San-ni / Sanzai kokoro o / sadame
Three / Sanzai / heart-mind / resolve
San-ni / Sanzai kokoro o / sadame
Three / Sanzai / heart-mind / resolve
The following is a translation of an excerpt from Ishizue: Kashihara Genjiro no shinko to shogai (Cornerstone: The Faith and Life of Genjiro Kashihara) by Teruo Nishiyama. Note: This translation is a provisional one and may need to undergo further revision.
The following is a translation of an excerpt from Ishizue: Kashihara Genjiro no shinko to shogai (Cornerstone: The Faith and Life of Genjiro Kashihara) by Teruo Nishiyama. Note: This translation is presently incomplete.
Sadakichi Konishi of Kambe Village in Yamato Province was a hard working man who could do twice as much work as others. From a minor cause he became consumptive, and was spending the days in despair for he was pronounced incurable by doctors. At the same time his wife, Iye, who had had difficulty during the previous delivery, was pregnant with her second child.
Around March 1882, the fragrance of the teachings was spread to Sadakichi by Jirobei Morimoto of the same village. In spite of his illness, Sadakichi returned to Jiba with his wife and she received the Grant for Safe Childbirth. At that time Sadakichi asked Oyasama, “Is this god a god of only safe childbirth?” Oyasama replied:
“It is not so. This God saves man from any illness.”
Sadakichi then asked, “To tell the truth, I am ill with consumption. Can I be saved?” Thereupon, he received these words filled with parental love from Oyasama:
“You need not worry. No matter what your illness may be, you can receive divine protection. You must throw away your greed.”
These words penetrated deep into his mind. Thus, Sadakichi made a firm resolution. As soon as he came home he gathered all his cash together and handed it to his wife. Then he confined himself in a room in a detached house, writing “Tenri-Ō-no-Mikoto” on a sheet of paper which he hung in the alcove. He prayed intensely, chanting, “Namu, Tenri-Ō-no-Mikoto, Namu, Tenri-Ō-no-Mikoto.” The only time he left the room was to go to the bathroom. He had his morning and evening meals brought to his room and he continued to pray day in and day out. In so doing, the color marvelously returned to his face and his coughing ceased. Before long he was completely saved from the suffering of his long illness.
In addition to his marvelous salvation, Iye also was able to give birth to a baby boy without difficulty. Without delay they returned to Jiba to express their gratitude. From the bottom of their hearts, they thanked Oyasama, who was very pleased and said:
“Because you became single-hearted, you were saved.”
Sadakichi said, “There is no happiness greater than this. How can I repay this blessing?” Then, Oyasama replied:
Then Sadakichi asked, “What should I do? How can others be saved?” Oyasama replied:
“Earnestly tell others how you were saved.”
Then She gave him about half a pound of the sacred powder of roasted grain and said:
“This is a sacred offering. Have people take this with the offered water.”
Receiving this, he happily went home.
There were many sick people everywhere he went. Carrying the sacred powder with him, he went out to save others in the manner taught by Oyasama. They were all saved, one after another, and the number of followers increased.
Anecdotes of Oyasama, pp. 83–84
From around April 1880, Kosaburo Murakami of Izumi Province, in the prime of his manhood, began to lose the use of his hands and feet due to sciatica. The pain was so severe that he completely lost his appetite. He went to see doctors and sought as many various kinds of medical treatment as possible but he found no effective cure. His whole family, as well as he himself, lived from day to day in deep depression, feeling as if they had fallen into an abyss of misery.
Out of his ardent desire to be cured, Kosaburo went to Jinnan Village near Tatsuta, as he had heard that a noted herb doctor lived there, but was disappointed because the doctor was not home. At that moment he remembered his servants and the route merchants often speaking of the living god of Shoyashiki and so he decided to return to Shoyashiki Village since he had come thus far.
Thus he returned and was warmly received by Oyasama, who said:
“You will be saved, will be saved. You are destined to be saved.”
Oyasama further told him the teachings which he had never heard before. Then, at the time of his departure, he received three sweet bean dumplings placed on a sheet of paper, and some sacred water. Kosaburo, refreshed with the feeling that his body and mind were cleansed, left for home.
