Kita Koki manuscript

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

This section contains translated material that has not yet been subjected to peer-review to check for accuracy and clarity. While the translator(s) have given their best effort to render Japanese text into English, we would like readers to keep in mind that the present translation may require further revising and refining. Any input to improve the present translation is greatly welcomed. Translator(s): Roy Forbes

At the beginning when neither the world nor human beings existed, there was Cosmic Space-Time alone in a muddy ocean. Cosmic Space (Tsuki-sama) surveyed the landscape and consulted with Cosmic Time (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 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 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 human beings begin to speak and develop wisdom. These beings then came upon the lands of the periphery and 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 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, 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, 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 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<u>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、<u>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。