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(Summary)

I would like to report three things along with a request from myself.

The Grand Church Mission Visit for next year will be conducted over three months from April to June. Although they are usually held from January, next year, they will begin in April so that we may carry out the mission visits in accord with the words we will receive from the Shinbashira on the day of the 140th Anniversary of Oyasama. This will apply both domestically and overseas. Thank you for your understanding and cooperation.

Next, in today’s sermon delivered by Rev. Yoichiro Miyamori, we were taught about the final preparations leading up to the anniversary of Oyasama as well as the important ways of using our minds as Yoboku in our future journey. A summary of the sermon will be published in the Honjima Newsletter, so I hope we can study it repeatedly and make it a guide for our own personal course of faith.

And next month, the Shidokai Besseki Group Pilgrimage to Jiba will be held on November 30. Let us learn from the faithful attitude of Kekko Gen-san, bring many people to Jiba, the home of all humankind, have them attend the Besseki lecture, and sincerely nurture them to become Yoboku who can move forward toward the Joyous Life.

Lastly, next year will mark 40 years since the passing of Rev. Noboru Katayama, the fourth Head Minister of Honjima Grand Church. The Grand Church is planning to conduct the 40th Memorial Service on October 21 of next year.

Those who are younger than 40 years old have never had the opportunity to meet Rev. Noboru in person. Therefore, we would like to make this memorial anniversary a time to convey to those who do not know his faith convictions and guiding principles upheld by the Fourth Head Minister. We would like to make it an anniversary where we can pass it down from parents to children, and from children to grandchildren.

This concludes my remarks. Thank you very much.

(Summary)

We have arrived now with only three months remaining until Oyasama’s 140th Anniversary. How quickly time has passed since three years ago, when the Shinbashira announced the Instruction Four to initiate the “three years, one thousand days” efforts towards Oyasama’s Anniversary. Three years seems to have passed by before we knew it. We are now at the final three months.

I’d like to ask if you all recall the resolutions you had made in the beginning. I wonder if there were times where they just slipped your mind. Or perhaps you feel you made some progress or made a fairly good amount of effort towards your resolutions, while others may feel that it has not been going so well. We still have three months left. I urge you to follow through with a final determined effort.

We are taught the teaching of the “Eight Dusts of the Mind.”

In the Besseki lecture, it reads,

“God the Parent refers to our misunderstanding of the truth as dust so that we can easily understand the concept.”
(Trial translation for this script)

Further, it states,

“Although particles of dust are minute and can be blown away just by puff of air, if you allow them to accumulate, they will accumulate quickly before you know it, to the point where it becomes difficult to make it as clean as its original state, no matter how hard you sweep or wipe them away. Similarly, even though God the Parent allows us to use our minds as our own, if we use them in a self-centered way that does not accord with the will of God the Parent, then we will end up experiencing problems and sufferings due to the laws of nature. If we understand this and correct our mistaken minds sooner, using God’s teachings as our guiding principle, our minds will become clear and our bodies will be healthy.
(Trial translation for this script)

The dusts of the mind are “miserliness,” “covetousness,” “hatred,” “self-love,” “grudge-bearing,” “anger,” “greed,” and “arrogance,” but I believe it would be easier to understand the concept when we ponder the opposites of what they are.

“Miserliness” includes “begrudging giving our services in mind or body; begrudging paying an imposed charge; begrudging fulfilling our responsibilities to the world, or to others; begrudging returning things borrowed; and sitting back while others perform our unpleasant work—all these are considered to be the dust.”

The opposite of this dust would be to do everything we can generously and willingly. Thus, it would be good if we could do things with the mind of hinokishin.

“Covetousness” includes “craving for money without putting in any mental or physical effort to earn it; desiring good clothes or good food beyond what is appropriate or fair; and desiring more and more, although what we have is enough.”

The opposite of this would be to be contented with what we have right now. To be contented, we should try to practice the mind of joyous acceptance.

“Hatred” is “taking offense at someone’s advice given in good faith and feeling animosity toward this person, hating adopted children, hating daughter-in-law and gossiping and laughing maliciously at someone.” Interestingly parents-in-law are not included in here. Assuming it means not to hate young people like adopted children and daughters-in-law. The opposite of hatred is to cherish, love and caring affectionately.

