The Big Nine Holy Regulations
(1)
|
The Provisional Laws
on the divine affairs
|
HOME(3)
Prologue
Preface
1.
The variations of the technical terms
A)
Gods’ side
B)
Men’s side
2.
The variations of the offering of the incense sticks
A)
Private phase
B)
Public phase
C)
Other phase
3.
The variations of the ceremonies
A)
Thanks giving
B)
Visiting and Retiring
C)
Greeting and Sending
D)
Worshiping by the presentation of the incense sticks
E)
Official Anniversary
F)
Memorial Anniversary
4.
The variations of the presentation of the divine provisions
A)
The number of the sticks presented in a missionary
B)
The number of the sticks presented in the Official Anniversary
C)
The number of the sticks presented in the Memorial Anniversary
5.
The variations of the anniversaries
A)
The Anniversary of God
B)
The Memorial Anniversary of MI-ROKU BUDDHA
C)
The Memorial Anniversary of YUMI-NAGA TEN-NEN BUDDHA
6.
The variations of the rules
A)
The regulation for the TEN-DAN managers
B)
The rule of visiting a TEN-DAN
C)
The rule of attending a lectures of TEN-DOU
D)
The rule of the mission
The preface for the Supplement
Supplementary rules
Prologue
To begin with the
Way in the ancient age, I am told that the emperors made it a rule to
correct
their mind so as to train themselves, and the Saints preached people to think
about the decorum and the justice first of all. So that SHI-SHI said “ if only
an emperor
could be familiar with both the human moral and the social justice,
it might be so easy to
govern a country as if he would hold everything in the
palm of his hand.” It shows us the
decorum should have something important to
do with everything. Therefore, it must be
reasonable and significant that the
ancient men of wisdom put the decorum at the top of
SHI-I (*1).
The human mind
in the very White-generation, just before the Catastrophe, is so different
from
that of in ancient age that the human moral had been corrupted, and the
excessive
worship of material science as the import of western civilization
caused the decadence
of the decorum of the ancient emperors and the neglect of
Saints’ teachings about them.
As the result, the head wind against the reason
has been increasing year by year, both
positive and negative KI have been
disordered, several kind of disharmony have been
found in the world and a lot of
disasters have arisen one after another so as to bring
about the final
catastrophe and the most critical age nobody ever been experienced. It
must be
quite true that ancient men of wisdom said before “the Catastrophe should be
caused by humankind according to the natural algorithm.
I guess in secret that
RAUM should have the great mercy
scarcely neglect the indiscriminate Selection both
good and bad. So that RAUM
must have released TEN-DOU for the sake of the great
Salvation according as the
special consideration to prevent
Good from the Selection.
Past several years ago, we have already been showed by
messages sent from Gods
using HI-RAN (*2) that
RAUM should have revealed
the Way in order to wake up the world. The exquisite
application both of the
Salvation and the Selection must be understood that have been
done by the great
mercy of
RAUM. Nothing could save
the wise men but the Way; nothing could wake up the
ignorant men but the
Catastrophe. General speaking, we are looking for the means to
select the good
from the bad, for this purpose TEN-DOU should have been released.
I was born in TOU-RO endowed with a spiritual facility
in RAUM’s favour despite of my
poor ability. And I was initiated into the Way
by hand of my Teacher (*3) so as to be saved
from the distress world. I dare say
it must be the best luck in my life to meet with
TEN-DOU, nevertheless the time
of birth might not be said the best. At the year of 1930 I
met with the
honourable opportunity to be inaugurated the serious position from
RAUM at last. I wondered if
I had any virtue and any ability dare to accept such an
appointment at that
time. So I declined the offer of the position again and again, and
asked
RAUM to assign the order
somebody else in vain. Each time
RAUM came down to TEN-DAN
and refused my request. I could not help endeavouring
for the sake of nothing
but the difficulty. I should have to fulfil my duty according to
Heaven’s
Command so as to perform the general Salvation of SAN-KAI, its responsibility
is
heavy and its mission is enormous.
I have been luckily finding favour with
RAUM, working under the
aids of Gods in RI-TEN and being supported from the men of
wisdom in the Way
from early in the morning to late in the night since the acceptance of
the
position, so that the Way could have achieved a rapid development nowadays. By
the
way,
RAUM asked me to arrange
and put in order a standard form of the daily decorum
through recent messages. I
was afraid that the revision work of the decorum might be so
big project as to
be given the utmost careful consideration. I thought I should never set
about
the business at my own discretion, so that I would have to ask the minister of
the
divine jurisprudence KAN-TEI to come down to this TEN-DAN in order to show
the
definite bill so as to make me free from the divine punishment of the
failure. As soon as
KAN-TEI came out, he admonished that the decorum standard
already settled by men
and become their prevalent custom should have to be
adequate for them and
guaranteed by
RAUM, which the public
should keep on fulfilling as the finished rule of decorum.
After a while I was thinking about this problem, I came
to the conclusion that nothing
more faithful than obedient to one’s Mission.
Therefore I did my best to legislate for the
decorum in spite of my ignorance. I
was afraid that there might be too many countries
that have too many
circumstances in the world to unify the divine goods used in detail.
So that it
would be requested that the people might regulate their available formulae
according to their local needs.
Now, I enact the provisional laws on the decorum
consist of three divisions here. I wish,
the men of wisdom would investigate the
detail, take their objects into consideration and
fulfil them actively. You
ought to do your best to act sincerely on one side and politely on
the other
hand, so that you will be able to correct your mind, train yourselves and
become
men of character enable to recover from the catastrophe. If only you could
ascend to the holy Heaven as the result and release the public from their
distresses, you
would surely comply with RAUM’s wishes and please me as well.
That’s all.
At the beginning of 1939, in SAI-NEI (China) CHOU TEN-NEN
(*2) HI-RAN: So-called SHA-BAN, that is, a communication system using
sand scattered on the surface of a glass plate in a framed box as a drawing
board so as to be revealed some letters or figures there with a writing pen made
of rubber. Three men are requested to operate the system, TEN-SAI as the
write-pen operator, JIN-SAI as the reader and CHI-SAI as the writer.
(*3) Teacher: The 17th Master. RYO-SO, who was the third
reincarnation of MI-ROKU.
Preface
The Way revealed itself
with a view to enlighten the public on the pith and marrow of the
big three
religions (*1), and save the men of wisdom with time as well. As the Way is
becoming active, people shall be in a hurry for the arrangement and the
regulation of
the decorum without delay. Each TEN-DEN-SHI, DAN-SHU, ZEN-JIN and
so forth should
correct the mind, train oneself, control oneself in order to
recover the decorum, act in
peace, conduct oneself modestly so as to be never
regarded as pupils against the Way.
