A Happy New Year in Gratitude

A Happy New Year in Gratitude

-Light of Dharma 50 Years-

Rimban Hoshu Y. Matsubayashi, Ed.D.

            May the year of 2010 be a prosperous, healthy, and happy year for all.  My wife and I wish to extend our heartfelt appreciation to you for your kind support and friendship extended to us during the past year. 

Under the guiding light of Dharma, 50 years have been passed since I became a minister of the Honpa Hongwanji Mission of Hawaii on September 1, 1959.  Over the last 50 years, I have served as a minister of the Hawaii Hongwanji Kyodan, the Buddhist Churches of America, the Buddhist Churches of Canada, and again the Buddhist Churches of America, and I will be retiring from the ministry on July 31, 2010.

The propagation of Jodo Shinshu Buddhism on the mainland of the United States officially began with the arrival of the Hongwanji dispatched ministers, Rev. Dr. Shue Sonoda and Rev. Kakuryo Nishijima in San Francisco on September 1, 1899.  This year marks the 111^th anniversary of the Buddhist Churches of America.  Let us all pay our utmost respect and admiration to the dedicate Nembutsu followers who worked diligently to maintain and to develop the teaching of Jodo Shinshu Buddhism.

Miyoko Kaneta, a retired school teacher who was raised in Central California, recorded “A Song of Praise for Issei Pioneers” from her memory.  The first verse describes the Issei fathers who were determined to establish their lives in the wild and deserted land.  The second and third verses run as follows:

From the wrinkles on her forehead,

To the palms of her hands,

Holding me in her left arm,

A hoe in her right hand,

Ah--, the unforgettable figure of our mothers.

We live this day, grateful to our parents,

Deep emotions now move me to tears,

For we would not be here but for them,

And today, we stand firmly,

Here, on this land.

Over the course of my 50 years as a minister, I have learned and witnessed the dedicated lives of the Issei pioneers and the dedicated Nembutsu followers.  In order to awake to the Infinite Light of Amida Buddha, we have to listen to the Buddha-Dharma.  Rennyo Shonin instructed us on how to listen to the Buddha-Dharma in his writing Rennyo Shonin Goichidai Kikigaki (The Words of Rennyo Shonin), No. 155, “Even though we do not have spare time, we should listen to the Buddha-Dharma.  It is wrong to think that we listen to the Buddha-Dharma only when we have spare time.  The Buddha-Dharma teaches us that we never know for sure if we have tomorrow.”  There is no guarantee that there will be a tomorrow for every one of us.  We should listen to the Buddha-Dharma, so that we will awaken to the Compassionate Heart of Amida Buddha.  Rennyo Shonin encouraged us to listen to the Buddha-Dharma with our special determination.

When I was a resident minister at the Southern Alameda County Buddhist Church, a certain member of the church went back to Japan to see his 84 year old mother in the hospital.  When he met his mother at the hospital, she asked her son, who was a very busy businessman running multiple companies, “Are you attending church?”  He answered, “I am very busy, so I cannot attend the church as I wish to.”  His mother said, “Please attend church first.  Then you say, ‘I am busy.’”

When I heard this, I immediately recalled Rennyo Shonin’s words, “Listen to the Buddha-Dharma even though you do not have spare time.”  Her wonderful message was essentially same as Rennyo Shonin’s.  The word “busy” in Japanese illustrates to lose a heart.  If we fail to see the heart of the Buddha, the heart of mother, and the heart of people, we are not able to see the truth of our lives nor able to become the true Nembutsu followers.

Under the guiding light of the Dharma for 50 years, I was able to carry on my ministry with the support and friendship of countless Nembutsu followers in the Hawaii Hongwanji Kyodan, the Buddhist Churches of Canada, and the Buddhist Churches of America.  How grateful I am!  As we celebrate the new year of 2010, the year of my retirement as your Rimban, my wife and I wish to extend our sincere greetings to you all in gratitude.  Namo Amida Butsu 

The Nembutsu in My Life

The Nembutsu in My Life

Rimban Hoshu Y. Matsubayashi, Ed.D.

