ences of Shinto ̄ and state nationalism. This movement
marked a step toward a redefinition of Tenrikyo ̄ as distinct
from Sect Shinto ̄. By the 1980s, Tenrikyo ̄ had approximately
three million followers, with 16,664 churches and 20,039
mission stations scattered worldwide. Tenrikyo ̄ also operates
social and cultural institutions, including a university, a li-
brary, a museum, a publishing house, a hospital, and an or-
phanage.
DOCTRINE. Tenri O ̄ no Mikoto (“lord of heavenly reason”),
as revealed through Nakayama, is the creator of the world,
and is also defined as the moto no kami (“original god”) and
the jitsu no kami (“true god”). God has ten attributes, which
are manifested symbolically as tohashira no kami (“ten dei-
ties”), each representing a particular aspect of God working
in the physical world. God is further posited as Tsukihi (“sun
and moon”) and finally as Oyagami (“God the parent”), re-
vealing his pantheistic and immanent nature as well as his
transcendental and personal existence. He is the god of pa-
rental love, who created the world in order to enjoy seeing
the harmonious life of human beings. Believing in neither
original sin nor the fall of man, Tenrikyo ̄ holds that the reve-
lation was necessary to rectify human selfishness, which is
contrary to God’s original intent. The revelation occurred
through three preordinations—the soul, the place, and the
time—which are historically manifested in the soul of
Nakayama, the jiba (the place of the original creation), and
the time of revelation. This triad comprises the core of the
Tenrikyo ̄ doctrine, and emphasizes the historical inevitabili-
ty of the revelation.
Tenrikyo ̄ defines human physical existence as a kashi-
mono-karimono (“something lent or borrowed,” i.e., from
God) and death as a denaoshi (“restart”). The progressive pu-
rification of the human heart is recognized through the pro-
cess of reincarnation. Its ethical teaching is founded upon the
doctrine of yattsu no hokori (“eight dusts”), consisting of oshii
(“grudge”), hoshii (“covetousness”), nikui (“hatred”), kawaii
(“selfish love”), urami (“enmity”), haradachi (“fury”), yoku
(“greed”), and ko ̄man (“arrogance”). These are defined as
pollutants to be cleansed in order to uncover one’s true na-
ture and attain a state of makoto-shinjitsu (“sincere piety”).
Salvation requires three activities. Receiving osazuke (“the
holy grant”) is the most important rite; it enables one to be
reborn at the jiba and to become an agent of God to help
others through prayers. Performing hinokishin (“daily ser-
vice”) in one’s given social position is another means to
achieving personal maturity. Last, frequent pilgrimages to
the jiba are urged to renew one’s faith and to enjoy a blissful
and joyous life in union with God.
SCRIPTURES. The essential Tenrikyo ̄ canonical texts are the
Mikagurauta (Songs for the sacred dance), the Ofudesaki
(Tip of the divine writing brush), and the Osashizu (Divine
directions), the first two personally written by Nakayama
under divine inspiration and the third revealed through
Iburi. Written between 1866 and 1875, the Mikagurauta
consists of five sections. The first three comprise the verses
for the Kagura Zutome service. The fourth, containing eight
verses, and the fifth, consisting of twelve stanzas of ten verses
each, are the songs for the Teodori (Sacred Dance) service.
Revealed to Nakayama between 1869 and 1882, the Ofude-
saki is composed of seventeen parts comprising 1,711 verses
written in the 5-7-5-7-7-syllable waka style. This scripture
introduces the basic creed of Tenrikyo ̄ and elucidates the cre-
ation of the world, the nature of God, the significance of the
jiba and the Kanrodai, and the importance of the Kagura
Zutome.
The Osashizu, a large collection of directions revealed
to Iburi from 1887 to 1907 after Nakayama’s passing, is di-
vided into two categories: kokugen (prophesies and directions
to meet the exigencies of salvation) and ukagai no sashizu (di-
rections in response to individual inquiries). The Osashizu
contains concrete and detailed instructions concerning
church organization and personal conduct, and offers
Tenrikyo ̄ adherents guidance for solving the problems of
daily life.SEE ALSO New Religious Movements, article on New Reli-
gious Movements in Japan.BIBLIOGRAPHY
The Doctrine of Tenrikyo ̄. Sponsored by the Tenrikyo ̄ Church
Headquarters. Tenri, 1972.
Fukaya Tadamasa. Fundamental Doctrines of Tenrikyo ̄. Tenri,
1973.
Mikagura-uta: The Songs for the Tsutome. Translated by the
Tenrikyo ̄ Church Headquarters. Tenri, 1972.
Nakayama Sho ̄zen. On the Idea of God in Tenrikyo ̄ Doctrine.
Tenri, 1962.
Ofudesaki, the Tip of the Divine Writing Brush. Sponsored by the
Tenrikyo ̄ Church Headquarters. Tenri, 1971.
Straelen, Henry van. The Religion of Divine Wisdom. Tokyo,
1954.
Tenri Daigaku Oyasato Kenkyujo. Tenrikyo ̄ jiten. Tenri, 1977.
Tenrikyo ̄: Its History and Teaching. Edited by the Tenrikyo ̄
Church Headquarters. Tenri, 1966.
Tenrikyo ̄ Kyo ̄kai Hombu, comp. Osashizu. 7 vols. Tenri, 1966.
Tenrikyo ̄ Year Book 1981. Sponsored by the Tenrikyo ̄ Church
Headquarters. Tenri, 1981.
New Sources
Kisala, Robert. “Contemporary Karma: Interpretations of Karma
in Tenrikyo and Rissho Koseikai.” Japanese Journal of Reli-
gious Studies 21 (1994): 73–91.
Morishita, Saburo Shawn. Teodori: Cosmological Building and So-
cial Consolidation in a Ritual Dance. Rome, 2000.
UEHARA TOYOAKI (1987)
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