And moreover, in expectation of the
lowers’ following the uppers’ behaviour, you have
to lead the people up to
understand the meaning of the words “to establish oneself first,
to set up
others next; to reach one’s destination first, to make others attain their
objects
next”. Even if there might happen to be training a few ignorant pupils
in a school, they
should encourage each other and repent their depravities by
themselves. If they might
have still attached to some worldly affairs for long
without taking another’s advice,
people would have better regard as that they
would like to corrupt of themselves, just
leave them as they like and expect in
a general way only “to see a man of wisdom, to
think of becoming the same; to
see a man of ignorance, to reflect on oneself”.
I have been spreading the
Way ever since I was initiated into it, without engaging in any
political
affairs, just arguing nothing but how to correctly organize the human minds,
that is to say, persuading the perfect virtue or the manners of decorum
according to the
teachings of ancient men of wisdom. However, the Way has never
been easily spreading
since ancient age, therefore as for the initiation
procedure, I have edited its substance in
imitation of the advice done by KAN-SEI
as shown below.
Whoever attends at the
ceremony for the sake of his initiation into TEN-DOU shall be
obliged to offer
as much charity money as possible in order to test if his mind to believe
in the
Way true or false. As a fact, the benevolence might be supplied for the sake of
publishing some print matters of the Way, sometimes for the transportation
expenditures required for the Salvation and other official use. There are no
regulations
of any kind of charity found in TEN-DOU, therefore only the men of
means should be
said to finance the Way voluntarily, no one would be allowed
either to ask the public any
compulsory benevolence or to engage in the
fund-raising campaign of any kind. Each
person may as well provide for the Way
as much as he likes. Anyhow, I know that almost
of the people who have been
initiated into the Way (DOU-SHIN *2) might be either thrifty
or frugal.
Any way, in accordance with
the teachings of Confucius and Mencius, the basic object
of the charity must be
the benevolence to do the others a favour of the Law instead of
the property.
Therefore, the up-and-coming DOU-SHIN should endeavour to make out
the minimum
essences of all the divine rules and regulations in the Way, put the
theories
into practice and promote their trainings aggressively.
Now, I am going to give you
the outline of each item of the rules and the regulations one
after another,
which you ought to obey. So, I wish, you could be free from any evil
influences
might be caused by either misconstruction or misuse some of them.
(2) DOU-SHIN: Dou means ‘the Way’; SHIN has
different two meanings, the one is ‘the parent’ and the other is
‘familiar’. DOU-SHIN is the generic term of the
people who have been initiated into TEN-DOU.
1.
The variations of the technical terms
There are so many technical
terms used in the Way that I am going to describe them one
by one as follow
according to the distinction between SEI and BON (*) for the sake of the
facility of keeping them in your mind.
(*) SEI and BON: Both words consist of a pair of nouns
describing the two different affairs, the former
implies
the holy one the latter implies the worldly one.
A)
Heaven side
(1) MIN-MIN SHAN-TEI (MU-SEI RAUM)
The Chinese letter of RAUM (:MU) is a hieroglyphic that mean the spiritual maternity in RI-TEN, which was made out first by RAUM when TEN-DOU had been released (1843) in face of MAK-KYOU attack. The letter shows RAUM must be the real Saviour of all the Souls possessed of both positive and negative energies.
(2) MI-ROKU SO-SHI (KIN-KOU SO-SHI)
(3) NAN-KAI KO-BUTSU (KAN-NON BO-SATSU)
(4) SAI-KOU KATSU-BUTSU (KATU-BUTSU SHI-SON)
B)
Human side
(1)
SHI-SON
The Master of
the Way, that is, ON-SHI (Our Teacher) YUMI-NAGA
(He returned
Home RI-TEN in 1947, and became TEN-NEN KO-BUTSU)
(2)
TEN-DEN-SHI
The provisional master who is
endowed by God with the authority to initiate people into the Way
instead of the
Master mentioned above.
(3)
IN-HO-SHI
A man who induces other person to be initiated into TEN-DOU, and stands surety for him (IN-SHI and HO-SHI; Each staff is inevitable to the initiation ceremony, even if a man may play both roles).
(4)
ZEN-JIN, ZEN-KEN
Whoever has been initiated into
the Way earlier than I, shall be called a ZEN-ZIN or sometimes a
ZEN-KEN
(senior).
(5)
DE-SHI
One may call himself DE-SHI (pupil) toward his Teacher in the Way.
(6)
KOU-GAKU
TEN-DEN-SHI and IN-HO-SHI are sometimes called KOU-GAKU (junior) toward ZEN-JIN.
(7)
DAN-SHU
Host or hostess of TEN-DAN (TEN-DAN manager).
(8)
DOU-SHIN
Anyone who has been initiated into TEN-DOU is generally called DOU-SHIN.
2.
The variations of the presentation of the incense sticks
An up-and-coming DOU-SHIN had better to install a
TEN-DAN of his own as much as possible. So
that he should pray for Gods with the
designated presentation of some incense sticks three times
a day (morning,
daytime and evening) as a rule… recite a Sutra so as to prove his faith.
You can find a difference between private and
official TEN-DAN (SOU TEN-DAN… central and
other local Missionary’s TEN-DAN)
in regard to the number of the incense sticks to be presented
at the prayer. At
the private TEN-DAN, you are allowed to present 9 sticks as usual, nevertheless
the same sticks should be permitted as the number used at the official TEN-DAN.
You shall never
be particular about such trifles as the number of sticks to be
presented at the prayer in your private
TEN-DAN, unless you might neglect to
prove your faith in Gods.
Therefore, you should wash and clean your hands before
the prayer and fall on your knees
faithfully in front of TEN-DAN so that you
would present the incense sticks according to the rule; to
start with the
holding up the sticks as high as the height of your eye-brow (CHU-MI CHII) first
and
then its presentation using your left hand shall be followed…CHU-MI CHII
shall be repeated by
each presentation of a stick one by one.
