Yamazawa Koki manuscript

Yamazawa Koki manuscript presents the content of “Notes on the Story of the Creation of this World” as written by Ryosuke Yamazawa in 1881 in response to Oyasama’s command to “Compile a Divine Record.”

The manuscript presents the Story of Creation and other fundamental Tenrikyo teachings in 161 waka verses. Yamazawa’s waka manuscript was one of the more highly regarded and widely disseminated versions of the Divine Record. The Japanese below comes from a reproduced script appearing in Koki no kenkyu authored by the second Shinbashira Shozen Nakayama.

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

Verses 1–49: Story of Creation

This world where we live, its true real origin was a muddy ocean.	kono yō wa hon moto naru wa doro no umi	このよふハ　ほんもとなるハ　どろのうみ
The original Kami, venerable Tsuki-Hi. (1)	moto naru Kami wa Tsuki Hi sama nari	もとなるかみハ　月日さまなり　　一

Then, Tsuki-sama turned to the landscape (kunitoko)	sore yori mo Tsuki-sama saki e kunitoko o	それよりも　月さまさきゑ　くにとこを
after ascertaining it, consulted with Hi-sama. (2)	mi-sadame tsukete Hi-sama ni danji	みさゞめつけて　日さまにだんじ　　二

This is the reason Kunitokotachi-no-Mikoto-sama is named so.	sore yue ni Kunitokotachi no Mikoto sama	それゆへに　くにとこたちの　みことさま
This Kami is Parent of Origin. (3)	kono Kami-sama wa moto no Oya nari	このかみさまハ　もとのをやなり　　三

From this moment on, consultations between them produced the grand proposal	kore kara ni sekai koshirae ningen o	これからに　せかいこしらゑ　にんげんを
to create a living world and create human beings. (4)	koshiraeyō to sōdan kimari	こしらへよふと　そふだんきまり　　四

Verses 5–42: Locating instruments and models

To best prepare for the creation of humankind, there needed	ningen o koshiraeru niwa sorezore no	にんげんを　こしらへるにハ　それ／＼の
the arrangements to locate respective instruments and archetypes. (5)	dōgu hinagata midasu moyō o	どふぐしながた　みだすもよふを　　五

Looking carefully into the muddy ocean, there they could be seen:	mi-sumaseba doroumi naka ni miete aru	みすませバ　どろうみなかに　みへてある
there were an uo and mi mixed within. (6)	uo to mī ga majiri iru nari	うをとみいが　まじりいるなり　　六

Verses 7–16: Izanagi and Tsukiyomi

As for this uo, his face was that of a man’s and on his body	kono uo wa kao wa ningen karada niwa	このうをハ　かおハにんげん　からだにハ
there were no scales and his skin was that of a man’s. (7)	uroko nashi naru ningen no hada	うろこなしなる　にんげんのはだ　　七

This is the reason the uo is also called a “merman.”	sore yue ni ningyo to yū uo naru zo	それゆへに　にんぎよとゆう　うをなるぞ
Upon looking carefully, so focused and straightforward (8)	mi-sumasu tokoro hitosuji naru no	みすますところ　ひとすじなるの　　八

was this uo’s mind. Once he offered his consent, he was thus received.	kokoro mite shōchi o sashite morai-uke	こゝろみて　しようちをさして　もらいうけ
Yet in order to train him required an instrument. (9)	kore no shikomuru dōgu naru no wa	これのしこむる　どうぐなるのハ　　九

Looking carefully, there was a shachihoko, odd and convulsing.	mi-sumaseba shachihoko tote hen naru no	みすませバ　しやちほことて　へんなるの
Upon seeing his forceful, powerful disposition, (10)	ikioi tsuyoki kono sei o mite	いきおいつよき　このせいをみて　　一〇

he was thus received. Once he was consumed, this life form’s	morai-uke kute shimōte wa kono mono no	もらいうけ　くてしもをてハ　このものゝ
flavor of his mind was accepted. (11)	kokoro ajiwai hiki-uke nashite	こゝろあじハい　ひきうけなして　　一一

He would be duly trained as the male primary organ and	otokō no ichi no dōgu ni shikomi ari	をとこふの　いちのどうぐに　しこみあり
(assigned) the protection of the bones of humankind. (12)	ningen naru no hone no shugō	にんげんなるの　ほねのしゆごふ　　一二

Kunitokotachi entered the uo.	kono uo ni Kunitokotachi ga iri-konde	このうをに　くにとこたちが　いりこんで
Thus began husband and wife and the seeds of humanity. (13)	fūfū hajime ningen no tane	ふう／＼はじめ　にんげんのたね　　一三

This is the reason a sacred name was bestowed and (is part of) the Grand Shrine (of Ise).	sore yue ni Kami-na o tsukete Daijingu	それゆへに　かみなをつけて　だいじんぐ
This Kami is now known as the Kami Izanagi. (14)	kore naru Kami wa Izanagi no Kami	これなるかみハ　いざなぎのかみ　　一四

About this Kami, if you wonder where he is,	kono Kami wa doko ni iru to na omounara	このかみハ　どこにいるとな　おもうなら
in this year of the serpent (1881), he is 16 years of age. (15)	tōnen mī no jūroku-sai	とふねん巳の　十六才　　一五

About this Kami, he currently lives here	zonmei de owashimasu nari kono Kami wa	ぞんめいで　をハしますなり　このかみハ
as a primary Kami at the Residence of Origin. (16)	moto no Yashiki no ichi no Kami nari	もとのやしきの　いちの神なり　　一六

Verses 17–31: Izanami and Kunisazuchi

Venerable mi: her form was a white serpent, the touch of her skin,	mī sama wa shirogutsuna tote hada-ai wa	みいさまハ　しろぐつなとて　はだやいは
a texture like human skin. (17)	ningen naru no gotoku naru nari	にんげんなるの　ごとくなるなり　　一七