            The Nembutsu is the fundamental teaching of Jodo Shinshu Buddhism, and the true meaning of the Nembutsu was expounded for us by Shinran Shonin (1173 – 1263), the founder of Jodo Shinshu.  The summary of Jodo Shinshu is expressed as “Shinjin Sho-in (Entrusting heart is the true cause of birth into the Pure Land), and Shomyo Ho-on (The recitation of the Nembutsu is one’s gratitude to Amida Buddha.)”

            Do we, the followers of Jodo Shinshu, understand the true meaning of the Nembutsu as expounded by Shinran, and carry on the Nembutsu in our lives?

            The original meaning of the Nembutsu is the “Thought of Buddha (Buddhanusmriti).”  In the history of Buddhism, the Nembutsu has been practiced in various ways, and through the many years of doctrinal developments by seven masters, Shinran established the Nembutsu teaching of Jodo Shinshu.

            In the book The Way of Nirvana, Dr. Ryosetsu Fujiwara, former professor of the Institute of Buddhist Studies in Berkeley, describes such various forms of the Nembutsu as follows: “…in the history of Buddhist practices there appeared many special forms of the Nembutsu.  The Goe Nembutsu (Fivefold Rhythmical Nembutsu Pecitation), for example, was introduced to Japan by Ennin (794-864) of the Tendai School from China.  This Nembutsu later developed into Fudan Nembutsu (Incessant Recitation of the Nembutsu) and Inzei Nembutsu (Chanting of the Nembutsu with a prolonged voice).  As ritual practices of the Nembutsu, there appeared Yuzu Nembutsu (Nembutsu of inter-penetrating in all beings), Kan Nembutsu (One month practice during winter nights, striking gongs and chanting Nembutsu), Uta Nembutsu (Chanting of Nembutsu in tones), Odori Nembutsu (Chanting of Nembutsu combined with the striking of gongs and drums, singing of psalms and dancing) etc.  The last one was initiated by Kuya (903-972) and made more popular by Ippen (1239-1289).”

            Since there are various kinds of Nembutsu, we must understand the true meaning of Nembutsu in Jodo Shinshu teaching.  One important question about our Nembutsu is whether we use the Nembutsu in as a type of prayer.

            In the early twentieth century, a drama of Shukke to Sono Deshi (The Priest and His Disciples), written by Hyakuzo Kurata (1891-1943), was a best seller.  It describes the love and passion between Yuien, a disciple of Shinran, and Kaede, a prostitute.  They both try to live truly and sincerely to their human natures and seek guidance from Shinran.

            The drama was translated into English by Glenn W. Shaw in 1922.  Unfortunately, Shaw translated the Nembutsu, Namu Amida Butsu, as “Save us, oh Amida Buddha!”  One Shinshu Buddhist objected to this rendering of the Nembutsu, since the Nembutsu is not a prayer.  However, Shaw did not change the rendering of the Nembutsu in his 1955 edition and stated in his preface the following:

            “He (a Shinshu Buddhist) wanted a positive and affirmative rendering, something like ‘Hail, oh Amida Buddha!’ or ‘Amida Buddha Amen!’  He was right enough for himself and many like him, but for a frightened old lady whose house is burning down, for instance, the commonly used less philosophical sense would doubtless be more nearly correct.”  In other words, Shaw insisted that the recitation of the Nembutsu under adverse circumstances cannot be considered an expression of gratitude or positive.

            I remember when my father passed away I cried bitterly in front of his dead body.  I recited the Nembutsu, Namo Amida Butsu.  Even though I lamented loudly, the truth of reality or Dharma never changed.  The teachings of the Buddha-Dharma such as “the created thing will be destroyed” and “once we are born, the death will come sooner or later” became reality.  No human being, upon appearing on this earth, can escape from this truth of the Buddha-Dharma.