I am going to show you the rule of the presentation as below…
A)
Private phase
MIN-MIN
SHAN-TEI 5
sticks
(As regards the order,
3
(Refer to the figures
4 1 2
shown left
)
5
SHO-TEN
SHIN-SEI
3 sticks
(Refer to the figures shown
right)
3 1
2
SOU-KUN
1 stick
(See the position to be presented)
(Notes)
a. 9 sticks altogether shall be done 3
according to the order shown
4 1 2
right (in the lower main
burner) 5
b. If you have an another burner
8 6 7
for MI-ROKU, you have to do
9
just the same offering of 3
sticks
as found in SHO-TEN SHIN-SEI
shown above. (3
1 2)
B)
Official phase (*)
MIN-MIN
SHAN-TEI
5
sticks
SHO-TEN
SHIN-SEI
3 sticks
MI-ROKU
SO-SHI
3 sticks
NAN-KAI
KO-BUTSU
3 sticks
KATU-BUTSU
SI-SON
3
sticks
GETSU-E
BO-SATSU
3 sticks
KAKU-I
HOU-RITSU SHU
3 sticks
SOU-KUN
1 stick
(*) This phase has seldom been found in any TEN-DAN recently.
Phase (A) is the sole rule has been prevailed in TEN-DOU nowadays.
That is, Phase (A) is the common rule of the incense offering, which
is applicable to both private and official TEN-DAN these days.
In addition to two phases shown above, there are so
many complicated way found in
such different offerings as done in Anniversaries,
1st and 15th days’ of every month,
Initiation and
Opening of TEN-DAN and so forth, so that you should have to visit
TEN-DAN so
often as possible in order to exercise all kinds of things so as to be a
specialist of the offering.
The offering of the incense sticks shall be done as a rule in
the three hours in a day, for
example, U (from 5 am to 7 am), UMA (from 11 am to
1 pm) and TORI (from 5 pm to 7
pm). If a man might as well do them all,
nevertheless he would miss some of them
because of the pressure of work against
time for the Way. And one who are engaging in
a lot of job in the Way so as to
have few time to do full course of the prayer,
notwithstanding his wish, he
might as well do once or twice of them a day. Also one
might just as well have
the prayer (KOU-SOU) in his mind as do it actually, if he might
happen to have
no time of praying because of some special situation.
Any way, the important thing is not the form but the perpetual
faithfulness one might bear
in mind. If a man would do his duty incompletely on
purpose, he might have enough time
and nothing the matter notwithstanding, he
should have nothing to do with the merits of
prayers.
3.
The variations of the decorum or ceremonies
Generally
speaking, the decorum should be held for the sake of paying homage to the
Gods.
Therefore, the prayers ought to hold it so much solemnly, quietly and
respectfully
as they possible.
Whoever worships at TEN-DAN, he has to make TSU-II (*1) with
GOU-DOU (*2) on his
chest, and then fall on his knees to the Gods. In the case
of male, one is obliged to hold
both of right and left side of his costume’s
skirt with his hands, make a step of left leg
forward, fall on his knees from
right one first and begin to worship. As for female, one is
obliged to hold the
left side of her costume’s skirt with her left hand, put the right hand on
the
floor. The other actions are just the same as mentioned above.
Prayer ought to worship (KOU-SOU…*3) with the action making
one’s head down to the
folded hands on the floor (The details are shown in the
note (*3). As soon as the worship
is finished, stand up in the reverse order
mentioned below ((e)~(g)). The last course of
the worship shall be finished when
one leaves the seat with the final ‘TSU-II’. Finally one
should retire with
a slight bowing and a backward movement of the left foot and the next
standing
upright with both feet meet on the floor.
(*1) TSU-II: A deep standing bow.
(*2) GOU-DOU: A formation of
hands’ combination; to wrap the right fist with left palm.
(*3) KOU-SOU: Worship shall be done as follows.
(a) Make the costume (full-dress or normal wear) neat and tidy
(b) Keep peace of mind
(c) Join both hands together close to body like ‘GOU-DOU’
(d) Make a formal bow from the waist (‘TSU-II’)
(e) Put forth the left foot beside the seat (mat or spot)
(f) Holding up the train of full-dress with both hands (when one wears long-sized dress) and fall on one’s knees (laying right hand down on the seat in case of female)
(g) Lay down both hands…left hand upon right hand…at the front edge of the seat (in front of one’s knees). Let the brow down nearly to the hands position (quickly up and down movement shall be required)…’KOU or KOU-SOU’
There
are so many varieties of decorum found in TEN-DOU, that I am going to show
you
some leading formulae one by one as simply as possible.
A) Thanks giving (Decorum done soon after the
Initiation of SAN-POU and so forth)
MIN-MIN SHAN-TEI
3KOU
SHO-TEN SHIN-SEI
1KOU
MI-ROKU SO-SHI
1KOU
NAN-KAI KO-BUTSU 1KOU
KATSU-BUTSU SI-SON 1KOU
GETSU-E BO-SATSU
1KOU
SHI-SON
1KOU
SHI-BO
1KOU
TEN-DEN SHI
1KOU
IN-HO SHI
1KOU
ZEN-KEN TAI-SHUU 1KOU
B) Visiting and Retiring
MIN-MIN SHAN-TEI
5KOU
SHO-TEN SHIN-SEI
3KOU
MI-ROKU SO-SHI
3KOU
NAN-KAI KO-BUTSU 3KOU
KATSU-BUTSU SI-SON 3KOU
GETSU-E BO-SATSU
1KOU
SHI-SON
1KOU
SHI-BO
1KOU
TEN-DEN SHI
1KOU
IN-HO SHI
1KOU
ZEN-KEN TAI-SHUU 1KOU
The number of KOU-SOU has been decided notwithstanding; anyone
need not stick to
these formalities but practice them flexibly according to
circumstances. It goes without
saying that a man should act in accordance with
the rule so as to show his good faith
as long as he is quite well at home as
usual. That is, if you might happen to have no
time when you would leave home
some day, you could be free from the leaving
decorum.
You had better bear in mind, when you would be busy with some
divine affairs
(spreading the Way and so on), or happen to encounter an
emergency, every activity
in the Way should be prior to any rule.
C) Greeting and Sending (the Advent and Farewell)
MIN-MIN SHAN-TEI 10KOU
(15KOU)
SHO-TEN SHIN-SEI
5KOU
MI-ROKU SO-SHI
5KOU (9 KOU… for an independent entrance)
SHI-SON
5KOU (3 KOU… ”)
SHI-BO
5KOU (3 KOU… ”)
TEN-DEN SHI
1KOU (1 KOU… ”)
In the case of Greeting and Sending of SHI-SON, SHI-BO and
TEN-DEN SHI, people could make only 3 or 1 KOU without making additional 10 KOU
for
RAUM irrespective of their names in order to avoid complication.
