1898—Meiji 31

明治三十一年一月八日

事情、満足程大きい事情は無い。不足は不足の理回る。不足の
理回ればどうもならん。

明治三十一年一月八日

不足は不足の理回る。

明治三十一年一月十九日（陰暦十二月二十七日）

人間心立てゝ神の理薄なる。神の理薄なりて何の守護有るか無
いか、よう聞き分け。 ······これまで諭したる理、 ······皆寄せてみ
よ。一つの理に留まるであろ。一手一つに皆結んでくれるなら、ど
んな守護もする。

288
明治31年・1898

January 8, 1898*

There is nothing greater than satisfaction. As for dissatisfaction,

it sets the principle of dissatisfaction in motion. 1 Once the princi-
ple of dissatisfaction is in motion, it is troublesome.2

January 8, 1898 [alternative trans.]*

Dissatisfaction sets in motion the wheel of dissatisfaction. 3

January 19, 1898 (Dec. 27, 1897, lunar calendar)*

Upholding your human thinking dilutes the truth of God. What

kind of providence will remain if you dilute the truth of God?
Understand clearly!4. . . Try to bring together all the teachings I
have given you. . . . You will find that they are all rooted in one
truth. If you bind yourselves together in a unity of minds, I shall
provide any blessings for you.5, 6

1
An alternative translation corresponding to the preceding sentence is given in the
next entry.
2
This entry is from TENRIKYO July 26, 1996, p. 4.
3
Tenrikyo Online, TT 4.17 “Dissatisfaction”; TENRIKYO, May 2003, p. 3. See
note 1 above.
4
The preceding part of this passage has previously appeared in Tenrikyo Online,
TT 4.9 “Human Thinking”; TENRIKYO, July 2002, p. 3.
5
The last sentence has previously appeared in Tenrikyo Online, TT 5.46 “Unity of
Minds.”
6
This entry except for the first three sentences is from Tenrikyo Online, TT 4.37
“Unity of Minds”; TENRIKYO, January 2005, p. 3.

289
 1898—Meiji 31

明治三十一年二月二十七日

又為す事いんねんの理から聞き分け。しようまいと思ても成って
来る、しようと思ても成らんがいんねん。 ······皆んな一つの心で
治まりて居りゃ、神が連れて通る。神が連れて通れば危なきは無
い。心の理がどんならん／＼という。心の理が損じたるは、道具
の損じたるようなもの。これだけ諭したら分かるやろう。

明治三十一年二月二十七日

又為す事いんねんの理から聞き分け。しようまいと思ても成って
来る、しようと思ても成らんがいんねん。

明治三十一年三月十二日

実という心より受け取る処無い。受け取れば理が咲く。理が咲け
ば実がのる。

290
明治31年・1898

February 27, 1898*

Understand through causality the things you do. Things you try
not to do may come to be; things you try to do may not come to
be. This is causality.7, 8 . . . If all of your minds are harmoniously
united as one, God will lead you along. So long as God leads you
along, there is no danger. Yet, the truth of your minds, I say, is
far from satisfactory. If the truth of your minds is flawed, it is as
if My instruments were flawed. Now that I have said this much,
surely you understand.9

February 27, 1898 [alternative trans.]*

Also, understand through innen the things you do. Things you do
not wish to do may come to be; things you wish to do may not
come to be. This is innen.10

March 12, 1898*

The mind of sincerity and nothing else is accepted. When it is ac-

cepted, truth will flower. When truth flowers, fruit will be
borne.11

7
The preceding part of this passage has previously appeared in TENRIKYO, May
2001, p. 3.
8
An alternative translation corresponding to the preceding three sentences is given
in the next entry.
9
The material after the ellipsis is a previously unpublished translation.
10
Dust and Innen, p. 33. See note 8 above.
11
Tenrikyo Online, TT 5. 6 “True Sincerity”; TENRIKYO, May 1995, p. 4.

