1896—Meiji 29

明治二十九年二月四日

存命々々と言うであろう。存命でありゃこそ日々働きという。働き
一つありゃこそ又一つ道という。存命一つとんと計り難ない道な
れど、又日々世界映す事情聞き分け。

明治二十九年二月七日

ふしから一つ治めるなら旬々という。

明治二十九年二月十八日

何ぼ賢うても人間思やんはその場だけより治まらん。

明治二十九年二月十八日

何ぼ賢うても人間思やんはその場だけより治まらん。

260
明治29年・1896

February 4, 1896*

You say that I am living, everliving. Because I am living, there

are workings day after day. Because of these workings, there is
this One Path.1 Though it may be difficult to fathom the truth that
I am everliving, try to understand it from the things that are re-
flected in the world day after day.2, 3

February 7, 1896*

If, from a knot, the mind is settled, it will be the season for
growth, the season for growth.4

February 18, 1896*

No matter how clever human thinking may be, any settling it

brings will be good only for the occasion.5, 6

February 18, 1896 [alternative trans.]*

However clever it may be, human thinking can do no more than

1
The preceding part of this entry has previously appeared in Questions and An-
swers, p. 34.
2
The preceding three sentences are cited with minor variation in Tenrikyo Online,
Sermons by Honbu-in, “Oyasama Birth Celebration Service 2006 by Y. Terada.”
3
This entry is from Sermons and Addresses (86–95), p. 96.
4
Guideposts, p. 7.
5
An alternative translation for this sentence is given in the next entry.
6
This translation comes from TENRIKYO, May 1997, p. 4.

261
 1896—Meiji 29

tide you over for the moment.7

7
Tenrikyo Online, TT 5.16 “Human Mind”; TENRIKYO, December 1995, p. 4.
See note 5 above.

262
明治29年・1896

明治二十九年二月二十九日（陰暦正月十六日）夕方
今日昼のおさしづは二十七日に十年祭というさしづの処、五年祭の
日記を調べたれば、二十六日は五年祭、二十七日は大祭執行の事
に記してありましたから、如何にして勤めまして宜しきや伺

さあ／＼尋ね返やさにゃなろまい／＼。分かろまい／＼。さあ／
＼これまあ／＼、今の処変わらんようと言うて話したる。二十六
日々々々々というは今の今には変わろまい。十年祭月々大祭々々、
これ一つ聞いて理を治めて居る処、今の処一つの理に集めると
いうは分からんから、諭したる。月々二十六日として月次祭もあ
れば大祭もある。一日あいを空けて十年祭と言うてさしづしたる
処分かろうまい。二十六日という、月々理と理とをあらためて、事
情のあったのは生涯の理。よう聞き分け。又一つ二十六日という
は、始めた理と治まりた理と、理は一つである。後先二十七日と
又一つの理を諭したるは、二十六日は年々の大祭として、前々変
わらんと言うたるは分かろうまい。五年祭の理と、十年祭の理と
はなか／＼の理。さあ／＼二十六日は夜に出て昼に治まりた
理。十年祭は後でも先でもだんない／＼。 いずれも一つの理に
治まりて了うのやで。分かりたやろ／＼。

263
 1896—Meiji 29

February 29, 1896 (Jan. 16, lunar calendar), evening

“The divine directions given to us at noon today stated that the Tenth
Anniversary is to be performed on the twenty-seventh. However,
when we checked the daily records for the Fifth Anniversary, we
found it was held on the twenty-sixth and the Spring Grand Service on
the twenty-seventh. How are we to proceed in this matter?” On this in-
quiry:

Sah, sah, you must ask Me again, ask Me again. You do not under-
stand, you do not understand. Sah, sah, on this matter, on this mat-
ter, I told you it is to remain the same. The twenty-sixth, the
twenty-sixth. . . . This date is not to change. The Tenth Anniver-
sary, the monthly Service, the Grand Service, the Grand
Service. . . . You heard and understand the truth of the date gener-
ally. You did not understand My directions that the anniversaries
are to be set around one truth. Therefore I teach. Each month on
the twenty-sixth there is a monthly Service or a Grand Service.
You do not understand My direction to hold the Tenth Anniver-
sary on a day other than the twenty-sixth. Concerning the twenty-
sixth, the principles of monthly Services and anniversaries must
clearly be distinguished. The principle about the date of monthly
Services I taught through this incident must be settled as a lifetime
truth. You must understand this well. Further, concerning the
twenty-sixth, the principle of the founding and that of the ending
are one in truth.8 I have told you to hold the anniversary on the day
before or the day after the twenty-sixth; on the twenty-seventh.
You may not understand the meaning of holding the annual Grand
Service on the twenty-sixth unchanged as in the past. The Fifth
Anniversary and the Tenth Anniversary are important in their
truths. Sah, sah, the truth of the twenty-sixth

8
The preceding sentence is cited in part in Sermons and Addresses (96–05), p.
226; Sermons and Addresses (86–95), p. 303; Tenrikyo Online, TT 4.60 “Parental
Love”; TENRIKYO, October 2006, p. 3.

