Abstract
The Japanese word “jiba” includes such literal meanings as “place,” “land” and “location.” To Tenrikyo followers, however, “Jiba,” refers to the sacred spot at the center of the Main Sanctuary of Church Headquarters of Tenrikyo. Furthermore, Tenrikyo followers use such terms as “yashiki” (residence) and “oyasato” (parental home) while referring to “Jiba.” These references also include larger areas surrounding the sacred spot. According to the Tenrikyo Dictionary, in the Osashizu (“Divine Directions”), considered as one of three main Tenrikyo Scriptures, Jiba is described as “the object and center of the Tenrikyo faith. It is the place of origin where God created humankind,” the place “where God resides” and the place “that is the source of universal salvation,” and it is seen by followers as the parental home of all humanity. In the church-recognised autobiography, The Life of Oyasama, Foundress of Tenrikyo, it states that those who came to see the foundress in Jiba had their hearts filled with joy and brightness and they became enveloped in an indescribable peace. Therefore, they started calling a visit to Jiba, or a coming to worship at the “Home of the Parent,” as “Ojibagaeri,” meaning a “returning to Jiba.” This represents their personal and warm feeling towards the sacred spot of Jiba. In this chapter, I would like to present and discus the characteristics of “Ojibagaeri,” the Tenrikyo pilgrimage directed towards the “sacred” locus of Jiba.
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Notes
- 1.
Tenri city is a religious and cultural city in Nara prefecture. Three towns (Tanbaichi, Yanagimoto and Ichinomoto) and three villages (Asawa, Fukuzumi and Nikaidō) merged in 1954. The city name of Tenri is named after Tenrikyo religion.
- 2.
Martin Gray, “The Power of Place: Sacred Sites and the Presence of the Miraculous,” last accessed 20 March 2018, https://sacredsites.com/.
- 3.
Ibid.
- 4.
Ibid.
- 5.
Hitosi Miyake, Shugendō to Nihonshūkyo [Shugendō and Japanese Religions] (Tokyo: Shunjūsha, 1996,) 46–49. Shigeru Gorai, Yama no shūkyō[Religion of Mountains] (Kyoto: Tankōsha, 1996), 82–93.
- 6.
The word jun (巡) means “to go around.”
- 7.
There are 3 temples in Wakayama, 4 in Osaka, 4 in Nara, 11 in Kyoto, 6 in Shiga, 4 in Hyōgo and, lastly, 1 temple in Gifu.
- 8.
The Bandō Sanjūsankasho (坂東33カ所 [The Bandō 33 Kannon Pilgrimage]) is a series of 33 Buddhist temples in Eastern Japan. Bandō is the old name for what is now the Kantō region, used in this case because the temples are all in the prefectures of Kanagawa, Saitama, Tokyo, Gunma, Ibaraki, Tochigi and Chiba. There are 9 temples in Kanagawa, 4 in Saitama, 1 in Tokyo, 2 in Gunma, 6 in Ibaraki, 4 in Tochigi and 7 in Chiba.
- 9.
The Chichibu 34 Kannon Sanctuary (秩父34カ所 Chichibu Sanjūyon-kasho) is a group of Japanese Buddhist temples linked on a pilgrimage route. The Saigoku, Bandō and Chichibu pilgrimages together form a 100-temple Kannon pilgrimage.
- 10.
Hisamitsu Sato, Henro to Junrei no minzoku [Folklore of Henro and Junrei] (Kyoto: Jinbunshoin, 2006), 24–37.
- 11.
The word jun (順) means “order to (pray)” or “in order.”
- 12.
Hiroshi Kojima, “Henro to Junrei no minzoku [Folklore of Henro and Junrei],” in Shikoku-henro and the World Pilgrimage Study Seminar, ed., Shikoku henro to sekai no junrei [Shikoku Henro and World Pilgrimages] (Kyoto: Hōzōkan, 2007), 11–12.
- 13.
The Kumano Kodō (熊野古道) is a series of ancient pilgrimage routes that crisscross the Kii Hantō (紀伊半島), the largest peninsula of Japan. These sacred routes have been used for the pilgrimage to the sacred places called “Kumano Sanzan” (熊野三山) or the Three Grand Shrines of Kumano, that is, Kumano Hongū Taisha (熊野本宮大社), Kumano Nachi Taisha (熊野那智大社) and Kumano Hayatama Taisha (熊野速玉大社).
- 14.
