Doctrine 1

The Doctrine of Tenrikyo
Preface
Part 1
1 Oyasama
2 The Path of Single-hearted Salvation
3 The Truth of Origin
4 Tenri-O-no-Mikoto
5 The Divine Model
Part 2
6 Divine Guidance
7 A Thing Lent, A Thing Borrowed
8 On the Way to the Final Goal
9 The Yoboku
10 The Joyous Life

The Doctrine of Tenrikyo Chapter 1 presents the contents of the opening chapter of The Doctrine of Tenrikyo as published by Tenrikyo Church Headquarters. The title of the chapter is:

Oyasama

The content below is equilvalent to pages 3 to 11 of the print edition. "Notes" are footnotes from the print edition.

Content

The significance of the founding of the Teaching

I am God of Origin, God in Truth. There is causality in this Residence. At this time I have descended here to save all humankind. I wish to receive Miki as the Shrine of God. These were the first words declared by God the Parent, Tenri-O-no-Mikoto, through the mouth of Oyasama, Miki Nakayama.

「我は元の神・実の神である。この屋敷にいんねんあり。このたび、世界一れつをたすけるために天降つた。みきを神のやしろに貰い受けたい。」 とは、親神天理王命が、教祖中山みきの口を通して仰せになつた最初の言葉である。

The day of origin of the Teaching

Miki's family was greatly startled by the unexpected revelation. Using every possible argument, they refused God's request, but God the Parent remained steadfast. Finally, forsaking all self-centered human thoughts and concerns of inconvenience to the family, they replied that they would comply with God's request. That day, October 26, 1838, marks the beginning of Tenrikyo.

家人は、この思いがけぬ啓示にうち驚き、再三言葉を尽して辞退したが、親神は厳として退かれぬにより、遂に、あらゆる人間思案を断ち、一家の都合を捨てて、仰せのままに順う旨を対えた。 時に、天保九年十月二十六日、天理教は、ここに始まる。

Through all ages...

Looking all over the world and through all ages, I find no one who has understood My heart. So should it be, for I have never taught it to you. It is natural that you know nothing. At this time, I, God, reveal Myself and teach the truth of all things in detail. We human beings wander about on the mind's dark paths having nothing to depend upon but our own self-centered imaginations. This is because we have not known the Parent of Origin, nor have we understood the divine heart. God the Parent felt pity for us and, through Oyasama as the Shrine, became revealed at that time to teach all of God's intentions to humankind.

よろつよのせかい一れつみはらせど むねのハかりたものハないから　　　　　　　　一　 1 そのはづやといてきかした事ハない なにもしらんがむりでないそや　　　　　　　　一　 2 このたびハ神がをもていあらハれて なにかいさいをといてきかする　　　　　　　　一　 3 世界中の人間は、我が身思案に頼つて、心の闇路にさまようている。それは、元なる親を知らず、その心に触れぬからである。親神は、これをあわれに思召され、この度、教祖をやしろとして表に現れ、その胸のうちを、いさい説き聽かされる。

The Shrine of Tsukihi

These thoughts of Tsukihi are spoken through Her: the mouth is human, the mind is that of Tsukihi. Listen! I, Tsukihi, am borrowing Her mouth wholly, and I, Tsukihi, am lending My mind wholly. Oyasama's outward appearance was no different from that of ordinary people but Her mind had become that of God the Parent. People who came in frequent contact with Her, however, presuming on their familiarity, not only refused to listen to Her words, but ridiculed Her as being possessed and mocked Her as being insane.

いまなるの月日のをもう事なるわ くちわにんけん心月日や　　　　　　　　　　一二　67 しかときけくちハ月日がみなかりて 心ハ月日みなかしている　　　　　　　　　　一二　68 教祖の姿は、世の常の人々と異るところはないが、その心は、親神の心である。しかし、常に、真近にその姿に接し、その声を聞く人々は、日頃の心安さになれて、その話に耳をかそうとしないばかりか、或は憑きものと笑い、或は気の違つた人と罵つた。

Oyasama untiringly exerted efforts

While it was far from easy to convince such people of the truth of God the Parent's teachings, unless Oyasama had first convinced them that She was indeed the Shrine of Tsukihi, the path of single-hearted salvation could never have been opened and the reconstruction leading to the Joyous Life could never have been hoped for. So Oyasama guided them with unceasing devotion in the manner of nurturing innocent children. Putting Herself in their place, She taught them with utmost patience by Her spoken word, by Her writing brush, by demonstrating God's teachings in Her daily life, and by showing the free and unlimited workings of God the Parent before their very eyes.

