|Drawing them forth one after another, I used them to begin||ningen o hajimeyō tote dandan to||にんけんを はぢめよふとて たん／＼と|
|human beings and gave to each a sacred name.||yosete tsukōta kore ni kami-na o||よせてつこふた これに神なを|
Alternate English translations
To create human beings, I called together these instruments, and gave a sacred name to each of them.
I successively drew them to Me in order to create humans, and gave each of them a divine name.
Yoshitaro Ueda (2009)
From Michi no dai: Foundation of the Path 35:76–7
The true and real God of this universe is Tsukihi, God the Parent, says verse 50, which goes on to state, “The others are all instruments.” The sacred names so far mentioned in the Ofudesaki–”Izanagi,” “Izanami,” “Kunisazuchi,” “Tsukiyomi,” “Kumoyomi,” “Kashikone,” “Taishokuten,” and “Otonobe”–all refer to the principles of the instruments. Verse 51 tells us, “Drawing them forth one after another, I used them to begin human beings…” In order to create humankind, God drew forth and used various instruments and gave the sacred names to the principles of these instruments. The Ofudesaki makes the distinction between God and God’s instruments very clear; this is extremely significant. The reason we no longer speak of “tohashira no kamina”–literally “ten god-names”–is that the use of such names was never intended to imply the existence of ten gods. Rather, the sacred names were applied to essential aspects of the boundless and unlimited providence of Tsukihi, God the Parent, with the intention of making them easier to understand and remember. Thus, verse 50 clearly says that all the names other than those applied to Tsukihi, God the Parent, were given to the principles of the instruments; the verse makes the distinction quite clear. I think we may say that it is partly to prevent any confusion or misunderstanding that this portion of the Ofudesaki does not use “Kunitokotachi” or “Omotari,” the sacred names that refer to the all-important divine principles of Tsukihi.
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