1889—Meiji 22

明治二十二年一月十五日 午前十時

所々神一条運ぶ一つ理治まる処

明治二十二年一月二十三日

心変わらんのが定めやで。

明治二十二年一月二十四日 （陰暦十二月二十三日）午前八時五十
五分

理一つの心治めくれるなら、どんな事でも踏ん張り切る、 ······
この道はよう聞いて置かねばならん。さあ／＼一日の日、うたて
／＼暮らす日も、朝とうから心が勇むという日もある。何も案じ
る事は無い。案じると善い事は思やせん。今日の事を案じれば
来年の事も案じにゃならん。

明治二十二年一月二十四日（陰暦十二月二十三日）午後十時

心の理が第一。いかなる談示、一手一つに治まる。

92
明治22年・1889

January 15, 1889, 10:00 A.M.*

At the places where single-heartedness with God is carried out,

the One Truth will settle.1

January 23, 1889*

Constancy of mind is resolve.2

January 24, 1889 (Dec. 23, 1888, lunar calendar), 8:55 A.M.*

If you settle the mind in the truth alone, I shall stand firm for you
whatever may happen. . . . About this path, you must listen well.
Sah, sah, each day. There are days when you feel everything to
be unpleasant; there are also days when your mind is spirited
from the morning. There is nothing to worry about. When you
worry, you are not thinking positive thoughts. If you worry about
today, you will end up having to worry about next year.3

January 24, 1889 (Dec. 23, 1888, lunar calendar), 10:00 P.M.*

It is of primary importance for the mind to accord with the truth.

This done, any discussion you may have will settle in a unity of
minds.4

1
Reference Materials for the Course for Head Minister Candidates, p. 35.
2
Sermons and Addresses (96–05), p. 277.
3
TENRIKYO, December 1998, p. 4.
4
Tenrikyo Online, TT 4.37 “Unity of Minds”; TENRIKYO, January 2005, p. 3.

93
 1889—Meiji 22

明治二十二年一月二十九日

元々一つの理を出してある。長らえて一名一人の処より理を諭し、
一人から始め／＼、これは年限々々通し、これまでの道に成りた
る処である。一代は一代の理、二代は二代の理、代々続く生涯
末代の理である。

明治二十二年一月二十九日

一代は一代の理、二代は二代の理、代々続く生涯末代の理であ
る。

明治二十二年二月四日（陰暦正月五日）

神は隔て無いで／＼。しっかり聞き分け。さあ／＼聞き分け。内
も外も同じ理や。人間はかしものや／＼と聞かしてある。世界に
はいかなる事も皆映してある。それ世界に映る。世界は鏡や。
皆々めん／＼心通りを身の内へ皆映る。前生の事もどうなるも、
皆身の内へ映すと聞かしてある。

94
明治22年・1889

January 29, 1889*

The one truth has been given from the origin. For a long while,
the truth has been taught to each individual. It started with one
person. After years and years, the path reached its present state.
The first generation has the truth of the first generation, and the
second generation has the truth of the second generation. The
truth lasts generation upon generation for eternity.5

January 29, 1889 [alternative trans.]*

Faith lasting for one generation is rewarded as such; that for two
generations as such; and that lasting from one generation to an-
other is rewarded with an eternal virtue.6

February 4, 1889 (Jan. 5, lunar calendar)*

God does not discriminate, does not discriminate. Listen care-

fully and understand well. Sah, sah, listen and understand. The
inside and the outside are the same truth. I have told you that hu-
man beings are things lent, things lent. I have all sorts of things
reflected in the world. There, everything is reflected in the world.
The world is a mirror.7 With each of you, everything is reflected
on the body according to your own state of mind. As for what be-
comes of things from your previous lives, too, I have told you
that I have everything reflected on the body.8

5
Sermons and Addresses (86–95), p. 194. An alternative translation corresponding
to the last two sentences of this passage is given in the next entry.
6
Yoboku Handbook, p. 76. See previous note.
7
Alternative translations corresponding to the preceding three sentences are given
in the next two entries.
8
TENRIKYO, October 2000, p. 4.

95
 1889—Meiji 22

明治二十二年二月四日（陰暦正月五日）

世界にはいかなる事も皆映してある。それ世界に映る。世界は
鏡や。

明治二十二年二月四日（陰暦正月五日）

世界にはいかなる事も皆映してある。それ世界に映る。世界は
鏡や。

明治二十二年二月十四日

人間というものは、身はかりもの、心一つが我がのもの。たった
一つの心より、どんな理も日々出る。どんな理も受け取る中に、
自由自在という理を聞き分け。常々誠の心治めば、内々睦まじい
という理を出ける。それ世界成程と言う、成程の者やと言う理を
出ける。成程という理を受け取るのやで。

96
明治22年・1889

February 4, 1889 [alternative trans. A]*

I have all sorts of things reflected in the world. Everything is re-

flected in the world. The world is a mirror.9

February 4, 1889 [alternative trans. B]*

Any and everything is reflected in the world. All is reflected in

the world. The world is a mirror.10

February 14, 1889*

With human beings: the body is a thing borrowed, the mind
alone is yours.11 From just one mind, any truth emanates day af-
ter day. Listen and understand that, of all truths, every one of
which I accept, there is one of free and unlimited workings. 12 If
the mind is constantly settled in sincerity, the truth of harmony
shall come about in the family. Now, the world will be con-
vinced, the truth of being one who convinces others shall come
about. The truth that convinces others is what I accept.13

9
Tenrikyo Online, TT 4.48 “Reflecting”; TENRIKYO, October 2005, p. 3. Another
alternative translation is given in the next entry. See note 7 above.
10
TENRIKYO, May 1999, p. 2. See note 7 above.
11
This sentence is cited in TENRIKYO, June 2006, p. 3.
12
An alternative translation corresponding to the preceding three sentences is
given in the next entry.
13
Sermons and Addresses (86–95), p. 241

97
 1889—Meiji 22

明治二十二年二月十四日

人間というものは、身はかりもの、心一つが我がのもの。たった
一つの心より、どんな理も日々出る。どんな理も受け取る中に、
自由自在という理を聞き分け。

明治二十二年二月十五日（陰暦正月十六日）

変わらんが一つの理

明治二十二年二月二十一日 （陰暦正月二十二日）午後十一時三十
分

年々の道、幾重のふしがある。

98
明治22年・1889

February 14, 1889 [alternative trans.] †

With human beings: the body is a thing borrowed. The mind

alone is yours. From just one mind, any kind of truth will appear
daily.14 I accept any kind of truth. You must understand the truth
of free and unlimited workings.15