かかる人々に、親神の教を納得させるのは、並大抵なことでなかつたとはいえ、教祖が月日のやしろにおわす真実を納得させずしては、いつまでも、たすけ一条の道は啓かれず、陽気ぐらしへの立て替えは望めない。されば、教祖は、頑是ない子供をはぐくみ育てるように、世の人々の身にもなつて、説き聽かせ、或は筆に誌し、又は、親神の自由自在の働きを目のあたり知らせ、身を以て行に示すなど、うまずたゆまず導かれた。

Oyasama demonstrated the Joyous Life through Her own example

Because of Her single-hearted desire to save humankind, Oyasama plunged into the depths of poverty. By living in high spirits even through such difficulties, She demonstrated the model of the Joyous Life.

教祖は、世界の子供をたすけたい一心から、貧のどん底に落ち切り、しかも勇んで通り、身を以て陽気ぐらしのひながたを示された。

Showing proof

Further, to prove that God the Parent was indeed revealed in this world through Her as God's Shrine, Oyasama demonstrated many miracles of God's protection before the eyes of all. The first of these was the Grant of Safe Childbirth, which opened the path to all miracles of salvation. Thus, She dispelled doubt from people's minds.

更に、親神が教祖をやしろとして、じきじき表に現れている証拠として、よろづたすけの道あけであるをびや許しをはじめとし、親神の守護を、数々、目のあたりに示して、疑い深い人々の心を啓かれた。

The Ofudesaki

Further, Oyasama wrote the verses of the Ofudesaki (The Tip of the Writing Brush) to reveal the intention of God. This is a world constructed on reason. So I shall press upon you everything with the reason in verse. I shall press, though not by force or word of mouth. I shall press by the tip of My writing brush. It is all very well if you err in nothing. But should you err, I shall inform you by verse. She wrote out of parental desire to allow us to contemplate the teachings of God over and over, again and again. Step by step, I have informed you by My writing brush. Quickly awaken your mind to it!

更に、教祖は、 このよふハりいでせめたるせかいなり なにかよろづを歌のりでせめ　　　　　　　　　一　21 せめるとててざしするでハないほどに くちでもゆハんふでさきのせめ　　　　　　　　一　22 なにもかもちがハん事ハよけれども ちがいあるなら歌でしらする　　　　　　　　　一　23 とて、親神の思召を伝えられ、 だん／＼とふてにしらしてあるほどに はやく心にさとりとるよふ　　　　　　　　　　　四　72 と、後々繰り返し繰り返し思案させるよう、心を配られた。

Parental love as exhibited in the Ofudesaki

Also, as revealed in later years, the verses of the Ofudesaki were committed to paper in view of our tendency to forget what we hear. Until now, about everything, I taught by word of mouth. But you forget. Because you forget, I have informed you with the tip of My writing brush. Osashizu, August 23, 1904 With parental forethought, Oyasama wrote in verse so the teachings would be attractive to all and easily remembered. Also, She often used metaphors so the profound will of God the Parent would be more understandable and convincing.

この事は、後日、 これまでどんな事も言葉に述べた処が忘れる。忘れるからふでさきに知らし置いた。 明治三七・八・二三 と仰せになつたように、おふでさきは、耳に聽くだけでは、とかく忘れがちになり易い人々の上を思い、筆に誌して知らされた親神の教である。 そして、何人にも親しみ易く、覚え易いようにと、歌によせてものされたばかりでなく、屡々、譬喩を用いて理を説かれたのも、深い親神の思召を　うなずき易く、理解し易いように、との親心からである。即ち、

Using metaphors

Hereafter, I shall speak in the metaphor of a path, not indicating any place in particular. Over steep mountains, through tangles of thorns, along narrow ledges, and through brandished swords, if you come, Yet ahead through a sea of flames and a deep abyss, you will arrive at a narrow path. Oyasama compares the path of single-heartedness with God to a journey over steep mountains and through tangles of thorns, showing that no matter how difficult this path may be for a time, if we but travel it relying single-heartedly on God the Parent, the path will gradually open into a narrow path and finally widen into a broad path full of promise. Thus, She encourages us, giving us hope and inspiration. Indeed, spiritedly facing all difficulties which arose, Oyasama personally led the way, demonstrating the Divine Model of the Joyous Life. Again, using water as a metaphor for the human mind, She taught that the reason we cannot readily grasp the will of God the Parent is that our minds have become turbid like muddy water. If we but calm our minds and cast away our self-centered thoughts, our minds will become as clear as springwater and all truths will be mirrored in them. Comparing our selfish thoughts to dust, She taught us to sweep away this dust constantly, with God the Parent as the broom. Further, She used the metaphor of construction to refer to the building of the world of the Joyous Life and gave those concerned such names as shinbashira (the central pillar), toryo (master carpenter), and yoboku (timber). By indicating specific roles in the work of construction, She strove to teach us in ways easily understood so that we might quicken our progress toward spiritual maturity.

