The Big Nine Holy Regulations (7)                      


        The General Understanding on 
   the Dogma and the Management of the Way  










        The Dogma and the Management of the Way

              (Edited by KOU-SHI IN-CHOU at the traineefs 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


             1.  The difference of the Mission and the dogma between TEN-DOU and 
           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.

             eThe Onef means ethe Wayf or ethe Truthf in TEN-DOU, so that eto return to the 
             Onef does not mean eto make the religions unite to form an organizationf but 
             means eto return to the Wayf. That is to say, the activity of the Way to have all 
             the souls return to ethe Onef (the Salvation) would result in the unification of 

             No Soul, no Way. The religion doesnft 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 eNothing invisiblef, while the other 
             religions do with them by that of eSomething visiblef. The Way is essentially 
             eNothingf or eVacancyf. 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 couldnft 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 onefs 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 

             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

                  gAll is well that ends wellh. 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 couldnft 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 
eNothingf free from any phenomena.      

      B.  The asceticism in the Way



               As a tree has its root, so it will grow; as a river has its source, so it will flow. As the 
               saying goes, you find both the root of RAUM and the source of TEN-DOU, while you 
               have both the tree of SOU-TEN-DAN and the water of ON-SHI and RYOU-DOU as well 
               in the neighbour of you. As branches and leaves shall be withered as soon as they 
               have their root cut out, and lakes and marshes shall be spoiled as soon as they have 
               their source dammed, so your Mission may disappear naturally whenever you will 
               keep away from both the source of the Way and your benefactors. No one could 
               reward for a favour of a drop of water given when he has thirsted for a drink with the 
               water of a fresh fountain supplied after he will have won fame and name later.

               As for the thanksgiving for RAUM and ON-SHI as well as the consolation for ZEN-JIN 
                (grand seniors) and ZEN-KEN (seniors), anyone could hardly reward with the 
               asceticism as much as hundred thousand of the labour he has done. Anybody 
               should not try to split up to be isolated on any account, but follow his elders so as to 
               rise above them as a substitution for his thanksgiving.


         2DThe missionary work and the merit

               The missionary work is by no means such an easy practice of the Way as anybody 
               can afford. Heaven is used to support anybody in practice in addition to his 
               character. Nobody should have an illusion that he would be able to practice such 
               work if only he could afford both money and labour. That is, anybody could never 
               carry out it unless he might become a man of virtue. Anybody could perform it 
               nevertheless, if only he would devote himself to fulfil SAN-SE (*) so far as he possible, 
               no matter how enough neither money nor time he could afford.

               A physical missionary work is a mental one at the same time. Anybody couldnft help 
               making a move to engage with the missionary works in the outer world, as soon as 
               his mind would be filled with mercy. You should reward with these works for the 
               public, who have been making you alive in the world throughout your successive 
               former lives. 

                                          (*) SAN-SE: The big three means to earn divine merits such as shown below.
                                           1)    ZAI-SE:  A financial service.
                                           2)    HOU-SE: The Gospel preaching.
                                           3)    MU-I-SE: A volunteer working.


      3DThe understanding and the practice of the Way

             Nobody would listen to either academic doctrine or theoretical dogma. 
             Anybody should preach to the public by way of either lifelike speech or 
             heart-to-heart talk, that is to say, appeal them for the love and reason of 
             RAUM that he must have learned from his experience of the missionary work 
             he might have shed bloods, sweats and tears.


      4DThe grace of Heaven and a manfs effort

             TEN-DOU is the consistent Way spread throughout both Heaven and human 
             world. Heaven will make a man talk, while a man will rely on Heaven for his 
             step. Therefore, there would not be any power of Heaven revealed where 
             there might be no manfs power found. The grace of Heaven will be given in 
             addition to manfs faith. A man should make an effort first and rely on Heaven 
             to help him. A man plans for something, and Heaven achieves it. Heaven 
             helps those who help themselves.