February 15, 1889 (Jan. 16, lunar calendar)*

Constancy is the one truth.16

February 21, 1889 (Jan. 22, lunar calendar), 11:30 P.M.*

You are bound to go through a number of knots in the course of

following the path year after year.17

14
The preceding three sentences are cited in Yoboku’s Guide, p. 60; Tenrikyo On-
line, TT 4.2 “The Mind Alone Is the Truth of Oneself”; TENRIKYO, December 2001,
p. 4; Tenrikyo Online, TT 4.4 “According to the State of Mind”; TENRIKYO, March
2002, p. 2; Tenrikyo Online, TT 5.4 “The Mind Alone Is Yours”; TENRIKYO, April
1995, p. 4.
15
Path to Joyousness, p. 46; Tenrikyo Online, TT 4.23 “A Thing Lent, a Thing
Borrowed”; Tenrikyo Online, TT 6.1 “The Mind Alone Is Ours”; TENRIKYO, January
2004, p. 2. This translation without the first sentence occurs in Doctrine, p. 52; it was
first published in 1985 in the 7th edition of The Doctrine of Tenrikyo, p. 54. See note
12 above.
16
Previously unpublished translation.
17
Tenrikyo Online, TT 5.38 “Buds Sprout from Knots.”

99
 1889—Meiji 22

明治二十二年二月二十五日（陰暦正月二十六日）

中山たまへ身上御障りに付伺

さあ／＼一寸障りどういう事と思う、余の儀外の儀でない。何か
の処、そば一つの理、どちらから眺めても成程と、成程の理に育
てにゃならん。一日の日の処、一日の日先々何から事情を諭す
る処、一年一日どういう事、一つ／＼の理を、そば／＼何かの順
序も育てにゃならん。一日の日よりいかなる理を吹く。一年二年
三年後々一つ事情思案は、これまでの理である。世界が第一、
一つの事情、内々第一、一つの事情眺めるから事情ある。育て
一つの事情、成程の事情分かり来る。聞くも一つの理、育てるが
第一、年々の処の理を見よ。さっぱりどうなるぞと、成程の理も鮮
やかであろう。子供たりといえども一つの理、日々の処の理を以
て育て。言葉一つの理によって、何か一つの理を聞いて一つの
理が治まるで。育てる一つの理が第一、聞くに一つの事情あれ
ば、皆これ映り来る。大きい一つ、大きい育てば一つの心、成程
の理が治まる。一つの理は一つの心、一つの諭し皆一つの心と
いう。曇らば曇れ、晴れば晴れ、成程の思案を定め。一日一つ／
＼の理を治め。一つ／＼の事を定めという。

100
明治22年・1889

February 25, 1889 (Jan. 26, lunar calendar)*

On the illness of Tamae Nakayama:

Sah, sah, you are wondering what this disorder is all about. It
should not be taken as someone else’s concern. In any and every
matter, remaining rooted in the one truth, you who are close to her
must raise her to be a convincing model, convincing from every
angle possible. God is always ahead of you and provides instruc-
tions through various occurrences as you proceed through each
day. So each day, each year, those who are close to her must tell
her the meaning of each occurrence, the truth behind each occur-
rence, based on the underlying order of things; you must raise her
in this manner. Depending on the way each day is spent, there is
no telling how well she will turn out. Pondering over occurrences
that might come about one year, two years, or three years from
now is something that has been done until now. In looking at each
occurrence, you should give priority, not to the world’s reasoning,
but to pondering matters within—it is to help you do this that oc-
currences are brought about. If you just raise her in that manner,
she will be convinced of God’s intention embodied in occurrences.
Raising her so that she will perceive whatever she hears as em-
bodying the one truth is primary. Watch how she grows each year.
You are worried about what will become of her, but she will make
the truth self-evident to one and all. Though still a child, she is re-
lated to the one truth. Raise her, grounded in the truth behind
whatever happens day after day. Depending solely on the words
you use, she will become able to have the one truth settled through
listening to the one truth behind whatever happens. This sole mat-
ter of raising her in such a manner is primary. This done, when an
occurrence arises requiring her to listen, all will be reflected in her
mind. It all depends on spaciousness. If she grows to have the
quality of spacious ease, the one mind, the truth that convinces
others, will settle. The one truth is through the one mind. What-
ever instruction be given

101
 1889—Meiji 22

明治二十二年三月十日

さあ／＼五十年以前からの道すがら。元泥水やない。元初まり
の理を聞き分け。理を見よ。人間心で始めたのではない。拵えた
のやない。誰に談じてしたやない。今日は晴天、今日は雨かと、こ
の理を分かれば、理は鮮やか分かる。さあ／＼最初初めというも
のは、難し処より始め掛け。さあ／＼世界ではもう取り払いや／
＼と言うた日も、幾度も幾度もある。又取り消した、又差し止めた
事もある。さあ／＼正月二十六日と筆に付けて置いて、始め掛け
た理を見よ。さあ／＼又正月二十六日より、やしろの扉を開き、
世界ろくぢに踏み均しに出て始め掛けた理と、さあ／＼取り払う
と言われてした理と、二つ合わして理を聞き分けば、さあ／＼理
は鮮やかと分かるやろ、と。よく聞き分けてすれば、分からんやあ
ろまい。世界ろくぢに踏み均しに出て居る。疑いもあろまい。なれ
ど疑い心があるなれば、尋ねて見よ。神は幽冥と思うやろ。幽冥
と思うなよ。五十年以前の道の理を思案して見よ。神は嘘と追従
これ嫌い。

102
明治22年・1889

Whatever instruction be given, it is all up to the one mind. When

the mind is cloudy, God’s workings appear cloudy. When the
mind is clear, God’s workings also appear clear. Settle the ponder-
ing that convinces others. Each day, settle in the mind the truth be-
hind each occurrence. Thus settle each matter.18