In the Ofudesaki we are taught,

All children in the world are equally dear to Me.
Though there is no discrimination whatsoever. (XV:69)

To Tsukihi, everyone is My child, whoever you may be.
Though I have been watching over you with nothing but love, (XII:88)

“All of you may be wondering why I say such things.
It is from My love for my children. (XI:47)

For all of you children in the world,
there is only love in the thoughts of Tsukihi. (XVII:49)

The mind of God is loving the children affectionately. Hating others, whom God loves caringly, is using the mind completely opposite of God’s heart.

Let’s say your kids are having a fight. For some reasons, older brother is being really angry at his younger brother. How do parents react about it? They will probably say, “stop it,” to their older one. They will say, “please be patient with your younger brother.” This is the parental heart. Telling “please be patient” to whom will likely understand is the mind of the parent.

Next, let’s talk about “self-love.” It is a bit different “love” from what I talked about earlier. Self-love, in other words, it is the mind of selfishness. Caring only about ourselves, forgetting others and the mind only thinks about one’s family and themselves. The mind that is opposite from this is the mind of thoughtfulness and the mind that cares others compassionately.

The dust of “grudge-bearing” includes “bearing ill will toward others, claiming they have caused us to lose face or interfered with our attempt to gain what we desire or taking offense at some remark they made. In all matters, bearing ill will without looking at our own lack of wisdom, strength, or merit is dust. It is important to reflect critically on ourselves before getting caught up in the feeling of ill will toward others.” This is said to be the dust of grudge-bearing.

Suffering comes from your own mind.
So you should reproach yourself. (Mikagura-Uta: Song Ten)

Therefore, one must reproach oneself instead of bearing grudge against others.

What is the opposite of grudge-bearing? I believe that it is to forgive. As the elder brother, forgive the younger sibling. This should be the way one uses their mind. However, it is difficult to do that in the family. The father has a hard time forgiving the son. Even between husband and wife; if it is something the lady next door is doing, it doesn’t make you irritated, but if your wife is doing the same thing, it makes you angry. These things happen. Forgive. It is very important.

The dust of “anger” includes “becoming angry just because someone has said something we find disagreeable or because someone has, in our own view, done something wrong. Anger also arises when we insist on making our own opinions heard without trying to understand others’ points of view.” The opposite of anger is a calm mind, a satisfied mind; in other words, it is a mind of joyous perception. It is important to be able to fully perceive with a mind of joy.

The seventh dust of “greed” includes “desiring to have more than others and take as much as possible by any means—whether by giving short measure, by misappropriating what belongs to others, or by engaging in profiteering. Also included in the dust of greed is succumbing to lust.” The opposite of greed is honorable modesty. One must keep their mind pure. This is the mind of joyous perception.

The eighth dust, “arrogance,” includes “being puffed up with self-importance; being domineering; looking down on others and trampling on others by abusing our wealth or power; flattering our superiors while being cruel to our subordinates; holding others in contempt by boasting that we are knowledgeable; pretending to know what we really do not; and finding fault with others.” This, we are taught, is the dust of arrogance.

The opposite of arrogance is modesty. A mind that is humble. A humble use of mind, I think, is a mind of joyous perception.

Thinking of the opposites of the Eight Dusts I just mentioned, we realize that the most important thing for us is to follow the path while firmly settling the mind of joyous acceptance daily. I think the basis of salvation lies where you live every day by accepting things joyously, “This is good enough for me. I am very thankful.” People will naturally come to those who accepts things joyfully.

It may take time to become a person who exemplifies the truth of the teachings and a person who accepts things joyously. It may take a while for others to understand. Oyasama went through the path for 50 years. I think we, too, should strive each day to practice the mind of joyous acceptance and devote ourselves to help others be saved.

In the Divine Directions given on May 13, 1890, we are taught:

There are many who think, “why, after all this effort I have put into my faith....” This will not do. Sincerity is lacking. There is nothing to accept. […] If you react with dissatisfaction, everything will become dissatisfying to you. There is nothing to accept other than joyous acceptance. […] Joyous acceptance is sincerity. Sincerity is the principle of heaven. Being the principle of heaven, sincerity is surpassed by nothing. Please understand this principle.
(Osashizu: May 13, 1890)

Many people may think, “I am doing my best. Why does God not understand me? How come I don’t I receive blessings?” Such attitude will not do. There is no sincerity. If you think, “Why?” it shows a lack of sincerity, and God says it cannot be accepted.