If one or some of them would come and go several times a day, people
might as well make nothing but a Greeting and Sending decorum a day. Moreover,
if there happen to be crowed of the public attending at the TEN-DAN, some
seniors might as well represent them at the decorum.
D) Worshiping by the offering of the incense stick (KEN-KOU REI)
MIN-MIN SHAN-TEI
10KOU
SHO-TEN SHIN-SEI
5KOU
MI-ROKU SO-SHI
5KOU
NAN-KAI KO-BUTSU 5KOU
KATSU-BUTSU SI-SON 3KOU
GETSU-E BO-SATSU
3KOU
KAKU-I HOU-RITSU-SHU 3KOU
SHI-SON
1KOU
SHI-BO
1KOU
CHIN-DEN GEN-SUI
1KOU
CHIN-DEN SHOU-GUN 1KOU
KYOU-KA BO-SATSU 1KOU
As
you know by GAN-ZAN BUN, the daily behaviour of the trainee in the Way should be
the utmost serious. Whoever trains oneself in the Way should have to recite the
GAN-ZAN BUN soon after one had finished the KEN-KOU REI every time in order to
repent of one’s sin so as to behave well with renewed vigour. Even though
there might have been a lot of DOU-SHIN making little of GAN-ZAN BUN, they ought
to make it a rule to practice it from now on so that they would make much of
divine rules without negligence. If a man might happen to be too busy about some
divine affaires to have spare time to recite GAN-ZAN BUN, nevertheless he had
better train himself according to the rules.
E) Official Anniversary
a.
Connection with Gods in the incense burner
b.
c.
Invitation (SHOU-DAN)
d. MIN-MIN SHAN-TEI
e.
SHO-TEN SHIN-SEI
F) Memorial Anniversary (Birth and Ascension Days of
MI-ROKU SO-SHI)
a.
Connection with Gods in the incense burner
b.
Presentation of divine provisions
c. MI-ROKU SO-SHI (3 KOE, 9 KOU)
4.
The variations of presentation of divine provisions
Despite of the varieties of the divine provisions to be presented to TEN-DAN
such as
confectioneries as fruits, cakes, sweets, and other foods such as
vegetables, juices
and so forth, they should be fresh, clean and fine without
exception.
The
presentation shall be done first with a couple of teacups; filled with plane hot
water
shall be offered to the right side of the central lamp and filled with hot
tea shall be
offered to the left side of it. If there are enough staffs
attending at the presentation,
people should hold it in order according to the
rule. If you cannot find enough staff at the
presentation, you may do it in
accordance with usual rule. You might just as well do it
actively for the sake
of showing your good faith without restraint.
A)
The number of the sticks offered in a missionary (*)
a. Town or village 5 dishes (fruits or confectioneries)
b.
Local city
10 dishes (fruits and confectioneries)
c.
Metropolis
15 dishes (fruits, confectioneries and other sweets)
(*) The number of dishes and the varieties of the presentation must be flexible.
People may as well
present 10 or 5 dishes at the 1st and 15th day of a month
if they
want. On the other hand, people may offer nothing but a couple of tea
without any
dishes.
B) The number of the sticks offered in the Official
Anniversary
a. Town or village 15 dishes
b.
Local city
20 dishes
c.
Metropolis
20 dishes
People should present 25 dishes consistent with the
number of the multiplication 5 by 5
at the New Year and big four seasonal
Anniversaries held in Metropolis. On the other
side, the people who live in some
local towns, villages or cities need not always adhere
to the number of dishes
because of the inconvenience of the preparation for them; not
to speak of the
inhabitant live in some remote corner of the country. 20 dishes shall be
permitted to present in local territories, and 15 dishes shall be applicable in
some
remote corner instead of 25. Moreover, those people who could not afford
either money
or vitality might as well do their best to keep the rule so far as
they possible. This
exception shall be applied to the presentation at the
Memorial Anniversary (Birth and
Ascension Days of MI-ROKU SO-SHI) as well.
Generally
speaking, the most important thing is not the plenty of the dishes but the
depth
of
the
faithfulness shown in decorum. Whoever might be short of money should
be thought
to earn as
much merits as the man who might have enough money and time
would do, the former
could spend less money than that of the latter nevertheless, so
that there must
be naturally found some difference between the apparent aspects of
decorum done
by them. It must be the reason to be said that the Way of the poor would
hardly
be easy to master. The more faithfully a poor man train himself with the more
good will, the more merits he could earn. To the contrary, if a rich man might
be used to
offer rather less presentation on purpose, he should have nothing to
do with the merits
of prayers.
5.
The variations of the Anniversaries
As
far as the decorum of Anniversary in TEN-DOU is concerned, there are no formal
rules found except that of New Year, MI-ROKU SO-SHI and big four seasonal
Anniversaries (*); as for the anniversaries of other Gods, the presentation
could be
done according to individual belief, the objects to be offered might as
well be selected
as one likes.
(*)
Soon after the Ascension of YUMI-NAGA SO (the Author), the Anniversary of
TEN-NEN KO-BUTSU
was
added in this
category… (See (C) …“CHUU-SHUU SETSU” shown below)
A)
Anniversary of MIN-MIN SHAN-TEI
a. New
Year (Jan.
1.)
b.
Spring (Mar.
15.)
c.
Summer (Jun. 15.)
d.
Autumn (Sep. 15.)
e.
Winter (Nov.
15.)
B) The Memorial Anniversary of MI-ROKU KO-BUTSU
a.
Birthday (Apr. 24)
b.
Ascension (Feb.
2)
C) The Memorial Anniversary of YUMI-NAGA TEN-NEN KO-BUTSU
a. Birthday (Jul.
19.)
b. Ascension (Aug.15;
6.
The variations of the rules
A)
The regulation for the
TEN-DAN managers
a.
Whoever wishes to become a DAN-SHU (TEN-DAN manager) should have to
make
it a rule to look up to the Heaven, worship Gods, respect the Masters,
make much
of the Way and venerate the Seniors.
b.
DOU-SHIN should behave well in accordance with GO-RIN HAT-TOKU (*).
DAN-SHU
should take great care of his/her words and deeds at any time so as to
never
influence the prospects of the Way by raising a scandal. He/she should
keep
moderate, respectful and peaceful attitude, when he/she would contact with
a
person or have something to do with other object, never take either arrogant or
high-pressure or violent behaviour. As the saying goes, “As A respects B, so B
respects A”.
c. You have to treat other
DOU-SHIN, as if he/she were an incarnation of your
own, as long as he/she is
bearing nothing but the Way in mind sincerely, despite
whether he/she might be
rich or poor, so as to lead and enlighten him/her so
much faithfully as possible
without any discrimination in the treatment. So that
you should be free from any
blame that you might make much of A and little of B.
