent children. She talked to us by placing Herself in our position. She taught with Her writing brush. She showed the working of God the Parent before our very eyes. She demonstrated the teachings of God the Parent in Her daily living. She did all that was possible to convey God’s teachings.
We call the demonstration of these teachings in Her life the hinagata, or the divine model.
- 24. What is the Hinagata?
The hinagata means the divine model — Oyasama’s way of life during the fifty years She was the Shrine of God the Parent. The meaning of the divine model to us is that, contained in it, is a model for our proper living. By following this model, every one of us can attain a joyous life. Therefore, we adore Oyasama as the Parent of the divine model. The Life of Oyasama, the Foundress of Tenrikyo, which describes the life of Oyasama, is valuable to us as a history. But its greatest value is that it gives us a divine model which we can make our own.
“I speak of nothing difficult. I do not tell you to do anything difficult or to do something without a pattern to follow. There is a model path for everything. It won’t do to say that you cannot take the model path ... If you do not follow the model path, there is no need for a divine model. It won’t do to ignore the divine model or to change it. You must understand this well. And if you conduct matters so that everyone around you understands and respects you, then it will be good.
In the first ten years of the path, whatever I taught, however sincerely I taught, they said, ‘That is not true. What are you saying?’ They were not from distant places. They were from here and there but they did not understand. Ten years passed. Twenty years passed. A path that I cannot speak about, cannot write about. But it was not a thousand years or two thousand years. Just fifty years. You may not take the path if I tell you to endure fifty years or thirty years. I do not tell you to endeavor twenty years or ten. Just three of the ten years. It will be good if you go through just three days of the path. I tell you to endure just one thousand days of the path. A thousand days of the path is difficult. But there is no path but the model path.”
Osashizu, November 7, 1889
- 25. What does it mean to say that Oyasama is still living?
Oyasama withdrew Her physical being on January 26, 1887, but Her soul remains eternally at the Residence of Origin, working for the salvation of mankind just as She did when She was physically present.
We call this the truth of the ever-living Oyasama.
“Sah, sah, I am still living here. I have not gone anywhere, not gone anywhere. Ponder over the path of your own lives and see My daily workings.”
Osashizu, March 17, 1890
“I cast no shadow but you have seen the truth of My working. Do not wonder who it is that speaks. It is the one who hid twenty years ago. I am working each day, you need not worry. If you begin the work with courage, I shall respond in full with My workings.”
Osashizu, May 17, 1907
- 26. What is implied in the fact that it is the Residence where Oyasama remains?
We pray to God the Parent, calling out the name Tenri-Ō-no-Mikoto. However, the name Tenri-Ō-no-Mikoto was to have been bestowed on Oyasama. But giving this divine name to Oyasama, who had a physical body, would have been a source of difficulty in understanding the truth of the sincere teachings. Furthermore, it might lead to misunderstandings and misinterpretations. Therefore, God the Parent bestowed the name on the Jiba, which is connected with the divine cause of the beginning of mankind.
Oyasama remains eternally alive at the Residence where the Jiba is located, protecting all mankind and guiding us to spiritual maturity. Indeed, our faith has substance because it is connected with the Jiba.
- 27. What is the reason for calling the place where the Jiba is located, the Parental Home?
The Parental Home designates mankind’s place of nativity where the seed of mankind was planted. It also means the home of man’s Parent. Going to the Jiba to worship is called a “return to Jiba” or simply, “return.” It means to return to one’s home. Oyasama awaits day and night for the early return of all mankind to Jiba.
- 28. What is the relationship between Oyasama, the Jiba, and Tenri-Ō-no-Mikoto?
In respect to the salvation of mankind, Oyasama, the Jiba, and Tenri-Ō-no-Mikoto are one. The path of single-hearted salvation which leads to the joyous life is fulfilled only when this truth is realized.
III. Salvation
- 29. What does the single-hearted salvation of mankind, the will of God the Parent, mean?
It is the parental love in God which expresses God’s desire for man to live in the full happiness of the joyous life. In other words, it is the divine wish that man makes true the purpose of creation.
“Henceforth, I will lead everyone throughout the whole world to a life full of joy.”