291
 1898—Meiji 31

明治三十一年三月二十五日

増野いと身上願

さあ／＼尋ねる事情／＼、尋ねる事情は身上、さあまあこの中
良きかと思えば又身上に心得ん事情掛かり、善き事なら思う事
無い。身上もう一時ならん迫る事情尋ねるから、事情にはこれま
でいろ／＼諭したる。どんな事にも諭し掛けたる。いかなる事情
にも諭したる。そんならめん／＼身上、心にどうと又あろ。諭に、
幾重諭したる。何処へ掛かるとも分からん。事情はさあ女の道
がある。皆惣計女の道あるなれど、女の道に男女とは言わん。こ
の道どうも分からん。そこでよう聞き分け。惣計の中談示の台に
出す。よう聞き分け。数々中ある。数々中ありて日々働いて居る。
この中一つ理という。道によって古い新しの理がある。新しい中
にも、古い中にも、どういう理もある。又古いだん／＼の理もある。
一時女、婦人会として始め掛け。これ人間が始め掛けたのやな
い。神が始めさしたのや。これは古

292
明治31年・1898

March 25, 1898*

On the illness of Ito Masuno:

Sah, sah, an inquiry, an inquiry. The matter about which you in-
quire concerns a physical problem. Though you feel well at
times, there are other times when your physical condition is not
as you would like. So long as you feel well, you have no worries.
But now that your health is failing, you come to make an inquiry.
I have already given various instructions concerning such mat-
ters. I have given instructions for everything. I have given in-
structions for every sort of problem. And yet, when it comes to
your own physical problem, you are back again, wondering what
it could mean. Time and again, I have repeatedly given instruc-
tions. There is no knowing where I shall set about. The matter at
hand concerns a path for women. Though each of you women is
on a woman’s path, the path for women that I speak of makes no
distinction between men and women. You do not know what this
path is. So listen carefully and understand well. Through this
talk, I am providing you with a basis for discussions among
yourselves. Listen well and understand. Many are those within.
The many within are working day after day. But there must be
the one truth within. Depending on the length you have followed
the path, some are called “old” and others “new.” With both the
“new” and the “old,” there is every sort of truth. With the “old,”
there are also truths accumulated over the years. Women, begin
the Women’s Association now. This is not begun by the
thoughts of human beings. It is God who has you begin it. If all
of you begin to study together, finding

293
 1898—Meiji 31

い道にこういう理がある、こういう事があると、互い／＼研究始
めたら、いかな理ある、どんな理もある。元々一人から艱難苦労
の道通り、又中に道始まる理に繋ぎ、事情から始め通りたる者
ある。たゞ年限ありて心にこう無くば古いとは言えようまい。こう
のう無くば、まあそうかいなあというようなもの。よう聞き分けて
内々迫れば、相談の芯という。芯から始めたら心分かる。女研究
何ぼでもぢばという中に、これまでにも治まる理無くばどうもなら
ん。刻限でも諭し、諭にもよう／＼という。婦人会始め掛け。始め
掛けたらよう思やんせにゃならん。道に艱難の道という、通りた
る事情、婦人会というは何のためにするのや。義理でするやない。
又人間の体裁でするやない。又世上に対してするやなし。婦人
会というは、道始めて互い／＼の諭し合いの道治めてやれ。今
日入ったも女、古い理も女、