And I wish, you would
enlighten faithfully any other DOU-SHIN, there might be
some worthless found
nevertheless.
d. You ought to make yourself familiar with DOU-SHIN as if they were your
brothers
or sisters and correct yourself for the sake of enlightening others at
any time so
as to make them train themselves in the Way.
e.
People should do their best to arrange properly both inside and outside
of
TEN-DAN and keep always clean around there so as to be magnificent to look at
it. Speaking generally, the most important matter as regards TEN-DAN is keeping
its appearance solemn and silent.
f.
People should be used to have the opportunity of some lectures on any
kinds of
divine rules at any time to make them clear so that the public might
keep them
easier.
g.
People should always keep the consideration for easy reference to the
divine
printed matters, and pay special attentions to their publication as well.
h.
If a DAN-SHU might happen
to be told that a DOU-SHIN would take someone to
his TEN-DAN for their
Initiations’ sake, he should have to check before hand the
situation and
condition of both his physical body and house deliberately, so that
he should
never militate against the affairs of the Way because of his ignorance.
Whenever a IN-HO SHI might have brought an applicant
for the Initiation, people should
tell the TEN-DEN SHI or DAN-SHU first what his
personality is and by what reason he
had asked for the Way so as to have them
enlighten him with ease.
i.
DAN-SHU and managers should all the time do their
best to do with both coming and
leaving of any visitor to TEN-DAN heartily so as
to show him their faith. The saying “As
a man leans the Way, so he loves the
other” means just the same as this behaviour.
B) The rule of visiting a TEN-DAN
a. A TEN-DAN visitor should do SAN-GA REI first when he
visits TEN-DAN, and do
JI-GA REI before he would leave it. People should make it
a rule to do these REI
vividly when they might happen to meet with some special
occasions without
hesitation.
b. Nobody should take any goods for his own use
without permission. If one would
like to have some printed matters or something
else at his disposal, he should not
help himself to them but ask for the manager
to help him.
them as tissue or toilet paper to rub down
some dirt nor throw them away at every
turn. A man should look into all the
printed matters before he might dispose of them
into a wastepaper basket.
d. A man should do his best to make much of the
order; for example, a man ought to
restore anything he has handled to the place
where they were before.
e. A man should never fail to spit phlegm out into a
spittoon in case he does it inside
a house; otherwise he ought to do it around
some blocked corner space out of
others’ sight so as to make much of public
health.
f. Whenever one would visit a TEN-DAN, he should step
in and out as light as
possible he could; never take the liberty of either
making noise or walking about
indoor.
g. When the people attending at a TEN-DAN would
receive a visit from DOU-SHIN,
they should restrain their feeling of strain if
any, lower their voice; never shout at
the top of their voice. They have to keep
silence and solemnity in front of TEN-DAN
where would be crowded with a lot of
visitor, not to speak of when a lecture or a
ceremony should be holding. People
should never chat over the trifles of life in front
of TEN-DAN, so that they
ought to make much of divine rules all the time.
h. By the coming and leaving REI and other decorum
such as greeting, sending,
meeting at the Anniversary and TEN-DAN settlement
people should keep the
designated rules without hesitation… male precedes
female in any case. Male
should keep to the right and female to the left
position as they face TEN-DAN all so
as not to disturb the order. Whenever they
would meet with others outdoor, they
should behave keeping this manner in their
mind.
i. People should do their best to dress themselves
properly and keep silent while
they are attending at decorum. When people would
take their praying position in
front of TEN-DAN, they should neither give
precedence each other nor be too
modestly to receive their proper seat. A man
should be taught by some senior
about taking his proper seat where it should be,
so that he ought to take a seat
appropriate to his capacity without hesitation
and join any decorum. As a rule, the
man who might have been just initiated or
have earned few merits could express
first, how faithfully take care of himself
he would, as long as he might take a back
seat.
j.
Female should never be allowed to start decorum before that of male will
come to
an end, so should male never be allowed to interfere in female’s
decorum nothing
but to wait behind it. This regulation shall be said as
“making a distinction between
male and female”.
k.
A greeting decorum for a God (a Message sender) at a TEN-DAN settlement
ceremony shall be done first by TEN-DEN SHI if any, and going on by other
members according to sex (in order of male and female). If there were crowd of
attendance in front of TEN-DAN, TEN-DEN SHI or DAN-SHU might as well select
some
temporary representatives for the prayer so as to keep silent throughout the
ceremony.
Even though people meet with the Sending, people
ought to make DOU-SHIN do with
decorum after TEN-DEN SHI and SAN-SAI finished
it. If people might request another
Message should make a KOU-SOU to SAN-SAI
again after the Sending and
Thanks-giving decorum as a rule.
C) The rule of attending a KEN-SAN KAI or a lecture
a. No matter who would ascend the platform for the sake of giving a
lecture, the
audience should do decorum according to the command of “Stand
up!” “Bow!” and
“be seated!” so as to pay their respects to the
lecturer. Just do the same when the
lecturer will leave after the lecture.
b.
The audience ought to do their best to keep silent; never whisper in
another
person’s ear so as to infringe any divine rules.
c. The audience able to write well, had better take a notebook with him in
order to
make a memorandum of some important items and theories as soon as he
has
learned, so that he will come in handy for an instant reference at any time
and
useful for increasing of his knowledge much more naturally.
d.
Anyone who felt a need to drink some water or go to wash his hands on
the way of
a lecture, he might as well leave his seat at any time he could
afford so as not
disturb the order.
e. The audience should never be either a selfish person or a man of weak
character.
The audience could learn a great deal first so long as he could have
an ambition.
Anybody who might have got an idea and want to express it, he
should be permitted
to make known his opinion after the lecture will come to an
end. He should pay a
respect for a further merit expected from the collection of
the lectures edited by
permission.
f.
Even if a man might meet with his best friend happen to come into the
hall where a
lecture is going, they should neither beckon nor make sign each
other. Even though
a TEN-DEN SHI might enter the hall, nobody needs to stand up
for the sake of
either greeting or sending decorum; in short, nobody could be
allowed to disturb the
order and prevent the lecture going.
g. If an audience might have
some question or find some difficult or obscure points in
a lecture, he might as
well make notes of them so as to debate and talk about the
problems with the
lecturer after he has released from his job. People should never
ask the
lecturer any question while he is on the job, so that they might delay the
lecture time and make other audience feel an aversion to it.
h. If a DOU-SHIN would bring
an observer, the former had better invite the latter to the
designate seat for
the public, and he should beforehand report the detail about the
observer to
TEN-DEN SHI or DAN-SHU in order to support their later enlightening
works.
i.
