The Big Nine Holy Regulations (1)  

@

@

        The Provisional Laws 

        on the divine affairs  

@

                                                                                                            HOME(3)

 

 

 

Contents

Prologue

Preface

1.   The variations of the technical terms

A)   Godsf side

B)   Menfs side

2.   The variations of the offering of the incense sticks

A)   Private phase

B)   Public phase

C)   Other phase

3.   The variations of the ceremonies

A)   Thanks giving

B)   Visiting and Retiring

C)   Greeting and Sending

D)   Worshiping by the presentation of the incense sticks

E)   Official Anniversary

F)    Memorial Anniversary

4.   The variations of the presentation of the divine provisions

A)   The number of the sticks presented in a missionary

B)   The number of the sticks presented in the Official Anniversary

C)   The number of the sticks presented in the Memorial Anniversary

5.   The variations of the anniversaries

A)   The Anniversary of God

B)   The Memorial Anniversary of MI-ROKU BUDDHA

C)   The Memorial Anniversary of YUMI-NAGA TEN-NEN BUDDHA

6.   The variations of the rules

A)   The regulation for the TEN-DAN managers

B)   The rule of visiting a TEN-DAN

C)   The rule of attending a lectures of TEN-DOU

D)   The rule of the mission

 

The preface for the Supplement

Supplementary rules

 

 

 

           Prologue

                  To begin with the Way in the ancient age, I am told that the emperors made it a rule to 
           correct their mind so as to train themselves, and the Saints preached people to think 
           about the decorum and the justice first of all. So that SHI-SHI said 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 
           SHI-I (*1).

              The human mind in the very White-generation, just before the Catastrophe, is so different 
           from that of in ancient age that the human moral had been corrupted, and the excessive 
           worship of material science as the import of western civilization caused the decadence 
           of the decorum of the ancient emperors and the neglect of 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 
           way,

               RAUM asked me to arrange and put in order a standard form of the daily decorum 
           through recent messages. I was afraid that the revision work of the decorum might be so 
           big project as to be given the utmost careful consideration. I thought I should never set 
           about the business at my own discretion, so that I would have to ask the minister of the 
           divine jurisprudence KAN-TEI to come down to this TEN-DAN in order to show the 
           definite bill so as to make me free from the divine punishment of the failure. As soon as 
           KAN-TEI came out, he admonished that the decorum standard already settled by men 
           and become their prevalent custom should have to be adequate for them and 
           guaranteed by
           RAUM, which the public should keep on fulfilling as the finished rule of decorum.

                After a while I was thinking about this problem, I came to the conclusion that nothing 
           more faithful than obedient to 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. 

                                                                                                                                                        Thatfs all. 

                                                                                              At the beginning of 1939, in SAI-NEI (China)                                                                                                                                                 CHOU TEN-NEN

                                          (*1) SHI-I: 4 morals; they are Decorum, Justice, Honesty and Humility.

                                          (*2) HI-RAN: So-called SHA-BAN, that is, a communication system using sand scattered on the surface of a glass plate in a framed box as a drawing board so as to be revealed some letters or figures there with a writing pen made of rubber. Three men are requested to operate the system, TEN-SAI as the write-pen operator, JIN-SAI as the reader and CHI-SAI as the writer.

                                           (*3) Teacher: The 17th Master. RYO-SO, who was the third reincarnation of MI-ROKU.

 

 

           Preface

             The Way revealed itself with a view to enlighten the public on the pith and marrow of the 
                big three religions (*1), and save the men of wisdom with time as well. As the Way is 
                becoming active, people shall be in a hurry for the arrangement and the regulation of 
                the decorum without delay. Each TEN-DEN-SHI, DAN-SHU, ZEN-JIN and so forth should 
                correct the mind, train oneself, control oneself in order to recover the decorum, act in 
                peace, conduct oneself modestly so as to be never regarded as pupils against the Way. 
                And moreover, in expectation of the 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 
                or frugal.

                Any way, in accordance with the teachings of Confucius and Mencius, the basic object 
                of the charity must be the benevolence to do the others a favour of the Law instead of 
                the property. Therefore, the up-and-coming DOU-SHIN should endeavour to make out 
                the minimum essences of all the divine rules and regulations in the Way, put the 
                theories into practice and promote their trainings aggressively.