            Amida Buddha is constantly extending his wisdom and compassion to all of us who are living in such reality.  To be awakened to the function (primal vow) of Amida Buddha, who has such great wisdom and compassion, means to live with the Nembutsu, Namo Amida Butsu.  As a result of awakening of the Nembutsu, we are able to realize the infinite life of Amida Buddha becomes one with my life.

            Such peaceful realization of oneness with the infinite life of the Buddha is expressed beautifully by Lady Takeko Kujo (1887-1928) in her poem of Seiya:

            More numerous than the sands of the Ganges River

                        are the Buddhas.

            When I hear that they watch over us night and day,

my heart is filled with peace.                                       Namo Amida Butsu     

LIGHT OF WISDOM (PRAJNA) & COMPASSION (KARUNA)

LIGHT OF WISDOM (PRAJNA) & COMPASSION (KARUNA)

Rimban Hoshu Y. Matsubayashi, Ed.D.

            The Preamble of the By-Laws of the Buddhist Churches of America states that “each member shall honor the Three Treasures: Buddha, Dharma, and Sangha; and follow faithfully the teaching of Shinran Shonin according to Jodo Shinshu Hongwanji-ha.”  Thus, the heart to honor the Three Treasures of Buddha, Dharma, and Sangha must be the fundamental attitude of all ministers and laypeople of the Buddhist Churches of America.

            Prince Shotoku (574-624), who is considered to be the founder of Japanese Buddhism, and, even today, is respected highly by the Japanese, set down the first Seventeen Article Constitution in Japan in order to govern the country in the early seventh century.  The Second Article of the Constitution, like the Preamble of the By-Laws of BCA, declares that they will “Sincerely honor the Three Treasures.  The Three Treasures are Buddha, Dharma, and Sangha…”

            Buddha means an enlightened one who has the wisdom (prajna) to see the truth of the world.  Buddha also means wisdom itself, which works as compassion (karuna).  The wisdom and compassion of the Buddha is the guiding light of all people of the BCA.

            Dharma is the teachings of Buddha.  It also means the laws and principles of things in the universe.  Shakyamuni Buddha once said about Dharma that “Although I expounded Dharma, Dharma has been existing eternally regardless of my birth or not.”  Shakyamuni Buddha moved Dharma into action for the first time in our human history.  A history of the Buddhist Churches of America will be guided by the eternal Dharma.

            Sangha means a harmonious gathering of Buddhists who are living with the Buddha of the Infinite Light (wisdom) and the Infinite Life (compassion).

            My late uncle, who was a movie director at the Toho Movie Company in Japan, once described the importance of lights in his movie studio that “when all the studio lights are turned off, the single faint light attached to the ceiling of the stage remains on.  That light shows us the way out.  We refer to that ceiling light as the eternal night (joya) light.  That eternal night light remains on even when studio lights that consume hundreds of kilowatts of power are on.  During my 30 years as a movie director, I have always been moved by this eternal night light that remains on after all the studio lights are turned off.  We were always able to come out safely from the dark studio guided by the eternal night light.”

            Although the Buddha’s light of wisdom and compassion is constantly shining upon us, we often fail to realize such Buddha’s light.  Shinran Shonin described our human nature in his Koso Wasan (The Hymns of The Masters) as follows:

            Although my eyes, blinded by passions,

            Do not see the light, which embraces me,

            The Great Compassion never tires,

            Always casting light upon me.

            The eternal night (joya) light on the ceiling of the studio stage is like the compassionate light that is constantly shining on us but which we fail to appreciate because of our passions.  Let us all recite a passage of The Shoshin-ge that “I take refuge in the Buddha of the Inconceivable Light! (Namo Fukashigi-ko)”  Gassho   

“KISG! Keep It Simple, Graduates!”


And

“KISB! Keep It Simple, Buddhists!”

Rimban Hoshu Y. Matsubayashi, Ed.D.