“Whatever, I, Tsukihi, may work, it is solely from My intention to save all of you.”
- 30. Why couldn’t mankind live a joyous life until now?
From the time of creation, we have been allowed the free use of our minds. God the Parent has given providence to us in accord with the way in which we use our minds. However, we tend to get caught up in our own personal interests and joys. This is not in accord with the will of God the Parent who desires peace and harmony for all of the creation. Therefore we have brought our suffering upon ourselves.
- 31. Why has God the Parent allowed us the free use of mind?
It is because of God’s parental forethought that we should experience the joy of doing what is right through the free use of our minds without being compelled to do so. Because we were unaware of this parental love, we have used our minds in mistaken ways and have suffered in consequence.
- 32. Does the only way for us to experience joy lie in knowing God and God’s parental love?
Yes. However, to be truly saved, it is important that one carry out the teachings of God the Parent. For this is the Parent who created mankind and the universe out of the void where there was not a single thing, and who guides us so that we, God’s children, can be saved yet a day earlier.
- 33. Didn’t God the Parent attempt to save us before this revelation?
Yes. Since the beginning of creation, God the Parent has given us constant and unchanging parental care in order that we might mature. God entered into those who have been called gods, buddhas, and saints and without revealing that presence, gave man teachings that would lead to our salvation.
- 34. Why wasn’t our salvation accomplished?
God the Parent had given us nine-tenths of the complete teachings, but the last and final truth was yet untaught until this revelation. Because we were still unaware of the divine thought of God, we lived in a selfish manner. God only wished to give us the protection needed in order to achieve a life of joy and fully to realize the brotherhood of man by our endeavors to help each other. Indeed, we have been unaware of God the Parent as the original Parent of all mankind.
“This time I will make any and everything clearly known to all people of the world.”
“I am going to make it known. What do you think it is?
I am going to make the original Parent surely known.”
“When you come to know the original Parent positively,
I will take charge of anything, whatever it may be.”
- 35. What did God the Parent teach us as the means for the salvation of mankind?
God the Parent taught us the Service as a method for universal salvation and the Sazuke as a method of saving the sick and injured.
- 36. What is the meaning of universal salvation?
It means that God the Parent saves us from any and all problems. For example, God saves us from all misfortunes and illness, however serious they may be. Furthermore, through divine providence, we will be free of illness, death, and the weakness of age. Good harvests will be assured, the root of war will be severed, quarrels will be reconciled, peace and harmony will be brought to the world and we will be able to rejoice in God’s bountiful providence.
- 37. What is the providence, unknown before this revelation, of being free from illness, death, and the weakness of age?
When the minds of men are purified and they attain true sincerity, they shall be granted Kanro, Heavenly Dew, through the performance of the Service. When we drink this nectar, we will be assured of one hundred and fifteen years of life. If we so desire, we will be allowed to live as long as we wish, without aging.
It is indeed a marvelous providence.
“My salvation is not only to cure illness, but I intend it to be a remarkable salvation.”
“What do you think this salvation is? I will protect you from falling ill, dying or becoming weak.”
“Further, after the lapse of long years, there shall be no fear of aging at all.”
- 38. How is the Service performed?
God the Parent desires this time, to manifest these extraordinary workings by which mankind and the universe were created in the beginning, for the purpose of saving all creation. For this reason, God taught us the Service.
The Service symbolizes the truth of God the Parent’s creation. Ten chosen performers of the Service, wearing their respective masks, perform together, in accord with the songs for the Service and the nine instruments. The Service is performed around the Kanrodai. Through their gestures and movements, the performers symbolize the providence of God the Parent.
It is through the performance of this Service that universal salvation will be fulfilled.
This Service which is performed at the Jiba is also called by other names: The Kagura Service, the Service with masks; the Tasuke Service, the Service for salvation; the Kanrodai Service, the Service around the Kanrodai; and the Yoki Service, the Service of joy.
“If you perform the Service quickly in full numbers, God will become cheered up as those close to Me become cheered up.”
“Any and every salvation shall be accomplished by the Service, if only you do just as I, Tsukihi, say.”
- 39. What is the Kanrodai?