Once ascertaining that her heart was straight and true,	sono kokoro māsugu naru o mi-sadamete	そのこゝろ　まあすぐなるを　みさゞめて
(Tsuki-Hi-sama) then drew her close. Once she offered her consent, (18)	kore o hiki-yose shōchi o sashite	これをひきよせ　しようちをさして　　一八

yet again (they) looked carefully once more, finding a turtle.	mata hoka o mi-sumasure eba kame ga iru	またほかを　みすますれゑば　かめがいる
About this turtle, her hide was quite strong and tough. (19)	kono kame naru wa kawa tsuyoku nite	このかめなるハ　かハつよくにて　　一九

her footing was strong, so she could not fall over. This life form	funbari mo tsuyokute kokenu kono mono o	ふんばりも　つよくでこけぬ　このものを
once she offered her consent, she was consumed. (20)	shōchi o sashite kute shimau nari	しよちをさして　くてしまうなり　　二〇

Once the flavor of this turtle’s mind was tasted, she was duly trained	sono kokoro ajiwai o mite onagō no	そのこゝろ　あじハいをみて　おなごふの
as the primary organ of the fairer sex. (21)	ichi no dōgu ni shikomi tamaete	いちのどふぐに　しこみたまへて　　二一

Venerable mi: the mind of Hi-sama entered into her.	mī sama ni Hī sama kokoro iri-konde	みいさまに　ひいさまこゝろ　いりこんで
Thus began husband and wife as a unit of humanity. (22)	fūfū hajime ningen naru no	ふう／＼はじめ　にんげんなるの　　二二

The mi was used as seedbed and a primary Kami.	nawashiro ni tsukōta kore de ichi no Kami	なハしろに　つこふたこれで　いちの神
The Kami Izanami equivalent to the Outer Shrine at Ise. (23)	Izanami no Kami Ise dewa Gēku	いざなみのかみ　いせではげゑく　　二三

About this Kami: she is the original Parent of human beings	kono Kami wa ningen naru no moto no Oya	このかみハ　にんげんなるの　もとのをや
As for where this venerable Parent is, (24)	kono Oyasama wa doko ni gozaru to	このおやさまハ　どこにござると　　二四

if you must wonder, in this year of the serpent (1881),	omou nara tōnen mī no hachijū to	をもうなら　とふねん巳の　八十と
she is exactly eighty-four years of age and in Yamabe County (25)	yon-sai nite koso Yamabe no kōri	四才にてこそ　やまべのこおり　　二五

Shoyashiki Village, in the Nakayama Residence	Shoyashiki Nakayama uji to yū Yashiki	しよやしき　なかやまうじと　ゆうやしき
is where she currently lives. (26)	zonmei nite zo owashimasu nari	ぞんめいにてぞ　をハしますなり　　二六

On having been revealed, she is currently right here.	arawarete owashimasu nari kono Oya wa	あらハれて　おハしますなり　このをやハ
Know that this Parent is the Parent of human beings living in this world. (27)	kono yō ni iru ningen no Oya	このよふにいる　にんげんのをや　　二七

The turtle was taken and utilized as the instrument	mata kame wa ningen no kawa tsunagi nimo	またかめハ　にんげんのかハ　つなぎにも
for human skin and joining and given a sacred name. (28)	tsukōta dōgu kore ni Kami-na o	つこふたどうぐ　これにかみなを　　二八

Kunisazuchi is this Kami’s sacred name. This Kami is	Kunisazuchi kono Kami-sama wa Oyasama no	くにさつち　このかみさまは　親さまの
residing in the venerable Parent’s body and embrace. (29)	tainai komori dakishime gozaru	たいないこもり　だきしめござる　　二九

After thirty years elapse from this year of the serpent,	kotoshi kara sanjū-nen tachita nara	ことしから　三十年　たちたなら
(as child) named Tamahime to the original home (30)	nā wa Tamahime moto no Yashiki e	なあハたまひめ　もとのやしきへ　　三〇

she will be brought back. After this has unfolded, ‘til forevermore	tsure kairi sono ue naru wa itsumade mo	つれかいり　そのうゑなるハ　いつまでも
she will provide the protection of manifold forms of salvation. (31)	yorozu tasuke no shugo kudasaru	よろづたすけの　しゆごくださる　　三一

Verses 32–3: Tsukiyomi

Tsukiyomi was once a shachihoko. This means that	Tsukiyomi wa shachihoko nari kore naru wa	つきよみハ　しやちほこなり　これなるハ
he is the Kami who protects human bones. (32)	ningen hone no shugō no Kami	にんげん骨の　しゆごふのかみ　　三二

About this Kami: in this year of the serpent, he	kono Kami wa tōnen mī no rokujū to	このかみハ　とふねん巳の　六十と
has been revealed as sixty-one years of age. (33)	is-sai nite zo araware gozaru	いゝ才にてぞ　あらハれござる　　三三

Verses 34–5: Kumoyomi

As for Kumoyomi, her form was that of an eel. About this Kami:	Kumoyomi wa unagi naru nari kono Kami wa	くもよみハ　うなぎなるなり　このかみハ
human beings can eat and drink due to this Kami’s protection. (34)	ningen no kui nomi no shugo Kami	にんげんくい　のみのしゆごかみ　　三四

About this Kami, in this year of the serpent, she is five years old.	kono Kami wa tōnen mī no go-sai nite	このかみハ　とふねん巳の　五才にて
She is currently living right here. (35)	zonmei nite zo owashimasu nari	ぞんめいにてぞ　をハしますなり　　三五

Verses 36–7: Kashikone

As for Kashikone, his form was that of a righteye flounder. About this Kami:	Kashikone wa karei naru nari kono Kami wa	かしこねハ　かれいなるなり　このかみハ
this Kami provides the protection of breathing in human beings. (36)	ningen iki no shugo no Kami	にんげんいきの　しゆこふのかみ　　三六

About this Kami: in this year of the serpent, he is eight years old.	kono Kami wa tōnen mī no has-sai de	このかみは　とふねん巳の　八才で
He is currently living right here. (37)	zonmei nite zo owashimasu nari	ぞんめいにてぞ　をハしますなり　　三七

Verses 38–40: Taishokuten

As for Taishokuten-no-Mikoto, her form was that of a fugu	Taishoku ten-no-Mikoto wa fugu naru zo	たいしよく　てんのみことは　ふぐなるぞ
once the flavor of the mind of this life form was tasted, (38)	kono mono kokoro ajiwai o mite	このものこゝろ　あじハいをみて　　三八

she currently cuts the ties at birth and death of human beings,	ningen no shini iki no toki en o kiru	にんげんの　しにいきのとき　ゑんをきる
making her the Kami who is the scissors of this world. (39)	kore wa kono yo no hasami naru Kami	これハこのよの　はさみなるかみ　　三九