                Now, I am going to give you the outline of each item of the rules and the regulations one 
                after another, which you ought to obey. So, I wish, you could be free from any evil 
                influences might be caused by either misconstruction or misuse some of them.

                                  (1) The big three religions: They are Taoism, Confucianism and Buddhism.
                       (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.

 

 

1.   The variations of the technical terms

           There are so many technical terms used in the Way that I am going to describe them one 
               by one as follow according to the distinction between SEI and BON (*) for the sake of the 
               facility of keeping them in your mind.

                                        (*) SEI and BON: Both words consist of a pair of nouns  
describing the two different affairs, the former implies
the holy one the latter implies the worldly one. 

 

A) Heaven side

      (1)   MIN-MIN SHAN-TEI (MU-SEI RAUM)

The Chinese letter of RAUM (@:MU) is a hieroglyphic that mean the spiritual maternity in RI-TEN, which was made out first by RAUM when TEN-DOU had been released (1843) in face of MAK-KYOU attack. The letter shows RAUM must be the real Saviour of all the Souls possessed of both positive and negative energies.  

     (2)   MI-ROKU SO-SHI (KIN-KOU SO-SHI)

     (3)   NAN-KAI KO-BUTSU (KAN-NON BO-SATSU)

     (4)   SAI-KOU KATSU-BUTSU (KATU-BUTSU SHI-SON)

B) Human side

     (1) SHI-SON

The Master of the Way, that is, ON-SHI (Our Teacher) YUMI-NAGA 
(He returned Home RI-TEN in 1947, and became TEN-NEN KO-BUTSU)

     (2) TEN-DEN-SHI

               The provisional master who is endowed by God with the authority to initiate people into the Way 
               instead of the Master mentioned above. 

     (3) IN-HO-SHI

A man who induces other person to be initiated into TEN-DOU, and stands surety for him (IN-SHI and HO-SHI; Each staff is inevitable to the initiation ceremony, even if a man may play both roles).

     (4) ZEN-JIN, ZEN-KEN

               Whoever has been initiated into the Way earlier than I, shall be called a ZEN-ZIN or sometimes a 
               ZEN-KEN (senior).

     (5) DE-SHI

               One may call himself DE-SHI (pupil) toward his Teacher in the Way.

     (6) KOU-GAKU

TEN-DEN-SHI and IN-HO-SHI are sometimes called KOU-GAKU (junior) toward ZEN-JIN.

     (7) DAN-SHU

Host or hostess of TEN-DAN (TEN-DAN manager).

     (8) DOU-SHIN

               Anyone who has been initiated into TEN-DOU is generally called DOU-SHIN.

 

2.   The variations of the presentation of the incense sticks

                An up-and-coming DOU-SHIN had better to install a TEN-DAN of his own as much as possible. So 
          that he should pray for Gods with the designated presentation of some incense sticks three times 
          a day (morning, daytime and evening) as a 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 

A) Private phase

MIN-MIN SHAN-TEI       5 sticks

                  (As regards the order,

                                                                        3                                   

          (Refer to the figures                   4  1  2

                        shown@left         )@@      @@@5

 

SHO-TEN SHIN-SEI     @@@@@      3 sticks

 (Refer to the figures shown right)               3  1  2

SOU-KUN                       @@@@@       1 stick

 (See the position to be presented)        

             (Notes)

               a. 9 sticks altogether shall be done        3

                  according to the order shown          4  1  2

                     right (in the lower main burner)         5

               b. If you have an another burner         8  6  7

                  for MI-ROKU, you have to do           9

                     just the same offering of 3 sticks

                     as found in SHO-TEN SHIN-SEI

                           shown above.                        (3  1  2)

B) Official phase (*)

MIN-MIN SHAN-TEI                                   5 sticks

SHO-TEN SHIN-SEI                                  3 sticks

MI-ROKU SO-SHI                                     3 sticks

NAN-KAI KO-BUTSU                                3 sticks

KATU-BUTSU SI-SON                              3 sticks

GETSU-E BO-SATSU                               3 sticks

KAKU-I HOU-RITSU SHU                         3 sticks

SOU-KUN                                                1 stick

            (*) This phase has seldom been found in any TEN-DAN recently.

                         Phase (A) is the sole rule has been prevailed in TEN-DOU nowadays.

                         That is, Phase (A) is the common rule of the incense offering, which

                         is applicable to both private and official TEN-DAN these days.  