The Ise Grand Shrine (伊勢神宮 Ise Jingū), located in Ise City, Mie Prefecture of Japan, is a Shinto shrine dedicated to the sun goddess Amaterasu (天照大神). Officially known simply as Jingū (神宮), Ise Jingū is a shrine complex composed of a large number of shrines centered on two main shrines, Naikū (内宮) and Gekū (外宮).
- 15.
Kojima, Henro to Junrei, 12.
- 16.
Kūkai (空海), also known posthumously as Kōbō-Daishi (弘法大師 The Grand Master Who Propagated the Buddhist Teaching, 774–835), was a Japanese Buddhist monk who founded the Esoteric Shingon or “mantra” school of Buddhism.
- 17.
Kojima, Henro to Junrei, 12.
- 18.
Ibid., 18 and 19. There are said to be 600 places nationwide of this pilgrimage type of 33 sacred sites.
- 19.
Kojima, “Henro to Junrei,” 18.
- 20.
Takao Inoue, and Tomohiko Tanaka, Saigoku sanjūsankasho junrei [Thirty-Three Pilgrimages in Western Japan] (Tokyo: Shinchōsha, 1988), 123–127.
- 21.
Kazuhiro Fujimaki, “Jogen [Preface],” in the Seichi to seijin no tōzai: kigen wa ikani katarareruka? [Sacred Places and Sacred Persons in the Eastern and Western Worlds: How are their Origins described?], ed., Kazuhiro Fujimaki (Tokyo: Benseishuppan, 2011), 1.
- 22.
When I visited some temples of the Shikoku-henro , there were some brochures in foreign languages such as English, Spanish, Chinese and so on. Figures 6.1 and 6.2 are cited from the English brochure (cover page, 13 and 15, respectively), A Basic Guide to the Shikoku Pilgrimage, published by Shikoku Henro Japan Heritage Council. The Council introduces “Japan Heritage Shikoku Henro” as “Circular pilgrimage route and unique pilgrimage culture,” and explains as follows: the Shikoku Henro is a pilgrimage route of 88 temples that was established by the great Buddhist, Kukai (Kobo Daishi), over 1200 years ago on Shikoku Island. It is one of the world’s longest circular pilgrimage routes, extending some 1400 kilometres through the four prefectures of Shikoku. Pilgrims still make the journey on steep mountain roads, up long stone stairways, through pastoral countryside, along calm seashores and around remote promontories. Walking the paths, visitors can easily find other pilgrims journeying around Shikoku. This circular type of pilgrimage is different from those practised under Christianity or Islam, which focus on the voyage to and return from a holy place. In Japan, anyone can be a pilgrim regardless of nationality or religion, and all are most likely to receive a warm welcome from the locals. Walking the “Henro Route” and retracing the footsteps of Kūkai (Kōbō Daishi)—whether in remembrance of someone who has passed away, for personal discipline, for redemption or for health—is a spiritual journey and a rare opportunity to experience the culture of pilgrimage and of Shikoku Island. “A Basic Guide to the Shikoku Pilgrimage,” last accessed May 14, 2019, cf. https://partners-pamph.jnto.go.jp/simg/pamph/1014.pdf#search=%27A+Basic+Guide+to+t.
- 23.
The term 同行二人 is written on the Sugegasa (the straw pilgrimag hat).
- 24.
It is called “kongōzue.”
- 25.
Hiroshi Kojima, “Henro to Junrei,” 22. See Hirosi Terauchi, “Kodai no shikoku-henro [Shikoku-henro in Ancient Japan]” in Shikoku-henro and the World Pilgrimage Study Seminar, ed., Shikoku henro to sekai no junrei [Shikoku Henro and the World Pilgrimage] (Kyoto: Hōzōkan, 2007), 28–41.
- 26.
Mokichi Okada (岡田茂吉), the founder of Sekai-Kyuseikyo, was born in Tokyo on 23 December 1882. He was, and still is, called Meishu-sama (明主様 Enlightened Spiritual Leader) by his followers. Having received a revelation from God in 1926, he became aware of the existence of God, of the real meaning of life and death and his own mission as the Saviour of the world, and founded the Sekai-Kyūseikyō on 1 January 1935.
- 27.
“Three Sacred Grounds,” last accessed June 17, 2018, www.izunome.jp/en/holy_place/.
- 28.
Ibid.
- 29.
Ibid.
- 30.
