Libmonster ID: PH-1580

Author(s) of the publication: N. N. TRUBNIKOVA →

Source: East. Afro-Asian societies: History and Modernity, No. 4.31 August 2013 Pages 135-154 →

WATARAI IEYUKI. ALL KINDS OF INFORMATION ABOUT THE ORIGIN OF THE GODS OF HEAVEN AND EARTH ( RUIJU: JINGI HONGEN)1

Вступ. article, commsnt. translated from the Russian by N. N. TRUBNIKOVA

Key words: Japanese religions, Shintoism, Komi gods, Watarai Ieyuki, Kitabatake Chikafusa.

WATARLI IEYUKI AND KITABATAKE CHIKAFUSA ON THE BEGINNINGS OF THE "PATH OF THE GODS"

The history of Shintoism as one of the directions of Japanese thought is counted by different researchers from different starting points. Ideas about the gods of Komi are often studied from the very beginning - from the stories about the "age of the gods" in the first Japanese chronicles of the beginning of the VIII century. Or, according to the estimates of Modern Shinto thinkers, the first real teaching about the gods is found in Yoshida Kanetomo (late 15th century).2. In the interval between these dates, many books were written that not only talk about individual deities and rites, but also raise general questions about the nature of the gods, about the relationship of man with the deity, about the meaning of the rite as a whole. However, the fact that books about the gods written in the ninth and fifteenth centuries are written in the language of Buddhist scholarship prevents us from considering them "Shinto". This is not surprising , since in Japan, since the eighth century, it was customary to worship gods and Buddhas together. Almost every shrine of the gods, Komi, was also a Buddhist temple, priests and monks formed a single community of performers of the rite, responsible for "protecting the country". The understanding of this two-pronged ritualism corresponded to the theory of Honji suijaku, where the gods were thought of as incarnations of Buddhas. At the same time, Buddhist teaching is the main, but not the only source of reasoning about the gods: it often uses the concepts of ancient Chinese thought, Taoist and Confucian.

In general, until the end of the 12th century, there were few cases when it was necessary to fix the priestly teachings in writing. The chronicles, as well as the codes defining the state rite, 3 set out the state's point of view: on the divine origin of sovereigns, on the distribution of tasks among noble families - descendants of the gods, on how the proper rite sets the proper course of things in the world. The books of individual priestly families were also aimed at substantiating the role of these families in the state rite. And other priestly knowledge existed mostly in the oral tradition.

The first attempts to construct and write down a holistic teaching about the gods date back to the 12th and 13th centuries. "by the time of the internecine wars that ended the old state system, after which military rule, the shogunate, was established. Even the largest shrines involved in the state rite lost part of their land and now received much less support from the sovereign's court. The priests were increasingly in need of parishioners, and therefore of teachings that would be suitable for preaching.

Formation of " Ise-shinto:"

"The Way of the gods of the Ise Shrines" ("Ise-shinto:") is one of the first such priestly teachings. This tradition is also called the "Path of the Watarai Gods" ("Watarai-shinto:"), since it was developed by priests from this clan. In a broad sense, many other monuments, including the writings of monks, also belong to the Ise tradition.

1 Publication prepared with the support of the Russian Foundation for Scientific Research, project code 11-03-00038a. The colon in Japanese word transcriptions indicates the vowel length.

2 See [Bachurin, 2004].

3 Such as " The Establishment of the years of Engi "("Engi-siki") (early X century).

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As early as the seventh century, the shrines of Ise were assigned the role of the main state shrine. Here, in the Inner Sanctum, the Sun Goddess Amaterasu, the progenitor of princes, was worshipped, and in the Outer Sanctum, the goddess Toyouke, the Recipient of abundant gifts, also the goddess of Sacred food, was worshipped. Both of these shrines had several smaller shrines subordinate to them, where various deities were worshipped. The rites were performed in the Inner Sanctum by the priests of the Arakida family, and in the Outer Sanctum by the Watarai family. Probably, Watarai was a local priestly family that conducted rituals in the Ise region even before the entry of these lands into the area of influence of the ancient Japanese state. Arakida, according to various versions, was either also a local clan, or appointed "from above" one of the branches of the Nakatomi-a kind of nearby sovereign priests.

In Ise, a virgin from the sovereign's family, usually the daughter or sister of the sovereign, served as a priest. In addition, a special representative of the sovereign was appointed to the Ise, almost always from the Oonakatomi family. During the troubles of the twelfth century, the decline in state support affected Ise shrines to a lesser extent than other shrines and temples. However, Ise also needed other sources of income, and thus other foundations of priestly activity.

Ise rituals, one of the few in Japan, were strictly separated from Buddhist rituals. Even the words "Buddha", "sutra", "monk", "nun"were forbidden here. At the same time, in private life, priests could communicate with monks and study Buddhist books, and sometimes young men from priestly families themselves took monasticism.

Around 1287, Tsu: kai, an Oonakatomi monk, compiled the Notes on a Pilgrimage to the Great Shrine (Dai Jingu: sankei-ki). The External and Internal shrines of Ise here, as in earlier Japanese monastic books, correspond to Buddhist mandalas, the "Womb World" and the "Rod World" -two paintings where the structure of the universe is shown in the form of many Buddhas, bodhisattvas and other beings, arranged in a certain order. On the two mandalas, this order is different, they correspond to the Dark and Light beginnings (kit. Yin-Yang), with the Moon and Sun, with the Buddha's will to save all sentient beings and his wisdom. In fact, the two paintings are identical, and so are the two shrines of Ise. The goddess Amaterasu, "mistress of the path of the gods," is one with the Great Solar Buddha, " master of the teaching of the Buddhas." Serving the goddess allows you to" connect " between people and the gods, so that they help each other and all living beings achieve liberation.

The Watarai family in the thirteenth century raised the question of the rights of their External Sanctuary more and more clearly and sharply - not as subordinate to the Internal One, but as equal with it. Mark Tavin identifies two main tasks in the activity of the priests of Watarai in the 13th-14th centuries. The first is to rethink the history of the sanctuaries, re-prove their significance to the sovereign's court and the highest military authorities. The history of priestly families is important here. The second task is to develop a new ritual, not a state one, but intended for individual people. Here it is important to understand the nature of the Ise goddesses, as well as a new understanding of ritual purity [Teeuwen, 1996, p. 25].

In 1282, the priest of the Outer Shrine Watarai Yukitada (1236-1305) was accused of excessive claims and removed from office. He went to the capital and based on the results of his conversations with the scribes there compiled the "Secret Scripture on the divine names of the goddesses of the two great royal shrines of Ise" ("Ise nise Ko:taijingu: shimmei hise") (1285-1287). Yukitada presented his work to the abdicated Kameyama Emperor and was reinstated.

In 1296-1297, a dispute broke out between the Inner and Outer Sanctuaries about the applicability of the title "royal" (ko:) to the Outer Sanctuary. To prove the rights of the Outer Sanctuary, Watarai Yukitada relied on several supposedly ancient texts - the " five books of the Way of the gods "(they are also books of the Watarai family, they will be discussed below). In these texts, the goddess Toyouke appears either as identical with Amaterasu, or as an even older and therefore more revered deity. Messages from the priests of both shrines to the court and documents collected by officials during the investigation of the case have been preserved. Watarai cited the texts of Norito's prayers and imperial decrees, where the goddess of the Outer Sanctuary is called "royal". The Arakida pointed out that throughout the annals, Amaterasu appeared as the main goddess, and the Watarai objected that in many cases the exaltation of the goddess Ise referred not only to Amaterasu, but also to Toyouke. Arakida pointed out that the Outer Sanctum had only recently been called "royal", and that any innovations in the Ise rite could lead to disasters. As a result, the dispute did not lead to any decision.

In the early 1330s, Lord Godaigo tried to regain real power; in 1333, the shogunate was briefly abolished, and then the sovereign family split into two branches: the Southern One (Godaigo and his descendants) and the Northern One (supported by the new shogunate). The political struggle also affected the Ise shrines. The required state funds were almost never received. In 1330, she was a priestess in Ise.

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One of Godaigo's daughters was appointed, but in 1331, when her father left the capital, she fled Ise. In 1334, another daughter of Godaigo was appointed priestess, but due to the incessant turmoil, she never managed to arrive in Ise. The sanctuaries had lost much of their land, and the revenues from their remaining holdings were hard to come by. The most important source of livelihood for Ise was the donations of pilgrims.

In the 1330s, a dispute broke out again between the Ise shrines, this time over the rights to offerings. Watarai's side in the new dispute was represented in part by the same priests as in the dispute over the word "royal." The Arakida claimed that the two shrines were served by different priestly families, and it was unacceptable for the Watarai to take offerings to both goddesses. The Watarai objected: our ancestor, the god Ame no Murakumo, first served the goddess Amaterasu and accompanied her grandson Ninigi to earth. So now the Watarai clan can and should be responsible for both shrines. In addition, the Watarai were originally priests of the Ookannushi, "great masters of the gods", i.e., they supervised both the rite and the collection of offerings. The Arakids, on the other hand, were originally possessed, monoils, whose task is to receive the deity into their body during the rite, and only [Teeuwen, 1996, p.79-83].