About this Kami: in this year of the serpent, she turns exactly	kono Kami wa tōnen mī no sanjū to	このかみハ　とふねん巳の　三十と
and thirty-two years of age and is currently right here. (40)	ni-sai nite koso owashimasu nari	二才にてこそ　をハしますなり　　四〇

Verses 41–2: Otonobe

As for Otonobe, he is the Kami of all foods. As for this Kami:	Otonobe jikimotsu no Kami kore Kami wa	をふとのべ　じきもつのかみ　これかみハ
his form was that of a black serpent he is the Kami who pulls forth. (41)	kurogutsuna tote hiki-dashi no Kami	くろぐつなとて　ひきだしのかみ　　四一

About this Kami: in this year of the serpent, he is sixteen	kono Kami wa tōnen mī no jū to rokusai	このかみは　とふねん巳の　十と六才
and currently living right here. (42)	zonmei nite zo owashimasu nari	ぞんめいにてぞ　をハしますなり　　四二

Verses 43–9: The process of creation

To make the souls of human beings, (Tsuki-Hi-sama) took a look into	ningen no tamahi naru no wa doro umi ni	にんげんの　たまひなるのハ　どろうみに
the muddy ocean and the minds of the loaches found there. (43)	itaru dōjō kono kokoro mite	いたるどふじよ　このこゝろみて　　四三

Once each one of them duly offered their consent, they were thus received	mina no mono shōchi o sashite morai-uke	みなのもの　しようちをさして　もらいうけ
and consumed. Once the flavors of their minds were each tasted (44)	kute sono kokoro ajiwai o mite	くてそのこゝろ　あしハいをみて　　四四

About these fellows: they became instruments for the human soul.	kono yātsu ningen tamahi dōgu nari	このやあつ　にんげんたまひ　どふぐなり
To each every one of them a sacred name was bestowed. (45)	kore ni minamina Kami-na o tsukete	これにみな／＼　かみなをつけて　　四五

The total count of human children thus born were nine hundred million,	ningen no kokazu wa ku oku ku man nin	にんげんの　こかずハ九をく　九まんにん
ninety-nine thousand, nine hundred and ninety-nine. (46)	ku sen ku hyaku ku jū ku nin ya	九千九百　九十九人や　　四六

Once the years equal to this number elapses, they will be brought back	kono nen o tachi taru naraba innen no	このねんを　たちたるならバ　いんねんの
to the Residence of Origin where they have this causal link. (47)	Moto no Yashiki e tsurete kaerite zo	もとのやしきへ　つれかゑりてぞ　　四七

“I will then have you go on a joyous, free, and playful excursion,”	yōki naru yusan asubi o sashimasu to	よふきなる　ゆさんあすびを　さしますと
this was the promise Tsuki-Hi-sama made to them. (48)	Tsuki-Hi-sama yori yakusoku o nashi	月日さまより　やくそくをなし　　四八

Right here, right now, all the original Kami	ima koko de Moto no Kamigami ningen de	今こゝで　もとのかみ／＼　にんげんで
are all currently alive and revealed as human beings. (49)	mina zonmei de arawareteiru	みなぞんめいで　あらハれている　　四九

Verses 50–6: A thing lent, a thing borrowed

Until this moment, until this venerable Parent spoke of it,	kore made wa kono Oyasama e deru made wa	これまでハ　この親さまへ　でるまでは
(everyone had always thought), “This body belongs to me.” (50)	waga karadā wa waga mono naru to	わがからだあハ　わがものなると　　五〇

But apparently this idea is an error. At this time,	omote ita kokoro chigai ya kono tabi wa	をもていた　こゝろちがいや　このたびは
upon hearing the teachings the venerable Parent teaches, (51)	Oyasama yori no oshie o kiite	親さまよりの　をしへをきいて　　五一

the mind that seeks to shed light upon this truth and believes in it with	hatsume shite shinjitsu kokoro makotō to	はつめして　しんじつこゝろ　まことふと
sincerest conviction will have all their wishes granted. (52)	omou kokoro wa kanae nokorazu	おもうこゝろは　かなゑのこらず　　五二

The things we borrow include the eyes and moisture as well as warmth,	kari-mono wa mē uruoi to nukumī to	かりものハ　めへうるをいと　ぬくみいと
skin and joining, and the bones that form the core. (53)	kawa tsunagi no shin no hone naru	かハつなぎの　しんのほねなる　　五三

drinking, eating, and elimination as well as breathing	nomi kui ya dē-iri naru mo iki naru mo	のみくいや　でゑいりなるも　いきなるも
all these functions are borrowed from each Kami. (54)	kore mina Kami no kari-mono naru zo	これみなかみの　かりものなるぞ　　五四

About this matter: there is no one who has doubt in the very least	kono koto o utagau mono wa sara ni nashi	このことを　うたがうものハ　さらになし
but if you doubt this, heaven’s blessings will fade.	kore utagaeba go-riyaku usushi (55)	これうたがへバ　ごりやくうすし　　五五

If you sincerely and truly believe the body is a thing borrowed,	kari-mono o makoto shinjitsu omou nara	かりものを　まことしんじつ　おもうなら
there will never be a prayer of yours that goes unanswered. (56)	nani kanawan to yū koto wa nashi	なにかなハんと　ゆう事ハなし　　五六

Verses 57–60: Jiba

This Residence is the Jiba of Origin where humans began.	kono Yashiki ningen hajime moto no Jiba	このやしき　にんげんはじめ　もとのじば
This place is the Parental Home of this world. (57)	koko wa kono yo no Oyazato to naru zo	こゝはこのよの　をやざとなるぞ　　五七

The original instruments were born with the causal link with	kono yō no moto no Yashiki no innen de	このよふの　もとのやしきの　いんねんで
the Residence of Origin of this world. (58)	moto no dōgu ga umare gozarude	もとのどふぐが　むまれござるで　　五八

(Tsuki-Hi-sama) looked carefully as this unfolded	sore o bana mi-sumashi tamae yonjū	それをばな　みすましたまへ　四十
and descended from heaven forty-five years ago. (59)	go-nen izen ni amakudari ari	五年いぜんに　あまくだりあり　　五九