      5DThe true motive of the asceticism in the third generation

             The motive of the asceticism had been prevailed in the former two 
             generations intended to purify a manfs own soul for the sake of dissolving 
             his causalities, while the recent one is that a man would rely upon the public 
             souls for increasing his spiritual light so as to dissolve his sins and crimes. A 
             man could find the major difference on this account between man-to-man 
             and general spreading the Way. The latter is the reason why is the spreading 
             worth the training (asceticism). Anybody had better settle his mind in the Way 
             so that his worldly mind would fade away naturally rather than he would 
             simply devote himself to purify of it. 


      6DHow to make the best possible use of your time  

             The span of human life is limited. There is a little time left for you. The time is 
             not left over but created. You shall never waste your time, but spare the time 
             however short it may be. You shall never lament over taking a long time to 
             make a man get the Way, neither for the want of time to spread the Way in 
             the world. It makes no matter to you whether things take long time or not. Six 
             Masters did not take more than a half-year to succeed their posts. Even a 
             moment of the faith deserves innumerable hours. Both the names and the 
             works of Jesus and GAN-EN have been handed down for long, 
             notwithstanding no more than thirty years span of their lives. Even though a 
             little deed could stimulate and change several KI (*) into a display of an 
             innovation in the Way.

             Everything must have a beginning. Great oaks from little acorns grow. You 
             shall make the best use of the definite time as effectively and rationally as 
             possible. As you know the ancients could have been alive after they had 
             been driven to the bay and fought with their back to the sea.

                                 (*) KI: An invisible substance; something like energy or wave motion.

     C.  The disease and the death


  PD   The faith is a great healer

          A man of strong faith in the Way will never fail to overcome every difficulty so 
             as to root out any focus. Heaven will endow those faithful in the asceticism 
             with the appropriate mental and physical power. Heaven will endow those 
             people who want to save the public live in a hundred miles from them with the 
             enough physical power to get there. Much the same, in the case of a 
             thousand miles, the physical power of a thousand miles will be given. If a man 
             would be going to save the public far beyond SAN-KAI, Heaven will make him 
             a superman with a tuff body enough to accomplish his aim.

          A sound body makes a sound mind. You shall harden your body so strong as 
             to be able to devote yourself to fulfil a hard spreading schedule with ease.     
             Even if a man might be an ascetic in the Way, his mental and physical 
             powers could not avoid decaying caused by the mortality law some day, his 
             soul should keep its bright forever notwithstanding.


  QD   The cause of disease and the cure

          Many diseases result from a spiritual causality more than a physical. 
             Therefore, anyone could seldom cure any disease by the root, whatever 
             effective remedy or medicine might be available for it. For this purpose, the 
             spiritual selection, or the dissolution of onefs causalities is inevitable; that is, 
             the divine merit should be required for any case. Any patient shall never work 
             for the Way after he will have cured of his disease; but he could have his 
             disease cured after he had done with his missionary work. Heaven will take 
             the utmost exquisite remedial measures those people who are anxious about 
             the otherfs sickness of mind despite of their own illness. You shall tell the 
             public that gthe unique point of needleh bestowed by the Master must be the 
             exclusive remedial measures in order to exterminate the ill causality of any 


  RD   The agreement about how to understand the accident death of a 

              Anybody who has been initiated into the Way would never fail to return 
             Home, unless he might happen to commit murder, suicide, treachery or 
             treason to the Mission. I will make an exception of this case that a man might 
             be forced to go heaven suddenly for his inevitable training sake to earn the 
             extra merits to make up his deficit, nevertheless he had been initiated owing 
             to the virtue in his former lives.

         SAN-POU have been released in accordance with such as strict reason of 
             Heaven as mentioned above, so that you shall never be too ready to doubt 
             their supernatural powers. So you shall do your best to swear by Heaven to 
             devote yourself to spread the Way.

          By the way, you shall know that some DOU-SHIN might happen to be enforced 
              to return Heaven in order to attend to his new business there.