First of all, the Kanrodai is a monument that identifies the Jiba, the original ground of man’s creation. It is also the center of the performance of the Service. When we pray to God the Parent, Tenri-Ō-no-Mikoto, it serves as the focus of our worship.
Finally, when all the minds of men attain purity, Kanro, Heavenly Dew, will be bestowed from heaven into a vessel placed upon the stand as a result of the Service.
- 40. What is the salvation of the body?
It is the salvation from the suffering of illness.
- 41. What is the Sazuke?
It is the prayer for healing which is granted to us as a means for single-hearted efforts for salvation.
We use this prayer for healing to bring about the salvation of others from the suffering of illness.
“Henceforth, through the Iki, the Grant of Breath, and the Teodori, the Grant of Hand Dance, I will cure any disease, however serious it may be.”
- 42. Since we use the Sazuke for others, how are we saved ourselves?
By saving others, we shall ourselves be saved.
“Ponder over it from your innermost heart!
And understand that through saving others you shall also be saved!”
- 43. Since we can be saved through the Service and the Sazuke, are these all that we need to do?
For true salvation, it is necessary that we add to the above our accordance with the will of God the Parent.
For example, with the Service, not only must the Service performers rely on God the Parent completely, uniting their minds in complete accord with God and perform the Service jubilantly, but everyone associated with the Service must be pure of mind just like the performers.
With the Sazuke, it is important that those who have received this grant conduct their lives with the same resolve they held on the day of the grant and administer the Sazuke with this determination of mind.
- 44. What is the mind that is in accord with the will of God the Parent?
It is the mind of true sincerity. Briefly, it is a mind sincerely dedicated to helping others. God the Parent urges us to discard the mind of self-interest and replace it with the mind of true sincerity.
“How pitiful it is! You have no mind to help others, however hard you may think it over.”
“Henceforth, replace your mind definitely!
I, Tsukihi, request it from you all equally.”
“If you ask what kind of mind it is, it is the mind to save single-heartedly all the people of the world.”
IV. Mankind
- 45. Do we live by our own power?
No, we don’t. Although we think that our body is our own and that we live by our own power, in fact, our body is lent to us by God the Parent. This is the truth of a thing lent, a thing borrowed.
- 46. What is implied in the truth of a thing lent, a thing borrowed?
It is because we have a body that we say that we were born and that we are alive. However, we cannot do whatever we please with our bodies. Only our minds are free. To our minds, God the Parent lends us our bodies. We borrow our bodies from God. This is the truth of our body. It is not due to ourselves that we are alive. It is due to the providence of God the Parent, who allows us to live each day in bliss and without want. We should, therefore, live in gratitude, joyfully each day of life which God provides for us.
“It is I, Tsukihi, who make you conceive a baby. And also it is through the help of Tsukihi that you can give birth to it.”
“All human bodies are things lent by God.
With what thought are you using them?”
“Human bodies are all things lent by God.
Do you not know the omnipotence of God?”
- 47. Doesn’t the truth of a thing lent, a thing borrowed include things other than our body?
Although it is possible to think of all things that we have as being borrowed from God the Parent, a thing lent, a thing borrowed refers only to our body. The meaning of being lent our body and being lent other things is completely different. We are able to live without things other than the body. Besides, they can be returned or exchanged. This is not true with the body.
Furthermore, our realizing that our body is loaned by God the Parent is the basis upon which we build our faith and is necessary to understand everything properly.
“So long as you remain ignorant of the truth that you borrow your body from God, you can understand nothing at all.”
- 48. If God lends all bodies, why are there differences in our physical conditions?
That we borrow our body is not the same as receiving it as a gift. A person will usually lend things according to one’s trust in the borrower. To put it another way, one lends things according to the mind of the borrower.
The borrower, in turn, should be careful of what one has borrowed and should thank the lender when returning it.
Similarly, God the Parent lends us a body which is in accordance with our mind. If the use of our mind is incorrect, we are not being careful of what we have borrowed. We will have to return our body; we will have to depart for rebirth before we have completed our span of life.