このさきハみちにたとへてはなしする どこの事ともさらにゆハんで　　　　　　　　　　一　46 やまさかやいばらぐろふもがけみちも つるぎのなかもとふりぬけたら　　　　　　　　一　47 まだみへるひのなかもありふちなかも それをこしたらほそいみちあり　　　　　　　　一　48 と、神一条の道を進む者の道すがらを、山坂や、茨の畔などにたとえて、この道は、一時はいかに難渋なものであろうとも、一すじに親神にもたれて通り切るならば、段々、道は開けて、細道となり、遂には、たのもしい往還道に出られると、希望と楽しみとを与えて、励まされた。そして、自ら真先にかかる中を勇んで通り、陽気ぐらしのひながたを示された。 又、人の心を水にたとえ、親神の思召をくみとれないのは、濁水のように心が濁つているからで、心を治めて、我が身思案をなくすれば、心は、清水の如く澄んで、いかなる理もみな映ると教えられた。そして、我が身勝手の心遣いを、埃にたとえては、親神をほおきとして、心得違いのほこりを、絶えず掃除するようにと諭された。 更に又、陽気ぐらしの世界の建設を普請にたとえては、これに与る人達を、しんばしら、とうりやう、よふぼくなどと称んで、その持場々々の役割を示すなど、人々が容易に理解して、早く心の成人をするようにと心を尽された。

Kami/Tsukihi/Oya

Thus, out of Her single-hearted parental love for humankind, Oyasama strove to make the will of God the Parent readily understandable by using metaphors. Further, in order that we might be convinced of the truth of God the Parent, She first referred to God the Parent as Kami (God), next as Tsukihi (Moon-Sun), and finally as Oya (Parent), changing the names in accordance with our spiritual growth.

このように、子供可愛い一条の親心から、譬喩を用いて分り易く教えると共に、いかにもして、親神の理を得心させたいとの思召から、初め、親神を神といい、次に月日と称え、更にをやと仰せられるなど、成人に応じ、言葉をかえて仕込まれた。

Kami(God)

Further, adding words of explanation in such expressions as "God, who began this world," "God, who made the origin," and "God in Truth," Oyasama clarified the nature of God the Parent. Further: This salvation is not brought about by formulas of worship, or by exorcism, or by calling on oracles. Oyasama taught that the name Kami (God) did not refer to the common "gods" of tradition to whom people prayed or whose powers they invoked but to the true God, who created humankind and the world, who is constant in sustaining our bodies and means of life, now as in the long past.

即ち、神というては、この世を創めた神、元こしらえた神、真実の神などと、言葉をそえて親神の理を明かし、或は、 たすけでもをかみきとふでいくてなし うかがいたてゝいくでなけれど　　　　　　　　　三　45 と仰せられ、神というも、これまでありきたりの拝み祈祷の神でなく、この世人間を造り、古も今も変ることなく、人間の身上や生活を守護している真実の神であると教えられた。

Tsukihi (Moon-Sun)

Then She called God the Parent by the name Tsukihi (Moon-Sun) and taught that the sun and the moon are none other than visible manifestations of God the Parent in the heavens. By comparing God's providence to the sun and the moon, which impartially illuminate the entire world and nurture all creation with warmth and moisture day and night, She sought to lead us to a sense of intimacy with God the Parent and to an appreciation of God's blessings. Further: Even until now, though having firmly received the Shrine of Tsukihi, I have been keeping still. What do you think of these red clothes? Tsukihi dwells within. Oyasama began to wear red clothes, which was unusual for the time, to persuade people by this visual symbol that She was truly the Shrine of Tsukihi. The divine intent was to unify the followers' faith in Tsukihi, God the Parent, and their veneration of Oyasama, the Shrine of Tsukihi, and thus to develop in them the firm conviction that the words of Oyasama were none other than the voice of God the Parent.