One of the most unforgettable keynote speeches in my life was the keynote speech at my son’s college graduation ceremony. My oldest son graduated from the College of Engineering of the University of California at Berkeley on May 23, 1987. The ceremony was held at the Hearst Greek Theatre with over 10,000 people in attendance, including professors, graduates, and guests. It was a day before the 50th Anniversary of Golden Gate Bridge, which was built in May 1937.

The keynote speaker was Professor John R. Whinnery of the Department of Electrical Engineering and Computer Sciences. Prof. Whinnery graduated from U.C. Berkeley in 1937 with a B.S. in Electrical Engineering. He was awarded the campus’ highest scholastic honor, the University Medal, presented to Berkeley’s top graduating senior. He became a microwave and laser expert and received the National Medal of Science from President George Bush in June 1992.

The title of his speech was “KISG: The Poetry of Einstein, Maxwell, and Joseph Strauss.” He explained that “The Poetry” is like a Japanese Haiku poem, the shortest and simplest poem. I asked my second son, who was sitting next to me at the ceremony, “What is KISG?” He told me that it came from “KISS” and it means “Keep It Simple, Graduates!” I learned that Prof. Whinnery was encouraging the graduates to use the vast knowledge they had acquired at the University to achieve simple designs and to avoid unnecessary complexity.

Albert Einstein was the greatest scientist in the 20th century. Einstein’s discovery of the Mass Energy Equation, “energy equals mass times the velocity of light squared,” became the foundation stone in the development of atomic energy.

James Clark Maxwell discovered the basic equations of electromagnetism. Joseph Strauss was Chief Engineer of the famous Golden Gate Bridge in San Francisco and he was the man who built the bridge that many people thought that it was impossible to build. The Golden Gate Bridge faces Pacific Ocean and he had to consider wind patterns, currents, gravity, and other numerous conditions before he designed the Bridge.

Prof. Whinnery praised Mass Energy Equation, the equations of electromagnetism, and the Golden Gate Bridge as the poetry of Einstein, Maxwell, and Joseph Strauss. These achievements were the result of simplicity from vast knowledge.

After I heard Prof. Whinnery’s keynote speech, I came up my own understanding of the teaching of Shinran Shonin’s Jodo Shinshu Buddhism. “KISB: The Poetry of Shinran Shonin.” That is “Keep It Simple, Buddhists! The Poetry of Shinran Shonin.” Shinran’s equation theory is “Namo = Amida Butsu.” We are equal with the Infinite Light and Life of Amida Buddha when we are awakened to the great compassion and wisdom of Amida Buddha.

It is said that Shakyamuni Buddha taught 84,000 different teachings according to the need of the people who want to attain enlightenment. After Shinran Shonin studied numerous teachings of Shakyamuni Buddha and seven masters in India, China, and Japan, he discovered that only the Nembutsu, Namo Amida Butsu, is the true way to attain enlightenment for ordinary people.

Shinran’s equation theory of the Nembutsu, Namo Amida Butsu, will assure us to become the Buddha, Enlightened One. Gassho

“KISG: シンプルを見出しなさい！”


シアトル別院輪番　松林芳秀

　私には生涯忘れられない卒業式の基調講演があります。１９８７年５月２３日、長男の加州大学工学部卒業式に家族と共に出席しました。教授、卒業生、その家族や友達等、約一万人が会場のグリーク野外劇場を埋め尽くしました。その日は丁度、サンフランシスコ金門橋５０周年式典の前日でした。たまたま卒業式の基調講演をされた電気工学部教授・ジョン・ワイナリー博士は金門橋が完成した１９３７年加州大学を最優秀の成績で卒業し、以来５０年間教職の任にあたっていた優れた先生でした。

　そのワイナリー博士は私達の日常生活で大いに活用しているマイクロウエブやレーザーの基礎研究で有名な学者で、１９９２年６月、時のブッシュ大統領から米国科学賞を受賞しておられます。