The contents of this were taught thereafter day after day	nichinichi ni o-hanashi arita sono koto o	にち／＼に　をはなしありた　その事を
and recorded in detail by writing brush. (60)	kuwashiku fude ni shurusuru nari	くハしくふでに　しゆるするなり　　六〇

Verses 61–96: Story of Creation, continued

The primary instruments of humankind are the turtle	ningen no ichi no dōgu wa kame naru to	にんげんの　いちのどふぐは　かめなると
and shachi-hoko. They were placed in the bodies (of the uo and mi?) (61)	shachihoko tō kore mi no uchi e	しやちほことふ　これみのうちへ　　六一

Then, a total count of nine hundred million,	kore yori mo ku oku ku man to ku sen nin	これよりも　九をく九まんと　九千人
ninety-nine thousand, nine hundred and ninety-nine children (62)	ku hyaku ku jū ku nin kokazu o	九百九十　九人こかずを　　六二

(these seeds) were conceived at this Jiba over three days and three nights	kono Jiba de mikka miyosa ni yadoshi-komi	このじばで　三日三よさに　やどしこみ
and (Izanami-sama) remained there for three years and three months. (63)	sannen mitsuki todomari arite	三年三月　とゞまりありて　　六三

From this moment on, over seven days	kore yori na Yamato no Kuni no Nara Hase no	これよりな　やまとのくにの　ならはせの
between the seven leagues between Nara and Hase in Yamato Province (64)	nana-ri no aida nanoka kakarite	七りのあいだ　七日かゝりて　　六四

(Izanami-sama) gave birth and over four days gave birth in the rest of Yamato.	umi oroshi nokoru Yamato wa yokka nite	うみおろし　のこるやまとハ　四日にて
This is why (this area is called) Kamigata or “Residence of God.” (65)	umi oroshi ari kore de Kamigata	うみおろしあり　これでかみがた　　六五

In the three provinces of Yamashiro, Iga, and Kawachi,	Yamashiro Iga Kawachi e to san ga kuni	やましろ　いがかわハちへと　さんがくに
(Izanami-sama) gave birth over a span of nineteen days. (66)	jūku-nichi nite umi oroshi ari	十九日にて　うみおろしあり　　六六

Then subsequently over forty-five days in the remaining	sono ato wa yonjū go nichi de hoka naru no	そのあとハ　四十五日で　ほかなるの
provinces, (Izanami-sama) gave birth. (67)	nokoru kuniguni umi oroshi ari	のこるくに／゛＼　うみおろしあり　　六七

This is the reason (for the custom for women to stay) seventy-five days in a birthing room	sore yue ni nanajū go nichi obiyachiu	これゆへに　七十五日　をびやちう
and shrines now exist where (Izanami-sama) gave birth. (68)	umi oroshitaru Jiba wa miyamiya	うみおろしたる　じばハみや／＼　　六八

Human beings were born five bu tall and equally	ningen wa go-bu kara umare go-bu go-bu to	にんげんハ　五ぶからむまれ　五ぶ／＼と
matured to a height of three sun, (69)	sējin o shite sanizun nite wa	せへじんをして　さんずんにてハ　　六九

(after which) they died. At this point in time, Izanagi-sama	hatemashite Izanagi-sama wa kore nite zo	はてまして　いざなぎさまハ　これにてぞ
also passed on. After this unfolded, (70)	o-sugimashimasu kono ato naru wa	をすぎまします　このあとなるハ　　七〇

then, with the divine providence Izanami-no-Mikoto-sama had	Izanami-no- Mikoto-sama nari sono hara ni	いざなみの　みことさまなり　そのはらに
already been taught, in Her womb, (71)	ichido oshieta kono shugō de	いちどをしゑた　このしゆごふで　　七一

She conceived again the original number of human beings.	mata Oya ni moto no ninjū yadori-komi	またをやに　もとのにんじゆ　やとりこみ
After ten months elapsed, (72)	tō-tsuki tachita koto naru naraba	とふつきたち　たる事なるならバ　　七二

these human beings were also born five bu tall and equally	kono nin mo go-bu kara umare go-bu go-bu to	このにんも　五ぶからむまれ　五ぶ／＼と
matured to a height of three-and-a-half sun, (73)	sējin o shite san-zun go-bu de	せゑじんをして　さんずん五ぶて　　七三

(after which) they died. Again in the same womb	hatemashite mata mo ya onaji tainai ni	はてまして　またもやをなじ　たいないに
the original number of human beings were conceived for a third time. (74)	moto no ninjū sando yadorita	もとのにんじゆ　さんどやどりた　　七四

These human beings were also born five bu tall and gradually	kono mono mo go bu kara umare dandan to	このものも　五ぶからむまれ　だん／＼と
grew to four sun in height and died once again. (75)	yon-sun ni narite mata hatemashita	四すんになりて　またはてました　　七五

At that point in time, Izanami-sama rejoiced,	sono toki ni Izanami-sama mo yorokonde	そのときに　いざなみさまも　よろこんで
Her lips forming a smile, “Now from this moment onward, (76)	nikkori warote mō kore kare wa	にいこりわろて　もふこれからは　　七六

five shaku in height these human beings will be,” was the intention She expressed	go shaku no hito niwa naru to oboshimeshi	五しやくの　人にハなると　おぼしめし
when She hid away. The time that elapsed (77)	okakure mashita sono nengen wa	をかくれました　そのねんげんハ　　七七

amounted to a ninety-nine year span.	kono nen wa kujūku nen no aida nari	このねんハ　九十九年の　あいだなり
These ninety-nine year timespans were altogether repeated three times. (78)	san-do nagara mo kujūku nen ya	三どながらも　九十九年や　　七八

The places (Izanami-sama) gave birth the second time	nido mei no umi oroshitaru bashō wa	二どめいの　うみおろしたる　ばしよふハ
are now the sites of graveyards and cemeteries. The third time (79)	hakashō nari san-do mei wa	はかしよふなり　三どめいハ　　七九

(the places She gave birth) temples now exist. This is why the sequence is shrines first, graves second,	san hara ya soko de ichimiya ni haka nari	さんはらや　そこでいちみや　二はかなり
and temples finally third when you go to pay respects. (80)	san-do san hara kore mairisho	三どさんはら　これまいりしよ　　八〇

