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     The distinctions between daijo and shojo in religion, particularly in Buddhism, are well known to all, but it concerns me that there are issues which have not been resolved, so I will share my views on this matter.
     Daijo means Nature. Nature is indeed the way all and everything is born and grows. Therefore, daijo includes everything, leaves nothing out. In that sense, the daijo of which I teach is not the daijo or Mahayana of Buddhism but what could be called “the path of daijo.” In other words, the daijo path includes religion, philosophy, science, politics, education, economics, and art. But not only these are included. To be sure, conflict, peace, good, evil are also included.
     Consequently, when the activity of all and everything is observed, there can be discovered the path of nature. Of course, being in accord with this path resides value as a true human being which is an individual who recognizes that steady advance must be made in accord with this path. In accord with this principle, when the path is diverted from, strain or tension arises, and obstacles will definitely occur and in the end the result will be cessation or destruction. The reality of the world is that as this path is adhered to, creation results, and when the path is diverted from, destruction results. This process is the same as a train which makes progress as it advances along rails and becomes useless when it derails.
     Thus, for all that perishes, there are reasons why it perishes. There is a reason that that which is born is born; it is never coincidental. Everything is inevitable. In this sense, in the world of thought, when inclination is made toward the left, there will be a birth of inclination toward the right. Inclination to the right gives birth to left inclination, so all progresses without inclination in either way on a track, in a trajectory in the same way that a car should be driven. In accordance with this principle, thus were born from necessity capitalism, socialism, communism, conservative factions, progressive factions, activism, negativism, and many other varieties of isms and ideologies, and then they disappear and perish. Religions are, of course, the same. They appear because there is a reason for them to appear. Most people, however, stand and observe from their own standpoint and anyone else’s standpoint is regarded as heretical. They do so because they look through their own small pupils in which they have a narrow view, as in the proverb, “peek at the ceiling through a reed.” However, as the eyes of God, who is managing the divine economy of the earth, view the infinitesimal squabbling, the pettiness of human beings produces a bitter smile.
     All things that are not necessary for human beings are weeded out, become eliminated. If there is a need for something, any effort to weed it out by human beings will be to no avail. For example, suppose that a new religion or a new thought is born. To some human beings, it may even appear to be superstitious or heretical, but if it is necessary for humanity, it will develop. If unnecessary, it will be weeded out, so to a certain extent, such matters can be left to nature.
     Indeed, if there is life and if there is value, the more pressure is applied, rather the more increases the degree of development. A vivid example of this is Christianity. What else does it say that its founder, Jesus, was crucified?
     The eyes that contemporary people use to view everything are rather small, so I have written this essay to urge reflection on mistakes due to shortsightedness.

Narratives, Jikan Library, Volume 12, page 29, January 30, 1950
translated by cynndd

“Daijō Shūkyō” was originally published in Chijōtengoku, Issue 9, October 25, 1949, and two months later with sixteen revisions, appeared in Narratives, Jikan Library, Volume 12, January 30, 1950. The magazine version of “Daijō Shūkyō” was reprinted, while Meishu-sama still alive, in the essays anthology for ministers Goshinsho: Shūkyōhen (Divine Writings: Volume on Religion), page 241, March 25, 1954, and later in the essays anthology for ordinary believers and members of the general public Tengoku no Fukuinsho (Gospels of Heaven), page 45, August 25, 1954. “Daijō Shūkyō” has also appeared in translation. Citation is given below for reference.

“Note on ‘Daijo’ and ‘Shojo’” (first and second paragraphs), The Glory, Number 004, February 1, 1955.

“Daijo Religion,” Foundation of Paradise, 1984, page 142.

“Daijo Religion,” Teachings of Meishu-sama, Volume Four, 2007, page 42.