March 10, 1889*

Sah, sah, the journey along the path began fifty years ago. Origi-
nally, there was no muddy water. Listen and understand the truth
of the original beginning. See the truth. I did not start it with a
human mind. I did not make it in that way. I began it without
consulting anyone. You say it is sunny today, or it is rainy today.
But, if you can comprehend this principle, you can understand
the truth with clarity. Sah, sah, it was with great difficulties that I
began. There were many days when the people of the world said
that the path would be demolished, demolished. There were also
times when our work was nullified and we were stopped. Sah,
sah, see the truth that I began after I had written with the writing
brush concerning the 26th of January. Sah, sah, if you listen and
try to understand the truth, reflecting on both the truth that I
opened the portals of the Shrine on January 26 to level the world
and the instances of things being taken away, then, sah, sah,
you will be able to see the truth with clarity. If you have listened
well, you would not be saying you do not understand. I have
stepped out and am working to level the entire world. Surely, you
have no doubt. Should you have any, though, ask! You are think-
ing that you cannot see God. Don’t ever think that you cannot see
God. Ponder the truth of the path, which began fifty years ago.
God dislikes falsehood and flattery.19

18
Sermons and Addresses (96–05), pp. 89–90.
19
Sermons and Addresses (86–95), pp. 49–50.

103
 1889—Meiji 22

明治二十二年三月二十一日（陰暦二月二十日）午後十一時

刻限御話

さあ／＼／＼／＼、まあ／＼一寸には難しい事も言い掛ける／
＼。内々ぢばや／＼と言うが、ぢばに一つの理、さあ／＼皆々寄
り来る道や。治まる処理を聞く。皆々身上から付き来る道や／＼。
さあ／＼めん／＼皆々日が経つ。長らえての日が経てば踏み込
む／＼、入り込む／＼。出て来る道や。その道一つの道長らえて
年限経ち越したる。難しい道の楽しみや／＼。さあ／＼これよう
聞いて置かねばならん。なれども一時楽しむというは、楽しむ一
つの理、そこで遠く／＼近くの所より、さあさあ大抵々々入り込む
処、一寸世界の処は一寸駈け廻りた。何処から何処までも大
抵々々の道。何処までも駈け廻りたる処、さあ／＼一寸根に踏ん
張る処を見よ。根から一つの花が咲く。 一寸こうやったら困まる
やろう、難儀するやろうと思うて。さあ／＼これよう聞き分け。何
にもならん。どんな者でも何にもなりゃせんで。何時どんな水が
流れ来るともこれ分かりゃせんで。さあ／＼これ踏ん張る処の根
を見よ。根から一つの花が咲く。今までにもどうもならんと言うた
日の事を思い出してみよ。それ分かりた

104
明治22年・1889

March 21, 1889 (Feb. 20, lunar calendar), 11:00 P.M.

Timely Talk:

Sah, sah, sah, sah, I shall begin to tell you something difficult,
something difficult. Those who are close to Me call this place
Jiba, Jiba. It is because of the one truth at the Jiba, sah, sah, that
everyone gathers here. They come to hear the truth which will
put everything into order. Everyone comes to follow the path,
follow the path because of illness. Sah, sah, with each of you
the days have passed. As your understanding grows deeper,
deeper with the passage of time, I nurtured you, nurtured you.
People come to seek the truth. Thus has this one path crossed
over many years. A difficult path, it led to delight, delight. Sah,
sah, you must listen carefully to what I say. Your present de-
light is due to the existence of the one truth. They have gath -
ered from near places and from far, far places. Sah, sah, I have
entered into them and they run about throughout the country.
The path has spread from here to there, almost everywhere. You
have run about throughout the country, but sah, sah, you must
see that I stand firm at the root. Because of the root, a flower
will bloom. If this continues, some of you may worry that there
will be problems, that you will suffer hardships. Sah, sah, you
must understand well. Nothing will come of it. Whoever may
oppose, nothing will come of it. There is no knowing how great
a flood will occur. Sah, sah, you must keep your eyes upon the
root which stands firm. Because of the root a flower will bloom.
Remember the times when you faced difficulties and felt noth -
ing could be done. If you fully understand

105
 1889—Meiji 22

ら先の事が皆分かる。これひながた、分からんもひながた。一町
四面、さあ／＼一年経ったらどんな事でもして見せる／＼。さあ
／＼年限はさあ／＼めん／＼これだけ経ったと思わんよう。深
きは深きの心の理を定め。人衆人衆と言うて居るけれども、何程
あると思うぞ。さあ／＼一代は一代の苦労を見よ。長々の苦労で
あった。二代は二代の苦労を見よ。三代はもう何にも難しい事は
無いように成るで。なれど人間はどうもならん。その場の楽しみ
をして、人間というものはどうもならん。楽しみてどうもならん。そ
の場は通る。なれども何にもこうのう無くしては、どうもならん事
に成りてはどうもならん。これをめん／＼もよう聞け。日々取次が
難しい。めん／＼の勝手心が難しいてならん。何程尽せども果さ
にゃならん。これを聞き分けねばならんで。又それ／＼へもこれ
をよう伝えてくれねばならん。さあ／＼しっかりと伝えてくれるよ
う。

106
明治22年・1889

understand this, you will understand the future. There are exam-
ples of complete devotion. There are examples of mis- under-
standing. This is yet a Residence of one cho square. Sah, sah, in
a year you will wonder at the magnificence of My workings.
Sah, sah, each of you do not think of how many years you have
followed; with the passage of time, you must set your mind to
devote yourself ever more deeply. It is true that members are
increasing, but how many persons with such depth of devotion
are there? Sah, sah, look at the path the first generation trod. It
was a long path filled with difficulty. With the second genera -
tion there were difficulties of the second generation. As for the
third generation, they will not have any difficulties. But human
beings are shallow. You live for the moment of joy. You are
shallow. You pursue your own enjoyment. This may do for the
time being, but if you lose the merit of generations of virtue,
you will be lost. It will not do. I ask you to understand well,
each of you. You will find it difficult to convey My will to oth-
ers daily. Your selfish minds are the cause for your difficulty.
No matter how you devote yourselves, you will lose it all. You
must understand this well. Further, you must convey this to all.
Sah, sah, I ask you to convey this earnestly. 20

20
Selections, pp. 31–32.

107
 1889—Meiji 22

明治二十二年三月三十一日（陰暦三月朔日）午前九時三十分

郡山分教会所に御神楽御道具を御許しの願

さあ／＼尋ねる処よう聞き取らねば分からん。道の処一つの理、
一つの理を、さあ理を下ろしたる処、十分の道も、一寸世界の道
を計りたる処、真実日々一つ思う処、よう聞き取れ。めん／＼一
つ治めにゃならん。十分どちらとも／＼同じ事なら、一つの理思
う。多くの処道の処、理を下ろす。皆人衆一つ理である。人衆の理
を計らねばならん。ぢば一つ始め出しという。それから道から
所々から運ぶ処から、一つ理が治まる。人衆の心から悟り、鳴物
の理十分理で治まる。道具これまで、神前に道具飾る。十分の理
を諭して置く。道具の理皆許す中一つ元一つ人間始め出したる、
これだけぢば一つに限るという事をさしづして置く。

108
明治22年・1889

March 31, 1889 (Mar. 1, lunar calendar), 9:30 A.M.

