Ofudesaki chushaku 06:029–51

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Ofudesaki (English).jpg
Author: Miki Nakayama
Date Published: 1998
Pages: 486 (English ed.)

Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9
Part 10
Part 11
Part 12
Part 13
Part 14
Part 15
Part 16
Part 17
unnumbered set

Ofudesaki chushaku 06:029–51 is a version of the Story of Creation or Truth of Origin that appears in the Ofudesaki chushaku, pp. 91–100.


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

6:29–51 I have told you about things that have not existed until now, teaching you the Joyous Service of manifold forms of salvation. Among the ten Service performers, there are those who take the role of the main two aspects that represent Me, Tsukihi (Moon-Sun), the Parent who initiated creation. I, Tsukihi, drew Izanagi-no-Mikoto and Izanami-no-Mikoto and taught them the providence to create human beings because I wished to see the Joyous Life and came up with the idea to create human beings and the world. At the origin of creation there were a fish and a serpent (uo and ) in the muddy ocean. I summoned them and began the first couple. First, at the beginning of this world, there were nothing but loaches swimming in the muddy ocean. There was a fish and a serpent mixed within, and upon looking carefully, I saw that they had human faces. Seeing this, an idea came to Me alone: “If I drew instruments and gradually teach them My providence, they would surely become remarkable human beings.”

I then drew Tsukiyomi-no-Mikoto and Kunisazuchi-no-Mikoto, put them into the bodies of the seed and seedbed (uo and ) respectively and established them as the aspects of My providence that provided the protections of the male and female instruments as well as the providence of bones and support, skin and joining. I then drew Kumoyomi-no-Mikoto, Kashikone-no-Mikoto, Otonobe-no-Mikoto, and Taishokuten-no-Mikoto. Once I made respectively them into instruments for eating and elimination, breathing and speaking, pulling forth, and cutting, the decision was made to finally begin the process of creating human beings.

I finally took it upon Myself to initiate human creation, but know that My providence dedicated to this from then on was truly not an ordinary matter. If I were to say, because I was creating human beings that had never existed before, the difficulties it was by no means ordinary. While there was no one until now who knew about My providence that went into the creation and development of humanity, I will tell it to you in detail at this time, so it will prove to be beneficial for you to listen to it carefully and not doubt what I say despite how strange it may sound to your ears.

The origin of human creation were a fish and a serpent (uo and ), I made them as my instruments—a seed and a seedbed—and I entered their bodies and taught them My providence.

At the Jiba of Origin, I made Izanagi-no-Mikoto and Izanami-no-Mikoto the models of husband and wife. Upon having the seeds of nine hundred million, ninety-nine thousand, nine hundred and ninety-nine children conceived in the womb of Izanami-no-Mikoto in three days and three nights, and having Her stay for three years and three months, the first children were born five bu (half an inch) tall and all grew up equally. Then, by virtue of the providence I once taught Her, the same womb conceived three times. After repeating many countless rebirths, they became human beings five shaku (five feet) tall.

I, Tsukihi, am the original Parent that initiated human creation. The others are all instruments. I drew these instruments, taught them the providence to create human beings and gave a sacred name to each of function and aspect of the providence.

『おふでさき註釈』、p. 91–3







General summary

6:29–51 *General summary: The original parent is Tsukihi, or Moon-Sun, with the Moon having the sacred name Kunitokotachi-no-Mikoto and the Sun the sacred name Omotari-no-Mikoto. The Service mentioned here is the Kagura Service, which is performed around the Kanrodai with ten Service performers representing the ten aspects of God’s complete providence (Refer to note for 1:10).

Verse 31 and beyond explains the beginnings of creation in detail in order to reveal the divine principle behind the Kagura Service and to teach us the difficulties Oyagami went through to create the world and human beings.

Because this story expresses Oyagami’s intention to us in poetic form, we should not limit our understanding with a literal interpretation. We need to open our spiritual eyes, awaken to the truths of Oyagami’s creation of humanity shown in the depths of this story, and accept the parental love of single-hearted salvation (For an explanation of this expression in poetic form, see 1:21).

The beginning of this world was a muddy ocean. Therein was only Tsukihi. At a particular time, Tsukihi thought, “Because there is no delight being alone, I shall make the world and human beings, see their Joyous Life and share in it.”

Then, when Tsukihi looked into the muddy ocean—which was filled with many organisms swimming within that were similar to loaches—there was an organism like a merman and an organism like a white snake. After discerning closely, Tsukihi found that these two organisms had faces and skin that were suitable for the human beings that Tsukihi was/were thinking of making and came with the idea of creating human beings with these organisms as the base. When Tsukihi summoned these organisms, they swam in a straight line to God. Tsukihi fully explained the matter and after persuading them to gain their consent, they agreed to be used as the instruments of the seed and seedbed.

Further, looking around in the muddy ocean, there was an organism that was in the southeast that was firm and enduring. This organism was also summoned, and after persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Because this organism had a tough skin and was tenacious by nature, Tsukihi decided to use it as the instrument for the female organ, muscles, skin and joining, and is the instrument of following childbirth. This protection is Kunisazuchi-no-Mikoto.