294
明治31年・1898

begin to study together, finding out what sort of truth was in the
old path and what things happened in it, any and every truth
would become clear. Originally, it all began with one person who
followed a path of difficulties and hardships. Some of you united
your hearts to the truth She taught early in the path and set out to
follow this path through one problem or another. Though you
may have followed the path for many years, if you still have no
merit in your mind, you cannot be said to be “old.”12 Without
merit, you can only be said to have spent a great number of
years, nothing more.13 If you listen and understand this well, you
will become the core for discussions when a problem arises
within. If you start at the core, understanding will come to the
minds of others as well. I tell women to study because, though
this is the Jiba, it will not do unless you come upon the truth that
settles everything. I have taught this in the timely directions and,
at long last, you are awakening to it. So begin the Women’s As-
sociation. Once it is begun, you must ponder deeply. To under-
stand why it is begun, reflect on the path of difficulties you have
followed. What is the Women’s Association for? Not to fulfill
human obligations. Not to give an appearance of respectability.
And not for other worldly concerns. The Women’s Association is
meant to bring one another understanding about the path from
the beginning and to help one another settle your minds. There
are women who have come to the path today, and other women
who have been here for years. It should be obvious who has fol-
lowed a path of difficulties and hardships and who has not.
Many are the ways these women came

12
An alternative translation corresponding to the preceding sentence is given in
part in the next entry.
13
An alternative translation corresponding to the preceding two sentences is given
in part in the next entry but one.

295
 1898—Meiji 31

艱難苦労通りたか通らんか分かる。入りた道ある。遠い所から
来てる者もある。又近い所から来てる者もある。どうやろなあとい
うような道から、へばり付いたような者もあれば、又運んだ道も
あれば、道に染まりて入りた者あれば、今日入った者もある。婦
人会という道聞き分けて、今日は一つ、埋もれ／＼切ってあると
いう。

押して

さあ／＼会議というて話し掛けた処、そんなら神の話、思う一条
の話、十人なら十人出ける話とは言わん。数々中に突き合わせ、
世上男女言わん。何程女でも道のため運んだこの事情聞き分
けにゃならん。これ聞き分けにゃならんで。そこで尋ねても、道だ
け筋立てば同等のもの。よう聞き分けて通さにゃならん。互い／
＼道はどういう処から取りて居る。

押して、皆相談しましてと願

さあ／＼よう思やんして、皆それ／＼身上迫れば心治まらん／
＼。世界明るく、道にほこりありては、元ぢばと言えん。女であれ
ど、元々尽したこうのうという。元元女でもあれだけのこうのうあ
るか、と、知らさにゃならん。

296
明治31年・1898

the ways these women came to this path. Some came from far-
away places, others from nearby places. Some are now insepara-
ble from the path, though they were uncertain at the start. Some
dedicated themselves to the path. Some were impressed by the
path before coming. Some came today. Listen well and under-
stand about the Women’s Association and, on this very day, let
that which has been buried and covered up come forth.14

Further:

Now that I have told you to meet together, you wonder if you are
to discuss God’s teachings or your own thoughts. What I have in
mind is not something that ten out of ten people can speak about.
Listen to what many others say and compare your thoughts with
theirs. The worldly distinction between men and women is not
something I teach. You must listen well and understand the sin-
cerity of one who has dedicated herself to the path, even though
she be a woman. You have to understand this clearly. No matter
what the world may say, in this path all are equal so long as their
reasoning accords with the path. You must understand this well
and make your reasoning accord. Each of you must ponder to
discover wherein this path is rooted.15

Further, on a request to discuss the matter with the others:

Sah, sah, ponder deeply. When you are overcome by physical

problems, your minds will not settle, will not settle. So long as
there is dust in this path that brightens the world, it cannot be
the Jiba of Origin. Know that women can receive merit if they
dedicate themselves sincerely. You must show the world it can
be done, so they will marvel at the great merit that women can
receive.16
14
Michi no Dai (1994), pp. 18–22.
15
Michi no Dai (1994), pp. 22–23.
16
Michi no Dai (1994), p. 23.

