Ofudesaki 06:105–8
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Contents
Content
| Until now, when there was illness, you turned to | ima made wa yamai to yue ba isha kusuri | いまゝでハ やまいとゆへば いしやくするり |
| doctors and medicine. Thought all of you have worried, | mina shinpai o shiritaru nare do | みなしんバいを したるなれども |
| From now on, I shall save you from any pains, | kore kara wa itami nayami mo dekimono mo | これからハ いたみなやみも てきものも |
| sufferings, or tumors by the Breath and the Hand Dance. | Iki Teodori de mina tasukeru de | いきてをどりで みなたすけるで |
| Though you have never known such salvation until now, | kono tasuke ima made shiranu koto naredo | このたすけ いまゝでしらぬ 事なれど |
| from now on, try it and see! | kore kara saki wa tameshi shite miyo | これからさきハ ためしゝてみよ |
| No matter how serious the illness may be, | dono yō na muzukashiki naru yamai demo | どのよふな むつかしきなる やまいでも |
| I shall save you by the truth of Breath. | shinjitsu naru no Iki de tasukeru | しんぢつなるの いきでたすける |
Alternate English translations
Third Edition
Until now when you fell ill, you immediately called in doctors and took medicine. Thus all of you have worried yourselves.
But henceforth, by means of the Iki,* the Grant of Breath, and the Teodori, the Grant of Hand Dance, I will save you all from any pains, sufferings or tumors.
Even though you have been ignorant of such salvation until now, henceforth try it!
However critically ill you may be, I will save you by means of the truly sincere Iki, the Grant of Breath.
Inoue/Eynon
Hitherto, disease naturally implied doctors and medicine. And all of you became worried unnecessarily about it.
But henceforth, whatever pains, illness or tumors may occur, through Iki and Teodori I shall save all of you.
Until now, you have been ignorant of this salvation. But, henceforth, you may test its validity.
No matter how severe your illness may be, I shall save you through the sincere Grant of Iki.
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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6:105–108 *Note: Until now, illness was a cause for concern that immediately called for doctors or medicine. Yet because illness is Oyagami’s fundamental means to inform us of our misuse of the mind, when we become ill, we must calmly self-reflect, awaken to Oyagami’s inner heart, and replace our minds accordingly. Although our health may appear to have been mended (naosu: fixed corrected) through the help of medicine, the cause of the illness, which is the mind, has not been mended. At this rate, we will not be able to follow Oyagami’s intention and the Joyous Life in which all people’s minds have been purified will not come about. Because Oyagami’s true intention is to mend the minds of humanity, Oyagami’s guidance (o-shirase) is not merely limited to appearing on the body. It also appears in the form of a difficult situation (jijo no nayami). When we fully awaken to this truth and Oyagami accepts our mind of true sincerity, enables us to be saved from any illness or trouble (mijo jijo no nayami). So no matter how difficult a person’s illness—even a person whose condition is regarded by doctors as hopeless—he or she can receive the vivid blessings through the Sazuke of Breath and Hand Dance according to his or her mind alone. However, salvation from illness is just one process in which Oyagami’s intention is realized (actualized). While on one hand there no harm in using medicine, because Oyagami’s ultimate aim is for us to replace our minds, we must not neglect to ponder so that we may awaken to Oyagami’s inner heart and the fundamental cause and reason for our illness. Originally, even the art of medicine was something that Oyagami instructed humans in. Because medicines are