    D.  SEI and BON


       1. The relationship between SEI (*1) and BON (*2)

         Anyone will be free from all the worldly works after he will have returned 
             Home. The consistent work throughout the entire world is nothing but the 
             missionary work of the Way. So you shall make it a rule to make much of SEI 
             and make little of BON. So long as you will be spreading the Way sincerely, 
             Heaven will make your worldly business prosper steadily in compliance with 
             your faith. You shall never become an occasional missionary worker as long 
             as you will be free from your worldly affairs, where you will soon become a 
             worldly person. If you could engage yourself in worldly business with divine 
             mind, which would be changed into divine one to be applauded by the public.

@@@@       @(*1) SEI: Divine affairs such as works, lives and any other activities.     
(*2) BON: Worldly affairs such as works, lives and any other activities.



     E.  The sect


       1. The recognition of a sect, a faction and any other splinter party

             Everything involves both positive and negative characters or both inside and 
             outside as well. It must be a reason of Heaven that where there is a right Way, 
             there comes out a splinter group and a false party at the same time. The fact 
             that a lot of lawless people and rebellious pupil have been appearing one 
             after another in the history should prove the existence of the correct Way.

             You shall never doubt and keep away from TEN-DOU because the fact must 
             be unnatural that those sects might throng it. Nature flows according to the 
             Reason of Heaven and is destined to be in accordance with the Will of it. 
             Without the Reason of Heaven the negative character could not distinguish 
             its colour from the positive one so that it would never have the possibility to 
             restore its original (positive) state. And without the Will of Heaven everything 
             would come to be a jumble of wheat and tares so that anyone could hardly 
             bring another to justice, that is, the opportunity might disappear that any 
             splinter party might recover the lost ground and the worldly people might 
             recover their mind of the Way. The natural law works as shown above. You 
             could live an easy life forever as long as you would stick to the Way by any 
             means without keeping you away from the Mission of the Teacher. 


       2. The abolition of an ideal divine word, an inspiration and any other 

             The divine words that enable people to know the truth spread in the world 
             should be shown solely through SEI-KUN delivered by hand of SAN-SAI (*). 
             SEI-KUN is by no means any miracle but the unavoidable exclamation of 
             RAUM given to the Children, which must be the proof of the truth, the 
             expression of the great mercy without and beyond shape. You shall not 
             adhere to your personal sense or feeling but learn the logic of universal 
             validity out of it so as to be familiar with it.

             The enlightenment has no use for an inspiration and any other occult. 
             Anyone who has been initiated into the Way from motives of some 
             strangeness may well leave it from the same motives. The very thing 
             necessary for the enlightenment is nothing but faith, love and virtue. 
             So-called an inspiration must be an evil, and an occult must be a vice. Both 
             the faith caused by SHU-GEN (the meditation using GEN-KAN) and the love 
             given by DEN-DOU (the missionary work) could merely enlighten the public so 
             as to be understood by Gods.

             Thatfs all. Here I have cleared up a lot of problem concepts over and over 
             again, so that you shall make good use of them for your missionary works.

                     (*) SAN-SAI: SEI-KUN is received through SHA-BAN, which is a system operated by three staffs 
                                   (SAN-SAI); they are TEN-SAI (spiritualistic medium acts as if he were a writing pen), JIN-SAI (reader) 
                                   and CHI-SAI (recorder).






















         The Management of the Way 


@     I have done with the argument about the dogma of the Way. Another 
             argument about the management of it shall follow for the sake of your 
             guidance. I wish you should never fail to learn both theories, and additionally I 
             hope souls in SAN-KAI will follow in a personfs steps so as to keep them.  



   `.  The fundamentals of TEN-DOU works


        1.  The establishment of the universal practice applicable to all the 
        people forever

             TEN-DOU shall be reorganized for the development without making too much 
             of either quantity or quality in course of time. As the vicissitudes is inevitable 
             to the Way nowadays in the transition from the beginning of the general 
             Salvation to just before the time of MAK-KYOU, any one-sided law could 
             hardly regulate the works at all.