297
 1898—Meiji 31

明治三十一年三月二十五日

たゞ年限ありて心にこう無くば古いとは言えようまい。

明治三十一年三月二十五日

たゞ年限ありて心にこう無くば古いとは言えようまい。こうのう無
くば、まあそうかいなあというようなもの。

明治三十一年三月二十六日

この道前生から今の世、又生まれ更わりまで諭す理である。すれ
ば、元々始めたぢばという。皆んな治めにゃならん。めん／＼だけ
治めて居ればよいというような事ではならん。······男女の隔て無
く、一時に心澄み切りて通れば、男女の区別は無い。何名何人、
こらどうもならん。道具に譬えて話する。粗い事するものもあれば、
細かい事するものもある。又

298
明治31年・1898

March 25, 1898 [alternative trans. A]*

Though you may have followed the path for many years, if you
still have no merit in your mind, you cannot be said to be ma-
ture.17

March 25, 1898 [alternative trans. B]*

If one has spent years in the faith but there is no effectiveness in

the mind, one cannot be called an “elder.” Without effectiveness,
one carries little weight.18

March 26, 1898*

This path teaches everything from previous lives to the present

life and even to rebirths. This being so, I speak of the Jiba from
which everything originated in the beginning. All of you must
settle it in your mind. But it will not do to say that it is good
enough for you to settle it in your own mind alone.19. . . There is
no distinction between men and women. If you go along the path
with a purified mind, there would be no distinction between men
and women. But do not think they are all to do the same thing. I
shall explain through the metaphor of instruments. Some instru-
ments are for rough work, some are for fine work, and some

17
Michi no Dai (2000), p. 15. See note 12 above.
18
TENRIKYO, July, 1997, p. 4. See note 13 above.
19
The preceding part of this passage has previously appeared in Michi no Dai
(2000), p. 1.

299
 1898—Meiji 31

中程するものもある。この道理分からねばどうもならん。よう聞き
分け。······男女の隔て無い。······この道始めたは男か女か。これ
から悟ればどんな事も分かる······婦人会たすけ一条の道、通り
た道、万事見分けたら、感じは皆んなの心に湧くであろ。

明治三十一年三月二十七日

男女言わん。男女区別無い。

明治三十一年三月二十八日

たすけ／＼という、皆たすけ一つの理から出たものである。あち
らでもこちらでも、所々名称という、教会という／＼。一時に出け
たものやない。元暗がり／＼から通りて居れば、苦労したのも同
じ事。

300
明治31年・1898

some are for the sort of work in between. It will not do, not to
understand this principle. Listen and understand this point well.20.
. . I make no distinction between men and women.21. . . Is it a man
or woman who opened this path? You can understand everything
if you look at it from this perspective.22. . . If you members of the
Women’s Association would grasp what is taught in the path of
single-hearted salvation that Oyasama followed, a feeling for
what your association ought to do would arise in your minds.23

March 27, 1898*

I do not say whether men or women. There is no discrimination

between men and women.24

March 28, 1898*

You say “salvation, salvation.” It all came from the one truth of
salvation. Here and there, in various places, people talk about a
“church name.” They say “church, church.” None of this was
brought about in a short time. Initially, one had to walk in the
dark and, as it were, go through hardships and difficulties.25

20
The material after the last ellipsis has previously appeared in Michi no Dai
(1999), p. 1.
21
This sentence is cited in Sermons and Addresses (96–05), p. 235.
22
The preceding two sentences are a previously unpublished translation.
23
The last sentence has previously appeared in Michi no Dai (2000), pp. 14–15.
24
Tenrikyo Online, TT 5.30 “There Is No Discrimination between Female Pine
and Male Pine.”
25
Questions and Answers, pp. 179–180.