C) Other phase

         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 
        prayers.

  

3.   The variations of the decorum or ceremonies

        Generally speaking, the decorum should be held for the sake of paying homage to the 
        Gods. Therefore, the prayers ought to hold it so much solemnly, quietly and respectfully 
        as they possible.

        Whoever worships at TEN-DAN, he has to make TSU-II (*1) with GOU-DOU (*2) on his 
        chest, and then fall on his knees to the Gods. In the case of male, one is obliged to hold 
        both of right and left side of his 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)

MIN-MIN SHAN-TEI                 3KOU

SHO-TEN SHIN-SEI               1KOU

MI-ROKU SO-SHI                  1KOU

NAN-KAI KO-BUTSU              1KOU

KATSU-BUTSU SI-SON         1KOU

GETSU-E BO-SATSU            1KOU

SHI-SON                               1KOU

SHI-BO                                 1KOU

TEN-DEN SHI                       1KOU

IN-HO SHI                             1KOU

ZEN-KEN TAI-SHUU             1KOU

       B) Visiting and Retiring

MIN-MIN SHAN-TEI               5KOU

SHO-TEN SHIN-SEI              3KOU

MI-ROKU SO-SHI                 3KOU

NAN-KAI KO-BUTSU             3KOU

KATSU-BUTSU SI-SON         3KOU

GETSU-E BO-SATSU            1KOU

SHI-SON                               1KOU

SHI-BO                                 1KOU

TEN-DEN SHI                       1KOU

IN-HO SHI                            1KOU

        ZEN-KEN TAI-SHUU             1KOU

             The number of KOU-SOU has been decided notwithstanding; anyone need not stick to 
             these formalities but practice them flexibly according to circumstances. It goes without 
             saying that a man should act in accordance with the rule so as to show his good faith 
             as long as he is quite well at home as usual. That is, if you might happen to have no 
             time when you would leave home some day, you could be free from the leaving 
             decorum.

             You had better bear in mind, when you would be busy with some divine affairs 
             (spreading the Way and so on), or happen to encounter an emergency, every activity 
             in the Way should be prior to any rule.   

       
C) Greeting and Sending (the Advent and Farewell)

MIN-MIN SHAN-TEI             10KOU (15KOU)

SHO-TEN SHIN-SEI              5KOU

MI-ROKU SO-SHI                5KOU (9 KOUc for an independent entrance)

SHI-SON                             5KOU (3 KOUc h)

SHI-BO                               5KOU (3 KOUc h)

TEN-DEN SHI                    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 for  
RAUM irrespective of their names in order to avoid complication.

            If one or some of them would come and go several times a day, people might as well make nothing but a Greeting and Sending decorum a day. Moreover, if there happen to be crowed of the public attending at the TEN-DAN, some seniors might as well represent them at the decorum.     

      D) Worshiping by the offering of the incense stick (KEN-KOU REI)

 MIN-MIN SHAN-TEI             10KOU

SHO-TEN SHIN-SEI              5KOU

MI-ROKU SO-SHI                 5KOU

NAN-KAI KO-BUTSU             5KOU

KATSU-BUTSU SI-SON         3KOU

GETSU-E BO-SATSU            3KOU

KAKU-I HOU-RITSU-SHU       3KOU

SHI-SON                                1KOU

SHI-BO                                  1KOU

CHIN-DEN GEN-SUI              1KOU

CHIN-DEN SHOU-GUN           1KOU

KYOU-KA BO-SATSU             1KOU

As you know by GAN-ZAN BUN, the daily behaviour of the trainee in the Way should be the utmost serious. Whoever trains oneself in the Way should have to recite the GAN-ZAN BUN soon after one had finished the KEN-KOU REI every time in order to repent of 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

a. Connection with Gods in the incense burner  
b.  
Presentation of divine provisions
c.  Invitation (SHOU-DAN)  
d.  
MIN-MIN SHAN-TEI
e.
SHO-TEN SHIN-SEI

   F) Memorial Anniversary (Birth and Ascension Days of MI-ROKU SO-SHI)
                        

                        a. Connection with Gods in the incense burner
                        b. Presentation of divine provisions
                        c. 
MI-ROKU SO-SHI (3 KOE, 9 KOU)

 

4.   The variations of presentation of divine provisions

@      Despite of the varieties of the divine provisions to be presented to TEN-DAN such as 
         confectioneries as fruits, cakes, sweets, and other foods such as vegetables, juices 
         and so forth, they should be fresh, clean and fine without exception.