“Beyond Borders and Nations,” last accessed 17 June 2018, www.izunome.jp/en/border/.
- 31.
There are three scriptures in Tenrikyo. They are the Ofudesaki, Mikagura-uta and Osashizu. They are called genten (原典).
- 32.
The Mikagura-uta, The Songs for the Service, is one of the Three Scriptures of Tenrikyo and comprises the songs for the Kagura Service (“Kagura Service” usually refers to “Service for Universal Salvation” based on the “Story of Origin.”) or the Service that uses kagura (神楽) masks and the songs for the Dance with Hand Movements, known in Japanese as “Teodori.” The Kagura Service and the Dance with Hand Movements constitute what Tenrikyo calls “the Service” (つとめ tsutome).
- 33.
The Ofudesaki, The Tip of the Writing Brush, is the second of the Three Sacred Scriptures of Tenrikyo. It consists of the 1711 verses contained in 17 manuscripts. The Ofudesaki was written between 1869 and 1882 by Miki Nakayama (中山みき), the Foundress of Tenrikyo. The Foundress is also referred to as Oyasama (beloved Parent) by the followers.
- 34.
Shoyashiki (now, in Mishima-chō) was the name of the village where the Nakayama family, including Miki Nakayama, lived. In this sense, Shoyashiki was called yashiki or oyashiki as the place where the admirers met Oyasama and talked with her.
- 35.
This is one of the terms Miki Nakayama used to refer to God. She taught people using “Kami 神 (God),” and explained that she was referring to the “God of Origin,” and the “God of Truth.” She later used “Tsuki-hi,” which literally means Moon-Sun (tsuki=moon, hi=sun), partly in order to help people feel closer to God and give them a more concrete sense of God’s providence. She also taught about God by using the terms of Hi, Mizu, Kaze (火 fire, 水 water, 風 wind), Oyagami (親神, God the Parent), Tenri-Ō-no-Mikoto (天理王命, God of Heaven’s truth) and Oya (親 Parent).
- 36.
This is the third of Tenrikyo’s Three Sacred Scriptures, the one that was compiled from the transcriptions of verbal revelations.
- 37.
The pillar constructed at Jiba is called the Kanrodai (かんろだい, 甘露台), literally “the Stand for the Heavenly Dew.” The Jiba-Kanrodai serves as the center around which the Service, taught as the means of salvation, is performed. And the pillar is set up in Jiba to provide proof that it is the place where humankind was conceived. The pillar is shaped so as to represent the truth of the creation and growth of humankind. Shōzen Nakayama, the Second Shinbashira (真柱, the central pillar, Spiritual leader of Tenrikyo) of Tenrikyo, referred to the Kanrodai as follows, “What is the Kanrodai? It is a pillar that marks the Jiba, which is the core of the Service. This is one of the meanings of the Kanrodai. The name Tenri-Ō-no-Mikoto was later given to the eternally unchanging Jiba. The place on earth where Tenri-Ō-no-Mikoto resides. In another sense, it is the pillar that serves as the core of the performance of the Service. Furthermore, it is a focal point for worship for those who have returned to the Home of the Parent, yearning for God the Parent. It is also a stand to receive the Sweet Dew, the elixir of life, which is to be bestowed into a flat vessel placed on this stand when our prayers are answered through the Service. These are the roles and meanings of the Kanrodai.” Shōzen Nakayama, Lectures on the Doctrine of Tenrikyo (Tenri: Tenrikyo Overseas Mission Department, 1994), 35–36.
- 38.
Shōzen Nakayama, Kōki no kenkyū [Research on the Story of the Divine Record] (Tenri: Tenrikyō Dōyūsha, 1957), 125–126.
- 39.
The schematic diagram in Fig. 6.3 (right) is extracted from and described in the Yoboku’s Guide to Tenrikyo (Tenri: Tenrikyo Overseas Department, 2004), 122.
- 40.
Yoshikazu Fukaya, Words of the Path: A Guide to Tenrikyo Terms and Expressions (Tenri: Tenrikyo Overseas Department, 2009), 17.
- 41.
See Tenrikyo Church Headquarters, The Doctrine of the Tenrikyo, 20–28.
- 42.
Ibid., 20.
- 43.
Ibid.
- 44.
Ibid., 3. In Tenrikyo, the term “Shrine of Tsukihi” is used to refer to the seat of God.
- 45.