301
 1898—Meiji 31

明治三十一年三月三十日

物によって、三尺の道具要るのに、一寸の道具では間に合うま
い。道具と言えば同じ一つの名なれど、三尺の道具と一寸の道
具と、同じ一つの用に使われるか。一寸は一寸の用、三尺は三
尺の用に使わにゃなろまい。

明治三十一年四月二十日 夜

追しょうは一つも要らん。追しょうは濁りの台である。

明治三十一年五月九日 夜

神の自由して見せても、その時だけは覚えて居る。なれど、一日
経つ、十日経つ、三十日経てば、ころっと忘れて了う。······そこで、
諭した処が、理が立たん。立たんやない。立てんのや。立てんか
らほこりの台となる。

302
明治31年・1898

March 30, 1898*

There are many kinds of instruments, but an instrument that is an
inch long cannot perform a task meant for an instrument that is a
yard long. Both instruments can be referred to by the same word
“instrument.” Yet can the yard-long instrument and the inch-long
instrument be used for the same purpose? You will agree that the
inch-long instrument must be used for a task for an inch-long in-
strument, and the yard-long instrument for a task meant for a
yard-long instrument.26

April 20, 1898, night*

Even a single word of flattery is not needed. Flattery is a founda-
tion of dirt.27

May 9, 1898, night †

Even if I reveal the free and unlimited workings of God, you re-
member it only for the time being. But when a day passes, ten
days pass and thirty days pass, you forget it entirely. 28. . . I have
taught you, but the truth does not stand. It is not because it can-
not stand. It is because you do not uphold it. Your not upholding
the truth is the basis of dusts.29

26
Previously unpublished translation.
27
Dust and Innen, p. 26.
28
The preceding part of this passage has previously appeared in Doctrine, p. 48;
TENRIKYO, December 1996, p. 4.
29
The material after the ellipsis is cited in Tenrikyo Terms (1979), pp. 15–16. An
alternative translation corresponding to this part is given in the next entry.

303
 1898—Meiji 31

明治三十一年五月九日 夜

そこで、諭した処が、理が立たん。立たんやない。立てんのや。立
てんからほこりの台となる。

明治三十一年五月十二日 夜

何にもならん話した処がどうもならん。紋型も無い処からのこの
道の結構という、元の理を諭さにゃならん。

長い話した処が、中に飽いて来る者が出ける。そんな席何ぼし
たとてどうもならん。そこで九遍という。九遍さえ追うたらよいと
いうだけではならん。同んなじ事九遍聞かしたら、どんな者でも
覚えて了う。まち／＼の理を諭しては何にもならん。

明治三十一年五月十七日 朝

こら理や、そら理やと、人間勝手の理、神の道に無き理を引き出
すから治まらん。決まらん。そんな事では教の理は説けやせんで。

304
明治31年・1898

May 9, 1898 [alternative trans.]*

Even when I teach, the truth is not upheld. Not that it cannot be
upheld. But you do not uphold it. Failing to uphold it becomes a
basis of dust.30

May 12, 1898, night*

You talk about useless things. It will not do. This splendid path
came to be from formlessness. You must teach the truth of ori-
gin.31

If you deliver a lengthy talk, some of your listeners will get bored.
It will serve no purpose to deliver such a tedious lecture. I say nine
times, yet you should not think that all one has to do is go through
the motions of attending nine lectures. Those who listen to the
same lecture nine times, whoever they are, will end up learning its
contents. It will serve no purpose to convey varying truths.32

May 17, 1898, morning*

You claim, “This is due to such and such a ‘truth’” and “That is
due to such and such a ‘truth,’” and thus you bring in your self-
serving truths, which are not provided for in the path of God. 33
That is why no steadiness is forthcoming and no settling is forth-
coming. If that is the way you are, there is no way you can con-

30
Previously unpublished translation. See previous note.
31
This paragraph has previously appeared in Truth of Origin, pp. 14–15.
32
This paragraph comes from Reference Materials for the Course for Head
Minister Candidates, p. 27.
33
An alternative translation corresponding to the preceding part of this passage is
given in the next entry.