              The presentation shall be done first with a couple of teacups; filled with plane hot water 
         shall be offered to the right side of the central lamp and filled with hot tea shall be 
         offered to the left side of it. If there are enough staffs attending at the presentation, 
         people should hold it in order according to the rule. If you cannot find enough staff at the 
         presentation, you may do it in accordance with usual rule. You might just as well do it 
         actively for the sake of showing your good faith without restraint.

    A) The number of the sticks offered in a missionary (*)
                      
                      a. Town or village      5 dishes (fruits or confectioneries)
                  b. Local city          10 dishes (fruits and confectioneries)
                 
c. Metropolis         15 dishes (fruits, confectioneries and other sweets)

    (*) The number of dishes and the varieties of the presentation must be flexible.

               People may as well present 10 or 5 dishes at the 1st and 15th day of a month if they 
       want. On the other hand, people may offer nothing but a couple of tea without any 
       dishes.

B) The number of the sticks offered in the Official Anniversary

                   a. Town or village     15 dishes
                b. Local city             20 dishes 
               
c. Metropolis         20 dishes

          People should present 25 dishes consistent with the number of the multiplication 5 by 5 
             at the New Year and big four seasonal Anniversaries held in Metropolis. On the other 
             side, the people who live in some local towns, villages or cities need not always adhere 
             to the number of dishes because of the inconvenience of the preparation for them; not 
             to speak of the inhabitant live in some remote corner of the country. 20 dishes shall be 
             permitted to present in local territories, and 15 dishes shall be applicable in some 
             remote corner instead of 25. Moreover, those people who could not afford either money 
             or vitality might as well do their best to keep the rule so far as they possible. This 
             exception shall be applied to the presentation at the Memorial Anniversary (Birth and 
             Ascension Days of MI-ROKU SO-SHI) as well.

              Generally speaking, the most important thing is not the plenty of the dishes but the 
      depth of
the faithfulness shown in decorum. Whoever might be short of money should  
      be thought to earn as much merits as the man who might have enough money and time 
      would do, the former could spend less money than that of the latter nevertheless, so 
      that there must be naturally found some difference between the apparent aspects of 
      decorum done by them. It must be the reason to be said that the Way of the poor would 
      hardly be easy to master. The more faithfully a poor man train himself with the more 
      good will, the more merits he could earn. To the contrary, if a rich man might be used to 
      offer rather less presentation on purpose, he should have nothing to do with the merits 
      of prayers.

 

5.   The variations of the Anniversaries

         As far as the decorum of Anniversary in TEN-DOU is concerned, there are no formal 
         rules found except that of New Year, MI-ROKU SO-SHI and big four seasonal 
         Anniversaries (*); as for the anniversaries of other Gods, the presentation could be 
         done according to individual belief, the objects to be offered might as well be selected 
         as one likes.  

                     (*) Soon after the Ascension of YUMI-NAGA SO (the Author), the Anniversary of TEN-NEN KO-BUTSU was      
                                added
in this categoryc (See (C) cgCHUU-SHUU SETSUh shown below)

   
A) Anniversary of MIN-MIN SHAN-TEI

 a. New Year    (Jan.  1.)  
                   b. Spring      (Mar. 15.)  
                   c. Summer     (Jun. 15.)  
                   d. Autumn     (Sep. 15.)  
                   e. Winter      (Nov. 15.)
     
         B) The Memorial Anniversary of MI-ROKU KO-BUTSU

 a. Birthday    (Apr. 24)  
                   b. Ascension   (Feb.  2)
    
         C) The Memorial Anniversary of YUMI-NAGA TEN-NEN KO-BUTSU

                   a. Birthday    (Jul. 19.) 
                   b. Ascension   (Aug.15;
gCHUU-SHUU SETSUh)

 

6.   The variations of the rules

        A)  The regulation for the TEN-DAN managers

              a.   Whoever wishes to become a DAN-SHU (TEN-DAN manager) should have to 
              make it a rule to look up to the Heaven, worship Gods, respect the Masters, 
              make much of the Way and venerate the Seniors. 