In the late 13th and early 14th centuries, the priests of Watarai, building up their tradition, wrote down oral traditions of the Outer Sanctuary, selected confirmations of these traditions from ancient books, or "read" new meanings into widely known texts. Tutors from the Ise often borrowed concepts and reasoning techniques from monastic books, but drew their own conclusions. Thus, according to Watarai Tsuneyoshi (1263-1339), the Ise goddesses are not the" footprints " of the Buddhas (suijaku), but the "soul" (tamashii) of the universal Buddha. Therefore, in Ise, the worship of goddesses is not a "trick", not an adaptation of the Buddhist rite to Japanese conditions, but the purest and truest way to worship the Buddha [Teeuwen, 1996, p. 28-29].

The Life and Teachings of Watarai Ieyuki

Watarai Ieyuki (1256-1356?) was one of the first to systematize the teachings of Ise Shinto:. He received the priestly training befitting a descendant of the Watarai family, and also studied secular and monastic books. Ieyuki had been involved in disputes between the Outer and Inner Sanctums and was well-versed in the arguments of both sides. From 1306, Ieyuki was the negi priest of the Outer Shrine of Ise, and from 1341, he was its high priest.

The main work of Ieyuki is a treatise entitled "All kinds of information about the origin of the gods of heaven and earth" ("Ruiju: jingihongen") (1320). Here are excerpts from various sources that are necessary for building the doctrine of the gods. In 1332, Ieyuki presented his book to the forsaken Sovereign Gouda and the reigning Sovereign Godaigo, considering such a body of knowledge about the gods useful not only for the shrines of Ise, but also for the sovereign and for the whole country as a whole.

Ieyuki laid out the main principles of his teaching in the " Most Important Information about the Path of the Gods "("Shinto: kanyo:"). He also owns the "Key to the secret doctrine of the heavenly and earthly gods" ("Jingi hise:") and the" Collection of Sacred Vessels "("Korenshu:"). In all of these works, the same questions are discussed, which, according to Ieyuki, are the main ones for the "path of the gods": what exists before the beginning of the world, how Heaven and Earth are divided and the universe is arranged, how the first gods appear and how they relate to the deities worshipped in Ise, how people need to act in order to serve the gods correctly, and what benefits such service brings.

During the confrontation between the Southern and Northern Courts in the 1330s and later, Watarai Ieyuki supported the Southerners. In 1336, he invited one of the leading political figures of the South, Kitabatake Chikafusa, to the Ise shrines and gave him instructions on the "way of the gods". Supporters of the Northern Court in Ise were also in the Watarai family, and in 1349 they managed to remove Ieyuki and several other adherents of the South from their posts. Already an ancient elder, Ieyuki participated in the campaigns of the Southerners against the northerners in the 1340s, the exact date of his death is unknown.

Watarai Ieyuki's "All Kinds of Information" is divided into fifteen sections: 1) the separation of Heaven and Earth; 2) the appearance of the Sun Goddess; 3) the creation of the country of Japan; 4) the heavenly chambers and the gods inhabiting them; 5) the establishment of the Inner Sanctuary in Ise; 6) the establishment of the Outer Sanctuary in Ise; 7) the sacred treasures of Ise; 8) rites and ritual records; 9 Ise's "middle pillar" connecting Heaven and Earth; 10) shrines subordinate to the Inner Sanctuary; 11) shrines subordinate to the Outer Sanctuary; 12) Divination of the gods; 13) ritual prohibitions; 14) sacred mirrors; 15) answers to questions. The first fourteen sections are almost entirely made up of quotations, with Ieyuki providing only brief explanations. In the fifteenth section, he repeats the most important quotations and explains them in more detail. A translation of this section is published below.

Ieyuki divides its sources into four groups.

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1. "Chinese Schools": "The Book of Changes "(Chinese: "I-ching"), " The Book of the Way and Good Power "(Chinese: "Tao-te-ching"), books of the sages Chuang tzu, Le-tzu and others, Chinese historical works, as well as several collections compiled in China or Japan that contain retellings of selected passages from ancient Chinese books. Such a collection was probably the unrecorded "Annual Records of Former and present Sovereigns" (Japanese: "Kokin Teyo: nendai-reki"), from which Watarai Ieyuki took an extensive discourse on the beginning of the world.

Among the Chinese sources in Ieyuki, Taoist and neo-Confucian books predominate. He himself does not divide Chinese thinkers into schools. He probably read some of the Chinese books with Chinese commentaries, which were compiled relatively recently, in the XI-XII centuries. Also, Ieyuki uses Chinese graphic diagrams of the world's structure, such as the" Drawing of the Great Limit", kit. "Taiji-tu", as interpreted by Zhou Dun-yi (1017-1073), one of the founders of neo-Confucianism.

2. "Schools of Officials" - Japanese state chronicles, first of all " Annals of Japan "("Nihon Seki") (720), which covers events from the "age of the gods" to the end of the VII century.4. Ieyuki probably relies on the tradition of interpreting the Annals, originally developed at the court, but later supported in large shrines, in some Buddhist temples, and among lay scribes. The Annals, which give several versions for the same mythological story, sometimes going back to different regional traditions of ancient Japan, remain the main Japanese historical book for Ieyuki.

The same" state "significance he attaches to the" Basic records of the deeds of past eras "("Sendai kuji Hongi") - a chronicle that also begins with the "age of the gods" and ends with the first third of the VII century.5. Ieyuki, like other authors of the thirteenth century, ascribes the " Basic Records "to Prince Sho:toku-taishi (VI-VII centuries), so that they are the earliest of the Japanese chronicles, a hundred years older than the"Annals". Modern researchers accept a later dating of this text-between 823 and 936. The events in it are set out in such a way as to justify the ceremonial and military powers of the ancient noble family of Mononobe 6. At the same time, the stories about the gods and ancient sovereigns here only partially coincide with what is described in the "Annals", so that some versions of the myths are known only from the "Main Records". From this chronicle, as well as from the Annals, Ieyuki mainly takes stories about the "age of the gods".

Ieyuki does not use the " Records of Ancient Deeds "("Kojiki" (712)), which from the XVIII century to the present day is considered the main source for Shintoism: they still remain a book accessible only to princes and court priests. However, Ieyuki quotes some passages that coincide in the " Records of Ancient Deeds "and in the"Basic Records".

Among the "official" books, he also refers to special texts on the genealogies of the sovereign family and noble families of Japan, and books of the Ise tradition, designed in the style of chronicles, rather than priestly instructions, including "True Records of gods and sovereigns for secret transmission" ("Hifu Shinno: jitsuroku").

3. "Priestly schools" are represented by monuments of the Ise tradition. Among them, four of the five fundamental books of the Watarai family, also known as the "five books of the Way of the gods" ( "Shinto: gobuse"), predominate. These are: "Primordial Records of Supreme Pacification" ("Gotinza hongi"); "Records of Legends of Supreme Pacification" ("Gotinza denki"); "Successive Records of Supreme Pacification" ("Gotinza shidaiki") and "The Life of Yamato-hime-no mikoto" ("Yamato-hime-no mikoto seiki ")7. The titles of three books include the concept of tindza ("pacification") "about the gods who' sit peacefully 'in the sanctuaries, and about the priests who build the gods 'homes and' pacify ' them. The fifth of five books, "Primordial Records of the Precious Foundation "("Ho: ki Hongi")8 Ieyuki cites much less frequently, perhaps because it emphasizes the unity of the two Ise sanctuaries, while the rest, especially the three books on "pacification", emphasize the importance of the Outer Sanctuary more.

The books of the Watarai family, as quoted by Ieyuki, appeared shortly before the compilation of "All Kinds of Information", at the end of the XIII century. the editor and compiler of these five books was probably-

4 See the translation by L. M. Ermakova and A. N. Meshcheryakov [Nihon shoki..., 1997].

5 See one of the sections of this monument translated by E. K. Simonova-Gudzsnko [Shinto..., 2002, pp. 101-127].

6 A similar source from the beginning of the 9th century, "Additions to ancient Legends" ("Kogoshu.and"), which proves the rights of the Imbe priestly family, Watarai Ieyuki also quotes in his collection.

7 See this text translated by L. M. Ermakova (Shinto..., 2002, pp. 194-210).

8 It is probably also the earliest, mid-13th century. For a review of its content, see [Karelova, 1998].

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But, Watarai Yukitada, Ieyuki's oldest relative. But the Watarai priests themselves trace the contents of their texts back to ancient times - to the time when Princess Yamato-hime and her assistants first set up the Ise shrines (traditionally, these events date back to the first century AD). Many passages from the Watarai family books are presented as divine messages to Princess Yamato and other priests.

4. Ieyuki's "Buddhist schools" are the most diverse group. These are the sutras of the Buddhist canon in translations from Sanskrit into Chinese, and the works of Chinese Buddhists, and the works of Japanese monks, including Ku:kai (IX c.), and works that are now attributed to the tradition of "monastic Shintoism". Especially frequently, Ieyuki refers to the" Notes on the Precious Katsuragi Mountains in Yamato "("Yamato Katsuragi ho:zanki") and" Notes on the Sanctification of the Breath of Heaven and earth "("Tenchi reiki-ki"). The first of these books is attributed to the monk Ge: ki (VIII century), for the second there are several versions of the origin: it was composed or Tsarevich Xie:toku, or monk Ku: kai, or the famous ascetic and wonderworker En-no gyo: jia (VII-VIII centuries), monk of the Site: (767-822), Ku:kai and the Daigo Sovereign (right. 897-903). According to legend, once in the palace garden, a deity appeared to the emperor Daigo in the form of a dragon maiden and gave instructions included in the" Sanctification of breath "("Tenchi reiki-ki"), - reiki (here: the name of the rite of initiation, the transfer of secret knowledge in Shintoism). The exact date of both these books, as well as many other monastic discourses on the gods, is unclear, but they probably belong to the XII-XIII centuries.

