Ofudesaki 05:087
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Part 1 |
Contents
Content
| Listen carefully: whatever you may say or think, | shika to kike kuchi de yūtemo omōtemo | しかときけ くちでゆうても をもふても |
| or wherever you may say or think, | doko de yūtemo omōtaru tote | どこでゆうても をもふたるとて |
Alternate English translations
Third Edition
Listen attentively! Whatever you may say or think, and wherever you may say or think,
Inoue/Eynon
Listen attentively! No matter what you may say or think, and no matter where you may say it or think it, I know all.
Commentary
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This section contains translated material that has not yet been subjected to peer-review to check for accuracy and clarity. While the translator(s) have given their best effort to render Japanese text into English, we would like readers to keep in mind that the present translation may require further revising and refining. Any input to improve the present translation is greatly welcomed. Translator(s): Roy Forbes |
Ofudesaki chushaku
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5:87 Listen carefully. No matter how far you may be, whether you say it by word of mouth or just think it in your mind, even if you feel you are somewhere you cannot be seen, I see and know everything and am discerning each and every one of you. |
『おふでさき註釈』、p. 85 八七、しかと聞いて置け。口で言うても又心で思うただけでも、又、どのような遠方で言おうが、見えない所で思おうが、親神は見抜き見通しであって、皆それぞれに見分けしている。 |
Commentary by Yoshitaro Ueda (2009)
From Michi no dai: Foundation of the Path 35:62
The verses are saying: “Listen closely. No matter what you say and what you think, or where you say or think it, I shall give you a return precisely according to your state of mind.” The phrase “Beware, all of you, for God may withdraw!” seems to be saying that God’s providence may withdraw from people referred to in the phrase “no one will be your match, whoever one may be”–i.e., those who oppose or hinder the path of single-hearted salvation–and that this should be fully borne in mind.
Part V has explored the theme of the “root” and says toward the end, “I shall let you dig up the root of this world’s origin.” Part VI then presents the story of the truth of origin. Although the term “Service” does not appear in Part V, we may say from the perspective of Oyasama’s arrangements for the Service that the contents of this part can be seen as the lead-up to the story of the truth of origin, the story that explains the truth of the Service.
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