　基調講演のタイトルは「KISG:アインシュタイン、マックスウエルそしてジョセフ・ストラウスの詩」という一見変わったユニークなタイトルでした。その内容は仏教徒、特に念仏者にとって非常に興味深い講演でした。側に座っていた次男に“KISG”の意味を尋ねますと、それは“Keep It Simple, Graduates!”という意味だと教えてくれました。日本語で言えば「卒業生よ シンプルであれ！」と訳されるでしょうが、私はあえて「卒業生よ シンプルを見出しなさい！」と解釈しました。

　ワイナリー博士によりますと、基調講演のタイトルである「アインシュタイン、マックスウエルそしてジョセフ・ストラウスの詩」の詩とは、丁度、日本の俳句の様なシンプルを意味すると述べられました。俳句は５・７・５の文字からなる世界で一番短い詩の一つで、そこには言葉では言い尽くせない広大で奥深い自然の情景や日本語の“わび”とか“さび”の幽玄なる世界がシンプルな言葉で表現されます。

　そこで詩人でもない科学者のアインシュタイン、マックスウエル、ジョセフ・ストラウスの詩とは一体何かと云いますと、それは科学者が膨大な知識を駆逐し、複雑な自然界を鋭く洞察して、シンプルな科学的成果を生み出す事を意味していたのです。

　ジョセフ・ストラウスは１９３４年に、４年の歳月をかけて多くの人々が不可能と思っていた吊り橋の金門橋を太平洋の入り口に建設した主任建築家でした。太平洋を背景に浮かび立つ美しく壮大な金門橋の建設には風速状態、力学、引力など当時の学問の広い分野からの考察により、膨大な科学知識の結晶の上に、金門橋の建築が実現されたのです。それをワイナリー博士は“詩”と呼んだのです。

　又、マックスウエル博士はスコットランド生まれの物理学者で地球上に存在する電磁気を研究してその恒等式を生み出しました。更に、アインシュタイン博士はドイツ生まれの米国の物理学者で相対性原理を創設し、質量とエネルギーの恒等式であるアインシュタイン恒等式を生み出した２０世紀の生んだ最高の科学者の一人です。そして、アインシュタイン博士は原子爆弾の原理を発見した学者でもあります。これら二人の科学者は莫大な未知の世界より、俳句のエッセンスのような恒等式を生み出し、今日の近代文明の基礎作りに貢献されたのです。ワイナリー博士は学業を終えた卒業生に向かって、その成果を生み出す様に訓示されたのでした。

　仏教は２５００余年前、釈尊によって説かれ、一般には８万４千の法門と云われるように多種多様で複雑な教えがあります。しかし、親鸞聖人によって釈尊の教えはシンプルに、南無の私達が阿弥陀仏と一体となる南無阿弥陀仏の恒等式を示し、私達が仏になる教えを完成されました。

　ワイナリー博士の基調講演で、私は“KISB: 仏教徒よシンプルを見出しなさい!”と頂きました。科学者が恒等式を生み出した様に、親鸞聖人は仏凡一体のお念仏の教えを示されました。合掌

HEAVEN, THE EARTH, AND PEOPLE


Nice Weather, Ideal Location, and Friendly People

Rimban Hoshu Y. Matsubayashi, Ed.D.



There is a Japanese saying that “When the three conditions of heavens (beautiful weather), the Earth (ideal location), and people (harmonious and friendly) are met, an event becomes successful.” The Seattle Betsuin 77th Annual Obon Odori Festival was held very successfully under all three wonderful conditions.

In hot summer weather, the cool wind blows from the Cascades to the Seattle Betsuin Temple. All dancers and spectators are exposed to the breeze from Elliott Bay. They all enjoyed nice and comfortable summer weather.

The Seattle Betsuin Temple is an ideal location in the global city of Seattle, and the Obon Odori Festival was part of the Seafairs Celebration. Obon Odori was well advertised in this community and the street in front of the Betsuin Temple was closed to traffic and was filled with thousands dancers and spectators.