“... The body is a thing lent, a thing borrowed. Each way you have used your mind is shown in this world. You have been born and reborn into this world many times. Each way you have used your mind is shown ....”
Osashizu, January 8, 1888
- 49. What is departure for rebirth?
One’s death does not mean the end. It means that one will be kept in the bosom of God the Parent for a while and will then be reborn into this world. Therefore, instead of death, we say departure for rebirth.
- 50. What is our life span?
God the Parent has fixed the span of life of all human beings at one hundred and fifteen years. Therefore, when we say life span, it means one hundred and fifteen years. Of course, it is the will of God the Parent whether we will live beyond this life span or depart at an earlier time. In most cases, the cause of an early departure is dust of the mind.
“By this salvation I, God, intend single-heartedly to fix the natural term of human life at one hundred and fifteen years.”
- 51. What is the dust of the mind?
Uses of the mind which are not in accord with the will of God the Parent are called dusts. To desire things which are more than necessary or to speak ill of another behind his back, are examples of dust. Like household dust, dust of the mind settles each day without being noticed and if left alone, will accumulate. On the other hand, dust can be swept away easily if it is done as soon as it settles. That is the reason the wrong use of the mind is called dust.
“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”
- 52. What kinds of misuses of the mind are called dusts?
In order that we would be able to reflect on the misuses of our minds, we have been taught that the following are dusts of the mind: miserliness, covetousness, hatred, self-love, to bear a grudge, anger, greed, and arrogance.
These are called the eight dusts.
- 53. Are dusts limited to these eight?
No, they are not. There are a countless number of ways in which one can misuse the mind. However, they are all based on the eight dusts. Therefore, if one sweeps one’s mind of these eight dusts daily, there will not be a problem.
In addition to the above, we have been cautioned against falsehood and flattery.
- 54. How do we cleanse ourselves of dust?
Dust is a thing which accumulates easily without our becoming aware of it. It is important that we keep the will of God the Parent in mind, reflect on the teachings, and, throughout each day, strive to become aware and sweep away our daily dust.
This is the process of converting one’s mind. That is to replace an impure mind, full of dust, with one that is clear and pure as it was in the beginning and as God the Parent intends it always to be. We call this conversion, purifying the mind or cleansing the heart.
“In this world many people are living merrily.
But there is no one who has understood the origin.”
“If only you have finished the sweeping of your mental dust, I will work remarkable salvation.”
- 55. What will become of us if we do not sweep our minds of dust?
If our minds are not kept clean of dust, as time passes, dust will accumulate and the mind will be progressively difficult to clean. Therefore, God the Parent warns us by showing us the condition of our minds through our bodies and through circumstances. We call this the showing of innen (causation).
There are two kinds of innen; the innen of our present life and the innen from our previous lives.
- 56. How does God the Parent show innen through our bodies?
God shows it through the occurrence of physical disorders and illness.
- 57. How is innen shown through circumstances?
God the Parent shows it through such personal problems as those in areas of finances, marriage, or family disunity. God also shows it through the occurrences of natural disasters or social disorders.
- 58. What is the innen of our present life?
Innen is the path of the usage of our minds. This path begins at our birth and continues throughout our lives. Most of us have accumulated dust in our lives. It is this fact that is shown through illness and personal problems.
- 59. What is the innen from our previous lives?
The innen from our previous lives is like a seed. When the seed of innen sprouts in our present life, we say that we are being shown the innen from our past lives.
- 60. Is there anything we can do about innen?
Yes, there is. Innen can be changed by faith.
V. Faith
- 61. What is meant in saying that physical disorders and personal problems are divine guidance?
When we are beset with illness, disaster, or troubles, all of which are shows of innen, we tend to blame others or grow despondent. But in fact, these problems are the guidance of God the Parent, who is attempting to lead us to a life of joy. When we understand this, our minds will be opened. We will be able to convert our minds and resolve to live in accord with the divine will, just as God the Parent desires.
“Illness and pain of whatever kind do not exist. They are nothing but the hastening and guidance of God.”
- 62. How do we convert our minds?
Illness and troubles are shows of innen. Innen is a result of dust from misuses of the mind. Therefore, we must convert our minds. That is, we must use our minds in ways that will not accumulate dust. To understand divine guidance in its true light is called a realization of innen, and to counsel others on this truth is called a counsel on illness.