As soon as the lecture or KEN-SAN KAI (enlightening meeting), the
audience
should do leaving decorum according to the rule and come out of the
hall in order
(male and female as a rule). People should never either act so
wilfully or have a
pleasant chat so loudly as to be blamed by those around them
D) The rule of the missionary activity
a. DOU-SHIN ought to make time to visit his close friends in order to
enlighten the
good and make him be initiated into the Way as sooner as possible.
The saying “As
a man enlightens other, so does he himself; a man could
accomplish his wish first
when he would do any pious deed” implies this fact.
b.
There are great amount of people who are half in doubt and ignorant of
the truth
found among new DOU-SHIN, some of them are faithfully believe in it of
course
notwithstanding. So that any IN-HO SHI should be used to preach to the
newcomers
about the truth frequently in order to make them realize the
significance of the
Initiation so as to make firm in their faith and promote
their training themselves in
the Way. The same situation is told well in such
word of Confucius as “If a man
would inculcate earnestly in a person with the
truth, so he might well lead him”.
c.
Those DOU-SHIN who are plenty of wealth should behave economically in
these
critical age the great catastrophe is coming, so that they could do their
best to do
pious deeds to support the foundation of their mission as much as
possible in order
to spread the Way and save the public; as the result, they
could dissolve their
successive sins and crimes and recover the world from
corrupted customs. If they
might have rendered some distinguished services to
the society, they should be
able to create enormous welfare of their own in
future.
d.
Any DOU-SHIN should be used to make an inspection of his mind if he
might
happen to have some wicked ideas. Anybody should persuade with all
possible
haste the people whoever have any bad habits or preferences to mend
them step
by step; and anybody should never make others learn to be steeped in
vice,
sometimes using some warnings, so as to set some good examples to their
juniors.
spare in order to hear of some holy Messages so that he would increase his
knowledge and cultivate his mind of the Way. If a man might have any question,
he
might as well debate with other DOU-SHIN about his question. The more the
ability
a man would have, the more labour he should be required; he should not
assume an
indifferent attitude but do pious deed much more than others so as to
make himself
bigger in his character; the more labour for others, the more
merits for himself he
could earn.
f.
Those DOU-SHIN who are good at reading should have a lot of opportunity
to
explain the details of some printed matters for the ignorant of letters at
any time and
place; for this purpose, they should have to clear the concepts of
the Way
beforehand.
g.
Generally speaking, it would be worth any DOU-SHIN’s while to train
himself first as
far as he should keep faith in his mind, correct it and behave
well, push for
goodness and mend the way each other, progress diligently after
the Law of ancient
Saints and men of wisdom.
h.
Any DOU-SHIN ought to keep the divine rules severely, overwhelm
selfishness and
train himself in the Way so as to expect the great achievement.
i.
If there might be some extravagant items out of above listed laws found,
which
should be revised at any time.
The preface for the Supplement
On the New Year of 1939,
Our Teacher, the 18th Master YUMI-NAGA SO in accordance
with
affairs” so as to unite and arrange all the
decorum and regulations applicable to the Way
and made them a compass of
TEN-DOU. We have been managing both inside and
outside of the Way owing to the
laws for 31 years since they were settled, and recently
achieved a great
development of the Way in the world. All the honour must be due to the
laws,
which have been prevailed in the Way for long as the standard bible for the sake
of
promotion of TEN-DOU and the correct guideline and the principle for the
activity of all
DOU-SHIN, DAN-SHU and TEN-DEN SHI.
ON-SHI (Our Teacher)
ascended to Heaven on the day of a full moon in autumn 1949, 8
years later of
the enactment of the laws; we guess that ON-SHI might have been so
farsighted
that he should have enacted them in order to be free from anxiety about the
future of TEN-DOU.
The reason why are the
mission and the divine event united in the same style, is that
each item must be
so exquisitely provided as in accordance with the reason of Heaven
and the
God’s will, to say nothing of the fact that each DOU-SHIN have been keeping
the
laws faithfully.
It is inevitable to provide
a firm agreement in the world where the number of various
people should have to
engage in a same work on a same purpose. If only there could be
settled an
appropriate rule or a regulation in accordance with the real truth, which must
be the permanently applicable agreement of universal validity, which must be
accepted
easily and smoothly by the people who would keep them, and which could
be expected in
a while to become a beautiful custom enable to benefit the
public. ON-SHI must have
thought of the affairs mentioned above so deliberately
as to do his best to arrange them
according to the ancient decorum.
People might as well expect
that there might be provided a lot of various subsidiary rules
prevailed in the
Way in proportion to its great holy business, which have been developing
its
scale day by day under the Mission of the general Salvation and the unification
of
religions. But ON-SHI showed nothing but the outline as simply as possible,
and omitted
the details. The details not yet decided must be considered as a
problem awaiting
solution imposed to the missionaries in the world; but as for
the details, we believe that
they could never fail to arrange the subsidiary
rules in accordance with the local
circumstances unless they would deviate from
the basic rules. There goes a saying “the
more perfectly, the more modestly
things will become”, ON-SHI showed such words at the
end of the laws as “If
there might be some extravagant items out of above listed laws
found, which
should be revised at any time”; which must be said in expectation of the
achievement of the more perfect.
It has been 21 years since
TEN-DOU was released in Japan, and there has been a large
increase in its works.
So that the need of such a translation has been keenly felt, we
have set about
our business from the beginning of this year, and now we are ready for
publishing their perfect translation after repeated elaborations so as to make
DOU-SHIN
have a clear understanding of the basic laws.
To tell the truth, we need
some additional items to be provided caused by the special
situation and the
custom of this land, so that we have added the supplementary rules
consist of 26
provisions as shown below, which was enforced with the basic laws on
May 1959,
after careful investigations and as a result of deliberate judgement. It was
done based on the decision that they should have to be the best enactments
appropriate
to the real state of Japan. We are going to make a revised and
enlarged edition by
degrees in imitation of ON-SHI so that they would be more
useful to support the activities
of DOU-SHIN.
We are expecting that any
DOU-SHIN would keep the laws once decided; and we wish,
they would cooperate
with us in the development of the Way.
Thank
you.