ultimately a gift (o-atae) from Oyagami, one must fully consider the blessings of Oyagami when using them. Because of this, Oyasama never said that medical means were not necessary. That is because Oyagami’s intention is more broad and profound. We cannot follow Oyagami’s intention unless we set our eyes upon the fundamental spiritual instruction behind [each illness and trouble circumstance]. Oyagami painstakingly instructs us in the Divine Directions in the following manner so that we do not misunderstand this principle: Sah, sah, there is not a single difficult thing, I do not say anything difficult. You must listen carefully. All the things that happen here and there happen because the human mind makes things difficult. Sah, sah, I do not say anything difficult, do not say anything difficult. You must understand well. It is the human mind that makes this difficult. That is why such a thing happened at such a place. There is nothing originally in the teachings that make the claim that doctors or medicine is not necessary. When those beyond the help of doctors are saved—once their help and medicines have been employed—you [turn around and] say to everyone the help of doctors and medicine is not necessary. Where did this come from? No one complains about saving people who are beyond medical help. The realization of being saved by God is just the beginning. Each of you are turning an easy path into a difficult path. To begin with, there is no teaching that says it is not necessary to see a doctor or take any medicine. In saving people given up as hopeless by doctors, who started saying it is not necessary to see a doctor or to take medicine? No one will say anything about saving a person given up as hopeless by doctors. Being saved by God is like the beginning of this path. You yourselves are making this easy-to-follow path difficult to follow. The idea that you do not need doctors or medication has never been part of this teaching. What I have been saying is that I will save even those who, despite having seen doctors and taken medicines, have been given up on. Who started to claim that doctors and medicines are unnecessary? Rather, if you say that you are trying to save those considered hopeless by doctors, no one would complain. Osashizu, July 7, 1890, 10:30 a.m. (Request based on previous direction)
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『おふでさき註釈』、p. 107–9 一〇五―一〇八、註 今まで病気と言えば、すぐに医者よ薬よと心配したものであるが、病気というものは元来人々の心得違いを知らせて心を入れ替えさせようという親神様の深い思召しなのであるから、病気になれば、静かに反省して親神様の胸のうちを悟るようにしなければならぬ。薬では病気はなおるように見えても、その起こって来るもとである心は直らない。それでは、いつまでも親神の意図に順う事が出来ず、人々の心が澄んで陽気ぐらしの出来る世とはならない。このように人間の心を直す事が親神様の真意なのであるから、親神様のお知らせは、単に身上のみ現れるとは限らない。事情の悩みともなって現るのである。この理を十分悟って、誠真実の心を親神様に受け取ってもらったならば、どのような身上事情の悩みでも救けて頂けるのである。それで、どんな難病でも医者がさじを投げたような者でも、心次第で皆、いき・でをどり等のおさづけによってすきやかな御守護を頂く事が出来る。 しかしながら、病たすけは親神様の意図を実現なされる一つの過程であって、究極の目的は心の入れ替えにあるのであるから、一方に於て医者薬を用いる事は差し支えないが、何故病気になったかという根本の原因について、親神様の胸のうちをよく悟るように思案する事を忘れてはならぬ。元来医術と言うても、これは親神がこれまでに仕込まれた事であり、薬は親神様のお与えであるから、それを用いる時にも、親神様の御恩という事をよく思わねばならぬ。それであるから、おやさまは、医者を不必要などと説かれた事はない。親神様のお心はもっと広く深いところにあるのである。根本の心の仕込みというところに眼をつけねば、親神様の御神意に添う事は出来ない。この理を取り違えぬよう、親神様は「おさしづ」に次の如く、懇切にお諭し下されてある。 明治二十三年七月七日午前十時半、前おさしづに基き願 さあ／＼難しい事は一つも無い、難しい事を言うやない。よう聞き分けにゃならん。どういう事もこういう事も、人間心を以て難しいように仕掛けて来る。何処そこでそら今やならん。 元々医者は要らん、薬は呑む事は要らんという事は教には無いで。元々医者にも掛かり、薬も呑み、医者の手余り救けようというは、誰にも医者に掛かる事要らん、薬呑む事要らんというは、どっから出たのや。手余りを救けるのは誰も何とも言うまい。神さんに救けて貰うた、始め掛けのようなもの。めん／＼通りよい処を通り難くうする。 暫くという、一時難しい、どんならん、暫くの間が難しいてならん。第一道理上運んで置かねばならん。この理取り損いするからどんならん。この道から教会はあろうまい。規約々々という、教会規約一時運び切って出したる限りは治めにゃ。その道変えて皆めん／＼に抜けられぬように道を拵える。どうせこうせは言わん。一時治まって了う。さあと言えば直ぐに手順を運ぶ。暫くの間やそれさえ心得、皆んなそうかい、所々でおかしい風説、何かの処、取り決まって一人のために万人ほかして了わにゃならん。
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