"Understanding, distinguishing" (Wakaru, wakeru)

In the Ofudesaki, the expressions "understanding" and "distinguishing (or making a distinction)," which are particularly important in the teachings on faith and salvation, are closely related to "becoming pure" and "purification." The truth taught by God will not become knowledge in a mind that has yet to be purified--that is, a mind that has yet to come into a state that allows for faith. The truth will not be understood by such a mind. This point can be inferred from the way purification and distinction become the subject matter one after the other in verses II:25-30 (purification of the mind) and 31-36 (distinction in the mind). Consider three of these verses:

I shall go into the water in the mountains and make it clear, whatever kind of water it may be.

Ofudesaki II:27

If I only remove the mud from it completely, the remaining water will be clear.

Ofudesaki II:30

From now, God will enter their bodies and make the distinction clear in their minds.

Ofudesaki II:36

Again, verses X:53-64 link understanding and purification closely.

When the mind is purified and begins to understand the teachings, it can become spirited. We read:

As God is revealed and teaches the truth of all things in detail, the minds of all in the world will become spirited.

Ofudesaki I:7

The spiritedness of the mind will then make it viable for the Joyous Life to be lived.

If followers are to help others understand the teachings, they need to not just convey the teachings but impart the truth of the teachings to them. We are told that God and Oyasama are always there to add their workings to such human efforts so as to enable the teachings to settle in the minds of the people the followers are trying to help. Such workings of God and Oyasama are sometimes referred to in the Ofudesaki as "making a distinction" or "distinguishing" as in the following examples: "making a distinction in each of your minds" (XI:4); "[to] distinguish between good and evil" (V:6; XIII:40); and "distinction between fire and water . . . is made" (VI:5).

An important aspect here is that, through grasping the meaning of the teachings, one should come to understand and awaken to God's heart, which includes God's expectations for humans and caring commitment to do whatever is necessary to save humans. This done, a real sense of God's presence will become clear in the same way that the haze clears to allow views of beautiful scenery (Ofudesaki VI:14-15). This will, in turn, make it possible to truly lean on and trust in God (Ofudesaki X:102) and live spiritedly.

(This article was first published in the August 2007 issue of TENRIKYO.)