If you react with dissatisfaction, things will become dissatisfying. The opposite of joyous acceptance is dissatisfaction. God says you will become more dissatisfied.

Sincerity is the mind of helping others be saved. If you think, “I have to help this person be saved,” you will be able to accept things joyously. Joyous acceptance is sincerity—only joyous acceptance is the foundation of helping others be saved. It is said that the mind of helping others be saved is the foundation of joyous acceptance. We should settle joyous acceptance in our minds and diligently help others attain salvation. Furthermore, it is said that while saving others, we will realize that “this person will not be saved unless I practice joyous acceptance.”

In the Story of Creation, it is stated that “God the Parent consumed all the loaches in the muddy ocean, tested the flavors of their nature, and made them the seeds for human beings.”

We are taught that the loaches were the seeds for human beings.

What is the nature of a loach? It lives in the muddy waters. Typically, if fish live in the muddy waters, naturally mud will get into their stomachs. If you fish carp, you have to expel the mud before consuming it.

Incidentally, although the loach goes into mud, mud does not get into its stomach. This is very interesting.

Also, it is said that loaches are mild-mannered and gentle. They don’t attack other fish. If you raise them in an aquarium, the water becomes clean. They clean the tank by eating the remaining filth.

Further, loaches live at the bottom. Even if the water dries up, they dig into the mud. When it rains and there is enough water, they will come out of the mud. This is essentially, a loach. A humble heart, warm, kind, and has the hinokishin spirit that cleans things that are dirty. This is the seed of human beings.

The place that the loaches return to is the Jiba. Let us all return to our birthplace and connect our hearts to the Jiba. At Jiba, we can find peace of mind. This is where you will find the warmth of the Parent. The Jiba is the origin of salvation.

We always live every day with warm, gentle, and humble heart and accept things joyously. Convey other people that we have characteristics of a loach and invite them to return to Jiba together. So that we will be able to receive the blessings of God the Parent and will be able to touch the heart of Oyasama, please allow me urge you to connect your heart to Jiba. With these remarks, I would like to end my talk today.

In three months, we will observe the 140th Anniversary of Oyasama. Let us go through the next three months in a way that Oyasama will say, “Job well done.”

Thank you for your kind attention.

(Summary)

We will be welcoming the Grand Church Counselor, Rev. Yoichiro Miyamori for the grand church’s Autumn grand service. On the 21st, beginning at 5:00 PM, there will be a service dance practice for one hour. We invite everyone to attend.

Our former grand church head minister, Rev. Yoshie Katayama, was scheduled to return to the grand church from Jiba this month. However, having undergone cataract surgery, she received instructions from her attending physician not to travel far. Therefore, she will remain at the follower’s dormitory this month.

It was my first time accompanying my mother for a hospitalization. During the admission procedure, I was asked, “What is your relationship with the patient?” When I answered, “I am her son,” the staff looked at my mother and me with a somewhat puzzled expression.

At the hospital, I thought I was the one supporting my mother. Yet, even at the hospital, my mother was reaching out to others and spreading the teachings. As I watched her example from behind, I realized that I too was being nurtured, learning through the example of a parent’s footsteps.

This month (September) is the “All Church Missionary Work Drive Month,” and from the 28th to the 30th is the “All Tenrikyo Nioigake Day.”

In this seasonable time just before Oyasama’s Anniversary, let us diligently engage in sowing seeds of sincerity together.

(Summary)

My name is Wakie Onishi and I am from the California Church, located in Los Angeles, and am serving as the head of the Women’s Association California Chapter.

I have kidney disease and in September 1995, I underwent a kidney transplant surgery. Generally, a transplanted kidney is useful for about 10 to 15 years, but this year marks 30 years that I have been blessed with this kidney.

When I feel well, I try to be of service through my work with the Women’s Association and also through missionary work. I have been shown many joys by God.

While I perform my duties in America, one year, at the Women’s Association first meeting of the year, we received the slogan, “Let us willingly administer the Sazuke to those that are ill.”

I was astonished—How should I put it into words, I felt a passionate feeling rising from the depths of my heart. I felt such gratitude and made a spiritual resolution to spend one year administering the Sazuke as much as I can.

From then on, I always kept in mind to administer the Sazuke, prayed during the morning and evening services, and went out to do missionary work. As I prayed every day, interestingly, I was given so many opportunities to administer the Sazuke.