             As a wide selection is preferable to narrow one of idea, so you shall make up 
             for a demerit by another merit in order to improve and innovate the old 
             structure with every endeavour to further mutual understanding and 
             cooperation. I wish you should pioneer in the establishment of the ideal 
             fundamentals of TEN-DOU works from a long-sighted viewpoint. 


        2.  The unification of the works based on the faith

             TEN-DOU is the cooperative organization of souls free from both power and 
             honour. You shall get rid of prejudice, superficiality, delusion and ambition 
             and make much of the centre, justice and union for life, so as to faithful to the 
             Mission of the Teacher. You shall live within your means, take your proper 
             place, and never adhere to the personal situation too much to keep the 
             public mind. You shall give your mind to the endowed mission without any 
             ambition to get more.

             The faith is the most basic virtue a man should keep; you shall keep it for 
             long in order to stick to the authorized Mission of Heaven so as to make the 
             peace and security of the Way surefooted.



B.  The central and the local organizations


          1.  SOU-TEN-DAN and the whole work

           gA man of virtue gets at the root, which will make leaves shoot.h

           gThe leaves must have a sound root to grow.h

           The great artery of ON-SHI (the Teacher) is rooted in such unique source as 
               SOU-TEN-DAN. The establishment of the basic concept of such as perception and 
               submission to the centre will facilitate the local activities.

           All the local organizations as well as all DOU-SHIN should concentrate on a 
               cooperation of some whole work from the viewpoint of the whole country under the 
               control of SOU-TEN-DAN, while each local organization should share a whole work 
               with others in a good teamwork on occasion. I wish you would create an enormous 
               structure that has SOU-TEN-DAN as the summit of it, so that you should be obliged 
               and succeed the great Mission of Heaven consistently.


          2.  The status of RYOU-DOU and ZEN-JIN

               As is there the Way in Heaven, the Master in TEN-BAN and DOU-BAN and the 
               SOU-TEN-DAN in JIN-BAN, so is there RYOU-DOU in the human world.

               gAs far as a king might govern the kingdom to the best of his virtue, the public would 
               subject to him, as if they were stars always concentrating on the North Star, 
               notwithstanding its constancy.h

               RYOU-DOU has the virtue to be endowed with the absolute authority for the status by 
               Heaven and guaranteed to execute the Mission of it. All ZEN-KEN, TEN-DEN, SOU-MU, 
               TEN-SAI, DAN-SHU and KOU-DOU (*) so forth are obliged to work under RYOU-DOU. 
               Such as absolute faith and support devoted to such ZEN-JIN in the central 
               SOU-TEN-DAN must be connected directly with the Mission of ON-SHI. You shall fix 
                the central concept seen in constant human connection as it is at the present 
                moment, which shall be succeeded continually, so that you shall never break it.

                                               (*) TEN-DEN: TEN-DEN-SHIc the substitute for the Master (Teacher, YUMI-NAGA Buddha).  
                                                    SOU-MU: a major staff working for the Way.  
                                                    TEN-SAI: a staff of SAN-SAI, who plays the role of Godsf pen used in the holy words writing.
                                          DAN-SHU: a manager of a home TEN-DAN
                                          KOU-DOU: an authorized instructor of the Way.


       3.   The centralization of the brains 

                Any TEN-DEN-SHI who has been a chief of a local office for long should outgrow his 
                former self so as to become a head of the central organization making the best of his 
                career on account of the Way. Those career (or senior) TEN-DEN-SHI might as well 
                debate and discuss the question of the day under the usual control of RYOU-DOU; 
                they should deal well with the report to the upper section, and the leadership to any 
                lower sector as well.


          4.  How to lead the local mission

               Any senior TEN-DEN-SHI should nothing but assist the chief of a local mission in 
               deepening his experience, confidence and volition. The former should make it a rule 
               to trust the latter to do such works as the ceremony, enlightening and any other 
               affairs of the Way as much as possible. The former had best do nothing but either 
               making up for a deficiency or giving rough suggestions. The former would be just as 
               well to give the general instruction indirectly through the latter.


