TEN-MEI (Mission of Heaven)
re-creates the macrocosm; the Master
reincarnates all the souls.
As the great Way has been
defused in the world, now is the unique Salvation
opened impartially without any prejudice. The succession of the new Master
to the throne has been inherited from FUKU-GI to me YUMI-NAGA ceaselessly,
which is going to be taken over by number of pupilsf souls one after another
within ten thousand and eight hundred years from now.
Now, taking advantage of a
good opportunity of the New Yearfs general
TEN-DEN-SHI meeting, I am going to tell you about ethe Gravity of the Missionf
mentioned at the latest TEN-DEN-SHI election meeting with a view to put your
minds in order so that I am heartily expecting the coming of an epoch-making
Here are shown five items,
upon which I am going to touch particularly.
1. About the succession of TEN-MEI
Nobody could be easily
endowed with the TEN-MEI of DOU-BAN; whenever
anyone would be elected as the Master of DOU-BAN, people need to ask for
the consent of both the Heaven and the mankind beforehand according to
the rule and the traditional way. It goes without saying that the reason why a
designated rule is inevitable to the choice is that the TEN-MEI of DOU-BAN
must be the unique and unparalleled gateway of TEN-DOU, which intend to
settle the candidate taking everything into consideration so as to make him
maintain the continuous DOU-BAN successively and bequeath the historical
dogma perpetually after ages. Now is the last stage of TEN-DOU coming to
reveal the secret of Heaven for the sake of opening the general Salvation in
the world. By the request of the new stage, TEN-MEI should have to change
the traditional exclusive one-man system into the widely opened obvious
Here I have described the
model case evidently about the succession from
GYOU to SHUN in detail as a perfect type of the succession of a new king to
the throne revealed once in the history of the Way, which shall be the
suitable model of the nomination for the dawn of the White-generation.
According to my conjectural consideration, GYOU in TOU didnft make SHUN
in GU come to the throne at his own discretion, but GYOU just nominated
SHUN to Heaven for the successor. At that time, many other lords didnft give
SHUN to the sovereign GYOU but they nominated him merely to the
sovereign. That is, on the impartial Nomination of the lords, GYOU nominated
SHUN for his successor to Heaven; thereafter GYOU showed the result yes or
no evidently to the nation, which was finally accepted as the national
gTo do onefs best and
leave the rest to Heavenh is to obtain a capability for
looking to Heaven after one has been exhausted from thinking all about both
the public opinion and the Heavenfs planning, without failing in the above
mentioned process covering all related vocabularies as equally as possible.
One had hardly fallen down from exhaustion when one heard the voice of
Heaven. It should have to be not the work done by God but the performance
done by mankind, so far as SHUN usurp the throne for himself or GYOU
commanded him to do so on his own and either lords bestowed the throne
on SHUN or the public nominated it by themselves.
Above all, St. GYOU had his
own children nevertheless, he didnft appoint any
of them to some important position because of their incompetence and he
neglected the inheritance and made much of the Way in order to keep the
civil administration respectful of the public opinion going, so that he kept
faith with the history of the Way. Moreover, he didnft so easily grant lords
their requests but he abstained from their acceptance with his moderate
foresight, so that he expressed his good faith in TEN-MEI.
In addition, the lords
didnft make much of the status but the personality at
the election of the successor however humble or poor the man might have
been, so that they nominated the man of virtue SHUN with one accord. As far
as I know, notwithstanding SHUN had been working under GYOU for several
decades and distinguished himself in the opening of the civilization in the
meantime, he would have never been ambitious for the throne using artifice,
or rather refused to accept it and even evacuated himself to a remote region.
These behaviours should be said the exemplary conducts to show the
subjectsf supreme faith in both Heaven and the kingdom.
After a while, the whole
nations loved SHUN so dearly as glorifying him and
became attached to him without scattering. Thus the trust of GYOU, the
virtue of SHUN, the justice of lords and the expectation of the public reached
a national consensus, which moved Heaven to initiate SHUN into the
mysteries of the Law and bestow with the throne. As the Heaven would
neither tell nor write anything at all, the above-mentioned affaires was shown
and approved by the fact that a hundred and one gods used to enable SHUN
holding a festival sponsored by him with success and making his policies be
smooth to which all the public should submit. Even if there were a man who
might keep away from a compulsory problem, Heaven would not let him go
but make him pursue after it. That is, SHUN was a highly gifted person, a
person richly endowed by nature or a person of Heavenfs will.