次いで、親神を月日と称え、目のあたり天に仰ぐあの月日こそ、親神の天にての姿であると眼に示して教え、世界を隈なく照し、温みと潤いとを以て、夜となく昼となく、万物を育てる守護を説き聽かせて、一層の親しみと恵とを感じさせるよう導かれた。それと共に、 いまゝでも月日のやしろしいかりと もろてあれどもいづみいたなり　　　　　　　　　六　59 このあかいきものをなんとをもている なかに月日がこもりいるそや　　　　　　　　　　六　63 とて、赤衣を召されたのも、教祖が月日のやしろにおわす真実を、眼に示して納得させようとの思召からである。ここに、月日親神に対する信仰と、月日のやしろたる教祖への敬慕の心とが、次第に一つとなり、教祖の言葉こそ親神の声である、との信念を堅めるようになされた。

Oya (Parent)

Further: Until now, I taught you by the name Tsukihi, but from today I shall use another name. Finally, Oyasama used the name Oya (Parent) to indicate God the Parent. Day after day, the concern of the Parent is only about the means to save you. Thus, Oyasama taught that God the Parent is not merely to be revered as God or Tsukihi but is our true Parent, whose love for us is like the love with which human parents tenderly care for their children, and is the One to whom we can open our hearts and fully reveal our joys and sorrows, on whom we can depend without reservation. Oyasama strove in earnest to lead us to a closeness with God the Parent and, at the same time, to heighten our trust and joy in Her, the Shrine of Tsukihi, as being the true Parent of humankind.

更に又、 いまゝでハ月日とゆうてといたれど もふけふからハなまいかゑるで　　　　　　　一四　29 とて、それから後は、をやという言葉で、親神を表し、 にち／＼にをやのしやんとゆうものわ たすけるもよふばかりをもてる　　　　　　　　一四　35 と仰せられた。人間の我が子を慈しみ育てる親心によせて、親神は、ただに、神と尊び月日と仰ぐばかりでなく、喜びも悲しみもそのままに打ち明け、すがることの出来る親身の親であると教えられた。そして、一層切実に、親神への親しみの情を与えると共に、月日のやしろたる教祖こそ、まことに一れつ人間の親である、との信頼と喜悦の心を、たかめるように導かれた。

Regret and anger

In such ways, Oyasama taught clearly and vividly so people would be able to have faith in God the Parent. Yet those who could not understand God's heart increased their opposition. Attempts by society to stop the teachings grew stronger. As a result, there were followers who, deeply troubled by the hardships which fell upon Oyasama, would at times waver, at times be lost. Oyasama, impatient with such hesitation, used words such as "regret" and "anger" to urge them sternly onward. But at the same time, She always reminded people of the Parent's deep love for them. As always, Her thought was for Her children's spiritual growth. Though regret is so piled up within Me, I shall save all of you according to your minds. However high My regret is piled, I shall work, holding fast to the utmost.

このように、明かに、鮮かに、親神を信じることが出来るよう導かれたのであるが、なお、胸のわからぬ人々の心ない反対や、世間からのとめ立てが絶えず、それ故に、ふりかかる教祖の御苦労を思うては、時としてはためらい、時としてはまどう者もあつた。教祖は、これをもどかしく思い、ざんねん、りつぷくなどの言葉で厳しく急き込む半面、 こらほどにさねんつもりてあるけれど 心しだいにみなたすけるで　　　　　　　　　　一五　16 いかほどにさねんつもりてあるとても ふんばりきりてはたらきをする　　　　　　　　一五　17 などと、温かい親心を宣べて、常に、子供達の心の成人の上に、心を配られた。

Giving the name of God to Jiba

Oyasama untiringly exerted Her efforts in teaching and guiding people by Her spoken word, by Her writing brush, and by the Divine Model of Her life, establishing the path of single-hearted salvation which leads to the Joyous Life. Upon deep consideration, She gave the divine name of God the Parent, "Tenri-O-no-Mikoto," to the eternally unchanging Jiba, the home of the Parent and of humankind.

かくて、教祖は、口に、筆に、又、ひながたによつて、種々と手を尽し、心を配つて教え導き、陽気ぐらしへのたすけ一条の道をはじめられた。更に、深い思わくから、親神天理王命の神名を、末代かわらぬ親里ぢばに名附け、

The everliving Oyasama

To hasten the salvation of humankind, She withdrew from physical life, yet remains alive now and forever at the Residence of Origin, with the portals open, protecting humankind day and night and shedding Her infinite, parental love on each of us.

又、一れつのたすけを急き込む上から、姿をかくして、 存命のまま、恆に、元のやしきに留り、扉を開いて、日夜をわかたず守護され、一れつ子供の上に、尽きぬ親心をそそがれている。

Oyasama, the Parent of human beings

Through Oyasama alone can we human beings come to worship God the Parent and know the divine will. Indeed, Oyasama is Tsukihi on earth and the Parent of humankind. This Parent, who began human beings, lives. This is the truth.

まことに、人は、ただ教祖によつて、初めて親神を拝し、親神の思召を知る。教祖こそ、地上の月日におわし、我等の親にてあらせられる。 にんけんをはじめたしたるこのをやハ そんめゑでいるこれがまことや　　　　　　　　　八　37

Next: Chapter 2 The Path of Single-hearted Salvation