Doroumi Kōki

The Doroumi Kōki is a Tenrikyo religious text. The text consists of 160 waka poems about the Tenrikyo creation myth promulgated by Nakayama Miki, the founder of the Tenrikyo religion. It was compiled in 1881 by Yamazawa Ryōsuke, one of Nakayama Miki's close followers, and is also known as the Meiji jūyo-nen wakatai-bon.
Like the Ofudesaki and Mikagura-uta, the Doroumi Kōki is mostly written using hiragana rather than kanji.

Canonical status

The Doroumi Kōki is the best known and most widely used Tenrikyo kōki ; there are also various other kōki texts that were composed from 1881 up until Nakayama Miki's death in 1887, including Nakayama Shinnosuke's 1881 kōki and Kita 's 1881 kōki. None of the kōki texts are part of the three basic scriptures of Tenrikyo, which consist of the Ofudesaki, the Mikagura-uta, and the Osashizu. As a result, today it is rarely read by Tenrikyo followers. However, in Honmichi, a Tenrikyo splinter religion, the Doroumi Kōki is used as a canonical scripture. Honbushin, which split from Honmichi in 1961, uses the Doroumi Kōki in supporting its claim that its founder was the reincarnation of Nakayama Miki.

History

During the 1880s, Nakayama Miki asked some of her followers to write down her teachings. Various poetry texts were composed by her followers, but Nakayama Miki did not end up approving any of them as official scriptures. The Doroumi Kōki, composed by Yamazawa Ryōsuke, was among those texts.
Since the Doroumi Kōki's creation myth conflicted with that of the official State Shinto version promulgated by the government, copies of the text were collected and burned, as the text implicitly challenged the emperor's divinity. The text was never given official status by the Tenrikyo Church Headquarters after World War II, and it remains obscure and relatively unknown today.

Outline

Outline of the Doroumi Kōki:

Verses 1–49: Story of Creation
*Verses 5–42: Locating instruments and models
**Verses 7–16: Izanagi and Tsukiyomi
**Verses 17–31: Izanami and Kunisazuchi
**Verses 32–33: Tsukiyomi
**Verses 34–35: Kumoyomi
**Verses 36–37: Kashikone
**Verses 38–40: Taishokuten
**Verses 41–42: Ōtonobe
*Verses 43–49: The process of creation
Verses 50–56: A thing lent, a thing borrowed
Verses 57–60: Jiba
Verses 61–96: Continuation of the Story of Creation
Verses 97–108: Grant of Safe Childbirth
Verses 109–120: Illness and dust
Verses 121–133: Tsuki-Hi's protection
Verses 134–143: Directions and ura-shugo
Verses 144–150: The advent of various forms of salvation
Verses 151–160/161: Passing away for rebirth and purifying the mind

Birth of Tamahime

Verses in the Doroumi Kōki were also consulted by Ōnishi Aijirō, the founder of the Honmichi religion, to prophesize the reincarnations of Nakayama Miki and her family members, as explained in Forbes :
The original text of Doroumi Kōki verse 30 is:
With additional kanji, it can be written as:
As listed in Fukaya, the innen of the souls of various individuals in the Doroumi Kōki are as follows:

Person	Age as of 1881	Divine Aspect
Oyasama	84	Izanami
Maegawa Kikutaro	16	Izanagi
Tamahime	to be born in 30 years	Kunisazuchi
Nakayama Shuji	61	Tsukiyomi
Nakayama Tamae	5	Kumoyomi
Iburi Masajin	8	Kashikone
Nakayama Matsue	32	Taishokuten
Nakayama Shinnosuke	16	Ōtonobe

Directions

In the Doroumi Kōki, the east is associated with three female kami, while the west is associated with three male kami. Unusually for a Tenrikyo text, the equivalent deities in Japanese Buddhism are also given in the Doroumi Kōki, whereas all other Tenrikyo texts almost always exclude mentioning Buddhist deities. Note that the rōmaji transliterations below are from the Doroumi Kōki, which are sometimes not the same as the standard Japanese pronunciations.

Direction	Kami	Associated Buddhist deities
southeast	Kuni-no-Tokotachi	the bodhisattva Samantabhadra, Bodhidharma, and Saraswati
northwest	Tsukiyomi	the bodhisattva Hachiman and Prince Shōtoku
east	Kumoyomi	the bodhisattva Manjushri, the Ryūjin, Shennong, and Bhaisajyaguru
southwest	Kashikone	Vairocana Buddha, and Hōnen
northeast	Taishakuten	the bodhisattva Ākāśagarbha, Sudṛṣṭi the pole star, Hariti, Hashizume-sama, Nyorai, and Agata-sama
west	Ōtonobe	the immovable Acala and Kūkai

Modern versions and reprintings

After World War II, content from the Doroumi Kōki was summarized and synthesized in Tenrikyo books about the creation such as Moto no ri and Moto hajimari no hanashi. However, the books do not explicitly mention or cite the Doroumi Kōki, but rather the Ofudesaki.
The Doroumi Kōki is not widely circulated today and has only been occasionally reprinted after World War II. The text has been reproduced with kanji glosses in a 1957 study of the kōki by Nakayama Shōzen and in an appendix in Murakami. A reprint of a 1946 commentary on the Doroumi Kōki by Matsumura Kichitarō was also published in 2016.