A counsel on illness is where insight is gained from the innen which is shown on the body. It is a method by which one can convert one’s mind. The counselor and the counseled in this situation must be confident that they will both be saved as a result of the counseling. It is important that both of them repent the innen, taking joy in the belief that they will be saved.
- 63. How does one repent innen?
First it is necessary to realize that illness and personal problems are manifestations of dust accumulated through the misuse of our minds. Then, it must be understood that God the Parent shows this condition to us because of deep parental love in desiring that we attain a life of joy. We must also rely upon this parental love and convert our minds, and finally conduct our lives with our minds at peace.
- 64. Is it possible to understand innen from our previous lives?
It is difficult to understand and become aware of the innen from our previous lives. However, innen in any form is due to misuses of our own minds. It is therefore vital that we become aware of this.
Even a bad innen from our previous lives can be erased if we maintain a mind of tanno, true satisfaction.
“I speak of innen. Only through the mind of tanno, will I change innen.”
Osashizu, October 4, 1896
“I speak of innen, To maintain tanno through whatever difficulty is the way to repent the innen from your previous lives. There is no way to repent the innen from your previous lives but this.”
Osashizu, March 23, 1899
- 65. What is the meaning of tanno?
Tanno is the ideal mental attitude in maintaining one’s joy for living. It is to reflect continually upon our own use of mind; to perceive all that occurs as the divine thought of God the Parent out of the desire that all people be saved; and to live, without faltering, with bright hope and courage. In other words, it is to take joy in all that occurs.
- 66. What is hinokishin?
When we become aware that all daily occurrences are blessings of God the Parent, our gratitude will show through our daily actions and attitudes naturally. We call these expressions of gratitude, hinokishin.
The hinokishin of carrying earth, for example, is work which is an outward expression of the joy of being blessed with good health. When we think of the suffering of illness and become aware that there is no greater source of happiness than good health, we can contribute our labor joyfully, forgetting our greed. In fact, anything we do in joyous devotion in gratitude to God the Parent can be considered hinokishin. However, it must be remembered that to do hinokishin is to forget any thought of personal gain, to direct oneself away from living as one pleases, to pray for the happiness of others and to work so that they will become joyful.
- 67. What is dedication-effort (tsukushi-hakobi)?
This refers to the dedication of one’s heart and effort for God the Parent’s work, the single-hearted salvation of mankind. For example, it is to take the effort to attend the service at one’s church, no matter how busy one happens to be, and to dedicate money or other things of value for use in the work of single-hearted salvation.
- 68. Doesn’t dedication-effort lead to a loss in property and consequent suffering?
There are some people who appear to suffer through their dedication and effort. On the other hand, some of us cannot help losing our property no matter how we try to cling to it. This is due to innen. If we renounce the mind of self-interest and dedicate our possessions to God the Parent’s work, in the long run, we will come to realize that our dedication will be returned to us ten thousandfold, in the form of our own salvation.
Moreover, possessions give us temporary satisfaction. The pleasure of giving is eternal.
- 69. Should the joy of faith belong only to the believer?
Joy for oneself alone cannot be said to be true joy. True joy is joy that is shared. In order to attain it, we must spread the fragrance of God the Parent.
- 70. What is meant by spreading the fragrance of God the Parent (nioigake)?
It is to convey the joy taught to us by God the Parent to those who do not yet know of it. We do this from our desire that they be saved just as we have been saved. In other words, it is the dissemination of our faith and it is in accord with the profound desire of God the Parent for the single-hearted salvation of all mankind.
We must begin with the spreading of this fragrance and strive to become yōboku (timber), material for God the Parent’s construction of the world of joy.
- 71. What is a yōboku?
A yōboku is one who works for the salvation of our fellow man in accord with God the Parent’s single-hearted desire for salvation. The word yōboku means timber. God the Parent has taught about the changing of our present world into a world of joy through the metaphor of construction. Timber, a component of the construction, is called yōboku.