Sep.15, 1969 (CHUU-SHUU SETSU)
Supplementary rules
1. Incense offering
A bunch of 37 pieces
incense sticks shall be put into the designated position in the
incense burner
each 1st and 15th day as an exception made in the incense
offering
ceremony. In that case, 5 pieces shall be required for both SHO-TEN
SIN-SEI and
MI-ROKU SO-SHI instead of 3 as usual, and also 3 pieces shall be
required for
SOU-KUN instead of 1 as usual.
In the case of an
anniversary festival, the number of the incense sticks in a bunch
should be
increased as much as 53, which shall be put in the centre of the burner. In this
case, other offerings are negligible. As for the number of KOU-SOU
(worshipping),
people should make 5 KOU-SOU instead of 3 and make 3 from SOU-KUN
to KAKU-I
TAI-SEN instead of 1, and 1 for others.
2. The qualification to become a TEN-DAN manager
Whoever would encourage any
candidate to become a TEN-DAN manager, should make
sure whether he might have
sincere faithfulness or not, examine closely the situation
where TEN-DAN shall
be installed and the steadiness of his financial ability to manage it,
and
should make him recognize both the significance of its instalment and the
accompanying responsibility. Especially a senior should keep in mind to make a
junior
understand how to arrange and manage TEN-DAN and know about the
regulations and
the mental attitude in detail.
3. The candidates for TEN-DAN installing, CHOU-BATSU
(*1)
and KETSU-EN
(*2)
Whoever wants to apply for
these divine affairs listed above should consult with
TEN-DEN SHI or ZEN-KEN
(*3) at his elbow first. The TEN-DEN SHI ought to inform
SOU-TEN-DAN of the fact
so as to decide the details and make the applicant know about
them. Thereafter,
the applicant should visit SOU-TEN-DAN in order to take the designated
lectures.
The information for the sake of ZEN-KEN may as well be sent by post in a
complex
situation.
4. The TEN-DAN management
If a man could not manage
his TEN-DAN for a while because of some difficult situations
or affairs happened
after it had been opened, he might ask for SOU-TEN-DAN to manage
it instead of
him. If a TEN-DAN manager could by no means keep on fulfilling his duty, he
ought to choose someone else as his successor.
5. An Initiation ceremony holding
A TEN-DAN manager should
inform SOU-TEN-DAN about the outline of the destined
Initiation ceremony, so
that people would make the memorandum on a blackboard so as
to let the public
know of it. Anybody who would wish to attend at the ceremony could ask
SOU-TEN-DAN of it and might as well participate in it freely.
The manager or his deputy
should be responsible for the communication with the staffs of
the ceremony. In
the case of either the applicant might hope or the hall might look rather
small,
the ceremony could be held under the least minimum number of staffs. If there
were
unexpected applicants coming, people might as well accept their request to
be initiated
on the premise of later approval.
6. In front of TEN-DAN
People should keep absolute
silence in front of TEN-DAN while a ceremony is holding,
and both male and
female should keep their designated standing positions respectively,
no one
would be allowed to walk around here and there and chat each other.
No helper could be
permitted to tell GOU-DOU to an applicant before the designated
TEN-DEN SHI
would not showed him it yet. A male helper could not show it to a female
applicant but male, just the same, a female helper never do it to a male but
female hand in
hand. Any helper might well do with it to an infant, an aged and
a sick despite their
sexualities nevertheless. Anyway, a specialist would follow
the explanations about
SAN-POU later, so that no helper need adhere to the
designated formation of GOU-DOU,
even if an applicant could hardly exercise it
correctly.
7. The time for a ceremony
The Initiation ceremony
shall be held appropriately to the occasion. Despite the number
of the
applicants, the ceremony shall be held kindly and cordially and the manager
ought
to do his best to enlighten them as long as he can afford the time.
TEN-DEN SHI and
KOU-DOU SHI (instructor) should have to arrange the ceremony
tactfully according to the
occasion, number of people and the time at their
disposal.
8. Punctuality
However the ceremony held
in a private TEN-DAN might be inevitable to take longer time
than expected
according as the applicants like, every official meeting, congregation and
external spreading of the Way might as well start punctually.
9. The conductor of a ceremony
The conductor is obliged to
allot the roles to each staff previous to the opening of a
ceremony. Each
nominated role-player should work according to the order so as to fulfil
his
duty. If the conductor might have some comment to make after the ceremony, he
should have to propose to argue about the matter with the staffs. But he had
better
refrain from the argument in front of the applicants.
As soon as the ceremony
comes to end, the conductor ought to report such details as
the name of TEN-DAN,
date, address, number of the applicants (male and female
respectively) and the
outline of the ceremony to SOU-TEN-DAN.
10. How to dress for the ceremony
Nobody shall be allowed to
put on or put off the uniform in front of an applicant. The
dressing room shall
be separated from the place where the ceremony will be held.
Whoever is working for the
ceremony has to keep putting on the uniform until the Gods
will retire the
ceremony.
People should make it a
rule to fold the uniform well creased as long as it is out of use.
Keep it away
from filth; take care to keep it clean all the time.
11. The introduction to TEN-DOU and the explanation of SAN-POU
Anybody who was asked to
attend an Initiation ceremony to give the applicants a lecture
should do his
best to fulfil the duty. If he would be afraid of any inefficiency in some part
of the lecture, he might as well ask TEN-DEN-SHI, DAN-SHU or someone who are
familiar with the reason for giving a supplementary lesson beforehand.
12. Filling in the document
Anybody who has been
working for the sake of filling in the document should never fail to
ask the
conductor, soon after he has done with his work, for the inspection of the
document if he has filled in the items such as date, place, name of the
applicants and
IN-HO-SHI correctly or not. Even if he has done with the
inspection of the document
without the filling in the name of the applicants for
certain reason, he should ask for the
additional inspection after he has given
the last finish.
As for the membership list,
people ought to make the copy of the list made for the sake of
the private
TEN-DAN, and the TEN-DAN manager has to hand the copy to the conductor
so as to
take it to SOU-TEN-DAN finally, in which the writer’s name shall be requested.
13. KAMI TSU-RII and SHIMO TSU-RII
Both KAMI TSU-RII and SHIMO
TSU-RII are the important roles executing for the leading
Gods of Law in Heaven
KAN-TEI and RYO-SO, so that people who are going to play
these roles should make
it a rule to behave solemnly and do their best to exercise the
playing in the
ceremony. Anybody who has been not yet accustomed to the role had
better refrain
from the playing unless he could become a good player.