TEN-MEI should have been
the succession of the Master inherited among
kings and emperors as well as Saints, which have been taken over to the
East 18th Master continuously according to such a solemn traditional rule. I
took over the TEN-MEI, which have been succeeded over ages and areas as
a truth throughout.
eTEN-DEN-SHI Nomination Rulef enacted by KWAN the
major Lawyer on this
summer Anniversary must be a universal concrete Rule of the Way precisely
based on the spirit in accordance with the real purpose of the Masterfs
succession. I have shown here its source and history and made up for it. So
I wish, you should swear by God RAUM that you would keep the peace and
security of the holy succession according to the Rule.
2. As for the Initiation of TEN-MEI
When I am thinking about
the recent situation of the Way referring to a
historical allusion, I can find that the election of TEN-DEN-SHI should be
performed much the same as the choice of the Pupil to the Master without
SOU-TEN-DAN must be the
official TEN-DOU school, the home of
TEN-DEN-SHI or the accommodation of whole DOU-SHIN, on which neither
secret nor private information could anyone obtain. That is, all TEN-DEN-SHI
should swear by God here to nominate proper capable men in various
districts impartially; after that RYOU-DOU would interrogate all the person in
question, referring to fixed conditions and make arrangement for the
candidates formally and then submit their election to the Pupil for the
And, finally, the Master
accepts the Nomination instead of Heaven, takes
account of their past both causalities and merits, recent pious deeds and
future possibilities and expectations, so that he will make the ratification of
the election and endow them real TEN-MEI respectfully.
A man may as well decide
something as Heaven want it; so Heaven may just
as well instruct something as a man approve it. TEN-MEI shall be endowed
with a man in harmony with God and authorized among SAN-KAI so that he
can afford to be entrusted perfectly with it. Heaven would never bestow a
man with TEN-MEI and a man could never accept it, unless both his virtue
and behaviour might be recognized as worthy of it by Heaven. The mutual
consent between Heaven and Mankind will hardly be given, before the
Initiation of TEN-MEI shall be realized.
Whoever wants to be RYOU-DOU
may not always become it. Anybody should
not want to be TEN-DEN-SHI for the sake of his honour but that Heaven would
place such a person as a man of virtues in this position and people should
comply with the result. Heaven could never reduce it, and a man could never
When CHUU-ICHI RO-SO-SHI
(the 17th Master) was an average person, he set
his mind on devoting himself to the humble task of any kind remained mute
and silent, his superiors could never regard his feelings notwithstanding.
Who could ever guess him to be the Master or the President of DOU-BAN in
future? But God knows him well. He was the man who put up with any low
task, didnft speak too much and had a malicious intention by no means.
Manfs capacity is based
on his virtue and a reflection of it. The first-class
virtue is found in a covert act, which is known in silent and shown without
voice. No virtue, no Mission (TEN-MEI of TEN-DEN-SHI). If it were not for any
performance of Heaven, the Way would never be spread.
Is there something to be
entrusted by Heaven in the world? Is there
something to be convinced by mankind in Heaven? Anytime a man would do
something, he should behave in good faith, virtuously, impartially and
logically as much as he possible. Without faithfulness could anybody do well
to bring all the affaires of the Way to perfection? Without virtue could
anybody never fail to enjoy the high esteem of both the public and other
DOU-SHIN? Without justice could anybody succeed to his Teacherfs Mission
free from worrying about the next successor? Without Reason could
anybody accomplish the important affaires of SAN-TEN in cooperation with
Here I have showed you here
the basic conditions about the application for
the Mission of TEN-DEN-SHI in accordance with the correct procedure. That
is, any application not based on the legal rule shall be regarded as such a
rebellious deed against the oath, which have nothing to do with the Mission,
the Master and the Way.
However rough or loose a
rule might seem to be, it would never fail to carry
some evident prescriptions. You should draw a line between something with
mission and without it, and something in the Way and not, so that you would
have to know right from wrong as for the matter of mankind and make clear
the difference between truth and false of affairs.
As for the Nemesis for a deed against the Mission
I am going to verify the
solemn authority of the Mission here so as to motive
you to make much of it.