              b.   DOU-SHIN should behave well in accordance with GO-RIN HAT-TOKU (*). 
              DAN-SHU should take great care of his/her words and deeds at any time so as to 
              never influence the prospects of the Way by raising a scandal. He/she should 
              keep moderate, respectful and peaceful attitude, when he/she would contact with 
              a person or have something to do with other object, never take either arrogant or 
              high-pressure or violent behaviour. As the saying goes, gAs A respects B, so B 
              respects Ah.

              c.     You have to treat other DOU-SHIN, as if he/she were an incarnation of your 
              own, as long as he/she is bearing nothing but the Way in mind sincerely, despite 
              whether he/she might be rich or poor, so as to lead and enlighten him/her so 
              much faithfully as possible without any discrimination in the treatment. So that 
              you should be free from any blame that you might make much of A and little of B. 
              And I wish, you would enlighten faithfully any other DOU-SHIN, there might be 
              some worthless found nevertheless.

              d.   You ought to make yourself familiar with DOU-SHIN as if they were your brothers 
              or sisters and correct yourself for the sake of enlightening others at any time so 
              as to make them train themselves in the Way.

              e.    People should do their best to arrange properly both inside and outside of 
              TEN-DAN and keep always clean around there so as to be magnificent to look at 
               it. Speaking generally, the most important matter as regards TEN-DAN is keeping 
               its appearance solemn and silent.

              f.      People should be used to have the opportunity of some lectures on any kinds of 
              divine rules at any time to make them clear so that the public might keep them 
              easier.

              g.    People should always keep the consideration for easy reference to the divine 
              printed matters, and pay special attentions to their publication as well.

              h.    If a DAN-SHU might happen to be told that a DOU-SHIN would take someone to 
              his TEN-DAN for their 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.

i.               DAN-SHU and managers should all the time do their best to do with both coming and 
             leaving of any visitor to TEN-DAN heartily so as to show him their faith. The saying 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 
                      hesitation.  
                   b. Nobody should take any goods for his own use without permission. If one would 
                      like to have some printed matters or something else at his disposal, he should not 
                      help himself to them but ask for the manager to help him.
                       c. Anybody should always pay respect for the divine printed matters; never put to use 
                      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 
                      indoor.
                   g. When the people attending at a TEN-DAN would receive a visit from DOU-SHIN, 
                      they should restrain their feeling of strain if any, lower their voice; never shout at 
                      the top of their voice. They have to keep silence and solemnity in front of TEN-DAN 
                      where would be crowded with a lot of visitor, not to speak of when a lecture or a 
                      ceremony should be holding. People should never chat over the trifles of life in front 
                      of TEN-DAN, so that they ought to make much of divine rules all the time.  
                   h. By the coming and leaving REI and other decorum such as greeting, sending, 
                      meeting at the Anniversary and TEN-DAN settlement people should keep the 
                      designated rules without 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 
                      seat.

                   j.     
Female should never be allowed to start decorum before that of male will come to 
                      an end, so should male never be allowed to interfere in 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 
                      ceremony.     

         Even though people meet with the Sending, people ought to make DOU-SHIN do with 
             decorum after TEN-DEN SHI and SAN-SAI finished it. If people might request another 
             Message should make a KOU-SOU to SAN-SAI again after the Sending and 
             Thanks-giving decorum as a rule.

          C) The rule of attending a KEN-SAN KAI or a lecture

               a.   No matter who would ascend the platform for the sake of giving a lecture, the 
              audience should do decorum according to the command of 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 
              permission.

           f.   
Even if a man might meet with his best friend happen to come into the hall where a 
              lecture is going, they should neither beckon nor make sign each other. Even though 
              a TEN-DEN SHI might enter the hall, nobody needs to stand up for the sake of 
              either greeting or sending decorum; in short, nobody could be allowed to disturb the 
              order and prevent the lecture going.

           g.   
If an audience might have some question or find some difficult or obscure points in 
              a lecture, he might as well make notes of them so as to debate and talk about the 
              problems with the lecturer after he has released from his job. People should never 
              ask the lecturer any question while he is on the job, so that they might delay the 
              lecture time and make other audience feel an aversion to it.

             h.  If a DOU-SHIN would bring an observer, the former had better invite the latter to the 
              designate seat for the public, and he should beforehand report the detail about the 
              observer to TEN-DEN SHI or DAN-SHU in order to support their later enlightening 
              works.