305
 1898—Meiji 31

vey the truth of the teachings.34

明治三十一年五月十七日 朝

こら理や、そら理やと、人間勝手の理、神の道に無き理を引き出
すから治まらん。

明治三十一年六月二日

人間心これまで神の自由知らず、まあ忘れて了たような理の世
界道理で通りた年限、このほこり何ぼとも分からん。そこでほこ
り払う。よう聞き分け。あちらこちら十分掃き掃除、ほこり去って
了たら、後々さしづ一つで治めるという。

明治三十一年六月十一日

又鏡やしきと諭したる。鏡やしきに妬みありては、いつ／＼うっと
しいてならん。これ聞き分け。初め掛かりという、初め掛かりは皆
一つの理、一つの心の理であって、世上どんな事情もあり、どう
なりこうなりそこえ／＼治まりてありゃこそ連れて通り、もうあろう
か／＼、だん／＼覆やし混ぜ返やし、人間心より神の理を欠きた
る処から、安心治まり難くい。

34
This entry is from TENRIKYO, April 1998, p. 4.

306
明治31年・1898

May 17, 1898 [alternative trans.]*

You make up this truth and that truth—these are self-serving

truths. No settling comes because you keep pulling out truths that
do not exist in the path of God.35

June 2, 1898*

In the human mind, there is no telling how much dust has accu-
mulated over these years you have lived relying on the world’s
reasoning while being unaware of God’s free and unlimited
workings or forgetting about them. So you ought to sweep the
dust away. Understand well. Sweep it away here and there. Once
you remove your dust, you will be able to bring about a settling
based solely on the Divine Directions from then on.36

June 11, 1898*

I have taught you about the Mirror Residence. So long as resent-

ment persists in the Mirror Residence, it will be unbearably de-
pressing. Listen and understand well. Originally, in the begin-
ning, there is only the One Truth, the truth of One Mind. In the
world, every sort of manifestation also appears. But for Me to
help you along, a settling must somehow take place there. For
this I have waited and waited, wondering when it would come.
But little by little, you have upset everything and mixed it all up.
Because of your human minds, you lack God’s truth. This makes
peace of mind so difficult to settle.37
明治三十一年六月十二日
35
Previously unpublished translation. See note 33 above.
36
TENRIKYO, May 2001, p. 2.
37
Sermons and Addresses (86–95), p. 213.

307
 1898—Meiji 31

神はほこりは嫌い。すっきり澄み切らにゃならん／＼。人間心か
ら見て曇り一寸あれば、底まで濁ったるというも同じ事。

明治三十一年七月十四日 夜

つとめ一条は出けず、かんろうだいも、世界分からんから取り払
われた。あれでもう仕舞やと言うた日もあった。世界どんな事あ
っても、付け掛けた道は、付けずに置かん。かんろだいはいつの
事と思う。つとめ一条の台にも勤めて居るやろ。皆、話して居るや
ろ。なれど、何やら彼やら分からん。どうでもこうでも、かんろだい
積み建てる／＼。

十二下りの止めは大工、これさえ聞き分けたら、苦労したいと言
うても出けんが神の守護、働き分かりたか。

あちら身びいきこちら身びいき。一時の道に勝手々々の話は何に
もならん。······身びいきはならん。こうのうの理はいつになりても
こうのうある程に。こうのうの無い者は、どれ程蔓っても、ふっと吹
かれたようなもの。

308
明治31年・1898

June 12, 1898*

God dislikes dust. You must sweep, you must sweep it completely
away. If a human mind notices a little cloudiness in you, it is al-
most as if you were completely pervaded by cloudiness.38

July 14, 1898, night*

You could not perform the Service single-heartedly. The Kanrodai
was even removed by the world because they could not under-
stand. There was a day when you felt that all was lost. Whatever
may happen in the world, I cannot let this path I began go unfin-
ished. You wonder when the Kanrodai will be set up. You are per-
form- ing the Service, whose single-hearted performance this
Stand is meant for. You all speak about the Kanrodai, but you do
not know what you are talking about. I must do whatever it takes
to set up the Kanrodai layer upon layer.39, 40
The Twelve Songs conclude by referring to carpenters. If you un-
derstand this, you will know that God’s providence and workings
for you are such that you would not experience any hardships or
difficulties even if you tried to.41
Partiality here, partiality there. Talks based on selfishness, selfish-
ness, are of no use whatsoever. . . . It will not do to be partial. The
truth of effectiveness will forever be effective. Those who lack ef-
fectiveness—however greatly they may be flour- ishing—are as if