Although Ieyuki says in the introduction to his Watarai collection that he drew on ancient books rather than modern ones, in fact, he sums up recent work to summarize knowledge important to the "Way of the Gods" in both monastic and priestly writings. Of course, the division of sources into groups is conditional, because, for example, the Japanese chronicles themselves borrow a lot from Chinese works, and the vocabulary and reasoning techniques in books of the Watarai family are partly taken from Taoist thinkers, and partly from Buddhist ones.

The main points of Ieyuki's treatise are as follows. The "way of the gods" can be understood if we go back to the very beginning, to what was before the separation of Heaven and Earth, to the "primordial chaos" (Chinese hun-tung, a concept of Taoist thought). The first deity who emerged from this chaos may have different names, it is impossible to describe or depict it, but it later resides everywhere in the world. The task of a person on the " path of the gods "is to find this deity in himself, just as Buddhists look for"Buddha nature" in themselves. At the level of theory, this purpose is served by the interpretation of myths and rituals: at each stage of the world's creation, this deity appears in one role or another - as water, the moon, food, the basis of life for gods and people-and then takes its place in the Outer Sanctuary of Ise as the "deity of Sacred Breath", Miketsu-kami, it is also the goddess Toyuke (another name for the goddess Toyuke). The Buddhist understanding of the rite can also be applied here: stories about the age of the gods say that the first deity came out of something "like a reed sprout" - and" reed "(asi) here means the same thing as the Buddhist "sign A" (a-ji), the first and main sacred word, a mantra found in all other mantras and in every sound of the everyday world9. A return to what was before the distinction between Dark and Light principles, subtle and gross souls, is quite consistent with the Buddhist departure from ordinary one-sided thought, the realization that any opposites presuppose each other, i.e., exist in unity.

On a practical level, the "path of the gods "requires" purity "(harai). Watarai's teaching understands it as an inner state: "to consider the primordial as primordial" (as in the "Life of Yamato-hime" and other texts). How does this inner purity compare with external priestly prohibitions? Ieyuki explores this question by relating the six main prohibitions to the six cognitive abilities (the five senses and the mind). These, in turn, relate to the first deity and the next five generations of gods. Ieyuki compares two lists of gods from different chronicles, putting them in line with two lists of primary elements: from Chinese classical books and from Buddhist ones (see diagram). At the same time, the ancient gods cannot be called deities of water, fire, etc. - their functions are far from so definite. But even the primary elements are not limited to the elements of the visible world. According to the Chinese sages, "water, fire, wood, metal and earth" rather denote the successive states of the world's "breath", energy (ki, kit. chi), they correspond to the five main organs of the human body. And for Buddhists, "earth, water, fire, wind, and space" are the five factors of perceivability of a known object (its tangibility, accessibility to taste, visibility, smell, and audibility). By tracing all these correlations, the follower of the" path of the gods", together with his mentor-priest, learns that in his own body, in the cognitive experience and in the experience of ritual actions, there are both the first gods and the beginning from which they came.

9 For the understanding of the "sign A" in Japanese Buddhist texts, see [Trubnikova and Vachurin, 2009, pp. 357-358].

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Other topics of the treatise are different versions of the origin of the goddesses Amaterasu and Toyouke: the birth of the Sun and Moon from a pair of progenitor gods, the appearance of two goddesses during the purification of the god Izanagi from mortal contamination, or the" transformation " of sacred mirrors into them. Goddesses are supposed to be "in heaven," but heaven is not a place here, but rather a role: to be a heavenly deity means to shine on the world and rule over it, "correcting" it. In this sense, Ieyuki's treatise continues the already long tradition of reasoning about the gods, in which, as a particular human family rises in the Japanese state,the ancestral gods of this family from "earthly" become "heavenly".

And of course, Ieyuki continues to argue with those who underestimate Ise's Outer Shrine. He discusses various proofs that Toyouke is superior to Amaterasu. He takes his arguments from both myths and ritual instructions, refers to the distribution of the gods in auxiliary shrines in Ise, etc.

Influence of Ise Shinto: on Kitabatake Chikafusa

Kitabatake Chikafusa (1293-1354) traced his family back to the descendants of the Murakami emperor (10th century), who received the nickname Minamoto. A court official, scribe and general, he is famous as one of Godaigo's main associates in the struggle to restore the power of the sovereigns. He was the tutor of one of Godaigo's sons, but this prince died in 1330, and Tikafusa then became a monk. Later, he actively participated in the wars of the Southern Court against the Northern One.

10 The Minamoto clan (or group of clans) included sovereign relatives, who were separated from the actual sovereign family. So, the founder of the first shogunate, Minamoto Yoritomo, belonged to the descendants of the sovereign Seiwa.

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The Kitabatake family owned land in Ise Province, and Chikafusa visited Ise shrines many times, including to enlist the priests ' support in political matters.

A work has been preserved under the title "The Collection where the Original is originally" ("Gengenshu:") (c. 1338). It is believed that it was compiled by Chikafusa based on the results of his studies with Watarai Ieyuki. The text is based on the "Life of Yamato-hime" and other books of the Watarai family (Teeuwen, 1996, p. 151).

The main work of Kitabatake Chikafusa "Records of the correct inheritance of gods and sovereigns" ("Jinno: sho: to: ki")11 compiled for another son of Godaigo, the young sovereign Gomurakami (reigned 1339-1368). Here we discuss the history of Japan as a "land of the gods" (see [Trubnikova, 2012]), the origin of the sovereign family, the rules of succession of power, and the most important acts of sovereigns up to Godaigo. In Modern times and later, the "Records of Proper Inheritance" were invariably referred to by those thinkers who considered the "way of the gods" as the basis of Japanese statehood.

The legacy of classical Chinese and Buddhist thought is certainly present in this work. But Kitabatake Chikafusa, unlike the Watarai thinkers, was not so often reproached for the foreign, "insufficiently Shinto" way of presenting it. Indeed, Chikafusa talks at length about how different Chinese and Indian schools understand the origin of the world, and how these teachings came to be known in Japan and how they can be used, but he speaks more as a historian than as a supporter of any of the schools. In addition, "Notes on Proper Inheritance" are written in as simple language as possible - scientific concepts are explained here, but reasoning is not based on them.

If Watarai Ieyuki selects quotations from various sources to describe the beginning of the universe in different words, it is also the beginning of each individual person, then Kitabatake Chikafusa speaks about the beginning of the country of Japan, and discusses the division of Heaven and Earth and the entire structure of the world as its prehistory. Other countries are different from ours, writes Tikafusa, and therefore the local sages see the formation of the universe differently.

The influence of the Watarai tradition in Chikafusa can be seen in several examples. In describing how the Ise shrines were founded, he follows the "Life of Yamato-hime", although he points out that not all books teach this. The identification of the goddess Toyouke with the first deity to appear in the world, he discusses in detail and generally agrees with him, but again notes that not everyone believes so. However, Chikafusa only refers to the Sun Goddess and the Inner Shrine as" royal", and when he speaks of both shrines of Ise, he calls them"great". At the same time, following Watarai Ieyuki, Chikafusa emphasizes that the goddess of the Outer Sanctuary is incorrectly referred to as the deity of "Sacred Food". It is true that Toyouke, also known as Miketsu-kami, is worshipped as a wet nurse, but you can not reduce the matter to this, you need to honor her as the deity of the "Sacred Breath".

In addition, Chikafusa points out that since this deity is identical to the original unity, it is precisely he who is called the "Heavenly Young Mist" and the "Earthly Young Mist" (Kitabatake Chikafusa, 1965, p. 87; Teeuwen, 1996, p. 155). Watarai Ieyuki mentioned these names of the most ancient gods who existed before the separation of Heaven and Earth in his treatise (based on the "Basic Records of the deeds of Past Eras"), but did not directly say that they were the greatness of Toyouke. Ieyuki gave detailed magnifications of these gods, which include the word "concession", yuzuri. The oldest gods "ceded" Heaven and Earth to the new gods - and then it turns out that the deity of the "Sacred Breath" ceded its power to the Sun Goddess in the Sky and her descendants-the sovereigns on Earth. Chikafusa seems to be thinking in the same direction, calling Toyouke not even the first, but the primordial deity. But from the same chronicle source, Chikafusa deduces the superiority of Lmaterasu over Toyoke in the sense of power over the current world.

As far as human tasks are concerned, Chikafusa generally follows the teachings of the Watarai lineage on purity and straightforwardness. Directness (sho.dziki) for him is in the first place, this word echoes the word sho. to: - correct (direct) inheritance, which connects the sovereign with the Sun Goddess. For a person to be direct means " to serve the sovereign, to serve the gods, to pacify the country and to instruct the people "(Kitabatake Chikafusa, 1965, p. 82). Here the teaching of the gods is addressed not to any person - from the sovereign to the commoner-but to serving people, officials and soldiers. Chikafusa supports the return to unity that the Watarai thinkers spoke about as the main task, but understands it differently: it is not about organizing one's experience and restoring one's original divine nature, but about how a person, each within himself, despite the turmoil in the external world, should maintain unity with other people.