            i.   
As soon as the lecture or KEN-SAN KAI (enlightening meeting), the audience 
              should do leaving decorum according to the rule and come out of the hall in order 
              (male and female as a rule). People should never either act so wilfully or have a 
              pleasant chat so loudly as to be blamed by those around them

     D) The rule of the missionary activity

               a.  DOU-SHIN ought to make time to visit his close friends in order to enlighten the 
              good and make him be initiated into the Way as sooner as possible. The saying 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. 
           e.  Any DOU-SHIN should do his best to visit TEN-DAN as long as he has time to 
              spare in order to hear of some holy Messages so that he would increase his 
              knowledge and cultivate his mind of the Way. If a man might have any question, he 
              might as well debate with other DOU-SHIN about his question. The more the ability 
              a man would have, the more labour he should be required; he should not assume an 
              indifferent attitude but do pious deed much more than others so as to make himself 
              bigger in his character; the more labour for others, the more merits for himself he 
              could earn.

           f.  
Those DOU-SHIN who are good at reading should have a lot of opportunity to 
              explain the details of some printed matters for the ignorant of letters at any time and 
              place; for this purpose, they should have to clear the concepts of the Way 
              beforehand.

          g. 
Generally speaking, it would be worth any DOU-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 
             with RAUMfs Command enacted and proclaimed the gprovisional laws on the divine 
             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 
             laws faithfully.

             It is inevitable to provide a firm agreement in the world where the number of various 
             people should have to engage in a same work on a same purpose. If only there could be 
             settled an appropriate rule or a regulation in accordance with the real truth, which must 
             be the permanently applicable agreement of universal validity, which must be accepted 
             easily and smoothly by the people who would keep them, and which could be expected in 
             a while to become a beautiful custom enable to benefit the public. ON-SHI must have 
             thought of the affairs mentioned above so deliberately as to do his best to arrange them 
             according to the ancient decorum.

             People might as well expect that there might be provided a lot of various subsidiary rules 
             prevailed in the Way in proportion to its great holy business, which have been developing 
             its scale day by day under the Mission of the general Salvation and the unification of 
             religions. But ON-SHI showed nothing but the outline as simply as possible, and omitted 
             the details. The details not yet decided must be considered as a problem awaiting 
             solution imposed to the missionaries in the world; but as for the details, we believe that 
             they could never fail to arrange the subsidiary rules in accordance with the local 
             circumstances unless they would deviate from the basic rules. There goes a saying 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 
             of DOU-SHIN.

             We are expecting that any DOU-SHIN would keep the laws once decided; and we wish, 
             they would cooperate with us in the development of the Way.

                                                                                                                               Thank you.

                                                                                       Sep.15, 1969 (CHUU-SHUU SETSU) 

 

 

 

Supplementary rules


1. Incense offering

              A bunch of 37 pieces incense sticks shall be put into the designated position in the 
              incense burner each 1st and 15th day as an exception made in the incense offering 
              ceremony. In that case, 5 pieces shall be required for both SHO-TEN SIN-SEI and 
              MI-ROKU SO-SHI instead of 3 as usual, and also 3 pieces shall be required for 
              SOU-KUN instead of 1 as usual.

              In the case of an anniversary festival, the number of the incense sticks in a bunch 
              should be increased as much as 53, which shall be put in the centre of the burner. In this 
              case, other offerings are negligible. As for the number of KOU-SOU (worshipping), 
              people should make 5 KOU-SOU instead of 3 and make 3 from SOU-KUN to KAKU-I 
              TAI-SEN instead of 1, and 1 for others.

2. The qualification to become a TEN-DAN manager

             Whoever would encourage any candidate to become a TEN-DAN manager, should make 
             sure whether he might have sincere faithfulness or not, examine closely the situation 
             where TEN-DAN shall be installed and the steadiness of his financial ability to manage it, 
             and should make him recognize both the significance of its instalment and the 
             accompanying responsibility. Especially a senior should keep in mind to make a junior 
             understand how to arrange and manage TEN-DAN and know about the regulations and 
             the mental attitude in detail.

3. The candidates for TEN-DAN installing, CHOU-BATSU (*1) 
    and KETSU-EN
(*2)

             Whoever wants to apply for these divine affairs listed above should consult with 
             TEN-DEN SHI or ZEN-KEN (*3) at his elbow first. The TEN-DEN SHI ought to inform 
             SOU-TEN-DAN of the fact so as to decide the details and make the applicant know about 
             them. Thereafter, the applicant should visit SOU-TEN-DAN in order to take the designated 
             lectures. The information for the sake of ZEN-KEN may as well be sent by post in a 
             complex situation.