On the request for permission to use the Kagura masks and other in-
struments of the Service at the Koriyama Branch Church:

Sah, sah, on your question, listen closely or you will not under-
stand. Upon one place after another do I bestow the one truth for
the fulfillment of the path, arranging matters in accord with the
world’s path for the time being. On your sincere desire which you
hold daily,21 listen carefully. Each of you must settle truth firmly.
Your thoughts are that if this place and that place are the same
they are one in truth. I grant truth to many places for the path. You
think that those who perform the Service are one in truth. How-
ever, you must ponder the truth of those who perform the Service
at the Jiba. The Jiba is the one place of origin. When people from
all places devote themselves to the Jiba, truth will settle. If you un-
derstand the truth of those who perform the Service at the Jiba,
you will understand that the use of the musical instruments at your
church is completely in accord with the truth. Until now you have
decorated your altar with the articles for the Service. I shall make
truth clear. Among the articles for the Service which I have al-
lowed you to use, there are some representing the creation of
man.22 I direct that these be used only at the Jiba.23, 24

21
[sincere desire which you hold daily: various local churches at that time were
very eager to perform the Service exactly as performed at the Jiba. Because of this,
they sincerely thought of it daily, and requested permission to use the Kagura masks
in their services. —Selections]
22
[The Kagura masks. —Selections]
23
The preceding two sentences are cited in Reference Materials for the Course for
Head Minister Candidates, pp. 19–20.
24
Selections, pp. 33–34.

109
 1889—Meiji 22

明治二十二年四月十七日（陰暦三月十八日）午後十時三十五分

一つが始まり ······ 。皆成程の理が分かれども、日々の理が分

からねば、どうもならん／＼／＼。をやの話、をやさんの話やと
楽しました。成程の理が分かりても、日日の理が分からにゃ、何
時に何程の井手が崩えるやら、潰れるやらこれ知れん。

明治二十二年四月十八日

後々続くが一つの理

明治二十二年四月十八日 午後十時

今までに伝えた話、かんろだいと言うて口説き口説き詰めたる。
さあ／＼これよりは速やか道から、今んまにかんろだいを建てに
ゃならん、建てんならんという道が今にあるという。

110
明治22年・1889

April 17, 1889 (Mar. 18, lunar calendar), 10:35 P.M.*

One is a beginning. 25. . . If you understand the teachings theo-

retically but do not understand the truth behind whatever
presents itself each day, this will not do, will not do, will not
do. I have entertained you with the teachings of the Parent, the
teachings of Oyasama. If you understand the teachings theoreti-
cally but do not understand the truth behind whatever presents
itself each day, there is no knowing when the sluice will begin
to crumble or collapse. 26

April 18, 1889*

To be continuous is the one truth.27

April 18, 1889, 10:00 P.M.*

As for the teachings I have conveyed so far, I have been urging

you to understand them by using the term “Kanrodai.” Sah, sah,
now, there is a quick path; you must set up the Kanrodai now.
The path to set up the Kanrodai is now.28

25
The preceding part of this passage has previously appeared in Truth of Origin, p.
107.
26
This entry except for the first sentence has previously appeared in TENRIKYO,
April 1997, p. 4.
27
Truth of Origin, p. 108.
28
TENRIKYO, September 1998, p. 4.

111
 1889—Meiji 22

明治二十二年四月二十四日（陰暦三月二十五日）

鳴物一切道具許そう。第一人間一つ始め、人衆一つの理、だん
／＼話一つ／＼、一時尋ねるまでの理であろう。面はぢば限り。
このお話して置こう。

明治二十二年四月二十六日（陰暦三月二十七日）午後十一時

神の話知らんようではどうもならん。

明治二十二年五月七日 午後十二時

人間身の内神のかしもの、神にかりもの

明治二十二年五月七日（陰暦四月八日）

さあ／＼夜泣き、子が泣く、どんな事情も諭してある。よう聞け。
何にも彼も神口説き、皆ふでさきにも知らしてある。読んで分か
らん。どんなであろう。夜泣きする、夜泣きする。どういう事を口説
く。一日の日雨降る、風吹く、

112
明治22年・1889

April 24, 1889 (Mar. 25, lunar calendar)*

I will allow you to use all the musical instruments and other ar-
ticles for the Service—except those that represent the creation
of humankind and the one truth of the performers. There are
step-by-step teachings; you will perhaps be asking about each
of them now and then. The masks are to be used only at the
Jiba. I tell you this. 29

April 26, 1889 (Mar. 27, lunar calendar), 11:00 P.M.*

It would not do for you to not know God’s story.30

May 7, 1889, 12:00 midnight*

The human body is a thing lent by God, a thing borrowed from

God.31

May 7, 1889 (Apr. 8, lunar calendar)*

Sah, sah. This crying at night: you say it is the child crying. I
have already instructed you in every situation. Listen carefully.
Anything whatsoever is the persuasion of God. In the Fudesaki,
as well, I have already informed you of everything. You read it
but do not understand. Why is it that the baby cries at night,
cries at night? What is God persuading you to do? The rain
may fall,

29
Reference Materials for the Course for Head Minister Candidates, p. 20.
30
Tenrikyo Online, TT 4.55 “Story of the Divine Record”; TENRIKYO, June
2006, p. 3.
31
TENRIKYO, September 1999, p. 4.