After KIN-SO went to
heaven, when SO-GYOKU and SO-YOU had been
dominating over DOU-BAN, there were so many heavenly ordeals happening
as to make people engage in a melee for the throne of DOU-BAN. At that time,
the chieftains YO, SHA and KAN professed themselves to be the big three
Buddha so that they became to be arrogant, haughty and ambitious for the
prize beyond their reach, asked Heaven to endow them with TEN-MEI, said the
first thing that comes into their head so as to bewilder the public and finally
they began to swim against the current together with their ignorant followers
in order to expel the Master.
Despite of the frequent
admonitions of some Buddha, they neglected the
opportunities given for their repentance; they criticized them on the contrary
and went astray so as to create their own Way insisting on their dogma, so
that they declared their Mission, gave their name as the Master respectively,
which they had announced for themselves and they took the liberty of playing
role in the communication between Heaven and mankind.
At last, they came to be
punished by Heaven such that they had been
changed into the devils and demons put and suppressed between
hell-mountains so as to be smashed to pieces deleted from the heaven
register, which might have no hope to return Home eternally. Any Buddha
surprised to see that and so much frightened at the sight as to be afraid of
the strict punishment by Heaven still now.
You shall humbly no longer
repeat such sinful ignorant deeds again after so
long a time. Whoever would not fear the absolute causality of Heaven? Do
you ever know how miserable figure should a man change into finally, as far
as he would have been haughty and proud of himself, nevertheless RAUM
might have mercy to wait him to be punished for a while?
King CHUU had made king BUN
a prisoner in YUU-RI and come to ruin himself
as the result; KYOU-JIN and KAN-TAI had menaced Confucius so violently as
to be written their evil deeds down in their pasts. DAI-BA had drive Buddha
into a tight corner from jealousy and died a very notorious death
consequently; Judas had let Jesus go into the jaws of death with a malicious
intention, nevertheless he was killed in a hostile fire at last.
Provisional honour could
never last long. As a right way would come to be a
wrong one so would a true mission come to be a false one some day, which
should be detested by all the people and be denounced down the ages.
Nothing could be more awful than the Mission of Heaven, so a man of virtue
may well have been observing it to the letter long since.
The great Way should be
beyond feeling, so that anybody could hardly be
allowed to conceal its significance with his considerations. The higher a tree
stands, the stronger wind blows. The reason why shall the election severely
be executed is that the Way must be the crown of all the religion and the
utmost source of souls.
Both the necessary oaths
for the Initiation and the inevitable vows for the
Mission are not forced meaninglessly but requested strictly in order that the
person concerned may seldom keep the Law of the Way because of its
solemnity and hardly take the Mission upon himself because of its
seriousness. Nothing can compensate for either the acceptance of the Law
anybody could seldom obtain or the inauguration of the Mission anybody
could hardly be installed. Nothing but the very oaths and vows can do so. Is
there anything could compensate for the sin that a man might happen to
break his word? Nothing but the very penalty could do so. The retribution is
so appropriate that it has both the feelings and the reason as well as both the
tolerance and the severity. It is natural that anyone who swears by God
should stick to his word, so Heaven would inevitably punish the man
whenever he breaks it. I would by no means threaten you nevertheless.
You have already sworn by
God that you should do your best to devote
yourself to the Way as much as possible. You ought to know that no matter
how slight mistake you have alone made, it might have a big influence upon
people. If you might raise a rebellion so as to distort the Way, you would
come to induce the ignorant people to go astray without fail.
Therefore, if anyone might act against my order, I
will strip him of the Mission
and release him from the post of TEN-DEN-SHI in secret, notwithstanding he
may have a long history in the Way. This is the impartial and strict treatment
evidently shown in the world. If anyone would repent of his sin, he should
confess it and submit himself to me so as to follow my later instruction. I
must warn you additionally that you shall pay dearly for your breach of oath
before long as far as it will be done on purpose.
4. As for the consistency of the Mission
Saint Confucius said, gAs
there is no pair of suns in heaven, so is there no
pair of kings above a nationh. That is to say, gAs there is no pair of Missions
in Heaven, so is there no pair of Teachers among Humankindh.
RAUM has named me for the
position of the Master to manage DOU-BAN for
ten thousand and eight hundred years by myself. This fact shows that
Heaven tells no double-dealing word and the Mission has no duplicity as well.
All things have both means and end, so have all affairs have both start and
finish. Anyone who will never mistake the means for the end must be a man
of faith and justice.