11 See an excerpt in the translation by E. K. Simonova-Gudzsnko in [Shinto..., 2002, pp. 226-239].

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Section 15.

SECRET MEANINGS OF THE DIVINE PATH * SHINTO: GENGI 1

Question <1>. The earlier books on the gods of heaven and earth put the initial limit in the division of Heaven and Earth. Before this, there is nothing, not even the smallest?

Answer. In previous scrolls, I have given excerpts from the main records, but I have not interpreted their meaning. In this scroll, I must fully convey the legacy of guiding points2 by answering questions. What is collected here is not my own notes at all. It is only fair that the mysterious mirrors correctly reflect knowledge-evidence!3.

Books about the gods of heaven and earth often put an initial limit on the division of Heaven and Earth. But according to the custom of the Way of the gods, this is not the limit. We decidedly consider as law 4 that which was before any world order 5, and for proper action we consider as primary purity 6.

Question <2>. What do you call "cleanliness"?

Answer. In our reasoning, this is not always the same. Sometimes we consider truthfulness-uprightness to be purity, 7 sometimes we consider it unity of thoughts in the heart, where there is no turmoil 8. Either we consider purity to be that which transcends birth and transcends death, 9 or we consider it to be the first gate of fasting, the law of abstinence from six colors, 10.

Question <3>. What do you call "six colors"?

Answer. The priestess says 11: "When you observe a dispersed fast or the strictest fast, on the days of internal and external abstinence, you can not bury the dead, you can not visit the sick. You can't eat slaughtered meat. You can't pass sentences. You can't punish criminals. You can't make music. You can't do any dirty and bad things. Don't be distracted, don't lose what is right, reach the limit of this clear and living good power." The full words of the priests are given in the section on the rules of abstinence 12.

Question <4>. Why do you call all this "six colors"?

Answer. Use mutual penetration of names and words - a custom adopted by both the Japanese and the Chinese 13. "Six colors" are the six properties of the object being known. 14 Moreover, the sixth "color" is thought, consciousness. Taken as a whole, "abstinence" means unity of thought in a heart that is not subject to turmoil, and taken separately, it means purity of the six root faculties.15
The Primordial Records of Supreme Pacification 16 says: "Purity is considered following the right, impurity is considered following the bad."

The "Great Succession for Secret Transmission" 17 states: "Being in an inactive, inactive state of great peace, one transcends birth, transcends death, and this is called purity." It can not be if the law of abstinence is unknown. The gods do not accept anything that is contrary to the rules of the rite. Isn't it necessary to be very careful here?

Question <5>. So, you consider the law that was before any world order. What is the evidence that the universe, when it is already arranged, contains the same good power?

Answer. The revered goddess's utterance 18 reads: "After the separation of Heaven and Earth, ten thousand things have already been arranged, but there is no radiance to illuminate the beginning, the primordial chaos.

* Translated by the publication [Ty:sei shinto: - ron..., 1977, pp. 80-81, 114-134]. The contents of the omitted passages are summarized in angle brackets, and subheadings and question numbers are added. Whenever possible, I use Russian translations of sources ("Annals of Japan", "Lives of Yamato-hime", etc.), sometimes shortening or changing the text of the translation, depending on how the quote looks in Ieyuki's treatise.

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Therefore, the transformations of tens of thousands of things seem to exist, as if they do not exist, go and come without finding each other. " 19
It also says 20: "May you hear clearly indeed! Man is that which is divine and under Heaven. Don't destroy the deity-heart! The gods show mercy to those who offer prayers to them. The hidden ones give gifts to those who value truthfulness and directness above all else 21. Rely on the main thing, on your own heart - and may you find a great Way! May the gods and men preserve the beginning of primordial chaos, and restrain the breath of the Buddha's law. " 22
It also says: "Remember everything and everyone! At the time when Heaven and Earth were in great darkness, in the age when the images of the gods of the Sun, Moon and stars were revealed in the void of heaven, the gods touched the ground with their feet, set up a sacred heavenly standard in the Middle Country 23; they descended from above and came down - and after that the great goddess Shining from the sky, Amaterasu, and having arranged the country in six directions, 24 she completely pacified the heavenly springs, and caused the heavenly government to shine forth.25 The Sovereign Supreme grandson 26 completely pacified the Middle Country of the reed Plains 27, received the solar inheritance from the Sky 28. In the places where the holy dawns reach, there is no one who does not obey him humbly.29 The spirits of the ancestors in the tombs, the spirits of millet in the sanctuaries, the vow to find unity and not to split, the protection promised to 30 hundred sovereigns - all this is especially bright!

So, even ordinary people, taking Heaven and Earth as a basis, protecting their lives, honoring royal ancestors, showing good forces-may they comprehend the greatness of Heaven, going deeper into the origins and roots, serving the ancestral gods who bring dawn to all the lands on the four sides! Let them unleash great deeds, enlighten the celestial empire! For there is no Way when you go against Heaven. There is no good power when you go against the Earth 31. You then leave your native abode and enter the land of roots.32 Equalize your feelings with the Sky and Earth, trust your thoughts to the wind and clouds-this is the basis for following the Path. That's the main thing for protecting the gods.

Completely eliminate confused speech, tens of thousands of words, take up the correct arrangement of the one heart, faithfully follow the heavenly command, maintain the divine breath of ku33-this is the true and main command!34. Therefore, for the service of the gods, purity is primary. In our peace of mind, people take one thing and use it to determine everything that needs to be remembered. Let the priests of Kannusi not touch any evil deeds on the days of removal from impurity, monoimi, and on all other days of the fast of purification. Let them not utter the words of the Buddha's law 36. Let them not eat slaughtered meat. Until the day comes to share a meal with the gods, taste the new crop, gangnam37, let them not eat new rice. Let them always humble their hearts, fold their hands respectfully, and serve diligently and reverently."

It is also said: "The primordial principle is beyond sight and hearing, among the images of the primordial breath, ki. It is empty and has a spirit. It is one and has no body. Therefore, it encourages a broad, great mercy, with its free divine power reveals all kinds of images, following any movements of the heart, considers the benefit-the benefit of tricks 38. When they call the one who manifests, they say: Great solar maiden-lady, Oohirume-no muti. She is also called the goddess of Light from the sky, Amaterasu. It is the primordial essence of tens of thousands of things, it carries tens of thousands of beings within it-just as people in the world have a child in their mother's womb. 39
Next, the royal great goddess Toyuke 40 is the celestial Lunar lady. When the breaths, images, and substances between heaven and Earth are not yet separated from each other, she is called the Diamond Deity. It is the primordial nature of birth-transformation, the common essence of ten thousand things. A diamond does not rot in water, does not burn in fire. Its primordial nature is inherently light. Therefore, they also call it the light of the gods, they also call it the great deity. Fulfilling the primordial vow of great mercy, the goddess showers gifts of blood commensurate with the desires of each person-like the precious pearls of the dragon king 42. Benefits ten thousand beings-like the benevolent power of water.

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Therefore, it is also called the deity of sacred breath, Miketsu-kami43. It is from the Diamond Deity that man receives his nature. It is absolutely necessary to keep this beginning of primary chaos in yourself! That is why in the service of the gods, purity is considered the beginning."

It also says 44: "The heart-deity is the primordial basis of Heaven and Earth, and the body is the transformation of the five principles." So let the primordial be primordial, go to the very beginning of the primordial; let the main thing be the main thing, rely on the essence of the main thing 46. The sun and Moon go around the four cardinal directions, illuminate the country in all six directions, and we - should not first highlight the mountain peak of our sincerity?". If this is so, then by clarifying the original beginning, fulfilling the main thing, you thereby learn the custom of the Path of the gods, you correspond to the name of the priest, kannusi47. You can't get it by following something else. And words can't express it.

Question <6>. After the separation of Heaven and Earth, there is something in the void of heaven. In form, like a reed sprout, he is transformed and becomes a deity-so it is said 48. Why is his form like this?

<The requester specifies:> How do you understand what "separation of Heaven and Earth" means?

<The questioner explains:> According to the ancient books 49, " Heaven and Earth are not yet different - and this is called the great change 50. For the first time, the primordial breath of ki breaks through-sprouts-and this is called a great undertaking. The image and breath of ki first appear - this is called the great beginning. The image changes - and now there is a substance. This is called the great revelation. Both the substance and the image are already arranged - this is called the great limit. The five breaths of the soul move, penetrate each other, and become two spiritualized beginnings: Heaven and Earth. The pure becomes the Bright beginning, aspires upward and becomes the Sky. The muddy becomes the Dark beginning, settles down and becomes the Earth. The images of Heaven and Earth are different, they are called two measures. A person is born in the gap between them. He and they are called the three merils."

According to the Annals of Japan52 and other books, " when heaven and Earth were not yet separated, the Dark and Light principles were not yet distinguished, this jumble was like an egg, darkened-hidden and contained a bud-sprout. And so, the clear and bright thinned-stretched and became the Sky, and the heavy and muddy held on-stuck and became the Earth. Clear and light, gathering, comes together easily, heavy and cloudy, thickening, hardens hard. So the sky was established first, and the Earth became later. And then the deities were born between them of their own accord. It is said that in the beginning the land-country floated on the waters, just as a playing fish floats on the water."

The main entries are as follows-do I need a special interpretation here?