Friendly people, including dance instructors, dancers, spectators, and Betsuin Sangha members, all harmoniously enjoyed with the spirit of Maudgalyayana (Mokuren), who rejoiced in his mother’s compassionate heart when she was released from sufferings. People from across the community enjoyed the Obon dance with one spirit of harmony and friendship.

The Japanese saying reminds us that “When three conditions of the heavens, the Earth, and people are met, an event becomes successful,” this year’s Betsuin Obon Odori Festival was a great success. Thank you all for your participation.

A year long NHK (Japanese Broadcasting Cooperation) TV drama for this year is called “Ten (Heaven), Chi (the Earth), and Jin (People)” by Masashi Hisaka. This story was based on Collected Words of Kenshin Uesugi. Kenshin Uesugi was a great Samurai Lord in northern Japan during the age of civil wars in the 1500’s. He stated in his book that “if three conditions of ‘Heaven, the Earth, and People’ are met, an event will succeed and the war will be won.” With his war philosophy, he became a powerful Samurai Lord and was respected very highly by people in his district.

The origin of this Japanese saying of the three conditions of Heaven, the Earth, and People came from The Works of Mencius by the ancient Chinese thinker Mencius. He was a follower of Confucianism and stated in his book that “Opportunities of time vouchsafed by Heaven are not equal to advantages of situation afforded by the Earth, and advantages of situation afforded by the Earth are not equal to the union arising from the accord of Men.” Mencius emphasized the value of harmonious people as the most important condition among the three conditions.

The NHK drama, “Heaven, the Earth, and People,” tells the story of Kagekatsu Uesugi, who was adopted by Kenshin Uesugi to succeed the Lordship of Uesugi Family, and his Chief Retainer Kanetsugu Naoe, who tried to govern their Echigo District people in harmony with the teaching of righteousness and benevolence during the age of civil wars in Japan according to the late Lord Kenshin Uesugi. Chief Retainer Kanetsugu placed a word of “Love” in front of his Samurai helmet (Kabuto). This decorative word “Love” was an unusual word for Samurai helmets in battles. However, he was following the teaching of benevolence (true love) with righteousness in Confucianism.

The word “Love” in Buddhism is normally interpreted as “craving (Skt. Tanha)” as we see the 8th term “Ai (craving)” of the Twelve Links of Chain of Causation. It is considered as a selfish desire of an unenlightened mind.

The meaning of benevolence (true love) in Confucianism is stated in The Confucian Analects, Chapter 28, that “Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.” Confucian encourages the people of benevolence (true love) to act for the benefit of others. The Confucian Analects, Chapter 12, also states the meaning of benevolence (true love) in a negative expression that “not to do to others as you would not wish done to yourself.” Christians also teach benevolence (true love) in The New Testament, Matthew, vii, 12, that “So whatever you wish that men would do to you, do so to them.”

The Buddhist Obon Festival is filled with the compassion for the benefit of self and others. Obon provides us a great opportunity to reflect on our own lives, which are blessed with countless conditions. When we realize this, we call Obon a Gathering of Joy in gratitude. Obon is certainly the Global Obon for everyone, because it is based on the spirit of universal true love. Namo Amida Butsu

「天地人」　－　天の時、地の利、人の和


シアトル別院輪番　松林芳秀



　日本の格言に、“天・地・人の三つの条件が揃えば物事は成功する”とあります。シアトル別院第７７回お盆踊りフェステｲバルは、実に好天に恵まれ、地の利を得、人の和に恵まれて成功裡に開催されました。

　夏の暑さの中にも、カスケード山脈から吹き降ろす山風とエリオット湾より吹き上げる涼しい風に吹かれながらのお盆踊りは、踊り子も観客もまさに天の時に恵まれた気持ちの良い天気でした。