264
明治29年・1896

明治二十九年三月二十六日 夜

誠の話に誠の理を添えるなら何も言う事は無い。

明治二十九年三月三十一日 夜九時

話を楽しませ／＼、長い道中連れて通りて、三十年来寒ぶい晩
にあたるものも無かった。あちらの枝を折りくべ、こちらの葉を取
り寄せ、通り越して来た。神の話に嘘は有ろまい。さあ／＼あち
らが出て来る、こちらが出て来る

明治二十九年四月四日 夜一時

さんげだけでは受け取れん。それを運んでこそさんげという。

265
 1896—Meiji 29

lies in coming out at night and ending in the afternoon.9 It is all

right to hold the Tenth Anniversary either before or after the
twenty-sixth. In either case, it will be settled in one truth. Now do
you understand, now do you understand?10, 11

March 26, 1896, night*

If you bring the truth of your sincerity into accord with the teach-
ing of sincerity, nothing more need be said.12

March 31, 1896, 9:00 at night

In teaching you this path, I gave you delight in the future. I have
brought you through a long journey. We had nothing to burn to
warm ourselves in the cold of winter for thirty years. We lived
through those years gathering withered branches from here and
fallen leaves from there. There is not a lie in what God said. Sah,
sah, people will gather from here and from there.13

April 4, 1896, 1:00 at night*

Repentance in thought is not enough. To put it into action is truly

9
The preceding five sentences are cited in part in Sermons and Addresses (96–05),
p. 115; Sermons and Addresses (86–95), p. 211.
10
The preceding four sentences are cited in part in Sermons and Addresses (86–95),
p. 104.
11
This entry is from Selections, pp. 54–55.
12
TENRIKYO, July 1998, p. 4.
13
Life of Oyasama, p. 32.

266
明治29年・1896

to repent.14
明治二十九年四月二十一日

内務省訓令発布相成りしに付、心得まで伺

さあ／＼いかな事も言うて来る／＼。皆これまで十分話伝えた
る。どんな事しようと思うて成るやない。今一時尋ぬる処、どうい
う事もある／＼。尋ねる処、どんな事もすっきり取り調べさす。取
り調べさすと言えば、おかし思うやろ。地方庁や、願う／＼、却下
や／＼。どうしてもならん。時々の処にてはどうもならん。皆すっ
きり寄せて了う／＼。尋ねにゃなろまい。一時見れば怖わいよう
なもの。怖わい中にうまい事がある。水が浸く、山が崩れる。大雨
や／＼。行く所が無いなれど、後はすっきりする。今一時どうなろ
と思う。心さえしっかりして居れば、働きをするわ／＼。反対する
者も可愛我が子、念ずる者は尚の事。なれど、念ずる者でも、用
いねば反対同様のもの。これまでほんの言葉々々でさしづしてあ
る。これはというようなものは、さしづがさしづやないと言う。世
界の反対は言うまでやない。道の中の反対、道の中の反対は、
肥えをする処を流して了うようなもの。こんな所にこんな事があ
ったかと、鮮やか分かる程に／＼。必ず／＼悔むやない。悔むだ
け心を繋げ／＼。これからは、どうでも皆集める程に／＼。山が
崩れる、水が浸く。雨風や。何処へ駈け付く所も無いというような
もの。泥水すっきり流して了う。泥水の間は、どんな思やんしても
どうもならん。心一つの理を繋げ／＼。いかんと言えば、はいと
言え。ならんと言えば、はいと言え。どんな事も見て居る程に／
＼。

14
This passage is cited with minor variation in Calendar, 9.

267
 1896—Meiji 29

April 21, 1896

The Ministry of Internal Affairs notified local authorities to suppress

Tenrikyo. On the request for instructions on this matter:

Sah, sah, they will come to tell you, come to tell you all kinds of
things. I have already told you of this in full. They will not ac-
complish whatever plans they may have. The matter about which
you ask contains many problems, many problems. On this occa-
sion, I shall have them investigate you thoroughly. You may
think it strange that I allow this investigation. You applied and
reapplied for a church permit from the district authority; rejected,
rejected. All was in vain. Of the many problems you have had
time after time, you think that this one is insurmountable. I in-
tend to unify sincere minds once and for all, once and for all.
You must ask Me about this. This problem may frighten you at
first glance, but there is good in frightening events. The waters
will rise, mountains will crumble, it will rain heavily and rain
heavily, there will be no escape. But pure will be the aftermath.
You are wondering what will happen. If you just set your minds,
I shall do My work, I shall do My work. Those who oppose Me
are also children dear to My heart. Yet dearer are those who pray
to Me. But even with those who pray to Me, if they do not follow
My will, they are the same as those who oppose Me. I have al-
ready directed you by My words, My words. Even some leading
members say that these divine directions are not divine. That the
world should oppose Me is natural. Opposition from within the
path. Opposition from within the path washes away the fertilizer
I have spread. You will clearly see, you will clearly see the
wrongs that have been done. Never, never be regretful. Unite in-
stead. Unite your minds in accord with My will. From now on I
shall gather, I shall gather all of you by all means. Mountains will
crumble, the waters will rise, great wind and rain. There will be no
escape. I shall wash away the muddy water While

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明治29年・1896

会議の決を願（会議の点九点）

さあ／＼前以て事情諭したる。泥水の中というは、何処へ駈け
付こうかというようなもの。一時泥水の中やから見て居る。尋ね
る処は皆こうしたらよかろうという処、それはいかんとは言わん。
落ちて了てからどうもならん。無くなってからはどうもならん。泥
水の中でもあちらへ這い上がり、こちらへ這い上がりすれば、ど
うなり道が付く。これがいかんと言えば、はいと言え。これより這
い上がる道は無い。もう安心の言葉を下げて置こう。これがなら
んと言えばはい、いかんと言えばはい、と、答えて置け。

269
 1896—Meiji 29

thoroughly. While the water remains muddy, your thoughts will

be of no avail. Unite your minds in accord with My will, unite. If
they tell you, “Don’t,” then answer, “Very well.” If they tell you,
“No,” then answer, “Very well.” I shall be watching, I shall be
watching.15, 16, 17

On the request for approval of the results of a meeting over this matter
(concerning nine items of the meeting):

Sah, sah, the matter has already been explained. You are looking
for refuge in the muddy water. Because you are in the muddy
water at this time, I am watching out for you. Your decisions are
a result of a sincere discussion, so I do not disapprove. But it will
not do to sink into the muddy water. If you become lost in it, it
will not do. If you try to crawl out of the muddy water in this di-
rection or in that direction you will find a path somehow. If they
say, “No,” then answer, “Very well.” There is no other way to
crawl out of it than this. I give you words of assurance. If they
say, “It will not do,” then answer, “Very well.” If they say, “No,”
then answer, “Very well.”18, 19

15
The preceding twenty-five sentences are cited in part in Path to Joyousness,
pp. 60–61.
16
The preceding twenty-six sentences are cited in part in Sermons and Addresses
(86–95), p. 101.
17
This entry is from Selections, pp. 56–57.
18
The preceding five sentences are cited in Sermons and Addresses (86–95), p. 103.
19
This entry is from Selections, pp. 57–58.

270
明治29年・1896

明治二十九年五月一日

さあ／＼尋ねる処、さあ／＼さしづは変わらん。さしづはいつと
ても変わらん。一度の諭に生涯の理まで諭してある。

医者の手余り捨てもの救けるが、神のたすけという。

明治二十九年五月二十一日

何とも無くば放って置くようでは、互い／＼扶け合いという理は、
失うて了たも同じ事。人の事やない、皆めん／＼の事やで。めん
／＼が痛み悩みと思えば、放って置く事は出来ようまい。

明治二十九年八月二十二日

理は元の理、元の理は神の話す理。

明治二十九年八月二十二日

理は元の理、元の理は神の話す理。

271
 1896—Meiji 29

May 1, 1896*
Sah, sah, on your question. . . . Sah, sah, My directions are un-
changing. My directions will never change. With one instruction,
I teach a lifetime of truths.20

Saving those who are considered hopeless by doctors and are left
to die is God’s salvation.21