113
 1889—Meiji 22

春の日はのどか。一年中はどんな日もある。何であったな。一時
なる思うなら、どういうものであろう。見えようまい、分かろまい。
よう聞き分け。

明治二十二年五月十二日（陰暦四月十三日）

ふしから芽が出る。

明治二十二年六月一日

人間というは、身の内神のかしもの・かりもの、心一つ我が理。··
····人を救けるのは真の心が救ける。

明治二十二年六月一日

人間というは、身の内神のかしもの・かりもの、心一つ我が理。

114
明治22年・1889

the wind may blow, spring days may be balmy. In a single year,
there are all kinds of days. You wonder why the baby cries. If
you only think of the present moment, how unlikely that you will
see! How unlikely that you will understand! Listen and under-
stand well.32

May 12, 1889 (Apr. 13, lunar calendar)*

Buds sprout from knots.33

June 1, 1889 †
With human beings: the body is a thing lent by God, a thing bor-
rowed. The mind alone is yours. 34, 35. . . It is the Mind of Truth
that saves people.36

June 1, 1889 [alternative trans.]*

With human beings: the body is a thing lent by God, a thing bor-
rowed. The mind alone is the truth of oneself.37

32
Previously published with variation in Sermons and Addresses (86–95), p. 40.
33
Tenrikyo Online, TT 4.14 “Knot”; TENRIKYO, January 2003, p. 2.
34
The preceding part of this passage has previously appeared in Doctrine, p. 51;
Sermons and Addresses (96–05), p. 16; Sermons and Addresses (86–95), pp. 120, 270;
Tenrikyo Online, TT 4.23 “A Thing Lent, a Thing Borrowed”; TENRIKYO, January
2004, p. 2; Path to Joyousness, p. 46; Tenrikyo Online, TT 6.1 “The Mind Alone Is
Ours.”
35
An alternative translation is given in the next entry.
36
The last sentence of this passage has previously appeared in TENRIKYO, Au-
gust 1998, p. 4.
37
Tenrikyo Online, TT 4.2 “The Mind Alone Is the Truth of Oneself”; TEN-
RIKYO, December 2001, p. 4. See note 35 above.

115
 1889—Meiji 22

明治二十二年六月十六日 補遺

親は子をば可愛ゆてならん一つの理。何の憎い子はあろまい。

明治二十二年六月十七日

神は四方正面である。

明治二十二年六月十八日

これだけ尽し思うのに、何で身が悩むと思う、日々に思う心が身
に障るのや。誠真実定まれば身は速やかという。

明治二十二年七月九日（陰暦六月十二日）

めん／＼一手一つ、一人の理

116
明治22年・1889

June 16, 1889, supp. vol.*

Parents can only love their children. They do not feel any hate to-
ward their children.38

June 17, 1889*

God is four-fronted.39

June 18, 1889*

You wonder why you get bodily disorders after you have shown
so much devotion. It is such thoughts—which you entertain in
the course of daily life—that cause the bodily disorders. If true
sincerity is established in you, the bodily conditions will clear up
quickly.40

July 9, 1889 (June 12, lunar calendar)*

If each of you upholds the unity of minds, there will be the truth
of one person.41

38
Previously unpublished translation.
39
Path to Joyousness, p. 93.
40
Tenrikyo Online, TT 4.57 “Health Counseling”; TENRIKYO, August 2006, p. 3.
41
Tenrikyo Online, TT 4.37 “Unity of Minds”; TENRIKYO, January 2005, p. 3.

117
 1889—Meiji 22

明治二十二年七月二十九日

さあ／＼尋ねる処／＼、どんな話も皆聞かさにゃならんで。長ら
えて内々も通る処、いか程年長けたるとても、どんな話も聞かさ
にゃならん。心にかりもの・かしものの理も伝え、生れ更わり出
更わりの理も、さあ／＼長き／＼道すがらの理も、聞かさにゃな
らん。心に治めさゝねばならん。

さあ／＼事情々々心に掛かる事情は、十分の話を聞かさにゃな
らんで。今までに生れ更わり出更わりの理も聞いたる処、皆んな
十分に楽々と聞かさにゃならんで。よう諭してやらにゃならんで。

明治二十二年八月二十一日（陰暦七月二十五日）

神一条世界一つの道、たゞ一つの道を始め掛け。だん／＼いん
ねん／＼の理を以て始め掛けたる理という。十分理を聞き分け
てくれねばならん。

明治二十二年八月二十一日 補遺

さあ／＼世界中は互い／＼の真の心の誠の理が兄弟やで。

118
明治22年・1889

July 29, 1889*

Sah, sah, on your request, on your request. You must make her
listen to every talk. Members of the family have taken care of her
for a long time. No matter how old she may be, you must make
her listen to every talk. You must convey the truth of a thing lent,
a thing borrowed, the truth of rebirth, and of the long, long path
of this faith. You must make her settle the teachings in her
mind.42

Sah, sah, as for the problem that weighs on your minds, you must
make her listen to My talk fully. You must convey to her what
you have heard about passing away for rebirth for the sake of her
comfort. You must instruct her to her content.43

August 21, 1889 (July 25, lunar calendar)*

Single-heartedness with God is the one path for the world. I be-
gan the one path only. I tell you the truth that I began the path
step by step by virtue of the truth of causality. You must fully
understand this truth.44

August 21, 1889, supp. vol.*

Sah, sah, the truth of universal brotherhood is to be found in the

truth of sincerity in the core of your mind.45

42
Truth of Origin, p. 59.
43
Truth of Origin, p. 60.
44
Previously unpublished translation.
45
Previously unpublished translation.

119
 1889—Meiji 22

明治二十二年九月十九日（陰暦八月二十五日）

話一条、話人間拵えた時の話

明治二十二年十月九日（陰暦九月十五日）午前一時四十分

ふしが無ければ、何かの事も聞き流し。 ······一つのふしが無け
れば聞き分けが出来ん。

さあをやの道を通りながら、をやの道の理が分からん。古き道が
あるから新しい道がある。古き道はをや、新しい道は子という。

明治二十二年十月十四日（陰暦九月二十日）午前八時二十分

七つの理が一つの理で治まる処

明治二十二年十月十四日（陰暦九月二十日）

親がありて子や。子は何ぼ賢うても親を立てるは一つの理や。

120
明治22年・1889

September 19, 1889 (Aug. 25, lunar calendar)*

Single-hearted story, the story of when I created human beings.46

October 9, 1889 (Sept. 15, lunar calendar), 1:40 A.M.*

In the absence of any knot, everything goes in one ear and out
the other. . . . You cannot listen or understand unless faced with a
knot.47

Though you try to follow the path of the Parent, you don’t under-
stand the truth of the Parent’s path. The new path you are follow-
ing exists only because there was the Old Path. The Old Path is
the Parent, the new path is a child.48

October 14, 1889 (Sept. 20, lunar calendar), 8:20 A.M.*

Seven truths can be settled by the one truth.49

October 14, 1889 (Sept. 20, lunar calendar)*

Children only exist because of their parents. No matter how intel-
ligent the children may be, respecting their parents is a primary
principle.50

46
Truth of Origin, p. 11
47
Tenrikyo Online, TT 4.14 “Knot”; TENRIKYO, January 2003, p. 2.
48
Previously unpublished translation.
49
Truth of Origin, p. 108.
50
Previously unpublished translation.