38
TENRIKYO, June 2001, p. 2.
39
This paragraph has previously appeared in Sermons and Addresses (96–05), p. 52.
40
An alternative translation corresponding to the preceding four sentences is given
in the next entry.
41
The preceding two sentences have previously appeared with variation in Com-
mentary on the Mikagura-uta, p. 108.

309
 1898—Meiji 31

they were being blown about by the wind.42, 43

明治三十一年七月十四日 夜

かんろだいはいつの事と思う。つとめ一条の台にも勤めて居る
やろ。皆、話して居るやろ。なれど、何やら彼やら分からん。どうで
もこうでも、かんろだい積み建てる／＼。

明治三十一年七月十四日 夜

こうのうの理はいつになりてもこうのうある程に。こうのうの無い
者は、どれ程蔓っても、ふっと吹かれたようなもの。

明治三十一年七月二十三日

嬉しい働けば神は守る、という。

明治三十一年八月四日

勇み来れば勇む道がある。思やんすれば思やんする道がある。

42
This paragraph has previously appeared in TENRIKYO, May 2001, p. 3.
43
An alternative translation corresponding to the preceding two sentences is given
in the next entry but one.

310
明治31年・1898

July 14, 1898 [alternative trans. A]*

When do you think the Kanrodai will be set up? You are per-
forming the Service with the Kanrodai as the Stand for your sin-
gle-hearted performance. You are all talking about it. But you do
not understand at all. I shall set up the Kanrodai, layer upon
layer, come what may.44

July 14, 1898 [alternative trans. B]*

As for the truth of effectiveness, it will always be effective no

matter how much time may pass. But those who are without ef-
fectiveness will easily be perturbed even by the slightest diffi-
culty no matter how greatly they may be flourishing.45

July 23, 1898*

If you work with delight, God will protect you, I say.46

August 4, 1898*

If you take heart and live cheerfully, you will discover cheerful
ways. If you ponder, you will enter the way of pondering.47

44
TENRIKYO, September 1998, p. 4. See note 40 above.
45
TENRIKYO, April 1997, p. 4. See note 43 above.
46
Previously unpublished translation.
47
This passage has previously appeared with variation in Commentary on the Mi-
kagura-uta, p. 92.

311
 1898—Meiji 31

明治三十一年八月二十六日 夜

この道付けようとて、心に掛けて、子供までこうしてなあと、人を
救ける心になって、そこえ／＼それから余程年限。······ならぬ心
一つたんのう、一つ順序と諭し置こう。

明治三十一年九月三十日 午前二時

どれだけいんねんじゃ、いんねんと言うても、白いんねんもある、
悪いんねんもある。

明治三十一年九月三十日 午前二時

どれだけいんねんじゃ、いんねんと言うても、白いんねんもある、
悪いんねんもある。

明治三十一年十月一日

三分の心七分の台。

312
明治31年・1898

August 26, 1898, night*

In My constant effort to lay this path, I even taught children to

nurture the mind of saving others. Many years have since
passed.48. . . I teach that to keep the mind of joyous acceptance
under difficulties is the way to go along the path.49

September 30, 1898, 2:00 A.M.*

You talk about causality, causality, but there is positive causality

as well as negative causality.50, 51

September 30, 1898 [alternative trans.]*

You talk about causality, causality, but there are good causations
as well as bad causations.52

October 1, 1898*

Three-tenths will depend on the individual and seven-tenths will

be the foundation.53

48
The preceding part of this passage has previously appeared in Tenrikyo Online,
TT 4.16 “Mind of Saving Others”; TENRIKYO, April 2003, p. 3.
49
The last sentence has previously appeared in Sermons and Addresses (86–95), p.
262.
50
An alternative translation for this passage is given in the next entry.
51
This entry is from Questions and Answers, p. 99.
52
TENRIKYO, May 2001, p. 3. See note 50 above.
53
Commentary on the Mikagura-uta, p. 17.