Answer. What is seen in these recordings is indisputable. Who doesn't understand this? But, as the saying goes, "writing does not fully convey words, and words do not convey thought." 53 There is something shallow and something deep. There are arguments about the visible and the invisible. Those people who limit themselves to the small and brief, and do not know the secret rules, always remain at the level of phenomena, wander in ignorance. Is it not true that they must follow their guide? It is unlikely that they themselves will be able to understand everything from one corner of the screen.
It is said of a deity: something that is born in the middle. This is the heavenly core, it is impossible to find, its wonderful meaning breaks the path of speech and words. Asi's "reed" is the sign A55. Bud-sprout - that which alone appears first 56. A deity is a sacred entity. The words: "turns" and further-and should be understood as said.

The primordial deity, who is everywhere, is born just as the universe is being created. In this sense, it is called "having visible properties". When the bonds are broken, it is this deity who disappears. In this sense, it is called "having no visible properties". Since birth is the birth of what is originally

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not born, the property of being born is the absence of properties. Since disappearance is also the disappearance of something that does not disappear, the property of disappearing is the presence of properties. The words "visible" and" invisible " refer only to the face and underside of what is full of good forces. They see properties and call them names, but there is no exact measure. And even if there is no written evidence of this, it is not necessary to discard it - after all, this is the guiding basis. Do we need to say the same thing about the meaning of "existing" and "non-existent"?

< Question 7 concerns the discussion of the "reed sprout" in the "Sanctification of Heaven and Earth by the breath" [Ty.sei shinto: - ron..., 1977, p. 71] and other sources.>

Question <8>. The "seven generations of heavenly gods" are spoken of in broad and narrow terms. What are they?

Answer. There are two values here. There is the meaning of "seven generations" as following each other, and there is the meaning of" seven generations " included in each other. Mutual inclusion involves a secret interpretation, and here's why. The Lord of the Ever-standing land, Kuni no Tokotachi, and the Lord of the sacred mid-Heaven, Ame no Minaka-nusi, have different names, but their true basis is the same.57 There are names, but no images. The next five generations are the gods of the five origins: water, fire, wood, metal, and earth. These are the gods of earth, water, fire, wind, space-the five great principles 58. Each of them is in its own place in the series of gods. When they speak of the complete arrangement of the world, they call the Lord of the Summoner, Izanagi, and the Lady of the Summoner, Izanami. 59 But the one entity is not changed or created anew.

Question <9>. What is the written record of all that you are saying now?

Answer. In the True Records for Secret Transmission, 60 it is said: "The Lord who stands forever in the land, Kuni no Tokotachi (this god can neither be named nor seen, he shows good powers and establishes worthy names), when he seeks the source of nature-fate, turns into the heart, and the heart into thought. Thought becomes a life-giving force, and force becomes a deity. The image and essence are dispersed, but the deity is not destroyed. Nature and destiny are exhausted, but the deity does not disappear. The image and essence change, but the deity does not change. Nature and destiny are transformed, but the deity remains constant. Therefore, he is called the lord of the Eternal standing in the country, for him to be the first means to be eternal."

In the Genealogies of Gods and Sovereigns, 61 this same god, in the Buddhist way, is called the "wonderful heart", one for all worlds and all ages.>

In the True Records for Secret Transmission, it says: "The Lord of the Fertile land in the land, Kuni no satsuti (the door to the treasury of water). Lord of the Swamps, where you can draw plenty of water, Toyo-kumunu (the door to the treasury of fire). The lord of the Original Mud, Uhijini (the door to the tree's treasury), and the lady of the Sand Mud, Suhijini (his twin sister, violent soul). Lord of the great Gate Road, Oomo-no do (the door to the metal treasury), and mistress of the great gate Openings, Oomo-no mabe (his twin sister, violent soul). A beautiful lord, Omodaru (the door to the earth's treasury), and a lady Full of menace, Kasikone (his sister, a violent soul). These five generations, the eight pillar gods, are a series of heavenly divine lights. Although they can be named and seen, they do not yet show clear images and bodies. They sit in a series of five great principles in order. That is why they are called the twin gods of Heaven and Earth. " 62
<According to the same source, the six generations of gods who follow the Eternal one in the land are essentially one with him, and their bodies are all his one body.>

Also in the"Basic Records of the Deeds of Past Eras" 63 it is stated: "The Lords of the eight who descend from the sky, the Ame-yakudari64, are the first-generation gods who transform and appear on their own 65. The deities who first descend from the sky, Ame-mikudari, are second-generation gods, great gods who appear on their own. Those who

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They are called the lords of the Heavenly Conjunction, Ame no ai, and the Heavenly Continuation, Ame no Tsuzuki 66, deities of the third generation of heavenly gods who appear on their own. The lord of the Eight Hundred heavenly Suns, Ame-yahohi , is the god of the fourth generation of celestial gods that appear by themselves. The Lord of the Eighty Myriad heavenly souls, Ame-yasoma-tama, is the god of the fifth generation of heavenly gods that appear on their own. The lord of the High royal Growing Soul, Takasube-musubi - no mitama, as well as those called the Lord of the High Soul, Takatama, and the Lord of the High Tree, Takagi, are the gods of the sixth generation of heavenly gods who appear on their own."

The "True Records for Secret Transmission" says: "Gods-spirits in the eight descending from the Sky (five souls sit in their respective destinies, five spirits, five permanent ones are called the five great gods. They create matter for tens of thousands of births). The Three spirit gods descending from the Sky, the spirit god of the Heavenly Union, the spirit god of the Eight Hundred heavenly suns, the god of the Eighty Myriads of heavenly souls - these five gods, the five pillars, are precisely the life force and breath of Heaven and Earth. They are already fully possessed of breath, images, and matter, but they are not yet separated from each other. They are called the five great spirits. These gods sit in order in their treasuries. Therefore, what is called the deity is the basis of birth, and the image is the arrangement of birth. In ancient words, this is called: gods who transform themselves and appear by themselves."

The "Notes on the Precious Mountains" says: "The sovereign is the ruler of a High royal growing soul (he is also called the supreme sovereign. This god, the lord of the High royal growing soul, sits as an ancestor, as the king-sovereign of the highest Heaven. Therefore, he is revered as the ancestor god of sovereigns). Lord of the Coveted Gold, Omoikane (seated as the soul of nature-wisdom)." This is the first time that there are names for father and son.

Then there is a section on the equal rights of the lord of the Eternal Standing in the land, Kuni no Tokotachi, and the lord of the sacred middle of the Sky, Ame no Minaka-nusi. According to the Annals of Japan, 67 " Something was born in the middle between Heaven and Earth. It was shaped like a reed bud. And it becomes, becomes God. He is called the Lord who stands forever in the land."

According to the divinity's broadcast record 68, "In the middle of the great sea, there is a certain thing, and its floating image is like a bud-a reed sprout. Inside it, a human god is transformed and born. He is called the Lord Master of the sacred middle of the Sky. It is called the Middle Country, an Abundant reed Plain. That's why it's also called the royal deity Toyuke 69."

Both gods do not arise-they are transformed from within the one thing. The floating image signs create something that floats. If so, then it is water, fire, wood, metal, and earth-five generations from the lord of the Fertile Land in the land, Kuni no Satsuti-that have been arranged by the good forces of the Lord of the Ever-standing land. Earth, water, fire, wind, and sky-five generations beginning with the spirit gods descending from the sky in eight-are equipped by the benevolent powers of the lord Master of the sacred middle of the Sky. They are within a single entity, not yet descending, not yet manifesting. Or is it so down to the lords of the Caller and the Caller, Izanagi and Izanami, or down to the lord of the High Royal Growing Soul, Takasube-musubi no mitama: here, for the first time, revered images appear. These are the beginning, the middle, and the end. This is the secret and main knowledge about the generations of the gods. It is impossible not to understand!

Question <10>. Before the lord of the Ever-standing one in the land, Kuni no tokotachi, there is also the lord of the Heavenly Young Mist, who gave up the Sky to the Sun, Ame no hiyuzuru amesagiri, and the lord of the Earthly Young Mist, who gave up the Earth to the Sun, Kuni no hiyuzuru kunisagiri-so it is said 71. What level should they be assigned to?

Answer. The remote origins of the gods of heaven and earth are described in the secret heritage of the ancient books 72. This is the divine in the midst of the divine, the wonderful in the midst of the wonderful! By-

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you don't set levels for this here. These gods are considered out of the list. They are the great ancestors for all spirits, the primordial conditions for tens of thousands of things.

Dedication entry 73 says: "The wonderful significance of the eternally abiding ones is that they have no original forms. They are inaccurately referred to as the Heavenly Young Fog that gave up the Sky to the Sun, and the Earthly Young Fog that gave up the Earth to the Sun. If the gods are placed in a row, then the original gods are those who have properties, who can be thought of and named. And these gods are not born and do not disappear, are not defiled and purified, do not grow and do not disappear. Therefore, in the midst of the empty heavens, it is that great void that has no properties. For good! This is Mahayana74."

It is also said, " This is the primordial root of ten thousand images, ten thousand conditions. Therefore, it is called the free light of the primordial foundation 75." Let it be transmitted, written down with a brush, let it be found, spoken in words!

Question <11>. You say that these gods are placed off the list. Which book can I look it up in?