From this moment on, as birds, mammals, and as other creatures	kore yori wa tori kedamono ya chikurui ni	これよりハ　とりけだものや　ちくるいに
(humans) repeated eight thousand and eight rebirths. (81)	hassen ya-tabi umare kawarite	八千やたび　むまれかハりて　　八一

This is the reason people have the ability	sore yue ni hito naru mono wa nani nari to	それゆへに　ひとなるものハ　何なりと
to more or less imitate (the sounds and actions of all creatures). (82)	mane o dekemasu koto de aru nari	まねをでけます　事であるなり　　八二

After this period (of rebirths) had elapsed,	kono aida tachitaru naraba sono ato wa	このあいだ　たちたるならバ　そのあとハ
by the providence of the venerable Tsuki-Hi (83),	Tsuki-Hi-sama yori mata shugo de	月日さまより　またごしゆごて　　八三

one monkey remained. Her identity was	saru naru o ichi nin nokoro kore naru wa	さるなるを　いちにんのこり　これなるハ
Kunisazuchi-sama. It was in her womb (84)	Kunisazuchi-sama kono hara nite zo	くにさつちさま　このはらにてぞ　　八四

five human boys and five human girls	ningen o otoko go-nin to onagō o	にんげんを　おとこ五人と　おなごふを
a total of ten humans each (85)	go-nin to tsugō jū-nin zutsu	五人とつごふ　十人づゝ　　八五

were conceived in her. The newborn this time also were born five bu tall.	yadomarite kore mo go-bu kara umare dete	やどまりて　これも五ぶから　むまれでゝ
When they reached eight sun in height, water and earth were parted. (86)	has-sun no toki mizu tsuchi wakari	八すんのとき　みづつちハかり　　八六

(When they reached) one shaku and eight sun in height, the oceans and mountains,	is-shaku has-sun no toki umi yama mo	壱しやく　八寸のとき　うみやまも
the sky and the earth, the Sun and the Moon came to be demarcated. (87)	ten chi jitsu getsu wakari kaketari	てんちじつげつ　ハかりかけたり　　八七

While their height remained under one shaku eight sun, from a single womb	is-shaku has-sun made wa hito hara ni	壱尺　八寸までハ　ひとはらに
ten human beings each were born into the world. (88)	jū-nin zutsu umareteru nari	十人づゝう　むまれてるなり　　八八

From this moment on, as long as their height remained under three shaku,	kore yori wa san-jaku made wa hito hara ni	これよりハ　三尺までは　しとはらに
one boy and one girl (were companions in the same womb) (89)	otoko hitori ni onago hitori to	をとこひとりに　をなごひとりと　　八九

Human beings were born two at a time as twins	futari zutsu umare detanari kono nin o	二人づゝ　むまれてたなり　このにんを
When all these beings grew to three shaku in height, they began to speak. (90)	sanjaku nite mono o ii kake	三尺にてもの　をゆいかけ　　九〇

This is the reason why human beings now at the age of three	sore yue ni ima ningen mo sansai de	これゆへに　いまにんげんも　さんさいで
begin to speak and develop wisdom. (91)	mono o ii kake chie mo dekemasu	ものもゆいかけ　ちゑもでけます　　九一

From this moment on and still now, human beings are usually born	kore yori na ima ni oite mo hito hara ni	これよりな　いまにをいても　ひとはらに
from the womb one at a time. This was the pattern thus set (92)	ichi-nin zutsu to sadamari nari shi	いちにんづゝと　さゞまりなりし　　九二

When human beings reached the height of five shaku, the oceans and mountains	kono nin o go-shaku naru ni umi yama mo	このにんを　五尺なるに　うみ山も
the sky and earth—the world was all complete. (93)	ten chi sekai mo mina dekemashita	てんちせかいも　みなでけました　　九三

Once human beings left living in the water	mizu naka o hanare demashite chi no ue ni	みづなかを　はなれでまして　ちのうへに
and began to dwell on land. Until this moment in time, (94)	agarimashitaru sono toki made ni	あがりましたる　そのときまでに　　九四

In parallel with their growth and maturity, many foods and crops	sējin ni ōji jikimotsu ryūkei mo	せゑじんに　おふじじきもつ　りうけいも
grew in a blessed bounty so they could live in comfort. (95)	fujiyū naki yō atae aru nari	ふじゆうなきよふ　あたへあるなり　　九五

Then, gradually they took to the food and went about eating	dandan to jikimotsu nite wa kui mawari	だん／＼と　じきもつにてハ　くいまわり
they came up on the lands of Kara and Tenjiku. (96)	Kara Tenjiku e agari yukunari	からてんじくへ　あかりいくなり　　九六

Verses 97–108: Grant of Safe Childbirth/Ura-shugo

The proof that it was the Kami who granted life to human beings	ningen o sazuketa Kami no shōkō wa	にんげんを　さづけたかみの　しようこふハ
is revealed solely in the Grant of Safe Childbirth. (97)	obiya ichijo arawarete aru	をびやいちじよ　あらハれてある　　九七

And speaking of which, all babies are conceived by Tsuki-Hi-sama	kono hanashi yadori komu no mo Tsuki-Hi-sama	このはなし　やどりこむのも　月日さま
and they also come to be born because of Tsuki-Hi’s efforts. (98)	umare deru no mo Tsuki-Hi gokurō	むまれでるのも　月日ごくろう　　九八

At childbirth the Kami who provide protection	umu toki no shugo kudasaru Kami-sama wa	うむときの　しゆごくださる　かみさまハ
includes Taishokuten. About this Kami: (99)	Taishokuten kore naru Kami wa	たいしよくてん　これなるかみハ　　九九

she is the Kami who cuts the ties in the womb and the Lotus Sutra.	tainai no en kiru Kami de Hokke-sama	たいないの　ゑんきるかみで　ほふけさま
Next, the venerable Kami named Otonobe-sama (100)	Ōtonobē no Kami-sama naru wa	をふとのべへの　かみさまなるハ　　一〇〇

at childbirth he is the Kami who pulls babies forth and the True Word.	umu toki no hiki dashi no Kami Shingon de	うむときの　ひきだしのかみ　しんごんで
After the childbirth, (the Kami responsible for) the postnatal joining is (101)	umi dashi ato shimai tsunagi wa	うみだしたあと　しまいつなぎハ　　一〇一