121
 1889—Meiji 22

明治二十二年十月十七日（陰暦九月二十三日）

遠くの所一度でじいと。又二度の席許して、一度の席では分か
らん。 ······ 遠くのとこは二度運んで遠くの所、三三九度一つの
理を治め。

明治二十二年十月二十三日（陰暦九月二十九日）午後十時

これから先は人間心すっきり要らん。もうこれから神一条という
道を立てにゃならん、立てさゝにゃならん。

明治二十二年十一月一日（陰暦十月九日）

往還道は通り難くい、細道は通りよいというは、どういうものやと
思うやろう。さあ心に掛けて通るから、細道は通りよい。往還とい
うは世界であろう。往還ならば、どんな者が居るやら分からん／
＼／＼。

122
明治22年・1889

October 17, 1889 (Sept. 23, lunar calendar)*

As for those who come from afar, they should have days of rest
during the course of the nine lectures. Then they can resume at-
tending the lectures. A proper understanding will not arise if the
entire course is completed at one go. . . . Some of those who
come from afar should make two trips. Through the nine lec-
tures, one must settle the one truth in the mind.51

October 23, 1889 (Sept. 29, lunar calendar), 10:00 P.M.*

From now, no human thinking will be necessary. You must, from

now on, uphold the path of single-heartedness with God. This
you must uphold.52

November 1, 1889 (Oct. 9, lunar calendar)*

You might wonder what I mean by saying that a broad path is

difficult to follow and a narrow path easy to follow. A narrow
path is easy to follow because your mind has alert awareness
when you follow a narrow path. A broad path is likely to involve
worldly things. When you follow a broad path, you never know
what kind of people are on it.53

51
Reference Materials for the Course for Head Minister Candidates, p. 26.
52
Tenrikyo Online, TT 4.9 “Human Thinking”; TENRIKYO, July 2002, p. 3.
53
Tenrikyo Online, TT 4.62 “Broad Path”; TENRIKYO, January 2007, p. 3.

123
 1889—Meiji 22

明治二十二年十一月七日 午後十時四十分

刻限御話

さあ／＼一寸話仕掛けるで／＼。まあ、あちらもこちらも取り混
ぜ／＼て、一つの理を諭そう。もう／＼急がしい／＼。日々が急
がしい／＼。何でも彼でも、一つ見れば一つの理がある、聞けば
一つの理がある。二つの理の道理の理を、治めてくれねばならん。
難しい事は言わん。難しい事をせいとも、紋型無き事をせいと言
わん。皆一つ／＼のひながたの道がある。ひながたの道を通れ
んというような事ではどうもならん。あちらへ廻り、日々の処、三十
日と言えば、五十日向うの守護をして居る事を知らん。これ分か
らんような事ではどうもならん。ひながたの道通れんような事で
はどうもならん。長い事を通れと言えば、出けんが一つの理。世
界道というは、どんな道あるやら分からん。世界の道は千筋、神
の道は一条。世界の道は千筋、神の道には先の分からんような
事をせいとは言わん。ひながたの道が通れんような事ではどうも
ならん。

124
明治22年・1889

November 7, 1889, 10:40 P.M.

Timely Talk:

Sah, sah, a few words, I shall begin, I shall begin. Taking exam-
ples from here and there, I shall explain to you the one truth. I am
in haste, in haste. Each day I am in haste, in haste. In everything
that occurs, in whatever you see, there is truth. In whatever you
hear, there is truth. You must understand the divine reason in the
truth you see and hear. I speak of nothing difficult. I do not tell
you to do anything difficult or to do something without a model to
follow. There is the path of the hinagata54 for everything.55 It will
not do that you cannot follow the path of the hinagata.56, 57 Daily, I
go before you and provide for you. You pray for things thirty days
ahead. You do not understand that I have already provided for you
fifty days ahead. It will not do, not to understand this. It will not
do that you cannot follow the path of the hinagata.58 If I tell you
that you must follow a long path, it would be true that you would
not be able to comply.59 The paths of the world are many and un-
known. The paths of the world are a thousand, the path of God is
one. The paths of the world are a thousand but with the path of
God, I do not tell you to do anything in which the results are un-
known. It will not do to be unable to follow the path of the hina-

54
[hinagata: literally, “model”; referring to the fifty years in the life of Oyasama
from the time She became the Shrine of God the Parent until the time She withdrew
from physical life. —Selections]
When this Divine Direction is cited elsewhere, the term “hinagata” is often re-
placed with its translation “Divine Model.”
55
The preceding two sentences are cited in Sermons and Addresses (96–05), p. 257.
56
The preceding four sentences are cited in Life of Oyasama, p. 168; Sermons and
Addresses (86–95), p. 276.
57
The preceding three sentences are cited in Sermons and Addresses (96–05), p. 249.
58
The preceding eight sentences are cited in Sermons and Addresses (86–95), p. 128.
59
The preceding two sentences are cited in Sermons and Addresses (96–05), p. 230.

125
 1889—Meiji 22

gata. It will be disturbing to everyone

126
明治22年・1889

どんな者もこんな者も、案ぜる道が見え掛けてはどうもなろまい。
一日二日経ったらと言うたら、どんな事やと思て居たやろ。ちゃ
んとしてやる道は見るも同じ事。ひながたの道を通らねばひな
がた要らん。ひながたなおせばどうもなろうまい。これをよう聞
き分けて、何処から見ても成程やというようにしたならば、それ
でよいのや。十年あとの道は、どんな事を説いても、いか程説い
ても、そんな事は無い、何を言うやらと言うて居たのや。国々の者
やない。そこからそこの者でも分からなんだ。なれど十年経ち、二
十年経ち、口に言われん、筆に書き尽せん道を通りて来た。なれ
ど千年も二千年も通りたのやない。僅か五十年。五十年の間の
道を、まあ五十年三十年も通れと言えばいこまい。二十年も十
年も通れと言うのやない。まあ十年の中 の三つや。三日の間の
道を通ればよいのや。僅か千日の道を通れと言うのや。千日の
道が難しのや。ひながたの