Answer. Take a look at the first scroll of the Basic Records of Deeds of Past Eras. In general, on the Path of the gods, this series of levels is revealed and found outside of words — and in the end, may they be achieved on the great Path!

Question <12>. According to the" Notes on Precious Mountains","the lords Calling and Calling, Izanagi and Izanami, obeying the royal command of heaven 76, take the precious heavenly spear and by the power of spells-arts accept as a gift 77 mountains and rivers, trees and herbs, reveal all sorts of things that were not before." According to the Basic Records of Past Deeds and the Annals of Japan, 78 "The two lords, the Caller and the Caller, conferred and decided:' We have already created Eight great islands, and with them mountains and rivers, grasses and trees. Why not give birth to those who will become masters in the Middle Kingdom?" First they generate the Sun deity. It is called the Great Sun Maiden Lady, Oohirume no muti. Also called the great goddess Shining from the sky, Amaterasu-ookami. Also — the Great sun maiden lady, Oohirume no mikoto. This child shines, blooms, glitters clearly, lights up the country in all six directions. Then the couple of lords rejoices and says: "We have had many children, but so far none has shone, illuminating the whole country." Therefore, the couple of lords says, rejoicing: "Here, there is a child, the most wonderful. It shouldn't stay in this country for long. Soon we will send him to Heaven to take charge of the affairs of the upper Heaven." Back then, heaven and Earth weren't far apart yet. And so, the child was taken up the Sky Pillar to the top of the Sky. Then the moon deity is spawned. Called the lord of the Lunar Account, Tsukuyomi no mikoto. They also call it the Moon that looks out into the night, and they also call it the Moon Bow 79. Its radiance imitates that of the sun, and it should help rule the Sun. So they send him to Heaven, too." This "top of the Sky" - what is this place?

Answer. What is called the "top of the sky" is a world without colors 80. In addition, if you count by the destinies of the gods, then those who are at the top of the sky are different. Can't it just come down to one thing?

Question <13>. What does "a world without colors" mean?

Answer. For these gods, the words "in a world without colors" refer to the god of Free Movement in the flying Chambers. Or the books say 82: "The God who neither comes nor goes is the original god, the unborn, the primordial enlightened one." He is the merciful father of all sentient beings, the wonderful foundation, ever abiding and unchanging. In the longitudinal dimension, it goes beyond the gate of tricks; in the transverse dimension, it attains the wisdom of true enlightenment." The profound interpretation reads 85: "The heaven of the Free God is the first of the heavenly chambers."

Secret Records from the Chamber of Immortals 86 states: "While taking care of matters above the heavens, the Sun Goddess resides in the New Solar Chamber, Hi-no wakamiya. Everything is everywhere

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It illuminates on the ten sides of the earth, benefits all living beings, and dispels all darkness. The main point here is that this goddess is the fixed heavenly foundation, she is also the body of Law, the Buddha nature. It is called the "true property" 88. It will allow all sentient beings in the next age 89 to awaken the right causes-pure deeds 90, return to the refuge - the Great Chariot 91, and therefore reveal their original and wonderful image. If you understand it clearly, then your heart is the Buddha.

In other words, when they want to point out the contemplation and understanding of what has no properties, they tell us to avoid the conventional teaching about what has properties. The sun-wisdom illuminates the worlds, dispels the clouds of birth and death. This is the good quality, the beneficent power of serving the gods. Such are the benefits and benefits of subterfuges. Unthinkable and unspeakable, unthinkable and unspeakable! Remember correctly: what is originally wonderful in the world of birth and transformation is precisely the goddess who resides in the royal sky. "Royal" is a name-designation for the great void, for that which has no properties, for the wonderful basis of purity of Heaven and Earth."

Question <14>. According to the Annals of Japan and the Master Records of Deeds of Past Eras, 92 " The Summoner Lord, Izanagi, was already on his way back when he broke away from the chase and lamented: "I've been to an unclean place before. And now, I will wash this body of mine, rid it of its filth." Then he went to the spring of Tachibana no Aoki, near Oto, in Himuka, in the land of Tsukushi, and bathed, washed away the filth, and washed himself, and before that he said a word: "The upper current is very fast, the lower current is very weak." And immediately plunged into the middle current. And so he begot God. They call him the god of the Eighty Curves, Yaso-magatsubi. Then, having straightened out this twisted god, he gave birth to other gods. They are called the god of Divine rectification, Kama-naobi, and the god of Great Rectification, Oonaobi 93. After that, he washed his left eye, and so gave birth to a deity. It is called the great goddess Shining from the sky, Amaterasu. And he washed the right eye, and so gave birth to a deity. It's called the lord of the Moon Account, Tsukuyomi." It can be said that the greatest goddess Shining from the sky has a double body. These gods - the god of the Eighty Curves, the god of the Divine Rectification, and the god of the Great Rectification - are worshipped in what places?

Answer. The great goddess Radiant from the sky, born while bathing the left eye of the god , is the one who is served in the Chamber of Exuberant Celebration, Aramatsuri, in the Inner Sanctum. They call her the deity of the Eighty Curves. The Lord of the Lunar Reckoning, born while bathing the right eye of a god , is the deity worshipped in the High Chamber, Takamiya, in the Outer Sanctuary. This is the deity who is called the god of Divine Rectification and the god of Great Rectification.

< Questions 15, 16, and 17 focus on the places in the Watarai books where the "chambers" of Ise shrines mentioned above are discussed. Questions 18 and 19 are devoted to another legend about the origin of the Sun and Moon goddesses - from sacred mirrors made by the lord of Heavenly Mirrors, Ame-po kagami. Under questions 20 and 21, the main events of the age of the gods-the marriage of the progenitor gods Izanagi and Izanami and the hiding of the Sun Goddess in a cave-are also interpreted as descriptions of what happens to each person as they move along the Path. Questions 21 and 22 relate to the sacred spells used in the rites.>

Question <24>. The royal great goddess Recipient of abundant gifts, Toyouke, is called the deity of sacred breath, Miketsu-kami94. What does it mean?

Answer. "Sacred breath" is a name for the good properties of water. The "True Records for Secret Transmission" states: "The master of the sacred middle of the sky, Ame no Minaka-nushi, looks down from the sky, bestows all the heavenly children, each in his own time, shining, descends into the space between Heaven and Earth. And so the good property of the one water benefits the lives of ten thousand beings. Therefore it is otherwise called sacred by God-

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rapid breathing. In the utterances of the gods, it is called the highest meaning and basis. Ancient words say: the sacred breath of Heaven-Amatsu-mike, the sacred breath of the country-Kunitsumike."

Or else it is written: the goddess of "Sacred food" 95. "Sacred breath" is an ancient word. "Water", mizu is a short word. Therefore, the ancient words say: "water". Thus, according to the Sensitive Herbs of the Fortune - Teller Family, 96 the Nagu shrine goddess, the Virgin lady of abundant food, Toyuka no me-mikoto97 and the gods of the eighteen shrines, beginning with the deity of Sacred food in the chamber of the Highest Table, 98 are given separate seats in the Outer Sanctuary. This indication is incorrect. Lady of Abundant Food Toyouka me no mikoto is the deity of the Drinking Palace (Sake-dono), in the chambers of Receiving abundant gifts (Toyouke-miya). The Food Mistress Goddess Ukemochi-io kami is the goddess who suffered damage from the Lord of the Moon Count 99. All these deities reside in the same chamber and do not have separate seats.

In the "Supplements to ancient Tales" 100 it is said: "The Great goddess Shining from the sky is an ancestor, it is the foremother, in the degree of reverence she has no equal. Therefore, all the other gods are children, they are subjects, who among them will dare to rise up to her?". "Royal Great Goddess Shining from the sky" is a name applied to both shrines of Ise. "Ancestor" is the Outer Shrine, and "Foremother" is the Inner Shrine. Therefore, the royal high Lord-grandson honors the great goddess Shining from the sky (the Inner Sanctuary), and the great goddess Shining from the sky honors the shrine of Receiving abundant gifts (the Outer Sanctuary). Therefore, "When you serve me in the rites, first pay homage to the great goddess Toyouke" 101-this is how the goddess of the Inner Sanctuary shone with her speech. Since then, every rite begins with the Outer Sanctuary. So the goddess from the sanctuary of the Recipient of abundant gifts is the beginning of the gods of Heaven, and the great goddess Shining from the sky is the beginning of the gods of Earth. Since this shrine is such, can its goddess compare with Lord Susanoo's First Food Giver 102 and others? This is the order of succession, and you can't mix the main and secondary in it.

Question <25>. Although the instructions about the activities of the goddess of Sacred food are clear and precise, it is not that we fools are no longer in doubt. It is said, 'Suffers damage from the Lord of the Moon Account,' and it is said that each of the goddesses of sacred food has a special destiny. Which book can I look it up in?

Answer. A discussion about damage can be found in the "Basic Records of Deeds of Past Eras" in scroll Two. "For this reason, the great goddess Shining from the sky said in extreme anger:: "You are an evil god. We're not supposed to see each other." And immediately settled apart from the lord of the moon visible in the night, shared with him: her-day, him-night " 103. Since then, day and night are forever separated.