313
 1898—Meiji 31

明治三十一年十月二日

精神の理によって働かそう。精神一つの理によって、一人万人に
向かう。神は心に乗りて働く。心さえしっかりすれば、神が自由
自在に心に乗りて働く程に。

明治三十一年十月二十六日

会長という、会長ありて下、下ありて会長、俺という我という理は
添わんによって、この順序から治めるなら、皆んな治まるで。

明治三十一年十月二十六日

この道どういう事から成った。男女隔て無い。

明治三十一年十一月四日

贅沢して居ては道付けられん。聞き分け。草鞋はいてだん／＼
運び、重く徳積んでこそ理が効く。

314
明治31年・1898

October 2, 1898

I shall let you work by the truth of your mind. One person can
face myriads solely by virtue of the mind. God rides on the mind
and works. As long as the mind is firm, God will ride the mind
and work freely and unlimitedly.54, 55

October 26, 1898*

Concerning a head minister, because there is a head minister,

there are followers. Because there are followers, there is a head
minister. Insisting on one’s ego will not accord with the truth.
Settle things based on this order, and everything will settle.56

October 26, 1898*

Remember how the path was begun. I make no distinction be-

tween men and women.57

November 4, 1898*

One cannot open a path while living in luxury. Understand well.

Put on your workshoes, make untiring efforts of dedication, and
thus build virtue earnestly. Only then will your work be effec-
tive.58

54
Doctrine, p. 68; Path to Joyousness, p. 131
55
The preceding sentence is cited in part in TENRIKYO, April 2004, p. 1.
56
Previously unpublished translation.
57
Michi no Dai (2000), p. 16.
58
Previously unpublished translation. An alternative translation for this passage is

315
 1898—Meiji 31

明治三十一年十一月四日

贅沢して居ては道付けられん。聞き分け。草鞋はいてだん／＼
運び、重く徳積んでこそ理が効く。

明治三十一年十二月十二日

誠一条の心治めば、治まらんという事が無い。

明治三十一年十二月十五日

便利がよい便利が悪い、どんな繁華の所でも天の理が無いと言
えば、どうもしようあろうまいと諭そう。事情はそれ／＼どんなも
の、どんな処でも心そも／＼では、一つの理が治まらんにゃ天の
理が無い。

明治三十一年十二月三十日 朝九時

さづけ貰うて戻りたら、これは国の土産、国の宝、何程やら分か
らん。

given in the next entry.

316
明治31年・1898

November 4, 1898 [alternative trans.]*

Living an extravagant lifestyle prevents the path from being laid.

Listen and understand. Only through making steady efforts of
dedication and building virtue through hard work will your truth
be effective.59

December 12, 1898*

Once you settle your mind in single-hearted sincerity, there will

be nothing that will not settle.60

December 15, 1898*

You talk about convenient places and inconvenient places. No
matter how flourishing a place may be, things are difficult if
there is no Truth of Heaven. Under whatever circumstances, in
whatever place, if your minds are not in unison, if the One Truth
does not settle, there is no Truth of Heaven.61

December 30, 1898, 9:00 A.M.*

When you go home after receiving the Sazuke, you are taking a
souvenir for home, a treasure for home, whose value is immea-
surable.62

59
Previously unpublished translation. See previous note.
60
Reference Materials for the Course for Head Minister Candidates, p. 36.
61
Previously unpublished translation.
62
Reference Materials for the Course for Head Minister Candidates, p. 27.

317
 1898—Meiji 31

318