Ofudesaki Part 1, verses 45–74

The process of seeking the path (using “path” as a metaphor)

(45) Looking all over the world and through all ages, I see various paths of life.1

(46) Hereafter, I shall speak in a metaphor of a path, not indicating any place in particular.2

(47) Over steep mountains, through tangles of thorns, along narrow ledges, and through brandished swords, if you come,3

(48) Yet ahead through a sea of flames and a deep abyss, you will arrive at a narrow path.4

(49) After following the narrow path step by step, you will come to a broad path. This is the trustworthy main path.5 6

(50) This talk is not someone else’s concern. It is a matter of your own and your single-heartedness with [Kami].7

Illness, dust, and replacing the mind 2

(51) Until now, I have spoken solely about matters within. Now, I shall change the topic.8

(52) Looking all over the world and through all ages, I find no one who is evil.

(53) Among all humankind, there is no one who is evil. It is only a bit of dust stuck on.

(54) Hereafter, calm your minds and ponder. Make sure you will not be remorseful later.

Introduction 2

(55) Long have you wandered on your path until now. You must be very tired of it.9

(56) Finally this time, a trustworthy place of worship has begun to appear. Be convinced of it!10

(57) From now on, I shall teach you about the long journey of humankind. Ponder over it firmly!11

Arrangements for settling matters within

(58) Hereafter, I shall arrange for the settling of matters within. The mind of [Kami] is hastening it.12

(59) Please listen to what [Kami] tells you step by step, for I shall never tell you anything wrong.

(60) You say that you wish to train the child for two or three more years. But she is no longer in the hands of [Kami].13

(61) Ponder well: however dear she may be to you, her parent, you can do nothing if she is out of the hands of [Kami].14

(62) This world is mixed with wrongdoing. You must not attach yourself to bad causation.15

(63) You are thinking that you are already near fifty. Yet in the eyes of [Kami] you have many years ahead of you.16

(64) Sixty more years from this year, [Kami] promises you with certainty.17

(65) From now, replace your mind firmly. Sweep away the wrongdoing and take a young wife.18

(66) This may seem difficult to do, but [Kami] will go forth and receive her without fail.19

(67) After you have devoted yourself day by day, I shall leave you entrusted with the management of everything.20

(68) Of the five, keep two at home. [Kami] will take charge of the other three.21

(69) Look at things in the world and through all ages. Calm your mind and ponder over them.

(70) This has always been the world of [Kami], but it is the first time that I act as a go-between.22

(71) People will think this is odd. But however much they may laugh, it is prime importance.23

(72) Perhaps people will say: What are you doing? But the laughter of people will be of [Kami]’s delight.24

(73) The self-centered mind will not do. The mind of [Kami] differs entirely.25

(74) I bring you together according to the causality of your previous lives and protect you. This settles the matter for all time.26


  1. OC 1:45: As I look at the state of the world in both the past and present, there truly have been countless courses of life.
  2. OC 1:46: Although there are various paths that people may take I shall from now explain and instruct in the metaphor of a path. Though I will not name anyone in particular in each instance, I ask all of you to listen with care and ponder deeply. You must not think that the things I speak of are of someone else’s concern and let it go in one ear and out the other.
  3. OC 1:47: If you pass over steep mountains, as well as places overgrown with thorns, roads along cliffs and through drawn swords…

    *Note: Unusual Japanese expression—gurō (“tangles of”) refers to a thicket or bush.

  4. OC 1:48: Yet further still ahead are flames and an abyss. If you gradually pass over these you will come to a narrow path for the first time.

    *Note: Unusual Japanese expression—fuchi (“deep abyss”) refers to a chasm filled with water.

  5. OC 1:49: If you gradually proceed on this narrow path, you will finally come to a wide path. Once you have come to this broad path after making it through all kinds of difficulties, you will come to a reliable and infallible large path.

    1:47–9 *General summary: These three verses that utilize the metaphor of a path show us the course of the path that people must follow. We must awaken that these verses are telling us that if we endure such trials and tribulations and forge ahead, battling hardship to the end, we shall surely come to a magnificent path.

  6. These three verses in Japanese have been attached to a melody called “O-uta No. 1” or Hymn No. 1. I have translated these verses to be sung to the melody as follows:

    Over steep mountains, across a trail of thorns, a precipice forlorn. Even right through brandished swords, if you have the courage to come.

    Still they come into view, a towering inferno, a bottomless hole. Surpass these obstacles and you will find a narrow path.

    This narrow path, follow it and gradually, a broad path you will see. This is the most assured main path we’ve come to believe!

  7. OC 1:50: By no means is this a talk directed someone else other than yourself. This is a teaching of Oyagami, the true Kami and Parent that seeks to save the people of the world. This talk is about none other than your journey of life.