          5.  The nation-wide solidification between the local missions

               You (any senior TEN-DEN-SHI) shall extend the solidification between the local 
               missions not only in a territory where you live but also inclusive of any territory as if 
               they were a unique nation-wide organization. You shall not adhere to any original 
               system available for a territory but promote the mutual interchange of it and 
               personnel between the local missions so as to make them feel like accommodating 
               evenly as occasion may demand. Above all, a cooperative organization working in 
               association with other neighbouring missions shall be consolidated in order to find a 
               new frontier beyond the reach of the Way.


         6.  The independent activity of the local missions

               As a lot of hardships are inevitable to the invitation asking a senior TEN-DEN-SHI to 
               spread the Way or enlighten DOU-SHIN for the sake of a distant local mission so it is 
               not always desirable, nevertheless it may be of benefit to a remote corner of the 
               country. Therefore, each DOU-SHIN should do his best to acquire the power of 
               learning and practicing as well. Especially the leader shall make every effort to 
               familiar with the decorum and the concept of the Way in order to exert a good 
               influence upon the local public. The local leader ought to ask a senior TEN-DEN-SHI 
               to come over the local mission on account of the encouragement, as the former is 
               preparing to receive the latter through the successive independent enlightenment 
               meetings of the Way.



    C.  The Laws and the TEN-DAN duties


           1. The usage of the official titles

               The official titles in accordance with gthe Provisional Laws on the divine affairsh shall 
               be used formally to make a clear distinction between official and private names, so 
               as to call onefs attention to his duty and make the outsiders see something in a fresh 

               People should bear in mind that a man would keep it a strict rule to use such official 
               titles as ZEN-JIN, ZEN-KEN, TEN-DEN, SOU-MU, TEN-SAI, DAN-SHU, KOU-DOU and so 
               forth. Could anyone afford to spread the Way making much of the ancient decorum 
               unless he might esteem the Mission of Heaven with due courtesy?


          2. The general inspection of the decorum and the propriety

               You shall follow the old decorum and propriety so uniformly as to propagate the 
               standard form of the worship and the ceremony without any confusion. You shall 
               make the periodical inspection of the standard form at any time and at any place so 
               that you could cure the people of a bad habit or any other misunderstanding of it as 
               sooner as possible. Above all, any senior should take the strict lesson of it in 
               accordance with the regular rules so as to set a good example to his junior. However 
               small the distinction a man might have made, much to his regret, it will make all the 
               difference while the something defective form shall be spreading among the people 
               as time went on.


           3. The additional taboos put on TEN-DEN-SHI

                I must warn you all TEN-DEN-SHI over and over again that you should take such 
               vows as for liquors, smokes, drugs, fish and meat in addition to the oaths of the 
               office you have taken. Anyone could hold on his Mission, as long as he would keep 
               on with the vows he made. All the senior Masters did their best to keep away from 
               any worldly pleasure and behave themselves so as to maintain their Mission of 


           4. The direction to a substitute for SEI-KUN promoter

               As fortune favours the Way rapidly in these days, so is SEI-KUN driven into increase 
               by necessity. At the opportunity of SEI-KUN reception, either a central senior or a 
               local chief TEN-DEN-SHI might inevitably be asked to play the role of both the 
               reception promoter and SEI-KUN lecturer as a substitute of RYOU-DOU, so that he 
               should make it a rule to practice SHU-GEN and KEN-SAN at any time.


          5. SAN-SAI KUN-REN (the assignment of SAN-SAI and the exercise)

              Above all as for CHI-SAI and JIN-SAI out of SAN-SAI appointed to a SEI-KUN reception 
              held in a local mission, the central senior referring to the recommendation of the local 
              chief should assign the necessary staffs to some local talent as a rule. The local 
              assignment would be raised to such a higher status as the central one according to 
               its achievement, that is, a person of ability in a local mission might be appointed by a 
              senior to some post assigned in an event held in SOU-TEN-DAN.