Anyone who has no faith in
Heaven must be no better than a bird, and a man
of a little sense of justice in DOU-BAN must be no less wild than a beast. You
will never able to bring the Salvation to a successful conclusion, unless you
shall free yourself of evil thoughts and deeds of any kind, and remove all the
diabolical religions and the heresies from the world and shut out any faction
and any other treacheries. Who could succeed and keep the unique authority
of the Way in the world?
When the emperor BU in TOU
succeeded the Mission, he had conquered
CHUU king of KETSU in accordance with the Heavenfs will and the public
opinion so as to reform the despotic government into a merciful one to save
the nation from their distresses. SEN-SHI (the Senior Master; Confucius)
wrote a book gSHUN-JUUh, which had villains and rascals so reformed as to
behave. The emperor SHUU-KOU established the original decorum in order to
break the strange practices so as to make the reason prevail in the world. In
accordance with this reason, MO-KA expelled the arbitrary epicurean theory
of YOU-SHU because of the lack of faith in sovereignty and excluded the
hypocritical philanthropic theory of BOKU-TEKI because of the want of filial
duty to patriarch, so as to recommend the impartial justifiable theories.
Moreover, the Maser OU had been worried about the confusion of the Way so
much infested with the academic decadence in Confucianism, so that he
cleared up the laws of nature, disclosed the source of the big three oriental
religions in order to reveal the secret route to return Home.
reasonable Way would never fail to reveal the Divinity, while
the byways swerved from the right path should be weeded out for the
selectionfs sake. The five thousand years lasting Way is worthy to be
respected because of its Mission, holding for long because of a matter of
Heaven and regal because of Heaven will. The authority would never fail to
dissolve any byway based on human command, the Master would certainly
eradicate that which is a matter of human affairs and the right Way would
sure keep that away which is caused by human will.
I have been reincarnated as
the last Saviour in order to fulfil my Mission of
FU-DO-SHUU-EN, which was the halfway business of the successive Masters,
under the flag of BAN-KYOU-KI-ITSU, which was their eternal oath. I am still
engaging in my business, now I have been in Heaven nevertheless. I shall
fulfill my duty first as soon as I will accomplish the Mission in the Way. I am
waiting for that time coming. Anyone could never get rid of my Mission,
anyone could hardly make it at his disposal and any soul could seldom take
the place of mine. Who could ever disturb sixty-four successive numbers so
as to establish an extra sixty-fourth DOU-BAN? As is the true circle (SHIN-EN)
decided, so is the true person (SHIN-JIN) determined unchangeably
throughout his life.
Nobody has never be told
that the pupils either in the Blue-generation under
NEN-TOU Buddha or in the Red-generation under SHA-KYA Buddha had once
taken the place of their Masterfs post. Now in the White-generation, I
YUMI-NAGA as a pupil of MI-ROKU cannot afford to take the place of him by
myself. I have been entirely authorized to save all the souls in SAN-KAI under
the control of the three major Buddha.
Whoever is called a master
of the Way, may just as well pledge his allegiance
to me all his life so as to keep and raise his Mission of the Way.
5. As for the holy words of the Mission (SEI-KUN)
TEN-DOU has come out since
1843 when the world had the first holy word of
Heaven (SEI-KUN) that showed the people it should have to be the unique
Way to make their souls return to Home. The more numerous HI-RAN (*) has
got the people in this White-generation, the more imitations without TEN-MEI
(the Mission) have been revealed in the world, so that I am afraid if they might
shake the public and disturb the DOU-BAN. Therefore, I am going to clear the
difference of a true SEI-KUN from a false one here so that you shall keep it at
hand as an authority for such a belief.
(*) HI-RAN: HI-RAN SEN-KA, that is SEI-KUN
written through SHA-BAN, which is a systematic writing
mechanism limited for special use of the communication between Gods and Humankind which consists
of a writing pen (brush), T-stick (eraser) and an appropriate amount of iron sand spread over a flat glass
board surrounded with square frames.
It can be operated with three
staffs (SAN-SAI: TEN-SAI, JIN-SAI and CHI-SAI). TEN-SAI (Heaven for
TEN) behaves as if he were a writing pen whose soul was exchanged temporarily with a god who has
come down from Heaven and reveals the letters or figures on the sand using the pen.