Next, when Tsukihi looked to the northwest, there was an organism that was vigorous and rigid. This organism was also summoned, and after persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Because this organism was vigorous by nature, Tsukihi decided to use it as the instrument for the male organ, of bones and support. This protection is Tsukiyomi-no-Mikoto.

Next, when Tsukihi looked to the east, there was an organism that could freely enter and exit wherever it wished. This organism was also summoned, and after persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Tsukihi decided to use it as the instrument for eating, drinking, and elimination. This protection is Kumoyomi-no-Mikoto.

Next, when Tsukihi looked to the southwest, there was an organism that was exceedingly flat. After drawing this organism and persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Because of its flat nature, it could be used to stir the wind. So Tsukihi decided to use it as the instrument for breathing and speaking. This protection is Kashikone-no-Mikoto.

Next, when Tsukihi looked to the west, there was an organism that would not tear, even when pulled. After drawing this organism and persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Because it was strong and would not tear even when pulled, Tsukihi decided to use this instrument to pull the child out of the womb during childbirth. This protection is Otonobe-no-Mikoto.

Next, when Tsukihi looked to the northeast, there was an organism with a swollen belly. After drawing this organism and persuading it to gain its consent, Tsukihi consumed it to test the flavor of its mind. Since this organism ate a lot, and would invite death when overeaten or eaten with carelessness since it contained poison, Tsukihi decided to use it as the instrument to cut the ties between the child and its mother during childbirth and to cut the connection to existence at the time of passing away for rebirth. This protection is Taishokuten-no-Mikoto.

The instruments of human creation were then all assembled in this manner, and the creation of the world and human beings could finally begin. Tsukihi then made the following promise, “Once the years equal to the number of first born elapses, you will be brought back to the Residence of Origin, be worshiped as gods, and take delight together in the joyous play of human beings.”

The Moon and the workings of Tsukiyomi-no-Mikoto were put into the merman-like organism, which became the seed. The Sun and workings of Kunisazuchi-no-Mikoto were put into the white snake-like organism, which became the seedbed. The workings of the model of man, the seed, was given the name Izanagi-no-Mikoto and the workings of the model of woman, the seedbed, was given the name Izanami-no-Mikoto.

In this way, due to the efforts exerted by Oyagami, Tenri-O-no-Mikoto, Izanagi-no-Mikoto and Izanami-no-Mikoto became the models of the first couple. God ate the loaches and took them as seeds and conceived nine hundred million, ninety-nine thousand, nine hundred and ninety-nine children in three days and three nights. After Izanami-no-Mikoto stayed at Jiba for three years and three nights, She gave birth within the seven ri between Nara and Hase in seven days. It took a total of seventy-five days for Her to give birth to all the children. Because of this even today they say a woman can leave her birthroom after seventy-five days.

The human beings at this first birth were born five bu (half an inch) tall. They grew equally to a height of three sun (three inches) in ninety-nine years and all passed away for rebirth. Then, Izanagi-no-Mikoto passed away for rebirth at this time.

Thereupon, with the providence already taught Her, Izanami-no-Mikoto conceived in Her womb the same number of children as She originally did. This time too, the children were born five bu tall. When they grew equally to a height of three sun and five bu in ninety-nine years, they passed away for rebirth.

Following this, Izanami-no-Mikoto again conceived in Her womb the same number of children She originally did. This time too, the children were born five bu tall. When they grew equally to a height of four sun in ninety-nine years, Izanami-no-Mikoto saw this and said, “At this rate, they will gradually become human beings five shaku (five feet) tall,” and with a smile, passed away for rebirth. Then, all Her children, yearning for Her, also passed away for rebirth.

After this, under the protection of Tsukihi, humans were reborn as worms, birds, and beasts eight thousand and eight times. For this reason, human beings are able to imitate any living creature. After these eight thousand and eight rebirths, all living things passed away with only one female monkey remaining. She conceived in her womb ten humans at a time: five males and five females. At this time too, they were born five bu tall, and grew equally to a height of eight sun. The muddy ocean at this time began to develop highs and lows. When humans grew taller to a height of one shaku and eight sun, water and land came to be distinguishable. From this point on, humans conceived two at a time, one male and one female. They grew to a height of three sun and began to speak. That is why babies learn to speak when they are three years old (according to traditional way of counting age) and begin to show the signs of wisdom. After they grew past the height of three shaku, humans conceived in the womb one at a time. Then they gradually spread throughout the world seeking food. When they grew to the height of five shaku, the sea and land swiftly divided, the heaven and earth settled, and the Sun and Moon clearly appeared in the sky. Humans left life in the water and began to live life on the land nearby. Humans then came to live in various places in the world like they do today. Thus the people of the world are all Oyagami’s beloved children, and all human beings are all brothers and sisters. Humans lived in water for nine hundred million, ninety thousand years, were instructed in six thousand years in wisdom after coming up on land, and instructed in learning for three thousand, nine hundred and ninety-nine years. Oyagami gradually instructed human beings in this manner, and raised us to the point between eighty and ninety percent of completion, but did not yet instruct them in the final step.