There was a person who I was encouraging to attend the Spiritual Development Course at the Mission Headquarters. When my husband and I visited them, we were informed of his next door neighbor who was sick. He had to have the big toe on his left foot amputated due to diabetes. He was going to be admitted to the hospital the next day, so we hurriedly administered the Sazuke on him.

He was a Hispanic person in his 70s. When he had bypass surgery on his heart previously, he had vascular transplant surgery on his left leg. He had a large scar that stretched from his thigh down to his calf. Due to the diabetes, his leg had become discolored and swollen. He was of Christian faith, but my husband told him, “When I administer the Sazuke, please chant ‘God the Parent’ in your heart,” and then proceeded to administer the Sazuke. And for about five months, when we were able to, my husband and I together, or one of us, would visit him every day.

Next is the story of a 45-year-old Caucasian man. While I was walking alone through a neighborhood distributing pamphlets, I saw a man in a wheelchair watering his garden. Gathering my courage, I approached him and spoke about the Sazuke. He said, “I live here with my mother, and she is inside of the house right now. If you would, please come inside to administer it.”

I showed him the pamphlet and explained the Truth of the Sazuke, and we agreed that I would visit him for three days. Each time I went, he would offer 3 or 5 dollars as a “small donation” to God the Parent. After the three days were over, I visited him together with my husband, the church head minister, and he shared many stories about his life with us.

Four months after he graduated from high school, the man was held up by a robber in Hollywood, ordered to lay on the ground and was shot in the back with a pistol. Fortunately, his life was spared due to the bullet missing his heart by just a little, but it hit the 8th vertebra, severing his nerve, and paralyzing the lower half of his body. He did not have too much strength in his right hand, but he operated his wheelchair with his left hand and he could drive and cook as well.

However, due to the shock from his friend passing away suddenly, his health deteriorated and he started to experience pain all over his body. He tried various painkillers, strong alcohol, and marijuana, trying to escape from his physical and mental pain. Now, he is making an effort to control his pain without using medication as much as possible.

He was out watering the lawn, something he never does, to distract himself from the pain when I happened to talk to him.

I thought, “Wow, what God does is amazing,” and I continued to visit him for a month. When his condition improved, he gave me a $100 check for donation to express his gratitude.

In America, donations in the amount of 3 or 5 dollars are common, ten dollars being a lot, so we were very surprised by this $100 donation.

A person who received the blessings through the administration of the Sazuke may not start following the path right away, but after the accumulation of such diligent work, I have been shown blessings in different forms. For example, when another person with whom I had been communicating over a long period of time suddenly returned to Jiba and listened to the Besseki lectures. Such things lead me to conviction.

My kidney function started to deteriorate after I got contracted with Covid-19 three years ago. At the end of last year, while I was going through such circumstances, I was appointed by the grand church head minister to deliver a sermon after the grand church monthly service. Further, I was told to come back and serve in Jiba after the new head minister installation, and things are on track accordingly.

On July 26th, my eldest son, Taichi, received the divine sanction to become the 5th head minister of the California Church, and my husband became the former head minister. Although I planned to return to Jiba in full of joy for my son’s divine sanction bestowal and Head Minister Qualification Course, I was not confident about my health condition and therefore, I could not go. I was also nervous about staying at my church by myself. The reason for this was that I was fully aware that my health was clearly deteriorating.

When I consulted with grand church head minister, he instructed and said to me, “Whatever happens is an intention of God the Parent and Oyasama. Things to coincide, as a sign for a sign, are also blessings.” Also, he suggested me about the Spiritual Development Course.

The new and former head ministers came back from Jiba at the end of July and we were busy with final stage of the preparation for the installation service which will be held on August 31.

Four days prior to the installation service, my health condition worsened suddenly, and I was hospitalized. Although I was discharged the day before the installation service and I tried to attend the service until the very last moment, I could not feel well enough and ended up not being able to attend the service.

With sincerity of so many people, the installation service was performed successfully, but I had a mixed feeling—I felt bad, disappointed with myself, but I felt grateful at the same time. However, even during such challenging times, I was shown many things that I could be grateful for.

Everyday, after the morning and evening services, the new head minister administers the Sazuke and instructs me to express my gratitude to God for things I am grateful for. I feel that it is very important to take a moment and ponder over how grateful I am now and to express my gratitude.