　お盆踊りが地の利を得たことは、例年の如くグローバルなシアトル市の海のお祭りで賑わうシーフェアーの一環として開催されたことです。お盆踊りは広くシアトル市内外に宣伝され、シアトル別院前のワン・ブロックの通りの交通が遮断された踊り場は、踊り子と観客で、一時は動きも難しい程うずまりました。

　お盆踊りのお師匠さん、沢山の踊り子達、多くの観客の皆さん、別院サンガのお世話をする人々が共に和やかに、目連尊者が亡き母の慈愛に歓喜した如く、亡き人の思いを胸に、人種の境無く尊い和と友情の心で満ち溢れていました。

“天の時、地の利、人の和の「天地人」の三つが揃えば物事が成功する”と云う日本の格言が、まさに実証されたようなシアトル別院お盆踊りフェステｲバルでした。関係者の方々に心よりお礼申し上げます。

　今年のNHK大河ドラマは火坂雅志原作の「天地人」です。これは戦国時代の武将・上杉謙信が語ったという「謙信語類」の中にある「天のめぐりあわせが良く、地勢の有利さに恵まれ、人々が良く和している天地人の三つの条件が揃えば、物事が成功し、或るいは戦いに勝つ」と云う言葉からきています。

　しかし、その言葉の原典は古代中国の思想家・孟子が説いた『孟子』と云う書からきています。儒教の教えを受けた孟子は、「天の時より地の利、地の利より人の和が大切である」と、人間尊重の考え方を述べています。それが日本において、物事の成功には「天地人」の三つの条件が揃う事が必要とされる様になりました。

　さて、大河ドラマ「天地人」は、上杉謙信の養子となって上杉家を継いだ景勝とその家臣で上杉家家老となった直江兼継の二人が亡き上杉謙信の精神に従って、己の「利」を捨て、命をかけて「義」の精神で、越後の領民を守りながら戦国の世を生き抜く武将の物語です。その家老・直江兼継の兜には、戦国の武将の兜にはめずらしい「愛」と云う字が付けられています。これは戦場で戦う武将の兜の字としては、一見矛盾しているように思えます。しかし、直江兼継の「愛」は儒教の義の教えに示される「仁愛」の「愛」なのです。

　仏教の「愛」は、一般に十二支縁起の八番目の「愛」で示されるように「渇愛」の意味で、迷った我執の心の意味に解釈されます。仏教は我執による「愛」ではなく、お互いが慈しみあう慈悲の心を良い心とします。直江兼継の掲げる「愛」は「仁愛」にもとずくもので、慈悲の心に通じる「愛」です。「仁」という字は、人偏に二と書きます。それは「二人の人」の「愛」で、二人の人が睦まじく和して生きる心得を示します。

　儒教で説く「仁」の意味は、『論語』第６に「仁者己欲立而立人（自分が立ちたければ、まず他人を立たせる）」と相手の思いを汲んで行動する事を教えます。又、『論語』第１２では「己所不欲、勿施人於（自分がしてほしくない事を、他人にしない）」と、相手の望まないことはしないと別の角度から「仁」の意味を説いています。この様な教えはキリスト教にも黄金律としてあります。『新約聖書』第１、マタイ福音書７章１２に、「汝が他人からして欲しいと思う様に他人に行動せよ」と教えています。

　お盆の行事は、自利・利他円満の慈悲の精神に満ちています。私達は、現在、数え切れない恵みの中に生かされています。この事に目覚める時、お盆を「歓喜会」と呼ぶことが出来ます。まさにお盆は「グローバルお盆」として、世界中のあらゆる人々が生かし、生かされている普遍のお慈悲に喜びと感謝の思いに浸るのです。あらゆる人々の心情がお盆踊りに良く象徴されているので、この様にお盆踊りフェステｲバルが成功裡に執り行われたのだと思います。感謝・合掌

　

Testing...

Testing the set-up of Rimban's new blog.
kana: ブログポストのテスト。
mixed kana/kanji: シアトル別院輪番　松林芳秀

Looks like it's going to work :)