The Big Nine Holy Regulations (7)
The General Understanding on
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The Dogma and the Management of the Way
(Edited by KOU-SHI IN-CHOU at the trainee’s meeting held in SOU-TEN-DAN
on Oct. 11 1976)
Now, I am going to show you
the dogma of the Way, which has been compiled
from all the holy words composed
before by Gods. Above all laying emphasis
on the spreading of the Way, I will
give you a comprehensive survey of its
inevitable points so that you shall make
use of it as a standard guide for your
understanding.
HA-HHA.
The Dogma of the Way
A. TEN-DOU
and Religion
other
religions
〜especially
as for the view on the unification of religions〜
Although TEN-DOU and other
religions have similar names but they have
various Missions. Notwithstanding the
activities of TEN-DOU look like those of
the other religions, but both functions
are dissimilar.
‘The One’ means ‘the
Way’ or ‘the Truth’ in TEN-DOU, so that ‘to return to the
One’ does
not mean ‘to make the religions unite to form an organization’ but
means
‘to return to the Way’. That is to say, the activity of the Way to have all
the souls return to ‘the One’ (the Salvation) would result in the
unification of
religions.
No Soul, no Way. The
religion doesn’t exist for its sake. The most pressing
necessity nowadays is
not the religious propaganda but the Salvation on
account of SAN-KAI, without
which TEN-DOU could hardly be distinguished
from the other religions. No
leadership of the religion shall be brought into full
play without knowing how
to restore the souls to their original state.
TEN-DOU deals with the
souls by means of ‘Nothing invisible’, while the other
religions do with
them by that of ‘Something visible’. The Way is essentially
‘Nothing’ or
‘Vacancy’. Nothing visible such as a religion will be needed in
RI-TEN any
more. But as a matter of a direction to enlighten the public, you
shall never
forget that you should not take a negative attitude toward them
but take great
care to advocate them the Way with tolerance.
2.
The discrimination between dogma and doctrine
Whenever you would preach
the Way to a man, you should not make much
of a doctrine (theory) but make it a
rule to resolve it by the reason of Heaven
so as to make your story sound
plausible. If you might mistake the means for
the end, you couldn’t avoid
making a slip of the tongue so much terribly as to
make one misunderstand the
truth. Even though both word and phrase were
used much the same, there might be
frequently some different significance
far from the appearance involved. The
fact that the significance of a
vocabulary would come to be either truth or
false must depend upon whether
the speaker might have the mission or not. You
should pay a great attention
to this fact.
3.
The holy word and the spiritual oracle
The spiritual oracle
(divine message sent from the spirit world; so-called
REI-SA nowadays), prophecy
and any other divination or something like that
are available for the sake of
the enlightenment, but they are far beyond the
basic fundamentals of the Way
nevertheless. Nobody could take them for
granted that they would be given the
equivalent authority to SEI-KUN (the holy
word), which could prove how
definitely supernatural power would reveal the
great Way in order to cultivate
one’s soul so as to transcend both life and
death on account of being free
from any catastrophe in the world. No one
shall be allowed to make a comparison
between SEI-KUN sent from RI-TEN
and any other spiritual oracle composed by such
REI (spirits) as KI-TEN
(upper spirit world), HYOU-CHAKU (roaming), MOU-SOU
(fancy) and any other
lower ghost.
4. The difference between TEN-DAN and temples, churches and any
other
shrines
〜additionally,
as for the reconstruction of SOU-TEN-DAN〜
The
idea to construct temples, churches and any other shrines must be
nothing but
the remains
of the big five religions; as time is proceeding to the
third (White-)
generation, the traditional conception making much of such an
edifice will be
declining. Originally in the ancient age, people were used to
regard the place
wherever the Master is present regardless of building as a
holy area so that
they have made much of the shrines without shape and
form. The usual
communication between Heaven and the people were done
well through the mouth of
the Master at that time, but since the beginning of
the third generation people
began to corrupt and as the result anyone who
would make people know about the
divine world could have hardly kept his
authority unless he would have preached
a sermon in an edifice with some
dignity.