I do not know what kind of a path I will see in the future, but I would like to lean on God the Parent completely and serve my duty in Jiba.

Whenever you return, never think that it is caused by your individual minds. XI:78

I am sorry for talking about personal stories, but I would like to conclude my sermon now.

Thank you very much for your kind attention.

(Summary)

“A reference guide for a tour of the Main Sanctuary” was published by the Church Headquarters’ “Committee for Promoting Salvation Work.” Explanations of the Main Sanctuary, Foundress’ Sanctuary and Memorial Hall are written in a way that is easy to understand. (Note: only in Japanese at this time)

I want to caution you that this is not for handing to the person you are guiding to Jiba. It has been made as a manual for those who are guiding someone around Jiba. In other words, they want you to use it as reference material when you are giving the tour of the sanctuary.

Although it is not written in the “Reference Guide,” I would like to share two tidbits that you might want to share when you are walking along the corridor.

While you are walking the corridor, you may notice the heart-shaped marks that line the reinforcement timber at the joint between the pillar and the beam. This mark is called inome and it is a pattern that has been used in traditional Japanese temple constructions from ancient times. Some people say that it wards off evil spirits.

The way in which the inome reinforcement timber is connected to the pillar and the beam differs in the East and West corridors. That is to say, in the East corridor, a large nail is hammered in. This was done by carpenters who build ships. On the other hand, the ones in the West corridor have no nails and they are held together by wooden joinery. This was done by carpenters who build temples.

Normally, one would think that the client would want to use the same construction method.

This part is my own speculation, but I wonder if they asked the carpenters to use whatever building method they were specialized in. What I mean is that each person has their own inherent virtues and skills. You have it but I don’t. Or, I have it but you don’t. In this way, each of the virtues may differ from one another, but each carpenter may have been asked to contribute to the construction using their own specialized skill for the sake of saving others and for the construction of the Joyous Life world.

Another point is that the corridor at the Main Sanctuary makes a circuit of about 800 meters (a half of a mile). Along the way, the corridor slopes upwards and downwards over gates in the lower level, the side with the Main Sanctuary is higher, while the north side with the Foundress’ Sanctuary and Memorial Hall is lower. It feels like a beautiful rhythm as you walk along. Without fail, young children enjoy the downward sloping sections, treating them as if they were a slide.

This is my own point of view, but walking down the corridors is much like going through life itself, don’t you think? There are high points and low points, and Oyasama waits for us at the very lowest point to return. I think this demonstrates parental love.

I think everyone here may feel something different from one another, but taking these things into consideration, let us bring back as many people as possible to Jiba and introduce the Man Sanctuary.

Next, September is a month of “All Church Missionary Work Drive.”

Five years prior to the 100th Anniversary of Oyasama, the Third Shinbashira issued the Instruction Three. I would like to quote a part of it.

“A single word conveying the teachings change one’s fate. This is because the orientation of one’s mind changes upon hearing the voice of the Parent.”

I think a single word of spreading the teachings that can change one’s fate depends on how you build the foundation, and, the Instruction Four clearly teaches us in detail how to build such foundation each day.

“Let us Yoboku proactively visit our churches, engage in hinokishin on a daily basis, and spread the fragrance of the teachings to others, starting with those around us including our family members and coworkers. If we find people who are suffering from illnesses or other problems, let us reach out to them with love and care and pray for a solution through performing the service. We can administer the Sazuke to those who are ill and let them know that there is a path by which they can truly be saved. God the Parent will accept our true sincerity and provide free and unlimited workings accordingly.”

September is the month to “convey the teachings with a single word.” Let us carry it out with momentum and in high spirits.

Thank you for your kind attention.

(Summary)

We, the members of Tenrikyo, often use a term “Hinokishin." Let me refer to the three Tenrikyo scriptures and the doctrine to find out what this term Hinokishin means, as the term cannot be found in dictionaries in general.

First, in Ofudesaki, the term “Hinokishin” cannot be found. In Mikagura-Uta, there are six verses, and in the Divine Directions, the term appears twice.

In the Doctrine of Tenrikyo, Chapter Eight: On the Way to the Final Goal, we can find a detailed description as following:

“Hinokishin is an action arising from the joy of fervent faith and can take many forms. It is not limited to the carrying of earth. All efforts made joyously and spiritedly, purely from faith and forgetting greed, are hinokishin.