Because of an ardent desire to save all mankind, God the Parent is in haste to gather yōboku, and does not discriminate between men and women, young and old or rich and poor. There may be differences in the way God uses yōboku, nonetheless, they are all good timber.
In order to become a yōboku, one must receive the Sazuke, the Holy Grant. It is hoped that you will do this as soon as possible.
- 72. How does one receive the Sazuke?
We return to the home of our origin through the benevolent guidance of God the Parent. There, through the order of special lectures, called Besseki, we learn of God the Parent’s teachings. By understanding the divine teachings, purifying our minds, and correcting our conduct, our desire to be saved will become a desire to save others. This is true sincerity and it is on this mind that the ever-living Oyasama bestows the Sazuke. This is how one’s mind is newly reborn and how one becomes a yōboku.
- 73. What does a yōboku actually do?
He or she administers the Sazuke and conveys the will of God the Parent to the many around us who suffer from illness or are tormented by personal or family problems, and guides them toward the attainment of a joyous life, the objective of God the Parent’s providence.
Salvation occurs in these cases because God the Parent works in response to the yōboku’s sincere mind, a mind of true sincerity. We save others not through our own power, but in fact, through our sincerity, it is we who are saved. We say “mutual help, mutual support.”
- 74. I can see that faith is not just for the individual.
Since we encourage each other and help each other, we are gradually awakened to the truth of “the brotherhood of man.” Yōboku will come together through their ties with the joy of faith. When those who pursue the path of faith assemble, it will come to pass that they will request a church name to be allowed them.
- 75. What does being allowed a church name mean?
It means establishing a church. The church name, displayed on Tenrikyo churches throughout the world, is connected with the truth of the Jiba.
The church name is given to the sincerity of minds of yōboku who are determined to fulfill their mission.
- 76. What is the purpose of a church?
The purpose of a church is to be the spiritual center of its area. It is the center from which the will of God the Parent is conveyed and where activities are devoted for the salvation of mankind. Furthermore, it is to be a model of the joyous life.
In order to fulfill this purpose, it is important that the members of the church proceed in unity with the head minister of the church as the center, and remain firmly united with the truth of the Jiba.
- 77. What is the purpose of the head minister?
The head minister is the center of all of the activities of the church. His or her purpose is that of a leader, guiding and teaching those around them. In order to do this, he or she must keep the origin of the church in mind and pursue and master the teachings of their own volition.
- 78. What is the meaning of unity?
This is the unity developed as a result of sincere discussions, the members of which speak not simply with words, but with the sincerity of having lost all self-centered motives and having pondered the truth of the origin.
“If your minds become one, I shall keep you safe, whatever will occur.”
Osashizu, November 20, 1897
“Each and every one of you, bring your hearts together with Mine into one strength. The truth of your united hearts will be reflected in the world each day. If you come to Me and pray with your hearts united, there is nothing I shall not do for you.”
Osashizu, March 29, 1904
The Truth of the Creation
In the beginning, this world was an immense muddy ocean. In this ocean, there was only God the Parent.
It was very tasteless living in such an ocean alone. After deep consideration, God came to the idea that it would be good to create human beings and to rejoice in seeing their joyous lives.
So God looked through the muddy ocean and among the many loaches, found a fish and a snake. God thought that they were suitable as the patterns for human beings. So God summoned them and the two creatures came straight to God. God accepted their single-heartedness and requested that they become patterns for human beings. But they could not accept this request easily. So God promised them that if they complied with this request, God would take them back to the Jiba, the place of the origin, to be adored by their posterity when the years equal to the number of their first-born had lapsed. They accepted this request and God received them.
Then God looked through the muddy ocean and found an orc in the northwest and a turtle in the southeast. God summoned them and after obtaining their consent, consumed them to test their qualities.
The orc was strong and fierce. So God decided to use it as the instrument for bones and support and the prime organ of man. The turtle was tenacious and humble. God decided to use it as the instrument for the prime organ of woman, of skin and joining.
Then God took the two creatures decided as patterns for human beings, the fish and the serpent, and into the fish, put the orc, into the snake, put the turtle. Now the fish became the prototype of man, the Seed, and God named him Izanagi-no-Mikoto. And the snake became the prototype of woman, the Seedbed, and God named her Izanami-no-Mikoto. And God named the providence of support Tsukiyomi-no-Mikoto and the providence of junction Kunisazuchi-no-Mikoto.