May 21, 1896*

If you leave others to fend for themselves, imagining them to be
no part of your life, it is as though the truth of mutual help has
been lost. They are not someone else’s concern but the concern
of each of you. If you considered their pains and worries as your
own, you would not be able to leave them unaddressed, would
you?22

August 22, 1896*

Truth refers to the truth of origin. The truth of origin is the truth
God teaches.23

August 22, 1896 [alternative trans.]*

Truth is the truth about the origin. The truth about the origin is
the truth that God speaks.24
20
This paragraph has previously appeared in Introduction, p. 275; Tenri-O-no-
Mikoto, p. 34.
21
This sentence has previously appeared in TENRIKYO, August 1998, p. 4.
22
Previously unpublished translation.
23
Tenrikyo Online, TT 4.32 “Truth of Origin”; TENRIKYO, September 2004, p. 3.
An alternative translation is given in the next entry.
24
Truth of Origin, p. 6. See previous note.

272
明治29年・1896

明治二十九年十月四日 夜
いんねんという、いんねん一つの理は、たんのうより外に受け取
る理は無い。······しっかり一つたんのうの理を治めてくれ／＼。

明治二十九年十月五日（陰暦八月二十九日）

往還道は通りよい、細い道は通り難くい。なれど、細い道は心に
掛けて通るから、怪我はせん。大道はけつまずかにゃならん。け
つまずくというは、心に油断するから怪我をする。

明治二十九年十月十日 夜十二時三十分

これまで長い間、年限は早く六十年なる。······蒔き流し蒔き流し、
あちらにしょんぼり、こちらにしょんぼり。蒔き流しはどうもならん。
蒔いたもの修理する。あちら一人育て、こちら一人育て、何処へ
種蒔いたやらという処から生えて来る。 ······嘘と言えば嘘にな
る。疑えば疑わにゃ

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 1896—Meiji 29

October 4, 1896, night*

When it comes to the principle of causality, no other truth but

joyous acceptance will be accepted. . . . Settle the truth of joyous
acceptance firmly within yourself.25

October 5, 1896 (Aug. 29, lunar calendar)*

A broad path is easy to follow, and a narrow path is difficult to

follow. Yet, because you pay attention when you follow a narrow
path, you are not likely to injure yourself. When following a
broad path, on the other hand, you may trip and fall. The reason
you trip and end up injuring yourself is that you are not paying
attention.26

October 10, 1896, 12:30 at night*

It has been a long time; it has already been sixty years. . . . If lit-
tle were done about the seeds sown, someone would be crest-
fallen there and someone crestfallen here. It would not do if little
were done about the seeds sown. I, therefore, do weeding after
sowing seeds.27 You may nourish one person here, and another
there, so that you will be tempted to ask where you have actually
sown the seeds. From these efforts new sprouts will show.28. . . If
you consider the teachings false, they become false.
25
Previously unpublished translation.
26
TENRIKYO, February 2007, p. 2; Tenrikyo Online, Sermons by the Shinbashira,
“Sermon at the Spring Grand Service, January 26, 2007.”
27
The preceding part of this passage has previously appeared in Tenrikyo Online,
TT 4.65 “Weeding and Fertilizing”; TENRIKYO, April 2007, p. 3.
28
The preceding two sentences have previously appeared in Commentary on the
Mikagura-uta, p. 126.

274
明治29年・1896

ならん。疑うから、世界に疑うような事出けて来る。 ······根出し
の悪い方へは枝が枯れる／＼。根出しのよい方へは枝が栄える。

明治二十九年十二月十八日

所々名称々々数あるうち、最初一つの理より変わらん理で押せば
変わらんなれど、どういう一つの事情より、めん／＼勝手々々の
理の出るからどうもならん。

275
 1896—Meiji 29

If you doubt them, your doubt will feed on itself. Since you
doubt them, there arise in the world the sort of things that will
lead to further doubt. . . . In the direction where the roots are do-
ing poorly, the branches will wither. In the direction where the
roots are doing well, the branches will thrive.29

December 18, 1896*

There are numerous church names in each community. The truth

will remain unchanged if they hold onto the unchanging truth
emanating from the original One Truth. Yet things become diffi-
cult because you let self-serving truths arise for one reason or an-
other.30

29
The material after note number “28” is from TENRIKYO, March 1999, p. 4.
30
Reference Materials for the Course for Head Minister Candidates, pp. 35–36.

276