127
 1889—Meiji 22

if a path that is filled with worry begins to appear. You must have
wondered what I meant when I told you, “when a day or two have
passed.” The path that I make for you is so clear, it is the same as
seeing it.60 If you do not follow the path of the hinagata, there is
no need for a hinagata.61 It will not do to change the hina-
gata.62, 63 You must understand this well. If you conduct yourself
so everyone around you understands and respects you in all mat-
ters, then it will be good. In the first ten years of the path, whatever
I taught, however sincerely I taught, they said, “That is not true.
What are you saying?” They were not from distant places. They
were from here and there nearby, but even they did not under-
stand. Ten years passed. Twenty years passed. I went through a
path that I cannot speak about, cannot write about. But it was not
a thousand years or two thousand years. Just fifty years. You
might not be able to take the path if I tell you to follow for fifty
years or thirty years. I do not tell you to follow twenty years or
ten. Just three of the ten years. It will be good if you follow the
path for just three days.64 I tell you to follow the path for just one
thousand days. A thousand days of the path is difficult. But there
is no path but the path of the hinagata.65, 66, 67, 68 You will not suc-
60
The preceding thirteen sentences are cited in Sermons and Addresses (96–05), p. 31.
61
This sentence is cited in Sermons and Addresses (96–05), pp. 19, 48–49; TEN-
RIKYO, May 2000, p. 2.
62
The preceding nineteen sentences are cited in part in Sermons and Addresses
(96–05), p. 187.
63
The preceding two sentences are cited in Tenrikyo Online, TT 5.39 “The Divine
Model.”
64
[three days: this refers to three days of the hinagata of Oyasama. —Selections]
65
The preceding sentence is cited in Sermons and Addresses (96–05), p. 49.
66
The preceding five sentences are cited in Tenrikyo Online, TT 4.6 “Three Years,
One Thousand Days”; TENRIKYO, May 2002, p. 2.
67
The preceding seven sentences are cited with minor variation in Sermons and
Addresses (96–05), pp. 249–250.
68
The preceding twenty sentences are cited in Life of Oyasama, p. 215.

128
明治22年・1889

ceed, no matter how anxious you are, or how you hurry.

129
 1889—Meiji 22

道より道が無いで。何程急いたとて急いだとていかせんで。ひな
がたの道より道無いで。ひながたの道がどんな日もある。ひなが
たの道にはいろ／＼ある。誠の道も蒔いた事がある。なれども、
何年経てばこうという理が、外れてはあろうまい。世界には何を
言うやら大工がと。日本一の大工や。何言うて居るやらと皆笑う
て居た。十のものなら八つという。後二分の処放って了うは八分
という。難しい。後二分というたら僅かや。まあ何年居てくれたら
内も結構や。なれどもどうも半端である。十年の間、八年の間の
苦労は容易やない。なれども、まあ後二年は何でもない。八方明
けたら明らかや。もう僅か、まあ三日の辛抱さえ仕遂げたら、誰
に遠慮は無い。皆貴方々々と言う。ひながたの道が出してある。
ひながたそばにある。めん／＼もたった三日の辛抱すればひな
がたの道が。以前々々は、我が／＼のようにして通りて来たのや。
三日の日は越せんという理はあるまい。どんな者でも、ひながた
通りの道を通りた事なら、皆ひながた同様の理に運ぶ。まあたっ
た三日や。三日は分かろうまい。今と言うたら、今の事のように
思う。ひながたの道を通れば、僅か年限の間に、何と分からなん
だなあ。前々は我が俺がと言うて居たなれども、どうもあ

130
明治22年・1889

There is no path but the hinagata. There will be many different

kinds of days in following the path of the hinagata. There are
many ways of following the path of the hinagata. There is the path
of one who has sown the seeds of sincerity. Here again the truth of
the outcome of so many years on the path has not been proven
wrong. People used to say, “What is he saying, that carpenter? The
number one carpenter of Japan. What is he talking about?” They
all laughed. Eight out of ten; if you do not complete the last two, it
will be but eight tenths of the path. It is difficult. The last two are
such a small amount. If you had followed the path a little longer,
you would have gained peace and harmony in your family. But
your devotion is still insufficient. Eight out of ten years of hard-
ship will not be easy. But the remaining two years will be nothing.
If it is cleared in the eight directions, then all will become clear.69
Just a bit more. Three days of perseverance and you will need to
defer to no one. People will come to you with respect. I have
shown the path of the hinagata. A model for following the hina-
gata is close by.70 If you persevere just three days then your path
will become a model for following the hinagata. In the past, you
have traveled on the path with him as chums. There should be no
reason not to be able to go through three days. Whoever follows the
path of the hinagata exactly, his path will be accepted by Me the
same as a hinagata. Just three days. You may not know what I
mean by three days. I do not mean three days of your endeavors
of today. Follow the path of the hinagata and in a short time you
will wonder why you did not understand earlier. In the past
there was one among you who was thought of as being ordinary.

69
[eight out of ten years . . . the eight directions: “the eight directions” is a tradi-
tional concept of completion; “eight out of ten years” refers to the traditional Japanese
concept of “eight out of ten, eight-tenths” of anything, meaning “near enough to com-
pletion.” —Selections]
70
[This refers to the model of devotion shown by Izo Iburi, the Honseki. —Selec-
tions]

131
 1889—Meiji 22

んな者とも知らなんだと、世界から言うのは、まあたった三日の
間や。三日の辛抱さえしたら、どんな道があるやら分からん。あ
ちらも狭ばい、こちらも狭ばい。あちらも広め、こちらも広めに運
ぶ。三日の辛抱したら、今の三つが、三日経てば何ぼに成るやら
分かりゃせんで。一日々々の日が近寄る、何処から見ても出るも、
ほんに見るも、ほんになあと言う日は、まあ三年の間や。三年経
てば、偉い事に成るのやで。三年の道は直きや。そこで、難しい事
せいとは言わん。古い型のひながた、見えてある事分からん。一
年後というものは、大方成るかと思えばどんと行き、これではな
らんという処から、一寸道を開き掛けた。まあ／＼世界から見れ
ば往還。細道は通りよい、往還通り難くい。何を言うと思う。往還
通り難くいという理聞き分けたら、三日の間や。なれども、これま
で細い道を通り来た故、大き道に成るのやで。三年やそこらの事
は、三日の日の事思えば直きや。三年辛抱すれば、落ちようと思
うても落ちられん。たったそれだけの事が分からん。そこで皆ん
な一つ／＼の理を寄せてくれるよう。僅か三年の間の事を、長う
取るからどんな理も出る。たった三日の間や。三年の道通れば、
不自由しようにも、難儀しようにもしられやせん。たった三日の間
や。