          6. Attention to a documentary propagation 

              The more widely the Way is extending its stage of activity, the more printed matters of 
               various kind would be requested, which should be published according as individual 
               needs. As far as the text of a document is concern, any publisher should have all the 
               composition corrected and censored by SOU-TEN-DAN for the prevention of such a 
               possible error in writing as to make a man misunderstand the concept of the Way. 
               Moreover, any local mission might as well publish some periodical based on 
               SEI-KUN or any other holy edition making good use of the local colour.  


           7. Ascent and descent of the spiritual status (of any soul at Home)

               The spiritual status settled for all the souls at Home should be provisional one, which 
               would be variable until RYUU-GE welcome meeting will be held later sponsored by 
               MI-ROKU Buddha, who will make them the grant of honours according to the merits 
               so as to decide the post of god one by one. Therefore, their status might rise and fall  
               according to the temporary amount of the merits they could keep. If it were not for 
               the increase of merit furnished by their descendent ever since, they would be 
               obliged to fall behind the others in the status.


           8. The greeting ceremony with souls

               People should be used to give careful consideration to the greeting ceremony with 
               souls, whose descendents were innocently on the Way. If the former might make the 
               latter be so selfish as to blind him to its purport, or let him have an excessive 
               expectation of merits, the former should never provide the ceremony for the latter 
               because his intention must be against the essential object of the ceremony.



   c.  The suggestions for a man of each position


        1. The principle of ZEN-KEN

              Any ZEN-KEN (senior TEN-DEN-SHI) should master both the theory and the 
              practice of the Way thoroughly, never be idle nor be delinquent in his duty, so 
              that he could travel around the world on an errand for the sake of 
              encouragement without a momentfs hesitation. He has to accede to any 
              demand of dispatch without private views so as to make the local mission 
              know well of the will of SOU-TEN-DAN; and what is more, he should gather 
              consensus from the bottom and report the detail correctly to the top so as to 
              become a good coordinator between them.

              Any ZEN-KEN shall seldom be respected or enjoy the high esteem of his 
              juniors, as long as he would be haughty of his career or insist on its dignity 
              without affectionate guidance. He should not only share his wisdom and 
              experience with them freely, but also perform such as an excellent organic 
              whole together with them as one flesh. But, the senior should not take too 
              much care of the juniors in detail, but he might as well give them just a hint to 
              support their work so that they could manage well and develop it 
              successively without help in future.


         2. A juniorfs attitudes to succeed either will or work of the senior 

              Anyone should have to be benefit all his recent favours owing to the efforts 
              of his former senior TEN-DEN-SHI to overcome the enormous difficulties. If one might 
              lose either thanks or respects to their efforts and criticize them unfavourably at his 
              own discretion, he would never fail to be visited by the same suffering after ages. 
              Therefore, one should bear in mind both difficulties of decision- making and good 
              behaviour at the preservation term soon after the start of business, so that he should 
              transfer it to his successor in a tacit agreement so as to make it good progress.

              Anyone should never be biased toward either old or new custom, clear a doubt if any, 
              show an opinion if any, make up for a demerit by a merit, find a mind in a form, guess 
              a form in a mind, so as to create the future Way with a positive construction mind.


          3. The respective activity of each TEN-DEN-SHI family

               Any TEN-DEN-SHI has been nominated as a TEN-DEN-SHI just because he should 
               have his original Mission of it. Any TEN-DEN-SHI should make a clear distinction 
               between inside and outside of family so as to fulfil his destined duties respectively. 
               Anyone may as well give a helping hand to his family but he shall never depend upon 
               them, he should double his merit helping each other nevertheless. If a husband 
               would go on a trip to the east, his wife should visit the west; if a parent would look for 
               the south, his child should ask for the north; thus separately from each other anyone 
               should discharge his duties without reserve. Especially in a local area, anyone might 
               just as well share the activities with other so as to find onefs original way in 
               anywhere one likes.  


          4. The directions for DAN-SHU and the problem of TEN-DAN successor

              Any DAN-SHU should bear in mind to bring a public atmosphere about his personal 
              TEN-DAN, so that he would make DOU-SHIN and the public nearby take it into their 
               head to frequent there as much as they like.