Then God looked through the muddy ocean. In the east, was an eel; in the southwest, was a flatfish; in the west, a black serpent, and in the northeast, a globefish. God summoned each of them and after obtaining their consent, consumed them to test their qualities.
The eel was slippery and was able to slide in and out of places easily. God decided to use it as the instrument for drinking, eating, and elimination and named this providence Kumoyomi-no-Mikoto. The flatfish was as flat as a fan. So God decided to use it as the instrument for breathing and speaking and named this providence Kashikone-no-Mikoto. The black serpent was as tough as wire. It could be used for pulling. So God decided to use it as the instrument for pulling out an infant at birth and named this providence Ōtonobe-no-Mikoto. The globefish was poisonous and could cut off the breath of life. So God decided to use it as the instrument for cutting off the infant from its mother at birth and named this providence Taishokuten-no-Mikoto.
Then, having assembled all these instruments, God conferred with them and began the creation of human beings. First, God consumed all the loaches in the muddy ocean, and, testing the flavor of each of their natures, decided to use them as the seeds for human beings. Then God, as the moon, entered into Izanagi, and as the sun, into Izanami and taught them how to procreate. Nine hundred million, ninety-nine thousand, nine hundred and ninety-nine seeds were put into the womb of Izanami-no-Mikoto. It took three days and three nights. Izanami stayed at the place where the seeds were planted. Three years and three months later, she gave birth in seventy five days to as many children as there were seeds.
They were born a half inch tall and grew taller gradually. When they reached a height of three inches in ninety-nine years, they all departed for rebirth together with their father, Izanagi-no-Mikoto, who hid his being.
Then by the same providence already taught her, Izanami-no-Mikoto conceived the same number of children again. They were born ten months later a half inch tall, but this time grew to three inches and a half in ninety-nine years. And again, they departed for rebirth.
The children were again conceived and Izanami-no-Mikoto gave birth to them in ten months. Again, they were born a half inch tall, but this time they grew to four inches in ninety-nine years. Then Izanami-no-Mikoto said, “Now that they have grown so tall, they will soon reach man’s full stature,” and then she smiled and hid her being. Then the children, yearning for their mother, departed for rebirth again.
Due to the providence of God the Parent, the children were reborn eight thousand and eight times as worms, birds, and mammals. Then they all departed for rebirth, except for a she-monkey. She gave birth repeatedly to ten children, five males and five females. They were all born a half inch tall. But they continued to grow until they were eight inches. Then the muddy ocean began to clear and the ocean bottom began to develop high and low areas.
The children continued to grow to one foot eight inches. They became parents themselves and the original number of children was attained. Land began to develop. And the children were born as twins, a male and a female. Then they reached a height of three feet and began to speak.
After that, the children were born one at a time. They continued their growth till they reached five feet. Then the sun, the moon, and the stars began to be discerned in the heavens and the land and sea was completed. Then mankind went onto the nearest land.
Man had spent nine hundred million and ninety thousand years in water. After coming onto land, mankind was trained by God the Parent for six thousand years in wisdom and for three thousand, nine hundred and ninety nine years in letters.
Then came the revelation of God the Parent.
Translator’s note
Translator’s note:
The text is a translation of the “Shinko mondo” compiled by the Oyasato Research Institute. Adaptations have been made so that the religious content will be more easily understood by English speaking readers, therefore there are portions that vary from the original.
Verses from the Ofudesaki and the Mikagura-uta contained herein are from the 1971 translation of the Ofudesaki and the 1972 translation of the Mikagura-uta, published by the Tenrikyo Church Headquarters. The quotations from the Osashizu are trial translations.
References
- ↑ The Oyasato Research Institute, Tenri University (1979). Catechism of Tenrikyo. Tenri: Tenrikyo Overseas Mission Department
- Tenrikyo Overseas Mission Department (TOMD). 1979. The Catechism of Tenrikyo. Tenri: Tenrikyo Overseas Mission Department.