Kunisazuchi. This Kami corresponds to the Meditation Sect.	Kunisazuchi kono Kami-sama wa Zen shu de	くにさつち　このかみさまハ　ぜんしゆで
These three Kami together are jointly called Akkenmyo-O (102)	kono san jin wa Akkenmyō	このさんじんは　あつけんみよふ　　一〇二

These three Kami provide workings at childbirth.	kono san Kami obiya issai gokurō te	この三かみ　をびやいゝさい　ごくろふて
The Grant of Safe Childbirth makes abdominal binders unnecessary (103)	obiya-yurushi wa hara obi irazu	をびやゆるしハ　はらをびいらず　　一〇三

(as well as the practice of) leaning on objects or for seventy-five days	motare mono nanajū-nichi kono aida	もたれもの　七十五日　このあいだ
refraining from foods that are considered taboo. From these three birth practices (104)	doku imi irazu kono san shiki o	どくいみいらず　このさんしきを　　一〇四

freedom is granted, (mothers’) bodies will be as normal and free of impurities.	yurushi ari tsune no karada de kegare nashi	ゆるしあり　つねのからだで　けがれなし
The Grant of Safe Childbirth will, at this Residence (105)	obiya-yurushi wa kono Yashiki nite	をびやゆるしハ　このやしきにて　　一〇五

will be granted at this one place that is the Parent’s Residence,	yurushi dasu kore wa kono yo no ningen o	ゆるしだす　これハこのよの　にんげんを
the Parent who began humans beings of this world. (106)	hajime kaketaru Oya no Yashiki de	はじめかけたる　をやのやしきで　　一〇六

Regarding this Residence: it is the birthplace of humanity	kono Yashiki san zen sekai kono yō ni	このやしき　さんぜんせかい　このよふに
that can be found at no other place in the Three Thousandfold World. (107)	hoka ni arumai umare kokyō	ほかにあるまい　むまれこきよう　　一〇七

This grant is proof that this Residence is the place human beings were conceived	ningen o yadoshi-komi taru Yashiki naru	にんげんを　やどしこみたる　やしきなる
and signals the opening of the path to salvation. (108)	shoko arawasu tasuke michi-ake	しよこあらハす　たすけみちあけ　　一〇八

Verses 109–20: Illness and dust

Though humans ought not to experience what is called illness,	ningen ni yamai to yūte nakenedomo	にんげんに　やまいとゆうて　なけねども
the reason we do is because there are paths of wrongful uses of mind. (109)	kokoro chigai no michi ga aru yue ni	こゝろちがいの　みちがあるゆへ　　一〇九

There are eight such paths trod by ordinary people:	kono michi wa bonbu gokoro no yattsu ari	このみちハ　ぼんぶこゝろの　八ツあり
covetousness, miserliness, self-love, hatred, and (110)	hoshii oshii to kawai nikui to	ほしいをしいと　かハいにくいと　　一一〇

bearing grudges, anger, greed, and arrogance.	urameshi to haradachi yoku to kōman to	うらめしと　はらだちよくと　こふまんと
These are the eight ways which the mind can fall into error (111)	kore ga yattsu no kokoro chigai ya	これが八ツの　こゝろちがいや　　一一一

These wrongful (states of mind) are evils in the body.	kono chigai mi no uchi naru no ashikī no	このちがい　みのうちなるの　あしきいの
If we were to apply a metaphor, they are dust in the heart. (112)	tatoe banashi no mune no hokori ya	たとへはなしの　むねのほこりや　　一一二

Because this dust piles and accumulates,	kono hokori tsumori kasanaru sono yue ni	このほこり　つもりかさなる　そのゆへに
there is illness and distress, depression and misfortune. (113)	yamai nayami mo urei sainan mo	やまいなやみも　うれいさいなんも　　一一三

Each of these are but the admonition and anger to reform the mind	nanimo kamo mi no uchi shugo Kami-sama no	なにもかも　みのうちしゆご　かみさまの
that come from the Kami who bless and protect our bodies (114)	kokoro naoshi no iken rippuku	こゝろなをしの　いけんりいぶく　　一一四

One and all who comes and prays intently to Tenrin-sama	ichiretsu ni Tenrin-sama o nenjiru wa	一れつに　てんりんさまを　ねんじるハ
about the eight kinds of dust from the time they were fifteen, (115)	yattsu no hokori jūgo-sai yori	八ツのほこり　十五才より　　一一五

until now, any dust you believe you may have gotten affixed	ima made ni hokori tsuketa to omou koto	いまゝでに　ほこりつけたと　おもう事
if you sincerely repent in your mind, (116)	kokoro shinjitsu sange itashi	こゝろしんじつ　さんげをいたし　　一一六

if only this dust is promptly washed away in full	hokori sai sumiyaka arota koto nareba	ほこりさい　すみやかあろた　ことなれバ
the roots of illness will be fully cut away. (117)	yamai no nē wa kirete shimau de	やまいのねへハ　きれてしまうで　　一一七

Other forms of manifold salvation will unfold exactly the same way:	hoka naru no yorozu tasuke mo onaji koto	ほかなるの　よろづだすけも　をなじ事
when all people in a home purified their minds, (118)	kanai nokorazu kokoro sumashite	かないのこらず　こゝろすまして　　一一八

and pray, harmony will reign within all households. If human beings	negau nara kanai mutsumaji ningen o	ねがうなら　かなへむつまじ　にんげんを
have the mind that seeks to help one another, (119)	tagai ni tasukeru kokoro aru nara	たがいにたすけ　こゝろあるなら　　一一九

the venerable Kami will come to discern those who have such a mind and will	kono kokoro Kami-sama yori miwakeshite	このこゝろ　神さまよりは　みハけして
provide manifold forms of salvation and heaven’s profound blessings. (120)	yorozu tasuke ya go-riyaku fukaku	よろずだすけや　ごりやくふかく　　一二〇

Verses 121–33: Tsuki-Hi’s protection

Both this world and human beings were created by	kono yō mo ningen naru mo deketa no wa	このよふも　にんげんなるも　でけたのハ
the providence of the venerable Tsuki-Hi. (121)	Tsuki-Hi-sama yori go-shugō nari	月日さまより　ごしゆごふなり　　一二一

About this origin, there is no one who knows it in the very least.	kono moto o shiritaru mono wa sara ni nashi	このもとを　しりたるものハ　さらになし
The sky is Tsuki-sama and the earth is Hi-sama (122)	Ten wa Tsuki-sama chī wa Hī-sama ya	てんハ月さま　ちいハ日さまや　　一二二