               As for the succession of his TEN-DAN, as a rule any DAN-SHU should train his 
               descendant for the successor, otherwise he might as well foster a junior as his 
               successor in an inevitable occasion.

               DAN-SHU who could enjoy the high esteem from his family in the neighbourhood of 
               him, the most intimate person knows well of him, should deserve to be said as a man 
               of virtue in the Way.


           5. The principle of KOU-DOU-SHI and SE-WA-YAKU

               KOU-DOU-SHI (instructor) is the pioneer of the Way and SE-WA-YAKU (producer) is 
               the pilot of it. They should always bear in mind to consult together about such events 
               as DEN-DOU (mission) and KEN-SAN (training) thinking highly much of TEN-DEN-SHI 
               at their post, so that they would have the initiative in the execution of various 
               projects among the world. They should hold the local training meeting of 
               KOU-DOU-SHI periodically and the rehearsal meeting of it continuously so as to make 
               a rapid advance of the faculty.


          6. The expectation of young people and their training

               You should not overemphasize the materialistic intellectual training that has 
               assumed serious dimension nowadays but elaborate a plan to restore the moralistic 
               cultivation of aesthetic sentiments praised among the ancient Saints. I hope you 
               would organize such a training centre as to be a consistent TEN-DOU academy for 
               the sake of master and pupil, so that you could make a lot of men of ability expected 
               to be coming Saviours rise in the world. You might as well appropriate the present 
               young menfs association for that purpose.



      E.  The missions


           1. The option of the working for missions

                eSo many men, so many mindsf c As a man has his original causality, so a man pays 
               for it in his own way. And, as a man has an inborn intelligence, so has a man his 
               natural endowments. Anyone should look for the adequate style of missions 
               according to his virtues so as to fulfil his duty.

               As far as the missions are concerned, there could seldom both standard regulation 
               and general disposal be available. You should never justify your negative character 
               but accept the otherfs good point and expose your advantages of birth and make a 
               strange mixture of both merits so as to make a rapid advance.


           2. The diversity of the outdoor activity

                You should try to give some publicity to the Way one after another through lecture 
                and writing activities in all directions so that you could it rise to worldwide fame 
                despite of the unstable state. For this purpose, you have to do your best to cultivate 
                the character, culture, knowledge, experience and wisdom so as to provide a lot of 
                opportunities for being on terms of familiarity with the world.


            3. Free from love and duty

                There could no worldly master-and-man but teacher-and-pupil relationship keep 
                lasting long in the Way. You shall make it a principle to obey the Law instead of a 
                man in order to devote yourself to the Way free from both love and duty. You shall 
                become a servant looking for the Way seriously on account of the divinity use 
                abstained from worldly affairs.


           4. How to spread the Way to any temples

               You have to spread the Way to any temples as if they were the general public, they 
               might have something to do with religions notwithstanding. You shall never miss to 
               take a wide view of things but make good use of both time and labour, bear in mind 
               that you might have a few time left to spread the Way so that you should make much 
               of the effects as a result.


           5. How to exercise and practice the Way as a whole

               Although the practice has been fixed among the people as if it were a training 
               principle that as a rule male should play roll of the lecture while female should take 
               part in the decorum, it could not always be a favourite custom. Either male or female 
               should exercise and practice both lecture and decorum as a whole, so that all the 
               people regardless of sex should be trained for multipurpose prayers good at the 
               both parts at any time.


           6. How to make a plan for spreading TEN-DOU abroad

               You might just as well plan and do the abroad spreading as far as you could afford 
               the opportunity and men of ability, after you have investigated the circumstances 
               and examined the probability thoroughly. But before you carry a plan into effect, you 
               should make it a rule to fulfil your duty to provide TEN-DAN all over your home 
               ground so as to make TEN-DOU prosper.