Here the time equal to the firstborn arrived on the 26th of the tenth lunar month (10/26) of 1838. The original Parent and God Tenri-O-no-Mikoto descended upon the Jiba of Origin, took Oyasama as the Shrine of Tsukihi, and spoke through Her mouth the final step, the final instruction, which is the final teaching that is to save all humanity.

Tenri-O-no-Mikoto is Tsukihi whose providence protects all things, created the world and human beings, and is the original parental God that continues to bless us. Oyagami taught us the complete providence aspect by aspect, of which there are ten and each given a sacred name. The ten sacred names are: Kunitokotachi-no-Mikoto, Omotari-no-Mikoto, Kunisazuchi-no-Mikoto, Tsukiyomi-no-Mikoto, Kumoyomi-no-Mikoto, Kashikone-no-Mikoto, Taishokuten-no-Mikoto, Otonobe-no-Mikoto, Izanagi-no-Mikoto, and Izanami-no-Mikoto.

Tenri-O-no-Mikoto created the entire universe. The entire universe is the divine body of Tenri-O-no-Mikoto and is the original and true God that permeates existence with the divine presence. In this world, Tenri-O-no-Mikoto is the God that has been directly revealed through Oyasama as Shrine at the Jiba of Origin. The sacred name Tenri-O-no-Mikoto has been bestowed on Jiba for eternity and Oyasama remains forever living at Jiba. This is called the truth of the everliving Oyasama. Truly, the Jiba of Origin is the place where Tenri-O-no-Mikoto lives, the root of single-hearted salvation, and the lifeblood of the Tenrikyo faith.

『おふでさき註釈』、p. 93–100

二九―五一、総註 元の親とは月日両神であって、月様はくにとこたちのみこと、日様はをもたりのみこと、と申し上げる。ここにつとめと仰せられているのは、かぐらづとめの事であって、これはかんろだいをめぐって十柱の神名の役割を勤める十人のつとめ人衆によって勤める。(第一号一〇註参照) 第三一のお歌以下、かぐらづとめの理を明らかにし、親神様のこの世人間創造の御苦心をお教え下さるために、元初まりのお話を詳しくお説き下されている。

この話は、親神様の御神意を詩的な表現でお諭し下されているのであるから、我々は形而下的理解にとどまる事なく、心眼を開いて、この話の奥底に示された親神様の人間御創造の真実を悟り、たすけ一条の親心を了解さして頂くべきである。(詩的表現については、第一号二一歌の理参照。) この世の元初まりは泥の海で、その中には月日両神がおいでになったばかりである。或る時月日両神が「我々両神だけでは何の楽しみない故、世界を造り人間をこしらえて、その陽気ぐらしをするのを見て、月日も共に楽しもう。」と、御相談なされた。 そして、どじょうのようなものばかり沢山泳いでいる泥海の中を御覧になっていると、その中に人魚のようなものと白へびのようなものがいる。そこで、なおもよく見澄まされると、その顔といい、肌合いと言い、月日両神のこしらえようと思っておられるものに、まことにひさわしいものであったので、これをもととして人間を創造しようとお思い付きになった。そこで、これをお呼び寄せになると、喜んでいそいそと真一文字に親神様の方へ泳いで来た。そこで、このものによく話をして納得させて、人間創造の種苗代の道具とお使い下さる事となった。

更に、泥海中をお見廻しになると、巽(東南)の方にふんばりの強いものがいる。そこで、このものをお呼び寄せになり、納得させた上、食べてしもうてその心根を味わい、このものは皮の丈夫なねばり強いもの故、女一の道具、又筋皮つなぎ人間生まれ出る時は後のつなぎの道具にお使い下さる事となった。この御守護は、くにさづちのみことである。 次に乾(西北)の方を御覧になると、威勢のよい突張るものがいる。そこで、これをお呼び寄せになり、納得させた上、食べてしもうてその心根を味わい、このものは威勢の良いものであるから、男一の道具又骨突っ張りの道具にお使い下さる事となった。この御守護は月よみのみことである。



次に、酉(西)の方を御覧になると、引いてもちぎれぬものがいる。そこで、これを引き寄せ納得させた上、食べてしもうてその心根を味わい、このものは強くて引張ってもなかなか切れぬ故、人間生まれ出る時は胎内から引出しの道具にお使い下さる事となった。この守護はをふとのべのみことである。 次に、艮(東北)の方を御覧になると、腹のふくれたものがいる。そこで、これを引き寄せて納得させた上、食べてしもうてその心根を味わい、このものは大食するもので、大食すると死ぬ事があり、又、このものはうっかり食べると毒に中って死ぬことがあるから、人間生まれ出るときは母親と胎縁を切り、出直す時はこのとの縁を切る道具にお使い下さる事となった。この守護はたいしょく天のみことである。