The Service explains God’s intention in human creation, the origin of life, God’s providence, the true way of living based on God’s providence and the purpose of human existence. It thus tells admirers the truth of God the Parent’s providence as well as the truth of human existence. Therefore, people can be saved if they correct the use of their mind on the basis of this story of the Truth of Origin.
- 46.
The Joyous Life is the purpose for which humankind was created and has been nurtured and provided for. The “Joyous Life” means living each day with a joyous mind, a bright and spirited mind. The term indicates that happiness is to be found in the midst of daily living.
- 47.
Tenrikyo Church Headquarters, The Doctrine of the Tenrikyo (Tenri: Tenrikyo Church Headquarters 2006), 25.
- 48.
Ibid., 29. See “親神・天理王命 (Oyagami Tenri-Ō-no-Mikoto)” in the Tenrikyo jiten dai-sanpan [Tenrikyo dictionary, the 3rd edition] (Tenri: Tenri University Press, 2018), 149.
- 49.
Tenrikyo Church Headquarters, The Doctrine of the Tenrikyo (Tenri: Tenrikyo Church Headquarters 2006), 10. See “教祖 (Oyasama),” in the Tenrikyo jiten dai-sanpan [Tenrikyo dictionary, the 3rd edition] (Tenri: Tenri University Press, 2018), 154–156.
- 50.
Ibid., 34.
- 51.
Ibid.
- 52.
Ibid. See “ぢば (Jiba),” in the Tenrikyo jiten dai-sanpan [Tenrikyo dictionary, the 3rd edition] (Tenri: Tenri University Press, 2018), 131, 565.
- 53.
Yoshikazu Fukaya, Words of the Path (Tenri: Tenrikyo Overseas Departmen, 2009), 15–16.
- 54.
Tenrikyo Church Headquarters, The Life of Oyasama, Foundress of Tenrikyo Manuscript Edition (Tenri: Tenrikyo Church Headquarters, 1996 3rd edition), 123.
- 55.
Shirō Ikeda, “The Phenomenology of Ojiba-gaeri,” Tenri Journal of Religion 24 (1996): 20.
- 56.
Ibid., 30.
- 57.
Fukaya, Words of the Path, 16.
- 58.
Tenrikyo Church Headquarters, no. 13. “Sow and Seed,” Anecdotes of Oyasama, the Foundress of Tenrikyo (Tenri: Tenrikyo Church Headquarters, 1977), 8–9.
- 59.
Ibid., no. 33. “The Bridge Between Countries,” 26–27.
- 60.
Ibid., no. 64. “Smoothed out Gently,” 56.
- 61.
Ibid., no.105. “This is a Place to Be Joyful,” 89.
- 62.
- 63.
Gen Miyata, “Shihō kara ogamu to iukoto [Praying to Each Other from Four Directions],” Michinotomo (December, 1984): 44–45.
- 64.
“Three Sacred Places of Izunome,” last accessed 17 June 2018, http://www.izunome.jp/holy_place/.
- 65.
Miyata, “Shihō kara ogamu to iukoto,” 44–45.
- 66.
Construction began in 1954. Completed wings are in use for such purpose as research on the teachings, spiritual development courses and programs, school education, and follower’s dormitories, a hospital and Tenrikyo Administrative Headquarters.
- 67.
It is taught in the Osashizu, “It will not do to think of small things. You do not understand that when the years accumulate step by step, this place will become eight cho square.” (17 November 1894) “I have said, ‘It is necessary to go through many years, many years.’ I said, ‘One ri square must become inns.’ I said, ‘One ri square is still too narrow.’” (6 February 1893)
- 68.
One ri (里) equals about 4 kilometres.
- 69.
Eight chō(町) square means 873 metres on each side.
- 70.
Tenrikyo Church Headquarters, no. 93. “Eight Chō Square,” Anecdotes of Oyasama, the Foundress of Tenrikyo (Tenri: Tenrikyo Church Headquarters, 1977), 78.
- 71.
Gen Miyata, “Shihō kara ogamiau to iukoto [Praying to each other from four directions],” Michinotomo, December (1984): 44.
- 72.
Ibid.
- 73.
Tadayoshi Tachikawa, “’Kagami-yashiki’ ni omou [On Kagami-yashiki],” Michinotomo, February (1983): 37.
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Horiuchi, M. (2021). Jiba: Returning Home for Tenrikyo Followers. In: Kim, D.W. (eds) Sacred Sites and Sacred Stories Across Cultures. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-56522-0_6
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