Ofudesaki 05:088
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Part 1 |
Contents
Content
| I shall give a return just as you deserve. | sono mama ni kayashi to yū wa kono koto ya | そのまゝに かやしとゆうハ この事や |
| Beware, all of you, for God may withdraw! | Kami ga shirizoku mina shōchi se yo | 神がしりぞく みなしよちせよ |
Alternate English translations
Third Edition
I will give a return just as you deserve. Be aware that God may withdraw!
Inoue/Eynon
My retribution, given to you as you deserve, is this; I, God, shall withdraw. All of you beware!
Commentary
Ofudesaki chushaku
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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 |
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5:88 I shall give you a return based on what I have discerned. Do you realize that I shall give a return and stop My providence in your body if you scrutinize, become apprehensive about, or lash out against what I have said or done? You must fully ponder over this. |
『おふでさき註釈』、p. 85 八八、親神は、その見分け通り、それに応じて如何なかやしするが、もし、人間が親神の言う事為す事に対して、とやこう疑うてみたり危んだりののしったりするようでは、親神もやはりその言葉通りに思い通りに、そんかやしとして身の内の守護を止めてしまうが承知か。よくここを思案せねばならぬ。 |
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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