132
明治22年・1889

Now you say that you did not know that he was such a great per-
son. It was just three days. You cannot imagine what a joyous path
lies ahead if you persevere just three days. It is too narrow here. It
is too narrow there.71 You must widen it here and there. Persevere
three days. You do not realize how great these three days can be-
come after the three days have passed. The time is approaching
day by day. The day you see truth clearly in whatever you see and
wherever you go will be realized by your devotion of three years.
In three years, it will be magnificent. The path of three years will
pass quickly. I do not tell you to do anything difficult. There is an
old model.72 It is shown but you do not understand. In the first year
after I hid Myself, you strove with the hope that the path would
become wider. Nevertheless you faced sudden difficulty.73
Through this difficulty, the path began to open a little. In the eyes
of the world it may be a rather large path. A narrow path is easy to
go through. A larger path is more difficult. You wonder what I
mean. If you understand the truth that the larger path is more diffi-
cult, you will understand the importance of three days. But I say to
you, by virtue of the narrow path in the past, the path will become
wide. If you understand that three years is like three days, 74 it will
be over quickly. If you persevere three years, you will not fall,
even if you think you might. You do not understand something
even this simple. Bring your minds together to the truth. It is but
three years. You think that three years is too long, therefore you
will experience various kinds of worries. It is but three days. If you
go through the path of three years, you will never be in want nor

71
[The Residence would be too small to accommodate all the followers returning
from near and far to observe the Fifth Anniversary of Oyasama. —Selections]
72
See note 70 above.
73
[sudden difficulty: the intervention of the police at the time of the First Anniver-
sary Service. —Selections]
74
See note 64 above.

133
 1889—Meiji 22

will you ever suffer. It is but three days.75, 76

75
Selections, pp. 35–39.
76
The preceding four sentences are cited in TENRIKYO, August 2003, p. 2.

134
明治22年・1889

明治二十二年十一月十五日 補遺

人間というものは、身は神のかしもの神にかりもの、心一つ我が
理。たった一つの心より、日々常にどんな理も出る。

明治二十二年十一月二十日

人間皆神の子供、この理よう聞き分け。いんねん事情諭し、同じ
神の子供可愛い子供、いんねん事情聞き分け。

明治二十二年十一月二十五日

理無くして理は有ろうまい。道無くして道は有ろうまい。順々の理
を以て話、月々の席、もう一箇月済んだと思えど、心に理が治ま
らねば何にもならん。何ぼ席々と言えど、心の理によってこうのう
が無い。席をして順序運べば、さづけは渡そう。なれども落す日
もあるやろ。

135
 1889—Meiji 22

November 15, 1889, supp. vol.*

With human beings: the body is a thing lent by God, a thing bor-
rowed from God, the mind alone is yours. From just one mind,
any kind of truth will appear daily.77

November 20, 1889*

All human beings are the children of God. Understand this truth
well. Counseling on the conditions of innen. All are the same
children of God, beloved children. Understand the conditions of
innen.78

November 25, 1889*

In the absence of truth, there certainly is no truth. In the absence

of the path, there certainly is no path. Attending the lectures one
after another, you say, “I am done for another month,” yet that
will serve no purpose unless the truth settles in your mind. No
matter how many lectures you claim to have attended, you may
have no effectiveness depending on whether or not there is truth
in your mind. If you complete the order of the lectures, I shall be-
stow the Sazuke upon you. Nonetheless, the day may come when
you will drop it.79, 80

77
Questions and Answers, p. 81.
78
Dust and Innen, p. 35; Tenrikyo Online, TT 9.2 “Innen (Causality).”
79
An alternative translation corresponding to the preceding four sentences, with an
additional sentence at the end, is given in the next entry.
80
Reference Materials for the Course for Head Minister Candidates, p. 27.

136
明治22年・1889

明治二十二年十一月二十五日

月々の席、もう一箇月済んだと思えど、心に理が治まらねば何に
もならん。何ぼ席々と言えど、心の理によってこうのうが無い。席
をして順序運べば、さづけは渡そう。なれども落す日もあるやろ。
これ知れんで。

明治二十二年十二月八日（陰暦十一月十六日）

よう聞き取って不自由難儀人間心。

明治二十二年十二月二十日（陰暦十一月二十八日）補遺

人を救ける心というは、真の誠一つの理で、救ける理が救かる。

明治二十二年十二月二十九日

一軒の内にも、同じ兄弟と言うても、一人の心を違えば、どうも
ならん。そこで一軒限り、一人限りと言うて、話も説いてあるのや。

137
 1889—Meiji 22

November 25, 1889 [alternative trans.]*

About the monthly lectures, though you may think that you have
now completed yet another lecture, that will lead to nothing if the
truth fails to settle in your mind. However strongly you may in-
sist that you have attended the lectures, you might lack effective-
ness, depending on what truth of mind you have. I will bestow
the Sazuke on you if you have completed the series of lectures.
Yet, the day may come when you lose it. You never know.81

December 8, 1889 (Nov. 16, lunar calendar)*

Listen and understand well! Your sufferings and troubles stem

from your human thinking.82

December 20, 1889 (Nov. 28, lunar calendar), supp. vol.*

The mind of saving others is the real truth of sincerity alone and,
by this truth of saving others, you are saved.83

December 29, 1889*

Even among brothers and sisters living in the same house, it will
not do if the mind of one of them is in error. So I have related the
teachings that stress the importance of each person within each
house.84

81
Previously unpublished translation. See note 79 above.
82
Tenrikyo Online, TT 4.9 “Human Thinking”; TENRIKYO, July 2002, p. 3.
83
Tenrikyo Online, TT 4.16 “Mind of Saving Others”; TENRIKYO, April 2003, p. 3.
84
Previously unpublished translation.

138
明治22年・1889

明治二十二年 補遺

人間は皆々神の子供、皆かしもの。不足なるものは貸してないで。

139
 1889—Meiji 22

1889 [exact date not recorded], supp. vol.*

All human beings are God’s children, and all are things lent by
God. I have not lent anything that suffers insufficiency.85

85
Tenrikyo Online, TT 4.17 “Dissatisfaction”; TENRIKYO, May 2003, p. 3.

140