The Provisional Laws
on the divine affairs
The variations of the technical terms
The variations of the offering of the incense sticks
The variations of the ceremonies
Visiting and Retiring
Greeting and Sending
Worshiping by the presentation of the incense sticks
The variations of the presentation of the divine provisions
The number of the sticks presented in a missionary
The number of the sticks presented in the Official Anniversary
The number of the sticks presented in the Memorial Anniversary
The variations of the anniversaries
The Anniversary of God
The Memorial Anniversary of MI-ROKU BUDDHA
The Memorial Anniversary of YUMI-NAGA TEN-NEN BUDDHA
The variations of the rules
The regulation for the TEN-DAN managers
The rule of visiting a TEN-DAN
The rule of attending a lectures of TEN-DOU
The rule of the mission
The preface for the Supplement
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 g 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.h 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
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 Saintsf 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 gthe 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 RAUMfs 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
Heavenfs 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
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
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 onefs 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 RAUMfs wishes and please me as well.
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.
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 lowersf following the uppersf behaviour, you have
to lead the people up to understand the meaning of the words gto establish oneself first,
to set up others next; to reach onefs destination first, to make others attain their objects
nexth. 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 anotherfs 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 gto see a man of wisdom, to
think of becoming the same; to see a man of ignorance, to reflect on oneselfh.
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
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 ethe Wayf; SHIN has different two meanings, the one is ethe parentf and the other is
@efamiliarf. DOU-SHIN is the generic term of the people who have been initiated into TEN-DOU.
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.
(1) MIN-MIN SHAN-TEI (MU-SEI RAUM)
The Chinese letter of RAUM (š@: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)
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)
The provisional master who is
endowed by God with the authority to initiate people into the Way
instead of the Master mentioned above.
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).
Whoever has been initiated into
the Way earlier than I, shall be called a ZEN-ZIN or sometimes a
One may call himself DE-SHI (pupil) toward his Teacher in the Way.
TEN-DEN-SHI and IN-HO-SHI are sometimes called KOU-GAKU (junior) toward ZEN-JIN.
Host or hostess of TEN-DAN (TEN-DAN manager).
Anyone who has been initiated into TEN-DOU is generally called DOU-SHIN.
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 rulec recite a Sutra so as to prove his faith.
You can find a difference between private and
official TEN-DAN (SOU TEN-DANc central and
other local Missionaryfs 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 followedcCHU-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 belowc
(As regards the order,
(Refer to the figures
4 1 2
(Refer to the figures shown
(See the position to be presented)
a. 9 sticks altogether shall be done 3
according to the order shown
4 1 2
right (in the lower main
b. If you have an another burner
8 6 7
for MI-ROKU, you have to do
just the same offering of 3
as found in SHO-TEN SHIN-SEI
shown above. (3
Official phase (*)
(*) 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 daysf 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
The variations of the decorum or ceremonies
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 costumefs 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 costumefs 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-SOUc*3) with the action making
onefs 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 eTSU-IIf. 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
handsf 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 eGOU-DOUf
(d) Make a formal bow from the waist (eTSU-IIf)
(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 onefs knees (laying right hand down on the seat in case of female)
(g) Lay down both handscleft hand upon right handcat the front edge of the seat (in front of onefs knees). Let the brow down nearly to the hands position (quickly up and down movement shall be required)cfKOU or KOU-SOUf
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)
NAN-KAI KO-BUTSU 1KOU
KATSU-BUTSU SI-SON 1KOU
ZEN-KEN TAI-SHUU 1KOU
B) Visiting and Retiring
NAN-KAI KO-BUTSU 3KOU
KATSU-BUTSU SI-SON 3KOU
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
You had better bear in mind, when you would be busy with some
(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
5KOU (9 KOUc for an independent entrance)
5KOU (3 KOUc h)
5KOU (3 KOUc h)
1KOU (1 KOUc h)
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
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)
NAN-KAI KO-BUTSU 5KOU
KATSU-BUTSU SI-SON 3KOU
KAKU-I HOU-RITSU-SHU 3KOU
CHIN-DEN SHOU-GUN 1KOU
KYOU-KA BO-SATSU 1KOU
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 onefs 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
Connection with Gods in the incense burner
c. Invitation (SHOU-DAN)
d. MIN-MIN SHAN-TEI
e. SHO-TEN SHIN-SEI
F) Memorial Anniversary (Birth and Ascension Days of
Connection with Gods in the incense burner
b. Presentation of divine provisions
c. MI-ROKU SO-SHI (3 KOE, 9 KOU)
The variations of presentation of divine provisions
Despite of the varieties of the divine provisions to be presented to TEN-DAN
confectioneries as fruits, cakes, sweets, and other foods such as vegetables, juices
and so forth, they should be fresh, clean and fine without exception.
presentation shall be done first with a couple of teacups; filled with plane hot
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
want. On the other hand, people may offer nothing but a couple of tea without any
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.
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
The variations of the Anniversaries
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
added in this categoryc (See (C) cgCHUU-SHUU SETSUh shown below)
A) Anniversary of MIN-MIN SHAN-TEI
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
Birthday (Apr. 24)
b. Ascension (Feb. 2)
C) The Memorial Anniversary of YUMI-NAGA TEN-NEN KO-BUTSU
a. Birthday (Jul.
b. Ascension (Aug.15;
The variations of the rules
The regulation for the
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.
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, gAs A respects B, so B
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
or sisters and correct yourself for the sake of enlightening others at any time so
as to make them train themselves in the Way.
People should do their best to arrange properly both inside and outside
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.
People should be used to have the opportunity of some lectures on any
divine rules at any time to make them clear so that the public might keep them
People should always keep the consideration for easy reference to the
printed matters, and pay special attentions to their publication as well.
If a DAN-SHU might happen
to be told that a DOU-SHIN would take someone to
his TEN-DAN for their Initiationsf 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.
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 gAs
a man leans the Way, so he loves the otherh 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
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
othersf 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
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 hesitationc 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
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 femalefs decorum nothing
but to wait behind it. This regulation shall be said as gmaking a distinction between
male and femaleh.
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
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
audience should do decorum according to the command of gStand up!h gBow!h and
gbe seated!h 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
personfs 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
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
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
good and make him be initiated into the Way as sooner as possible. The saying gAs
a man enlightens other, so does he himself; a man could accomplish his wish first
when he would do any pious deedh 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 gIf a man
would inculcate earnestly in a person with the truth, so he might well lead himh.
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
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
g. Generally speaking, it would be worth any DOU-SHINfs 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
affairsh 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 Godfs will, to say nothing of the fact that each DOU-SHIN have been keeping the
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 gthe
more perfectly, the more modestly things will becomeh, ON-SHI showed such words at the
end of the laws as gIf there might be some extravagant items out of above listed laws
found, which should be revised at any timeh; 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
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.
Sep.15, 1969 (CHUU-SHUU SETSU)
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
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
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.
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 writerfs 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
14. How to take a lecture
The audience should do
their best to make the most comfortable atmosphere for the
lecturerfs 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 c 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
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
TEN-DAN manager or the
conductor (a person in the highest charge of the ceremony)
has to pay the subscription and deliver the applicantsf 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 applicantsf 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 ethe introduction to TEN-DOUf
notwithstanding. People had better regard them as immature persons and let them do as
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 husbandfs family.
24. The qualifications for the Initiation (This item shall be ignored
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.
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
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.
A man who is in his 17th year or more.
DOU: A boy who is in his 16th year or
KON: A woman who is 17th year or more.
JO: A girl who is 16th year or less.