4. The TEN-DAN management

             If a man could not manage his TEN-DAN for a while because of some difficult situations 
             or affairs happened after it had been opened, he might ask for SOU-TEN-DAN to manage 
             it instead of him. If a TEN-DAN manager could by no means keep on fulfilling his duty, he 
             ought to choose someone else as his successor.

5. An Initiation ceremony holding

             A TEN-DAN manager should inform SOU-TEN-DAN about the outline of the destined 
             Initiation ceremony, so that people would make the memorandum on a blackboard so as 
             to let the public know of it. Anybody who would wish to attend at the ceremony could ask 
             SOU-TEN-DAN of it and might as well participate in it freely.

             The manager or his deputy should be responsible for the communication with the staffs of 
             the ceremony. In the case of either the applicant might hope or the hall might look rather 
             small, the ceremony could be held under the least minimum number of staffs. If there were 
             unexpected applicants coming, people might as well accept their request to be initiated 
             on the premise of later approval.

6. In front of TEN-DAN

             People should keep absolute silence in front of TEN-DAN while a ceremony is holding, 
             and both male and female should keep their designated standing positions respectively, 
             no one would be allowed to walk around here and there and chat each other.

             No helper could be permitted to tell GOU-DOU to an applicant before the designated 
             TEN-DEN SHI would not showed him it yet. A male helper could not show it to a female 
             applicant but male, just the same, a female helper never do it to a male but female hand in 
             hand. Any helper might well do with it to an infant, an aged and a sick despite their 
             sexualities nevertheless. Anyway, a specialist would follow the explanations about 
             SAN-POU later, so that no helper need adhere to the designated formation of GOU-DOU, 
             even if an applicant could hardly exercise it correctly.

7. The time for a ceremony

             The Initiation ceremony shall be held appropriately to the occasion. Despite the number 
             of the applicants, the ceremony shall be held kindly and cordially and the manager ought 
             to do his best to enlighten them as long as he can afford the time. TEN-DEN SHI and 
             KOU-DOU SHI (instructor) should have to arrange the ceremony tactfully according to the 
             occasion, number of people and the time at their disposal.

8. Punctuality

             However the ceremony held in a private TEN-DAN might be inevitable to take longer time 
             than expected according as the applicants like, every official meeting, congregation and 
             external spreading of the Way might as well start punctually.

9. The conductor of a ceremony

             The conductor is obliged to allot the roles to each staff previous to the opening of a 
             ceremony. Each nominated role-player should work according to the order so as to fulfil 
             his duty. If the conductor might have some comment to make after the ceremony, he 
             should have to propose to argue about the matter with the staffs. But he had better 
             refrain from the argument in front of the applicants.

             As soon as the ceremony comes to end, the conductor ought to report such details as 
             the name of TEN-DAN, date, address, number of the applicants (male and female 
             respectively) and the outline of the ceremony to SOU-TEN-DAN.

10. How to dress for the ceremony

             Nobody shall be allowed to put on or put off the uniform in front of an applicant. The 
             dressing room shall be separated from the place where the ceremony will be held.

             Whoever is working for the ceremony has to keep putting on the uniform until the Gods 
             will retire the ceremony.

             People should make it a rule to fold the uniform well creased as long as it is out of use. 
             Keep it away from filth; take care to keep it clean all the time.

11. The introduction to TEN-DOU and the explanation of SAN-POU

              Anybody who was asked to attend an Initiation ceremony to give the applicants a lecture 
             should do his best to fulfil the duty. If he would be afraid of any inefficiency in some part 
             of the lecture, he might as well ask TEN-DEN-SHI, DAN-SHU or someone who are 
             familiar with the reason for giving a supplementary lesson beforehand.

12. Filling in the document

             Anybody who has been working for the sake of filling in the document should never fail to 
             ask the conductor, soon after he has done with his work, for the inspection of the 
             document if he has filled in the items such as date, place, name of the applicants and 
             IN-HO-SHI correctly or not. Even if he has done with the inspection of the document 
             without the filling in the name of the applicants for certain reason, he should ask for the 
             additional inspection after he has given the last finish.