Hinokishin is not something we do just for a time, but is a daily expression of our continuing joy. Furthermore, the joy expressed in the effort does not remain confined to us alone but spreads its influence, inducing others to join in, and thus comes to be joyousness that is shared.

Husband and wife working together in hinokishin;
This is the first seed of everything. (Mikagura-uta XI : 2)

God the Parent says: ‘Husband and wife working together in hinokishin. . . .’ When a husband and wife work spiritedly in hinokishin daily, each helping and encouraging the other, their happiness will overflow and harmony and brightness will fill their home. This is what is taught by the phrase ‘the first seed of everything.’

The joy of one home will spread its influence through the neighborhood. Many others will come to join the activity of hinokishin and the joy of united hearts will pervade the world. This is how the world of the Joyous Life desired by God the Parent will make its appearance.”

Hinokishin is not a one-time deed, but an act of daily gratitude and joy. Through Hinokishin, we share joy with others, and thus the world of the Joyous Life can be realized.

Also, in Song Eleven of the Mikagura-uta, the Songs for the Service, it says,

Third, I behold more and more people coming from the world,
And bearing straw baskets in hinokishin

Fifth, Forever continues the carrying of earth.
If yet it continues, I, too, will go.

Seventh, How remarkable this carrying of earth is,
When it serves as a contribution to God!

In the Divine Directions we are taught,

Speaking of carrying earth, carrying earth. . . . They will return here daily with their hearts full of delight, regardless of their struggles, regardless of the responsibilities where they live. For carrying even one basket of earth, how great their reward! It cannot fathomed!
Osashizu: March 13, 1907

From the Songs for the Service and the Divine Directions, we can understand that God the Parent is watching over people, young and old, men and women alike, gathering from all over the world at Jiba, joyously and spiritedly carrying the straw baskets. The desire to engage in hinokishin in whatever form possible is expressed through the carrying of earth with the straw baskets. I feel the spirited joy and sincerity settled in such dedicated acts are accepted by God the Parent as the truth of the heart, and will be treasured as the truth that will last for all eternity.

This shows us that hinokishin is truly essential for the realization of the Joyous Life world.

The driving force that makes our hearts spirited in hinokishin is the teaching of “a thing lent, a thing borrowed”. This teaching tells us that our bodies are lent to us by God the Parent and, from our standpoint, are borrowed things.

In the Ofudesaki, we are taught,

All human bodies are things lent by God.
With what thought are you using them? (III:41)

All human bodies are things lent by God.
Do you not know the free and unlimited workings of God? (III:126)

So long as you remain unknowing that the body is
a thing borrowed, you can understand nothing at all. (III:137)

In this way, we are taught, when we settle the truth of “a thing lent, a thing borrowed” in our hearts and awaken to the realization that we are being kept alive, we cannot help but be filled with joy. When we come to feel the blessing of the free and unlimited workings of God the Parent, that joy and gratitude naturally find expression in the form of hinokishin.

In the Mikagura-uta, we read:

A single word can be hinokishin.
I simply sprinkle My fragrance around.(Mikagura-uta: Song VII: Verse 1)

When you talk with other people about God the Parent’s teachings, let us talk of the joy of doing hinokishin. That joy, whether through saying a few words of greeting or just from a conversation, inevitably seeps out. And that is where you are able to spread the fragrance of the teachings. You will impress upon others of the world the joy of daily hinokishin efforts.

Presently, there are not any Seinen (live-in young male staff member) who are in service at the grand church. The Honjima Chapter of the Young Men’s Association gathers every month, on the weekend before the monthly service at the grand church, and do hinokishin, in preparation for the monthly service.

Not only the Young Men’s Association members, but they also bring their family and/or friends, or even potential future followers and through their hinokishin efforts at the grand church, this has become a place where the teachings are spread.

Besides the Young Men’s Association members, those of you who have gathered here at the grand church have helped with putting away the lanterns and church banners which were displayed, or raised the tatami mats in the assembly hall in March and September, when we have the memorial services. The tasks that the Seinen have done in the past, you all have done hinokishin. As someone who lives here are the grand church, I am very grateful.

As we look toward the 140th Anniversary of Oyasama, let those of us, who are connected to Honjima Grand Church, start with hinokishin efforts, in unity of mind.

Thank you for your kind attention.