Next: special levels for each of the sacred food goddesses. The "True Records for Secret Transmission" states: "The deity of the Highest Table is Mikasiwade no kami (progenitor goddess of the millet country 104, virgin goddess of the Great Sacred Food 105. This is the goddess who serves food in the world. When divine words refer to those who accompany the deity, they say: "helpers "(uka-mono). Similarly, all kinds of vessels and gear are considered "auxiliary" (uca). Therefore, when the divine words refer to the goddess of Sacred food as the goddess of Uka, her name means "helper"). The goddess who sits at the highest table (the goddess of sacred food). Deities of fire and thunder. High harvest deity (a transformed deity who rules the plow). The next three deities are: the soul of the first rice stocks, the one that Lord Susanoo calls the lady of the Sacred soul of Food, Uka-no mitama, and also the goddess of Sacred food, Miketsu-kami. Further, among the gods of the kitchen sit the children of the deity of the Great Harvest Ootoshi-the Maiden-mistress of the distant chambers of Ootsu-hime and the Maiden-mistress of the Great Door Ooto-hime."

So, the goddess of sacred food Miketsu-kami and the lady of the Sacred soul of food Uka - no mitama are one body-entity. It is she who sits in the Drinking Chamber

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that sanctuary. To call it the deity of Sacred breath is to shift it to the right 106. In the old way," water " is briefly called Sacred breath. Sacred food is the highest sustenance, it does not have the meaning of "water". Both the time of appearance and transformation of these goddesses, and the guiding basis of the meanings in the records, must be carefully distinguished and understood. Although sometimes the name Miketsu - "Sacred Breath" - is written as "Sacred food", this is an error of interpretation. This doesn't match the original value.

< 3to finish the treatise, Ieyuki says that in essence, the doctrine of the gods and Buddhist teaching are one.>

comments

1 The title of the section refers to the work of the Buddhist thinker Tien-tai Chi-yi (538-597)" The Hidden Meanings of the Dharma Flower " kit. "Fahua xuanyi", Japanese "Hokke gengi"). For the Japanese Tendai Buddhist school, this essay was one of the fundamental ones.

siki is a Buddhist expression that is often included in the titles of treatises; see: [Ku. kai..., 2005]. The "guiding instructions" here are probably oral interpretations of texts.

3 "Mysterious Mirrors" here are the books that Watarai Ieyuki will explain below. "Knowledge-evidence" ( se:ti) is a concept from Buddhist teaching; knowledge confirmed in practice, by the experience of asceticism.

ho: 4 / nori. Here is the subject of theoretical teaching (just as the" Law", Dharma is the main thing that Buddhists teach).

kizen. 5 According to Watarai Ieyuki, the "Path of the Gods" comes from the "primordial chaos" that existed before the universe was "arranged" ( ki).

6 -the subject of Shinto teaching in its practical application.

7 - also "sincerity", "correctness".

isshin furan is the ability of the heart to focus on the main thing and not be distracted by changing everyday impressions. However, ran ("turmoil") can also be understood here as a proper revolt-against the accepted order of priestly service and state life.

9" Birth and death " as the main signs of the everyday world, beyond which you need to go, Shintoism, according to Watarai, also borrows from Buddhists.

roku shiki. 10 Below, Watarai Ieyuki explains that the "six colors" refer to six kinds of defilement on the one hand (question 3), and images perceived by the five senses and mind on the other (question 4).

11 In "Records of the Traditions of the Highest Peace" (see the introductory article) This is how the princess-priestess of Yamato-hime broadcasts. There are six prohibitions here, mostly limited to avoiding the taint of illness, death, and the dead body.

12 In the 13th section of "All Kinds of Information" by Watarai Ieyuki.

wakan no shuzoku. 13 This seems to imply that the expression "six colors" is used by both priests and monks. And although it does not mean the same thing for both of them, but different meanings "penetrate each other".

14 These properties correspond to the five senses (to be seen, heard, felt, smelled, tasted) and the thinking "heart" (to be thought).

15 Five senses and thoughts.

"Gotinza hongi", 16 cm. in the introductory article.

"Daishu: hifu" 17 is one of the texts of the Ise-Shinto tradition, preserved only in fragments.

18 The quoted text is found in the Primordial Records of Supreme Pacification, as well as in the Gotinza Shidaiki Sequential Records of Supreme Pacification , another of the five main texts of Ise Shinto;-the Solar Goddess's broadcasts to the virgin priestess Yamato-hime are given.

19 This probably means that after the creation of the world, there is still no one who has realized and" illuminated " the universe, understood all things, correlating them with their beginning, the primordial chaos. When a person appears with his "thinking heart", the original nature in the world is no longer just present, but also manifests itself-being realized and understood.

20 In the Primordial Records of Supreme Peace.

21 A similar passage is found in the "Life of Yamato-hime" - in the testament of the princess-priestess to all priests and other people [Shinto... 2002, p. 209].

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22 Buppo's "hold the breath of the Buddha's law" expression:- no iki-o kakusu) also found in the "Life of Yamato-hime". Translated by L. M. Ermakova - "shut up the law of the Buddha" [Shinto..., 2002, p. 209]. Later commentators argued on the basis of this statement that the "Life of Yamato-hime" contains a purely priestly teaching, already separated from monastic reasoning about the gods. However, there is another tradition of interpreting this place: She understands the words "hold your breath" as "reverently honor", and Ise interprets the ban on everything Buddhist in shrines as a special way to protect the teachings of the Buddha in Japan (see [Trubnikova, 2012]).

Ame no mihakari -23 meaning unclear. Perhaps here mihakari is the same as mihasira, the "pillar of heaven" connecting Heaven and Earth (cf. below).

24 The word kupi ("country") here (as in the Annals of Japan, cf.below) is written with the signs" six directions "(meaning the four cardinal directions, up and down). The action of the goddess is indicated by the verb misonavasu - "to look around and thus order".

Tento:. 25 This means that the Sun Goddess has gained power over the heavenly gods.

26 The god Ninigi, grandson of Amaterasu, revered as the founder of the dynasty of Japanese sovereigns. Following the example of his grandmother's rule in heaven, he sets up a power on earth. Here and below, with the words "lord" and "mistress," I convey the word Mikoto, the Japanese name for the gods.

Ashihara no nakatsu-kuni -27 Japan.

Amatsu-hshugi 28 - the right to rule on earth, belonging to the descendants of the Sun Goddess.

29 Reference to Sima Qian's " Historical Notes "(chapter I, "Basic Records of the Five Emperors"). We are talking about Zhuan-xu, the grandson of the first emperor Huang-di: "Everything that moved and was motionless, all large and small spirits, everything illuminated by the sun and moon, humbled and obeyed him "(Sima Qian, 2001, p. 135).

30 According to legend, the goddess Amaterasu promised protection to her royal descendants for a hundred generations. At the time of Watarai Iekji's life, sovereigns from the tenth decade were already ascending to the throne (Godaigo was 96th), and Buddhist ideas about the coming era of the "end of the Law" were overlaid with expectations of the end of the dynasty of the descendants of the Sun. However, Kitabatake Chikafusa points out that" one hundred "here should be interpreted in the sense of" infinitely many", just as in China people are referred to as" one hundred families", while in fact there are much more families [Kitabatake Chikafusa, 1965, p.66].

31 Here the concepts of "path" and "good power" are related to heaven and Earth.:toku, Chinese. tao-te, the most important for ancient Chinese thought. Cf. title of the treatise "Tao-te-ching" - the fundamental Taoist text.

Ne-no kupi is the underworld of the dead.

33 Chinese chi is also "pneuma", "energy"; in ancient Chinese thought , it is that from which both inanimate things and living bodies of people and gods, as well as their feelings and thoughts, are formed [Spiritual Culture of China, 2006, pp. 549-550].

iyatiko is the command of the gods.

vaga tokoshinae -35 that is, in the relationship of people with the gods. For the concept of "appeasement" , see the introduction to art.

36 According to the rules adopted in the Ise shrine, Buddhist books should be called "painted paper", somegami, a temple - "tile flooring", kawarabuki, a monk - "long-haired", kaminaga (although in fact monks shave their heads), etc. , 2002, p. 206].

37 The most important rite of the annual cycle, the rite of the sovereign's ascension to the throne was modeled on it.

ho. ben 38 ("tricks") - in Buddhist teaching, suitable ways in which the Buddhas save each of the suffering beings according to their characteristics.

39 A similar passage is found in the Primordial Records of the Precious Foundation (see [Karelova, 1998, p. 251]).

40 -these three characters write the same name, which is otherwise written as Toyouke-Recipient of abundant gifts, she is the goddess of Abundant food Toyouka. Below, Watarai Ieyuki traces the difference in the use of different names for this goddess. The signs of To-yu-ke can be translated as " the breath of ki, which stops [all evil] and causes [all good]."

The Congo.jin-41 probably, here this deity is identified with the primordial chaos itself-konton.

42 The wonderful wish-fulfillment pearl kept by the sea dragon king is mentioned in Buddhist lore.

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43 -see more details-question 24.

44 In the "Life of Yamato-hime"; the testament of the princess-priestess is quoted again [Shinto..., 2002, p. 206].

45 Water, fire, wood, metal, and earth. These are the five principles of Goge:, kit. wu xing, in ancient Chinese thought.

46 At this point in the Watarai quote, Ieyuki omits the phrases quoted above.

47 This word means "master of the gods" (the gods are his guests at the ceremony).

48 In the Annals of Japan, see below.

49 This is the first quote Watarai Ieyuki gives in the section on Heaven and Earth. It is taken from the text entitled "Annual Records of former and current sovereigns " "Kokin Teyo: nendairji", see the introductory article).

taiyi 50 is the state of incessant change inherent in primordial chaos.