JIN-SAI (Humankind for JIN)
should loudly read the words written on sand. As soon as he has made
success of reading a short suit of words, he has to make even the surface of the sand so that the god
can continue to operate the pen. CHI-SAI (Ground for CHI) ought to transcribe the letters or figures
revealed on the surface of the sand just as he or she has seen, heard and believed. Heaven never tells,
the Ground never speaks, Heaven makes use of Humans instead of godsc this is a rule of Heaven.
for the appointment of TEN-SAI, the applicant for this job should have
voluntarily to take the examination to check his faithfulness and both
quantity and quality of his virtue. After the applicant has passed the test, he
should exercise according to the instruction of RYOU-DOU in SOU-TEN-DAN
for long. The applicant could be appointed as TEN-SAI first, when he has
achieved the pure mental state free from any worldly mind through the
training by every possible way. Finally TEN-SAI shall be authorized to play the
role officially after Heaven has confirmed him as a regular. Any SEI-KUN done
by the due process of the law should be absolutely backed up by TEN-MEI so
as to be edited and published under the control of SOU-TEN-DAN, which shall
be maintained for ten thousand and eight hundred years successively.
If a man might write some
holy words like SEI-KUN reckless of the legal
process, which shall be composed according to such arbitrary
characteristics of his own as to cause the world some obstacles and
misunderstandings without fail, neither reflection nor description of Heavenfs
will could be found so that they would make the public go astray because of
their chaotic authenticity. Should Heavenfs mind ever be treacherous or
double-dealing? Anybody could never be permitted to issue any formal
publication of the word, to say nothing of the command of Heaven come from
the trial run, for fear that it might be described without enough unification of
both Godfs and manfs souls on account of his delusion complex. It must not
be a matter of Heaven but mankind at all, so far as a man would have
something to do with TEN-MEI as he likes in secret making use of some false
words look like SEI-KUN.
If a TEN-SAI might assume
the name of RAUM or one of the big three Buddha
in a SEI-KUN in which he is concerned, he would come to bring an awful
disgrace upon TEN-DOU and make a terrible compromise with the reputation
of SEI-KUN, so that he should deserve the crime how ill Heaven knows. How
could anyone regard such a reckless and stupid act irreconcilable with both
Heaven and mankind as a solemn and impartial word of Heaven? As far as
the matter of KI-SHU (TEN-SAI) and his duty (SEI-KUN writing) is concerned,
RYOU-DO shoulders the responsibility for the general management under the
strict instruction in accordance with the legal process based on the law.
In addition, anyone who has the Mission to work for HI-RAN SEN-KA
should make it a
rule to train for it again and again so that he could afford both the time and the place
to fulfil his duty by order. SAN-SAI; TEN, JIN and CHI-SAI all together should do their
best to master each duty so mature as to facilitate the system of HI-RAN SEN-KA all in
one. Above all, in case of KETSU-EN (**), the staffs should make much of the public as
a whole making little of the privacy. If a man might have something to do with the
composing a false word in KETSU-EN on any account, the soul of the main staff
(TEN-SAI) might as well give its name away from the holy place so as to fall into the
deep. Therefore, any soul once initiated into the Way should never fail to remember
after he would return Home that he would have practiced the asceticism to support
the Way all his life.
Now, I am going to finish the description of gThe Gravity of
the Missionh which is
composed of five items, so that I hope you shall put them to practical use in your
duties so as to have both my Mission and my words spread in the world.
The Saint GYOU once said, geven if only a man might commit a
single crime, I could
not avoid bearing the blame for ith. This word makes me sigh out how short my virtue
is and sorrow for how poor my faith is. I am always responsible for all sins and
crimes my pupil may commit. Suppose that RAUM might blame my pupil for his
crime, I would ask RAUM to denounce me in his place. There could happen to be
found a man who might betray the Mission of the Way because of the poverty in my
faith; I wonder if the man were one of my pupil or not.
Whoever could be such a good child as dutiful to RAUM, and
whoever could be such
a good pupil as faithful to me? My dear pupil! I wish you should not make me worry
about you nor annoy with you any more. I ask you shall once imagine that whatever
sorry feeling I might have when I would meet with RAUM. Donft halt! Donft retire! Donft
go away! You shall nothing but stick to my Mission so as to share the fate with me. I
hope you shall make much of the harmony, muster up your courage to embrace the
opportunity to come back and give your fellows a merciful welcome. Whatever
punishment should Heaven inflict on a person who would be penitent for his sins so
as to devote to the Way? I am afraid I have been too sad to exhaust my words. I hope
you shall get rid of any obstacle hand in hand, so that you shall consolidate the holy
circumstances around the Way under the harmony and the familiarity among
Sending my best wishes to RAUM, I am going to return to Heaven.