Although he had ridden in a rickshaw over a long distance, he was not tired at all when he reached home; on the contrary, he felt delighted. Then praying, “Namu, Tenri-Ō-no-Mikoto, Namu, Tenri-Ō-no-Mikoto,” he rubbed the water he had received from Oyasama on his aching hip. As if in a dream, the pain disappeared on the third day.
For the next half a year, each time he returned to Jiba his condition improved a little more, and in January of the following year, 1881, he held a celebration for his recovery. Kosaburo was forty-two years old. Feelings of gratitude naturally made his feet turn toward Jiba.
Returning to Jiba, Kosaburo immediately asked Oyasama how to repay Her for the favor. Oyasama replied:
“It is neither money nor material things. If you are happy because you have been saved, then with that joy go out to save people who are praying to be saved. That is the best way to repay the favor. Strive courageously for the salvation of others.”
Kosaburo firmly pledged to strive for the path of single-hearted salvation of others by following Oyasama’s words.
Anecdotes of Oyasama, pp. 62–63
Kiku, mother of Isaburo Masui, became ill. Her condition gradually worsened and reached the critical stage. After waiting impatiently for daybreak, Isaburo left Izushichijo Village early in the morning and, walking about five and a half kilometers, he returned to the Residence. When he was received by Oyasama, he asked, “Please, save my mother from her illness.” Oyasama replied:
“I am sorry, Isaburo, in spite of your request she cannot be saved.”
As this reply came from Oyasama Herself, he excused himself from Her presence, saying, “I see, I understand,” and returned home. However, when he saw his mother suffering from illness, he was overwhelmed with the thought, “Oh, I want her to be saved at any cost.”
Therefore, he again returned to the Residence and asked earnestly, “Please, I beg of you, I wish to have my mother saved however difficult it may be.”Oyasama replied again:
“Isaburo, I am sorry, she cannot be saved.”
When Isaburo was so told by Oyasama, he was convinced for the time being that nothing could be done. However, when he came home and again saw his mother suffering, he could not bear to sit by and do nothing.
So again, he trudged back the five and a half kilometers. When he arrived at the Residence it was already dark. He was told that Oyasama was already in bed, but he implored again, “I understand that my mother cannot be saved but somehow, please, save her.” Then, Oyasama said:
“The child comes for the sake of his parent to ask that the life, which cannot be saved, be saved at whatever cost. This is sincerity itself. If sincere, God will accept.”
With these gracious words, Kiku, Isaburo’s mother, was saved from the life that could not be saved otherwise, and lived to be eighty-eight.
Anecdotes of Oyasama, pp. 11–12
The following is a translation of Part 54 of the series “Senjin no sokuseki” (Footsteps of Our Predecessors) from the June 2007 (No. 462) issue of Taimo, pp. 34–35. This translation is a provisional one at the moment and may require further revision.
In late 1884, Ito Hayamizu gradually began to lose her eyesight and in three years she was barely able to see at all. Her condition failed to improve even with hospitalization and was told her case was beyond medical help. Since Ito’s husband Kyujiro was an itinerant merchant, he was usually away on business. Their adopted daughter Noe was responsible for looking after Ito in her disabled state.
The following is a translation of Part 52 of the series “Senjin no sokuseki” (Footsteps of Our Predecessors) from the April 2007 (No. 460) issue of Taimo, pp. 34–35. This translation is a provisional one at the moment and may require further revision.
Sailor Unosuke Tosa had been told at an Osaka hospital that his heart condition that arose from beriberi was beyond medical help. Yet, after hearing the teachings of the path spread to him from the proprietress of a sailor’s inn, he received the blessings of a vivid cure and returned to Jiba to express his appreciation.
The following is a translation of Part 40 of the series “Senjin no sokuseki” (Footsteps of Our Predecessors) from the April 2006 (No. 448) issue of Taimo, pp. 34–35. This translation is a provisional one at the moment and may require further revision. (This is part two of a two-part series [see part one])
Choe Jae-Han (the first head minister of Won Nam Seong Gyohae) was brought back to life after Rev. Hideno Kimura’s administering of the Sazuke. Still, he had lost much of his vision and his arms and legs were bent inward, making him look like a cicada nymph.
One of the main aspects of the Honseki’s faith was that he always expressed his appreciation for the blessings he received. He adhered to a strong wish to convey this gratitude to Oyasama to others throughout his life. One of the things he always said was, “Oyasama saved Sato’s life when it all seemed hopeless.”