      F.  The training


           1. The house and the family

               Each person must be burdened with the original causalities different from the others, 
               even if they were parents and children. Some parent believes in God while his child 
               didnft; on the other hand, some parent doesnft know about that his child has faith in 
               God. Notwithstanding, as long as children used to be dutiful to their parents, or both 
               husband and his wife used to keep their mutual duties each other, any family might 
               enjoy a happy home. To begin with, the reason why has the Salvation been prevailed 
               in the world is that since the group training practices have taken the place of the 
               individual one in order to double the praying energy so as to earn the spiritual merits 
               easier. Therefore, you shall fulfil your duty to save the all of your spirit family in 
               cooperation with your actual family all in one word and deed.


          2. The vegetarian diet

                It goes without saying that any TEN-DEN-SHI should keep the vegetarian diet by any 
               means; whoever would have the mission of such holy works as either DAN-SHU or 
               KOU-DOU should keep away from SAN-EN, GO-KUN, liquors and drugs and make 
               much of the vegetarian diet as much as possible, nevertheless anyone could hardly 
               be compelled to do so. Even in the slightest degree, if anyone who has any of the 
               above mentioned mission would ever let his family take the meal as they wish, he 
               might just as well have taken it for himself against his vow he had made. Should 
               anyone keep the vow of diet, unless any family would do it so as to give the typical 

               DAN-SHU ought to manage TEN-DAN affaires so as to guard it and KOU-DOU has to 
               make himself familiar with the basic concepts of the Way, therefore they should first 
               and foremost keep his body clean; for this reason they should do their best to 
               accustom himself to the vegetarian diet step by step notwithstanding the sooner is 
               the better.

               The Salvation shall be proved to be true and accepted by the public as long as the 
                fact is made out obviously that any TEN-DEN-SHI, DAN-SHU and KOU-DOU would 
                hardly eat any flesh of their spiritual brothers.

                Now you shall recognize seriously that you may well go astray so as easy to commit 
                a sin unless you will keep your body clean.


           3. How to behave yourself

               Both word and deed are key and point of the Way. The more words a man speaks, 
               the further he will run off the point. If only a man shuts his mouth, he could realize the 
               truth. Nobody shall talk about anything unnecessary. Nobody shall perform anything 
               carelessly. The more a man would talk about worldly affairs, the more improper 
               words he might use. While, the more a man would talk about the Way, the nearer he 
               might close on its pith and morrow. The more ambitious a man will be, the more 
               secrecy he shall preserve. The further a man would come on with the Way, the 
               greater courage he should have. The secrecy means being carefully, that is, to do 
               anything after careful consideration. If a man would ask another man of virtue for a 
                frank advice on his project so as to make out of his problem, he could get a good 
                fruit without fail.



     G.  The enlightening


            1. Multilateral provisions for enlightening

                You need to provide both the place and the chance for the enlightening on account 
                of increasing the number of men of ability in order to enlarge TEN-DOU works. For 
                this purpose, you may as well raise the subscription for the place of enlightening 
                from among the world; so that you shall make it a rule to let the newcomers know 
                about the detail of such enlightening opportunity and advise them to join it 
                aggressively. As for the enlightening, any lecturer should not only make the 
                students learn both the theory and practice without sticking to forms but also think 
                out the devices to make them more competent for the practice.

                 In addition, you should not always rely upon some designated person but look for 
                 many men of ability to become the lecturers in many fields so that you could 
                 decrease the differentials and biases between territories so as to fix the common 
                 concept among the world.


           2. The eradication of selfishness and the universality of the nation

                You should give the lecture comprehensively from the viewpoint of making much of 
                universality, harmony and peace without bringing either experience or knowledge 
                apparently forward the audience. You shall enlighten them with such idiomatic  
                divine words that will be easily understood by anybody irrespective of age and 
                occupation. You should never stick to your personal colour, local custom and 
                national thought, but carry through All-in-One spirit so as to reveal the enlarged true 
                significance of the Salvation in the world.


                Now, my documentation about both the theory and practice of the Way has come to   
                end; but I am afraid that they must be too much for me to describe to the last detail 
                nevertheless almost of them must accord with my intention. The want of the 
                description may be supplied later. I hope you could read between the lines, 
                notwithstanding I might have hardly discussed the subject fully.