51 They are also the five first principles, cf. above.

52 The beginning of the Annals of Japan is closely related to the text [Nihon shoki, 1997, p. 115].

53 Quote from the " Book of Changes "(section "Attached judgments") (see: [I Ching..., 1998, p. 95]).

54 A reference to the famous saying of Confucius: "I don't teach anyone who can't find the other three corners of a square" (Conversations and Judgments, VII, 8).

55 Immediately following the above passage, the Annals of Japan says: "And then something happened between Heaven and Earth. It was shaped like a reed bud. And it turned into a deity" (Nihon shoki, 1997, p. 115). Ieyuki interprets this visual image of the sprout by reading the word asi ("reed") as A-ji,"sign of A". Perhaps here he follows one of the monk interpreters who explained the Annals of Japan using the concepts of Buddhist teaching, where the sign A is thought of as the main simplest mantra, meaning the universal Buddha, "unborn" (skt. anutpada) is the primordial principle that resides in all things, just as there is an "a"in every compound sound.

56 Below we will speak of the first gods, who appear singly and not in pairs, who are not born of father and mother, but arise of their own accord, even though they are spoken of as "generations" of God. From the "reed sprout" appears the first of these gods.

57 Kuni no Tokotachi is the first god according to the main version of the myth in the Annals of Japan. Ame no Minaka-nushi is also called the first god here in one of the minor versions (Nihon seki, 1997, pp. 115-116). Also, this god appears first in the "Records of Ancient Deeds" (Kojiki, 1994, p. 38) and in the "Basic Records of Past Epochs" (see below).

58 The "five great" godayas are listed - these are the five principles that the Buddhist teaching distinguishes.

59 That is, the appearance of this pair of gods means that the world is already arranged or that they are completing its arrangement.

"Hifu shinno: jitsuroku" 60 (see the introductory article).

61 ("Shinno: kshzu") - one of the texts of the Ise-Shinto tradition:.

62 The same five generations of gods - after Kuni no Tokotachi-are also listed in the Annals of Japan.

"Sendai kuji hongi" 63 (see the introductory article).

64 Not to be confused with the" eight pillar gods " mentioned above.

65 The appearance of these gods is related by the word dokke , " solitary transformation." This means that they follow each other, but the subsequent ones are not born from the previous ones.

66 In the text of the "Basic Records", the name of this god is different - the lord of Heavenly Mirrors (Ame no kagami).

61 [Nihon shoki, 1997, p. 115].

68 In the Primordial Records of Supreme Peace.

69 Here the god Ame no minaka-nushi is identified with the goddess Toyuke.

70 Kuni no tokotachi and Ame no Minaka-nusi, the first gods according to different versions of the myth.

71 In the Basic Records of the Deeds of Past Ages, it is stated that these gods existed before the separation of heaven and Earth. It is probably assumed that the heavenly gods beginning with Ame no Minaka-nushi derive their power over Heaven and Earth from these primordial gods.

72 That is, the story of these deities is not included in the main narrative, but is referred to the "secret" appendices to ancient books.

reiki-73 it is not clear what source we are talking about.

makaen-in Skt . Mahayana, the Great Chariot, is the name of one of the two major branches of Buddhism. Here the word "mahayana" refers to the doctrine of the primordial gods. Indeed, these gods are described in the same negative way that Buddhists describe emptiness: about it

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it is impossible to say anything positively, you can only say that it "is not born and does not disappear" , etc.

75 Cf. above in the introduction to the treatise.

ko: - ten no mikotonori, 76 that is, at the behest of the first heavenly gods Kuni no Tokotachi and Ame no Minaka-nushi.

77 Here, the actions of the gods are referred to by the Buddhist term kaji, "accepting a gift." It usually refers to a state in which a person receives miraculous powers from a Buddha or other revered being during a ritual. Probably, the point is that Izanagi and Izanami, when they develop the Country of the Reed Plains, do not do it on their own, but serve as intermediaries for the first heavenly gods. See the Collection of Sand and Stones, where Izanagi and Izanami act at the behest of the universal Buddha (Trubnikova, 2012).

78 See: [Nihon shoki, 1997, p. 121].

79 All names are read as Tsukuyomi, spelled as

musikikai 80 is also a "world without forms", the third and highest level of the universe in the Buddhist worldview. Below it lies the "world of colors" ("world of forms") shikikai, and even lower - "world of desires", ekkai.

Jijaiten 81 skt. Maheshwara. In Buddhist sources, this god dwells not in the "world without forms", but much lower - in the sixth, upper sky of the "world of desires". Free may be identified with the demon King from the sixth heaven, Dairokuten-mao:, aka - Mara, the main opponent of the Buddha.

82 It is not clear which ones.

hongaku Fusei no genshin. 83 Here, the authors of the unknown source from which Watarai Ieyuki quotes refer to the teaching of the Tendai Buddhist school about the "primordial enlightenment" of every living being (see [Trubnikova, 2010]).

84 The concepts of "longitudinal" ( ju) and "transverse" (o) are also taken from the Tendai teachings. "Longitudinal" here is sequential, "transverse" is simultaneous. If we think of the knowledge about the "primordial enlightened God" as achieved in the course of asceticism, then it will be final, going beyond the "tricks", conditional knowledge. If it is understood as co-existing with others, then it is a true, already enlightened part of any consciousness.

85 Source unknown.

"Sengu: hibun". 86 The full title of "Secret Notes from the Chamber of Immortals on Pacification and Protection behind the sacred fences of the Great Shrines of Ise" ( "Ise taijingu: zuihaku tinju seng: hibun"), is attributed to the Buddhist thinker Ennin (IX century) of the Tendai school. The time of compilation is unknown.

87 The ten sides are the four main and four intermediate cardinal directions, as well as the top and bottom.

88 "True property" ( jisso:) (also "true appearance", "true sign") another concept from the Tendai teaching refers to the nature in each of the beings that is identical with the Buddha. Here this nature is identified with the Sun Goddess.

mirai. 89 Perhaps we are referring to the age when the Buddha Maitreya, yap. Miroku, will descend into the earthly world. Enning (the supposed author of the Secret Records) was known as an expert on the teachings of Chinese thinkers about the future Buddha.

90 That is, it allows you to commit such acts that will cause your release.

91 Aka Mahayana, see above.

92 Next, Watarai Ieyuki will analyze another story about the origin of the Sun and Moon deities. According to this story, they were born after the goddess Izanami retired to the land of death. Izanagi visited her and on the way back performed purification from mortal contamination: it was here that the deities of the Sun and Moon were born, and before them the deities of "curvature and straightening", magatsubi-naobi (see: [Nihon shoki, 1997, pp. 125-126]).

93 In the later philosophy of Shintoism, the deities of" curvature and correction " will be associated with the doctrine of the tasks of man on the Path of the gods - to correct the curved and thereby return to its beginning. See Motoori Norinaga's treatise (XVIII century) "The Soul of the God Naobi" in translation and commentary by L. B. Karelova [Shinto..., 2002, pp. 240-258].

94 Another variant spelling of the same name is Miketsu-kami, the goddess of Sacred food.

95 Miketsu.

"Toshi kanso:", 96 it is unclear what the source is.

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This is another name for the goddess of food, and she was worshipped in the Nagu Shrine near the Capital.

98 Daizen-shiki, or Ookashiwade no tsukasa, is the department of the sovereign's cuisine.

99 In the Annals of Japan, the moon god Tsukuyomi is sent to earth by the goddess Amaterasu to find out what kind of deity Ukemochi lives there. Turning her head in different directions (to the plains, to the coast, to the mountains), Ukemochi spews rice, fish and game from her mouth; all this she presents to the god Tsukuyomi. The food taken out of his mouth is considered defiled by the Moon God, and in anger kills Ukemochi. Amaterasu then calls Tsukuyomi "evil". And then the sky gods learn that the body parts of the defeated Ukemochi will give birth to rice, millet, beans, pets and silkworm cocoons. Amaterasu accepts these gifts and distributes them to the heavenly fields so that useful plants grow there and cattle graze, tells the gods to take care of all this, and she takes on the task of weaving silk (see: \ Nihon seki, 1997, pp. 129-130]). In the Records of Ancient Deeds, there is a similar story, only the goddess of food is called the Maiden of Great Food, Oogetsu-hime, and the god Susanoo kills her.

100 See: [Shinto..., 2002, pp. 97-98].

101 This is what the goddess Amaterasu says in The Life of Yamato-hime [Shinto..., 2002, p. 209].

Hatsuko oogetsu-kami 102 is probably another name for the goddess Oogetsu-hime.

103 Almost the same thing is said in the Annals of Japan (Nihon Seki, 1997, p. 129).

104 Zoku-koku sojin.

105 Oomiketsu hime no kami.

106 That is, it is wrong to evaluate. In the "Life of Yamato-hime" and other books of the Watarai family, the proper order is often indicated as follows:"do not move the left to the right, do not move the right to the left."

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Ermakova L. M. K probleme dogmatiki srednevekovogo shintoizma [To the problem of dogmatics of medieval Shintoism]. In 2 vols. Vol. 1. SPb., 2002.

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Trubnikova N. N. Reasonings about Japan as a "land of the gods" in the XIII century. 2012. № 8.

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