In this world, the sky and the earth and Tsuki-Hi are the same.	kono sekai tenchi Tsuki-Hi onaji koto	このせかい　てんちじつげつ　をなじ事
The earth and sky are our true Parents. (123)	chī to ten to wa jitsu no Oya nari	ちいとてんとは　じつのをやなり　　一二三

Those we call Father and Mother are the sky and the earth, they are husband and wife.	chichi haha to yū no wa tenchi fūfū ya	ちゝはゝと　ゆうのハてんち　ふう／＼や
To utter the word “Namu” is the same thing. (124)	Namu to yū no mo onaji koto nari	なむとゆうのも　をなじ事なり　　一二四

As for what remains, they are instruments of human beings.	ato naru wa dōgu-shu nari ningen no	あとなるハ　どうぐしゆなり　にんげんの
The whole body consists of things borrowed from Kami. (125)	gotai nokorazu Kami no kari-mono	ごたいのこらず　かみのかりもの　　一二五

Of the things we borrow from the Kami, first of all are the eyes.	Kami-sama no kari-mono naru wa ichi ni gan	かみさまの　かりものなるハ　いちにがん
They are things we borrow from Tsuki-sama. (126)	kore wa Tsuki-sama kari-mono naru zo	これハ月さま　かりものなるぞ　　一二六

All that provides warmth in the body is from Hi-sama.	mi no uchi no nukumi issai Hī-sama no	みのうちの　ぬくみいゝさい　ひいさまの
They are things borrowed. (Together,) they are called “Namu.” (127)	kari-mono naru zo kore Namu to yū	かりものなるぞ　これ南無とゆう　　一二七

Skin and joining from the venerable Kami Kunisazuchi	kawa tsunagi Kunisazuchi naru Kami-sama no	かハつなぎ　くにさつちなる　かみさまの
we borrow. The bones which forms the core (of our bodies), (128)	kari-mono naru zo shin naru hone wa	かりものなるぞ　しんなるほねハ　　一二八

they are things borrowed from Tsukiyomi-no- Mikoto-sama.	Tsukiyomi-no- Mikoto-sama no kari-mono ya	つきよみの　みことさまの　かりものや
(Together,) they are “Ami.” (The functions of) drinking, eating, and elimination, (129)	kore de Ami naru nomi kui de-iri	これであみなり　のみくいでいり　　一二九

we borrow these from Kumoyomi-no-Mikoto-sama	Kumoyomi-no- Mikoto-sama no kari-mono ya	くもよみの　みことさまの　かりものや
This is the reason the whole body is called “go-rin go-tai.” (130)	kore de go-rin to go-tai to yu nari	これでごりんと　ごたいとゆなり　　一三〇

Breathing we borrow from Kashikone-sama	iki fuku wa Kashikone-sama no kari-mono ya	いきふくは　かしこねさまの　かりものや
The breath allows us to speak and the wind carries (our words). (131)	iki de mono yū kaze de fuki-wake	いきでものゆう　かぜてふきハけ　　一三一

These (six aspects) amount to the six syllables “Na-mu Ami-da Bu”	kore koso wa Namu Amida Bu to roku dai ya	これこそハ　なむあみだぶと　六だいや
The Kami who represents “tsu” is Taishokuten.	tsu naru Kami-sama wa Taishokuten (132)	つなるかみさま　たいしよくてん　　一三二

As for the venerable Kami that comes next, Otonobe,	ato naru no Ōtonobē no Kami-sama wa	あとなるの　をふとのべゑの　かみさまハ
he pulls crops forth and is a farmer Kami. (133)	ryūke hiki-dashi hyakushō Kami	りうけしきだし　百姓かみ　　一三三

Verses 134–43: Directions and ura-shugo

These eight Kami have assembled together. This is the reason	kono Kami ga yori atsumarite gozaru yue	このかみが　よりあつまりて　ござるゆへ
the eight directions are now free from old regulations. (134)	hōi happō yurushi mashimasu	ほふいはあほふ　ゆるしまします　　一三四

Among these Kami, the three who represent the east are female Kami	kono uchi ni higashi san-jin onago Kami	このうちに　ひかしさんじん　をんなごかみ
and the three who represent the west are male Kami. (135)	nishi san-jin wa otoko Kami nari	西さんじんハ　をとこ神なり　　一三五

The southeast is represented by Kunisazuchi-sama. In the Buddhist faith	tatsumī wa Kunisazuchi-sama Buppō no	辰巳いハ　くにさつちさま　ぶつぼふの
she is Samantabhadra, Bodhidharma, and Sarasvati. (136)	Fugen Bosatsu ni Daruma Benten	ふげんぼさつに　だるまべんてん　　一三六

The northwest is represented by the Kami Tsukiyomi. In the Buddhist faith	inui wa Tsukiyomi no Kami Buppō no	戌亥ハ　つきよみの神　ぶつぼふの
he is the bodhisattva Hachiman and Prince Shotoku. (137)	Hachiman Bosatsu Shōtoku Taishi	はちまんぼさつ　しようとくたいし　　一三七

The east is represented by the Kami Kumoyomi. In the Buddhist faith	higashī wa Kumoyomi no Kami Buppō no	ひがしいハ　くもよみの神　ぶうぼふの
she is Manjusri, the Dragon King, Shennong, and (138)	Monju Bosatsu ni Ryū-Ō Shinnō	もんじゆぼさつに　りうをしんのふ　　一三八

Bhaisajyaguru. She provides the protection of medicine, doctors as well as	Yakushi-sama kusuri no shugo su isha tomo ni	やくしさま　くすりのしゆご　すいしやも
the protection of books, writing, and wisdom. (139)	shomotsu monji chie mo go-shugo	しよもつもんじ　もちゑもごしゆご　　一三九

The southwest is represented by the Kami Kashikone. In the Buddhist faith	hitsujisaru Kashikone no Kami Buppō no	ひつじさる　かしこねの神　ぶうぼふの
he is Vairocana Buddha as well as Saint Honen. (140)	Dainichi-sama ni Hōnen-sama to	だいにちさまに　ほふねんさまと　　一四〇