             As for the membership list, people ought to make the copy of the list made for the sake of 
             the private TEN-DAN, and the TEN-DAN manager has to hand the copy to the conductor 
             so as to take it to SOU-TEN-DAN finally, in which the 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 
             specific guidebook).  

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 
             later.

             The amount of the subscription required by the special Salvation is usually more than that 
             of the ordinary one.

18. The payment or the delivery of the subscription and the applicantsf list

             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 
             they please. 

20. How to set a portable TEN-DAN

             Whenever a portable TEN-DAN would come into use, the user should never fail to inspect 
             the set before he would make his departure. The candles (oil pots), candlesticks and 
             incense burners should be polished up all the time. People ought to provide enough oil 
             (vegetable oil), incense sticks, incense powder, document forms and so forth, keep the 
             tablecloth folded scrupulously and the statue of MI-ROKU cleansed all the time.

             With regard to the Kakemono of RAUM, which must be the primary object, anybody 
             should pay attention to keep it away from dirt. People had better bind it with satin or 
             damask and envelope it in a box made of KIRI (or some other porous wood) so as to 
             keep it in the best condition.

21. How to deal with the goods of a portable TEN-DAN

             People should make it a rule to put back the TEN-DAN goods after the applicants would 
             be dismissed, while the arrangement of the goods should be finished before they would 
             have arrived at the ceremony.

22. The qualifications for a CHOU-BATSU NIN (an applicant for
                                                                             the special Salvation)    
   

             Any DOU-SHIN is qualified to become a CHOU-BATSU NIN. As for the beginner, 
             especially just initiated into the Way, because of his poor knowledge of TEN-DOU, 
             people need to explain him the significance of the role to the last detail, unless the souls 
             once saved would be suffered from a bad influence caused when he might happen to go 
             astray owing to his halfway attitude to the role.

23. An exception in favour of female

             Although a female shall be allowed to become a CHOU-BATSU NIN hereafter as a rule, 
             she had better ask her brothers if any for taking over her role, because the divine merits 
             due to the female works shall be divided equally into both her and her husbandfs family. 

24. The qualifications for the Initiation (This item shall be ignored nowadays)

             Anybody is qualified equally to be initiated into the Way without any discrimination so far 
             as he is looking for the Way faithfully.

             As for a man of disqualification, any staff allocated for the ceremony should knowingly 
             take proper steps to meet the station so as to hurt his feelings by no means. For 
             example, one might as well ask him for precedent worshipping to TEN-DAN before the 
             ceremony starts and coming into another room in order to let some one give him a lecture 
             so as to make him consent to wait for the next chance. If he would be eager to be 
             initiated into the Way despite of the persuasion, he could be regarded as a man of virtue 
             so that his application should be acceptable.

25. Decorum

             TEN-DAN manager and the staffs of the ceremony should make much of decorum so as 
             to bear the order of worshipping and the date of the anniversaries in mind. And they have 
             to acquire the know-how about the events of any kind and that of both KAMI TSU-RII and 
             SHIMO TSU-RII.

26. Working for SOU-TEN-DAN

             Any DOU-SHIN is requested to visit SOU-TEN-DAN (MI-ROKU JI) in order to work for the 
             Way so as to promote the mutual friendship and communication.

             TEN-DOU SOU-TEN-DAN is looking for the man of ability in the world always, so that the 
             man who wants to be a great help to the Way shall be welcomed to apply SOU-TEN-DAN 
             through his intimate DAN-SHU or TEN-DEN-SHI for the holy business man in order to do 
             his best in the Way. 
 

(*1) CHOU-BATSU: The special ceremony, through which the authorized Gods permit
                                                 DOU-SHIN to have his/her dead parents (souls) return to RI-TEN
                                  (*2) KETSU-EN: The special communication between DOU-SHIN and the souls saved by                            
                                                
CHOU-BATSU using SA-BAN, which shall be made in order to bear testimony to the fact that they have  
                                                 certainly returned Home.
                                  (*3) ZEN-KEN: Senior TEN-DEN SHI, who have been endowed with its TEN-MEI long since
                                       before the eighth appointment ceremony.   

 

 

 

 

 

APPENDIX

 

            KEN: A man who is in his 17th year or more.

 DOU: A boy who is in his 16th year or less.

 KON: A woman who is 17th year or more.

   JO: A girl who is 16th year or less.

 

    

                                                                          Thatfs all.