When they should retire
from the playing position, they have to worship Gods using 10
KOU-SOU together
with TEN-DEN-SHI. In case male and female were mixed between
them, TEN-DEN-SHI
should worship first (As for the detail of decorum, refer to the
specific
guidebook).
14. How to take a lecture
The audience should do
their best to make the most comfortable atmosphere for the
lecturer’s sake.
Nobody should ever frequent the upper seat so conspicuously as to
attract the
public attention, worry the lecturer for some trivial matters, or get him into
trouble so that one might disturb the peace of the hall and hinder the audience
from
listening. In the inevitable case to tell the lecturer some special
affairs, one had better
hand him a memorandum mentioned the point in secret.
15. The lecture in front of TEN-DAN
According to the divine law
such words of command as KI-RITU (stand up), REI (make a
bow) and CHAKU-SEKI
(take your seat) are required by the lecture done in front of
TEN-DAN
nevertheless, the audience and the lecturer may just as well make a bow each
other in a Japanese house for convenience sake.
16. How to receive a holy message
As for the decorum when
people receive a holy message from a God in the front of
TEN-DAN, they have to
stand at stiff attention on the designated position in accordance
with their sex
… male or female.
If a man might be too tired
to keep standing position for a long time, he might as well go
backward silently
so as to take sitting position to keep listening. Nobody is allowed to
leave the
place halfway or to talk with other.
17. The explanation of the subscription
IN-HO SHI should make the
applicant realize the necessity to offer the subscription when
he is initiated
into TEN-DOU before the ceremony. If an applicant could not afford the
offering,
IN-HO SHI might as well defray for him temporarily, which shall be collected
later.
The amount of the
subscription required by the special Salvation is usually more than that
of the
ordinary one.
18. The payment or the delivery of the subscription and the
applicants’ list
TEN-DAN manager or the
conductor (a person in the highest charge of the ceremony)
has to pay the
subscription and deliver the applicants’ list to SOU-TEN-DAN after the
Initiation ceremony came to end. The responsible person is obliged to deliver
the list as
soon as he possible, while the payment of the subscription shall be
done within a couple
of months in case of any difficulties.
19. How to hold a ceremony in a public space
In case of emergency, a
ceremony might be held in a temple or any other public spaces
for the
applicants’ sake as far as a steady guarantor introduces them. In this
occasion,
the conductor of the ceremony should pay attention especially to
affirm the number of the
participants or applicants and register their names
with the greatest care.
For a while, people had
better refrain from spreading TEN-DOU among the public or in a
public meeting
and putting advertisements by way of such mass media as audio-visual
means of
communication or newspapers.
Anybody need not take
measures to induce those people to stay in the ceremony who
would long for
leaving as soon as they have heard of ‘the introduction to TEN-DOU’
notwithstanding. People had better regard them as immature persons and let them
do as
they please.
20. How to set a portable TEN-DAN
Whenever a portable TEN-DAN
would come into use, the user should never fail to inspect
the set before he
would make his departure. The candles (oil pots), candlesticks and
incense
burners should be polished up all the time. People ought to provide enough oil
(vegetable oil), incense sticks, incense powder, document forms and so forth,
keep the
tablecloth folded scrupulously and the statue of MI-ROKU cleansed all
the time.
With regard to the Kakemono
of RAUM, which must be the primary object, anybody
should pay attention to keep
it away from dirt. People had better bind it with satin or
damask and envelope
it in a box made of KIRI (or some other porous wood) so as to
keep it in the
best condition.
21. How to deal with the goods of a portable TEN-DAN
People should make it a
rule to put back the TEN-DAN goods after the applicants would
be dismissed,
while the arrangement of the goods should be finished before they would
have
arrived at the ceremony.
22. The qualifications for a CHOU-BATSU NIN
(an applicant for
the
special Salvation)
Any DOU-SHIN is qualified
to become a CHOU-BATSU NIN. As for the beginner,
especially just initiated into
the Way, because of his poor knowledge of TEN-DOU,
people need to explain him
the significance of the role to the last detail, unless the souls
once saved
would be suffered from a bad influence caused when he might happen to go
astray
owing to his halfway attitude to the role.
23. An exception in favour of female
Although a female shall be
allowed to become a CHOU-BATSU NIN hereafter as a rule,
she had better ask her
brothers if any for taking over her role, because the divine merits
due to the
female works shall be divided equally into both her and her husband’s family.
24. The qualifications for the Initiation (This item shall be ignored
nowadays)
Anybody is qualified
equally to be initiated into the Way without any discrimination so far
as he is
looking for the Way faithfully.
As for a man of
disqualification, any staff allocated for the ceremony should knowingly
take
proper steps to meet the station so as to hurt his feelings by no means. For
example, one might as well ask him for precedent worshipping to TEN-DAN before
the
ceremony starts and coming into another room in order to let some one give
him a lecture
so as to make him consent to wait for the next chance. If he would
be eager to be
initiated into the Way despite of the persuasion, he could be
regarded as a man of virtue
so that his application should be acceptable.
25. Decorum
TEN-DAN manager and the
staffs of the ceremony should make much of decorum so as
to bear the order of
worshipping and the date of the anniversaries in mind. And they have
to acquire
the know-how about the events of any kind and that of both KAMI TSU-RII and
SHIMO
TSU-RII.
26. Working for SOU-TEN-DAN
Any DOU-SHIN is requested
to visit SOU-TEN-DAN (MI-ROKU JI) in order to work for the
Way so as to promote
the mutual friendship and communication.
TEN-DOU SOU-TEN-DAN is
looking for the man of ability in the world always, so that the
man who wants to
be a great help to the Way shall be welcomed to apply SOU-TEN-DAN
through his
intimate DAN-SHU or TEN-DEN-SHI for the holy business man in order to do
his
best in the Way.
(*1) CHOU-BATSU: The special
ceremony, through which the authorized Gods permit
DOU-SHIN to have his/her dead parents (souls) return to RI-TEN
(*2) KETSU-EN: The special
communication between DOU-SHIN and the souls saved by
CHOU-BATSU using SA-BAN, which shall be made in order to bear testimony
to the fact that they have
certainly returned Home.
(*3) ZEN-KEN: Senior
TEN-DEN SHI, who have been endowed with its TEN-MEI long since
before the eighth appointment
ceremony.
APPENDIX
KEN:
A man who is in his 17th year or more.
DOU: A boy who is in his 16th year or
less.
KON: A woman who is 17th year or more.
JO: A girl who is 16th year or less.
That’s all.