Heaven permitted DOU-SHIN
to be endowed with TEN-MEI (Mission of Heaven)
of HOU-SEN (TEN-DAN; TEN-DOU
original altar) first at the beginning of the
third generation. You shall never
esteem TEN-DAN such a building as
something like a relic of the past. Although
any TEN-DAN is obliged to install
some sacred objects in the concrete, the fact
must prove the arrival of
TEN-DOU age that RAUM will name it an original title
respectively and
authorize it to hold the Initiation ceremony in front of it at
any time.
Any TEN-DAN has such
originality that it is not always fixed at a place but
portable wherever it will
be required, for it is made of concrete material
notwithstanding it must be
shapeless; that is, RAUM granted it to follow the
ancient style that the Masters
were used to take the liberty of preaching
anywhere they liked.
As for the building of SOU-TEN-DAN, people should find the
reason for the being not
in the apparent quantity of the capacity but in the
inner quality of the Mission. The
building of SOU-TEN-DAN should be the place by
any means for the sake of neither
visiting nor training. If its centre were
filled with vacant energy, which could never
fail to create the real one around
it so as to develop the Way. Therefore, you shall
never make so much of the
apparent beauty and mass as to adhere to the shape and
go astray.
It must prove the very
poorness in substance that the most of recent religions have
been rivalling each
other for their appearances such as buildings and statues all the
time. The most
important thing for them is to spend their treasures for the sake of
souls; for
anything else, people might as well devote their money, labour and time
according to the rest.
As a large increase could
people expect in the number of DOU-SHIN with the
rapid advance of the Way from
now, so it is needed to consolidate the place
of worship in order to prepare to
receive the new personnel. It must be
necessary to provide a enough space for
the enforcement of the planning for
it, the education and the communication of
men of ability. You have to stick
together with your wisdom, ability and labour
so as to realize the plan.
5. The recent situation of the founder of religion
“All
is well that ends well”. Any activity performed by the founder of some
religion except the big five religions and the Masters of the Way might
deserve
earning a divine merit that have acted as a temporary go-between,
as long as it
could have something to do with the Salvation as a result. On
the other hand, if
any disciple of a religion in after ages might happen to be
going astray, the
founder couldn’t avoid bearing the responsibility for his
misleading so that
he could never see the light of day (rise in the world) any
more. No matter what
might be made by a disciple of a religion, for better or
worse, would never fail
to be returned to the founder of it.
All the sin committed by a
disciple of a religion is the sin done by its founder
at the same time, while in
case the former have returned some merit
favourable to the Salvation, the latter
could go shares with the former in the
merit so as to have the honour to be
decorated for his work from the grand
Master MI-ROKU at the place of RYUU-GE-E
(the welcome reception held in
RI-TEN). The founder of any religion should
frankly think of the happiness
happen to have been born just before a rare
chance the last catastrophe
comes out, so that he could be initiated into the
Way and enjoy spreading it.
6. The guidelines for a person converted to the Way
and devote
oneself to it
Once
SHIN-KOU pursued after the first Maser Dharma so as to be initiated into
the Way
and succeeded him as the second Master in the result at the
sacrifice of his
million of pupils and the great honour of both erudition and
virtue as well as
any other wealth. The situation has not been changed as yet.
Anyone could hardly
master anything without his whole heart, who would
need to put all the past such
as both the experience and the knowledge aside
in order to start afresh with a
clean state; if you dare to learn the Way with a
coloured state as it was, you
may well realize it from the coloured point so as
to misunderstand it. Whoever
once makes up his mind to be familiar with the
Way should devote himself into
it. After he has acquired a primary application
power, he might as well compare
the Way with other religion. No one could
believe in another, unless he might
realize anything by himself. Nobody could
achieve two, unless he might get one.
Anyone shall try to see through
‘Nothing’ free from any phenomena.