    *Note: This journey of life was walked by Oyasama Herself, demonstrated as the path of the Divine Model. We are instructed that we, as children of the path who yearn for the Divine Model, must ponder the Divine Model as our own matter.

  8. OC 1:51: Until now, I have explained and instructed mainly about matters within the Residence. From now I shall explain and instruct on a broad, general scale.
  9. OC 1:55: A great long period of time has passed since the beginning when I, Oyagami, created the human beings and world which did not exist. Because people could not hear the true teachings during that time, you must have been waiting longingly for it without knowing the identity of your reliable Parent.

    *Note: This verse teaches us through the metaphor of a series of paths (Japanese: dōchū) how human beings for countless years were not able to hear the teachings of the true revelation.

  10. OC 1:56: With the arrival of the Promised Time and the appearance of the true Parent in this world, a place of worship called the Place for the Service has been built at the Home of the Parent where humanity was created. Thus everyone is free to worship here with assurance and peace of mind.
  11. OC 1:57: This individual who gave birth to human beings to this world at creation has gone through various paths that span a long period of time. I shall tell you about this long journey to you from now on, so fully ponder. If you do so, you will understand how much I, Oyagami, have exerted My mind for your sake.
  12. OC 1:58: From now on, I am going to set about on the preparations to set things right in this Residence. I will hasten this so it will be completed as soon as possible.
  13. OC 1:60: Although you, the parent of this child, is thinking of educating her for two or three more years, I, Oyagami, am fully aware that she will not live for much longer.

    *Note: “The child” refers to Shuji’s daughter Oshu and this verse anticipated that she would pass away for rebirth.

  14. OC 1:61: Ponder this carefully. No matter how much a parent may love their child and wish to extend his or her life, this is not possible without My blessings and protection. You must fully understand of the principle behind this.
  15. OC 1:62: Because it is easy to be tainted by the bad things in this world, you must be cautious and make sure you do not accumulate any bad causality.
  16. OC 1:63: You may think to yourself that you are fairly old because you are almost fifty. But in My eyes, the eyes of Oyagami, you still have much of a future left ahead.
  17. OC 1:64: For 60 years from this year, I, Oyagami, shall secure this with certainty.

    *Note: This verse refers to Shuji, as he was 49 at the time.

  18. 1:65 *Note: “A young wife” (wakaki nyobo) refers to Matsue Kohigashi of Byodoji Village, Hegure County, Yamato Province, who became Shuji’s wife. She was 19 years old at the time.
  19. OC 1:66: You may think this is a difficult matter to negotiate considering the difference in your ages. However, I, Oyagami, shall surely arrange it so this marriage takes place.

    *Note: This marriage proposal was first made by a man named Kanbei from Tatsuta Village but did not proceed any further. Oyasama then went to Byodoji Village Herself to speak with Matsue’s parents and the Kohigashi household came to accept the marriage proposal.

  20. OC 1:67: If you dedicate your minds and exclusively offer your service to Me each day, I shall leave all matters concerning the Residence in your hands.

    *Note: These are words directed to Shuji.

  21. OC 1:68 *Note: This verse is directed to the Kohigashi household, the household Shuji’s wife Matsue was born and raised in. Masakichi Kohigashi was the father of five children: Osaku, Matsue, Seitaro, Kamekichi (later changed to Sadajiro), and Otokichi (later changed to Sentaro). Oyagami is telling Masakichi to have two of his children to tend to matters within (i.e., matters concerning the Kohigashi household) and have three of his children serve Oyagami. The verses say Oyagami shall secure his household for eternity if he follows these instructions.
  22. OC 1:70: Although, I, Oyagami, have been in charge of everything in this world, this is the first time I have personally seen to have a couple tie the knot after revealing Myself.
  23. OC 1:71: The people of the world may think there is something funny about this marriage considering the age difference between you, the bride and groom. Yet no matter how much they may laugh, this is only because they do not know about My intention. This marriage was brought about because of the profound causality that brought the two of you together. To tie the knot as husband and wife—this is the foundation of life, so this is of primary importance more than anything else.
  24. OC 1:72: The people of society may wonder to themselves what you think you are doing. Yet this is because they do not the principle of causality. Because the day will one day come when they will understand it, the laughter at the time being is instead no more but a source of my enjoyment.
  25. OC 1:73: People will interpret this marriage in various ways with their human understanding. Yet the reason that I, Oyagami, made it come to be is completely different and from My deep intention.

    *Note: Behind this marriage is the divine intention that was hastening for the preparations and performance of the Service beginning with the assembling of the Service performance.

  26. OC 1:74: I shall draw those with a deep causality from their previous lives to the Residence and protect them as husband and wife. The causality of their souls from their previous lives shall be settled at Jiba for all eternity.

    *Note: This verse refers to Shuji and Matsue. These two were preordained to become husband and wife according to their causality from their previous lives. These two individuals had a deep causality that connects them to Jiba.