No. 441
“It is not so much that we listen to the Buddha-dharma after our problems have been solved, as that we listen to the Dharma of the nembutsu in the midst of all our problems flaring up.” A Dharma friend.
問題が解決してから佛法を聞くのではなく、火が燃え盛っている問題の真っ直中こそ、念佛を聞かせて頂く時。 （あるお同行の言）
No. 442
“When a Samgha ceases to be endowed with all three treasures – Buddha, Dharma and Samgha – their Buddha-dharma is already lifeless. Without the Buddha, the transmission of the Dharma and the reception of the Dharma by those that listen, it cannot be said that the Buddha- dharma is alive.” Head Priest.
佛法僧という三宝が具備された僧伽でなくなったときは、もう佛法は死んでいる。佛が在し、法を説く人がいて、それを聞く人がなければ、佛法が生きているとは言えない。 （住職の言）
No. 443
“The Buddha asks me, a person unable to say ‘thank you’ for the parental love, to pronounce the nembutsu. Even the answer ‘yes’ that I should make in response to his teaching the Buddha has likewise graciously prepared for me.” Head Priest of another temple.
親心に素直にハイと言えない自分に対し、佛さまは念佛申すべしと。そしてハイという答えまで用意して待って頂いている勿体なさ……。 （外来法中の言）
No. 444
“Birth, aging, illness and death. It is not that these four describe the passage of time. I understand now that birth, aging, and death are all included in illness and that aging, illness and death are all part of birth.” Former Head Priest of a neighbouring temple.
「生老病死」とは、時の経過ではなく、「病」の中に他の「生老死」が全部ある。「老病死」の中にある「生」であると深く頷かれる、今日この頃……。 （隣寺・明光寺前住様の言）
No. 445
“Parents think kindly of their children. Conversely, however, this also means that children cause a lot of hardship to their parents.” A senior priest.
親は懇ろに我が子を思って下さるが、それはそのまま、子が親に苦しみを与えていることになる。 （ある老僧分の言）
No. 446
“It is of vital importance for a seeker after truth to accept the reality of their existence just as it is. If they can do that then a pure world will appear naturally, extinguishing all doubt and distrust.” Head Priest.
求道者は、ごまかしようのない自己のありのままを認めることが最も肝要。さすれば疑いや不審も消滅し、そこに自ずと清浄な世界が生じる。 （住職の言）
No. 447
“Up until recently the nembutsu has been no more to me than a way of ridding myself of evil karma (tsumi). But now that I have come across the true joy of faith of my senior Dharma friends, the peaceful faith I have attained by taking refuge in Amida Buddha with single-mindedness has enabled me all at once to transcend this state of mind.” Priest at the temple.
今までの私の念佛は、自分の罪滅ぼしの手段でしかなかった。しかしご先達の真実の喜びにふれたとき、一心帰命の安心は一瞬の内に私を超越して下さった。 （ご僧分の言）
No. 448
“In the Samgha there are frequent spiritual occurrences that surprise people and prompt them to ask questions. The Sutras all begin with such questioning. Sutras in fact are records of these spiritual happenings within the Samgha. Every fact, every word, every phrase, every plant and tree, they are all the working of Namuamidabutsu.” Former Head Priest of Myokoji, a neighboring temple.
僧伽は常に事実が先、その事実に驚いて問いが惹起される。問いはまた経の始めである。経は僧伽の事実である。僧伽の一事一事、一言一句、一木一草、皆南無阿弥陀佛の実際。 （隣寺・明光寺前住様の言）
No. 449
“Coming into contact with the teaching of nembutsu means experiencing ‘mental death’ [before actual physical death]. Living your life in the nembutsu means living the new life bestowed on you once you depart your old worldly one.” Senior priest.
お念佛に遇ったということは、「心命終」である。お念佛の生活とは、この世の命が終わって、その後は「お与えの命」を生かさせて頂くことでもある。 （ある老僧分の言）
No. 450
“When you disclose your own sufferings to others and look in turn upon their sufferings, you will feel the infinite working of the Tathagata’s great compassion and Original Prayer.” Head Priest.
自身の苦悩を人に打ち出し、人の苦悩を凝視する。そこに限りない如来の大悲と本願が感受される。 （住職の言）