The northeast is represented by Taishokuten. In the Buddhist faith	ushitora wa Taishokuten Buppō no	丑寅ハ　たいしよくてん　ぼうほふの
she is Akasagarbha, Sudristi the polestar, (141)	Kokuzō Bosatsu Myōken-sama ni	こくぞふぼさつ　みよけんさまに　　一四一

Hariti, Hashizume-sama, Jurai as well as	Kishibojin Hashizume-sama to Jurai to	きしぼじん　はしづめさまと　じゆらいと
Agata-sama is the same as this Kami. (142)	Anata-sama to wa onaji kō nari	あなたさまとハ　をなじこふなり　　一四二

The west is represented by Otonobe-sama. In the Buddhist faith	nishi koso wa Otonobe-sama Buppō no	にしこそハ　をふとのべさま　ぶうぽうの
he is the immovable Acala and Saint Kobo. (143)	Fudō Myō-Ō ni Kōbō Daishi	ふどヲみよをに　こふぼふだいし　　一四三

Verses 144–50: The advent of manifold forms of salvation

In this Residence, manifold forms of salvation are offered because the	kono Yashiki ningen hajime moto no Kami	このやしき　にんげんはじめ　もとの神
original Kami of human creation are here. (144)	owashimasu yue yorozu tasuke o	をハしますゆへ　よろづだすけを　　一四四

Until now, since this world began	kono yō o hajimete kara ni ima made wa	このよふを　はじめてからに　いまゝでハ
this salvation was impossible and so (145)	kono tasuke oba dekinu koto kara	このたすけをバ　できぬ事から　　一四五

until now both doctors and medicine were for human beings	kore made wa isha kusuri mo ningen no	これまでハ　いしややくすりも　にんげんの
prepared and are comparable to weeding and fertilizing. (146)	shuri koe nite koshirae arita	しゆりこへにて　こしらへありた　　一四六

From this moment onward, doctors, medicine, magical spells and	kore kara wa isha kusuri mo majinai mo	これからハ　いしやもくすりも　まじないも
incantations will no longer be necessary. (147)	ogami kitō mo iran koto ya de	をがみきとふも　いらん事やで　　一四七

Offering the gods incantations and fortune-telling:	Kamigami no ogami kitō ya uranai ya	かみ／゛＼の　をがみきとうや　うらないや
these are all places human beings express their indebtedness. (148)	kore ningen no on no hōji-ba	これにんげんの　をんのほふじば　　一四八

Listen to Kami-sama’s teachings and ponder.	Kami-sama no o-hanashi kiite shian shite	かみさまの　をはなしきいて　しやんして
If your mind is accepted as sincere, (149)	shinjitsu kokoro kanota koto nara	しんじつこゝろ　かのた事なら　　一四九

there will never be a prayer of yours that goes unanswered.	nani nitemo kanawan koto wa nakere domo	なにゝても　かなハん事ハ　なけれども
Yet if your mind is in error, you will have to take medicine and such. (150)	kokoro chigaeba kusuri nomu nari	こゝろちがえば　くすりのむなり　　一五〇

Verses 151–61: Passing away for rebirth and purifying the mind

Human beings are said to die but this is not so.	ningen wa shi ni iku nado to yū keredo	にんげんハ　しにいくなどと　ゆうけれと
We do not die, we merely return what we have borrowed. (151)	shi ni iku yanai kari-mono kaesu	しにいくやない　かりものかやす　　一五一

The reason we return it is because dust has piled up high within the body and	kaesu no wa mi no uchi hokori tsumoru yue	かやすのハ　みのうちほこり　つもるゆへ
the Kami from withdraws from the body. (152)	mi no uchi Kami ga shirizoki nasaru	みのうち神が　しりぞきなさる　　一五二

If we were to use the clothes we wear as a metaphor,	kono koto o kimono ni tatoe hanashi suru	このことを　きものにたとへ　はなしする
those who do not brush away stains of the mind… (153)	kokoro no yogore o harawanu mono wa	こゝろのよごれを　はらわぬものハ　　一五三

Unless these (stains) are washed away, we cannot keep wearing them.	arawazuba kiteru koto ga deken kara	あらハずバ　きてることをが　でけんから
No matter how much you may want to keep it, you must disrobe and discard it. (154)	nanbo oshitemo nugi suteru nari	なんぼをしても　ぬぎすてるなり　　一五四

No matter how stained a piece of clothing may be,	kimono de mo nambo yogorete aru totemo	きものでも　なんぼよごれて　あるとても
once it is washed with water, it can be worn comfortably. (155)	mizu de araeba kite ki ga yoroshi	みづであらへば　きてきがよろし　　一五五

With human beings too, if the stains of the mind are but swept away,	ningen mo kokoro no yogore harota nara	にんげんも　こゝろのよごれ　はろたなら
The Kami will rejoice and provide protection. (156)	Kami mo yorokobi shugo kudasaru	かみもよろごひ　しゆごくださる　　一五六

When human beings die, it is the same as	ningen wa shinuru to yū wa kimono o	にんげんハ　しぬるとゆうは　きものふを
disrobing and discarding the clothing you were wearing. (157)	nugi suteru nomo onaji koto nari	ぬぎすてるのも　おなじ事なり　　一五七

The Kami can offer nothing but the teachings	Kami-sama wa hanashi bakari de ningen no	かみさまハ　はなしばかりて　にんげんの
to wash away the stains from human minds. (158)	kokoro no yogore arai nasaru made	こゝろのよごれ　あらいなさるで　　一五八

About these teachings, both water and Kami-sama are the same:	kono hanashi mizu to Kami wa onaji koto	このはなし　みずとかみさま　をなじ事
they both wash and purify what is stained. (159)	yogore taru mono arai sumasuru	よこれたるもの　あらいすまする　　一五九

Salvation also depends on the mind alone.	tasukaru mo kokoro shidai ya ichiretsu wa	たすかるも　こゝろしだいや　いちれつに
Everyone, one and all, must quickly purify their minds. (160)	hayaku kokoro sumasu koto nari	はやくこゝろを　すます事なり　　一六〇

If only the mind is promptly purified,	kokoro sai sumiyaka sunda koto naraba	こゝろさい　すみやかすんだ　ことならバ
our revered Parent will immediately grant gifts. (161)	Oyasama yori wa sugu atae o	をやさまよりハ　すぐにあたゑを　　一六一