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From this month’s first Zen maxim in Japanese site of Rinzai-Obaku Zen.

No word now comes from beyond the distant river;
for the one left behind, the autumn night seems endlessly long.

The phrase evokes the sorrow of hearing no more from someone who has crossed the river into a distant land, leaving those behind to feel the long autumn nights all the more keenly.

In an age when we can reach one another instantly from almost anywhere on Earth, has such sentiment disappeared? Perhaps not. If anything, the quiet ache of waiting for a reply after seeing only a “read” notification remains with us, merely taking on a different form.

Before blaming another for their silence, it may be worth asking why we wait so eagerly for their message. When we realise how large a place that person occupies within our heart, even the long nights of autumn may begin to appear in a different light.

白狼河北音書断　丹鳳城南秋夜長（はくろうがのきたいんしょたえ、たんぼうじょうのみんなみしゅうやながし）

臨黄ネットの今月の最初の禅語から。

異郷の川の向こうへ去った人からの便りが絶え、残された身には秋の夜長がひとしお切なく感じられる。地球のどこにいても瞬時に連絡が取れる現代、このような情緒は失われたのでしょうか。

むしろ、既読の印だけが残り、返事を待ち続ける切なさは、形を変えて今も私たちの傍らにあります。相手の無沙汰を責める前に、なぜその便りをこれほど待っているのかを見つめてみる。その人が自分の心の中でどれほど大きな存在になっているのかに気づくとき、長い秋の夜もまた違って見えてくるのかもしれません。

Ki te tangata kua mahue mai, he tino roa ngā pō o te ngahuru

Hei tā te kōrero tuatahi o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Kāore he karere e tae mai i tua o te awa tawhiti;
ki te tangata kua mahue mai, he tino roa ngā pō o te ngahuru.

Ka whakaatu tēnei kōrero i te pōuri o te tangata kua kore e tae mai he karere nō tētahi kua wehe atu ki tua o te awa, ki whenua kē, ā, ka roa rawa ngā pō o te ngahuru ki te hunga kua mahue mai.

I ēnei rā, ahakoa kei hea tātou i te ao, ka taea te whakapā atu i taua wā tonu. Nō reira, kua ngaro rānei tēnei momo kare ā-roto? Tērā pea kāore. Engari kē, kei te mau tonu te mamae ngū o te tatari whakautu i muri i te tohu kua pānuitia te karere, ahakoa kua rerekē tōna āhua.

I mua i te whakahē i te noho puku o tētahi atu, tērā pea me whakaaro ake tātou he aha i tino tatari ai tātou ki tana karere. Ka mōhio ana tātou ki te nui o tōna wāhi i roto i te ngākau, ka rerekē pea te āhua e titiro ai tātou ki ngā pō roa o te ngahuru.

From this month’s second Zen maxim in Japanese site of Rinzai-Obaku Zen.

When we were suffering through the oppressive heat of summer, we longed for the autumn wind from the west. Yet when autumn finally arrived, that very wind scattered the falling leaves and took us by surprise.

These days, there is hardly a day without talk of AI. In a sense, AI may be the very form of the future computer that we have long hoped for. Yet now that it has finally arrived, many of us find ourselves bewildered rather than prepared. AI is only one example. In life, it is worth remembering not to be caught off guard by the very things we have been waiting for.

幾時苦熱念西風　九月西風驚落葉　(いくときかねつとくるしみてせいふうをおもう、くがつせいふうらくようをおどろかす）

臨黄ネットの今月のふたつ目の禅語から。

暑苦しい夏に西からの秋風を待ち望んでいたのに、いざ秋になると、その秋風は落ち葉を散らし、人を驚かせる。

最近は、AI の話題を聞かない日がないほどですが、AI とは実は私たちが長年待ち望んできた未来のコンピューターの姿そのものではないでしょうか。ところが、ようやく実現したその未来を前にして、人々は期待よりも戸惑いを感じているようにも見えます。AI はひとつの例にすぎません。人生においても、自分が待ち望んでいたものに、いざそれが現れたとき慌てないよう心がけたいものです。

Ka ohorere i te hau ngahuru i wawatahia i te raumati

Hei tā te kōrero tuarua o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

I te wā e pāngia ana tātou e te werawera taumaha o te raumati, i wawata tātou ki te hau mātao o te uru. Heoi, nō te taenga mai o te ngahuru, ko taua hau tonu i whakamarara i ngā rau e taka ana, ā, ka ohorere te tangata.

I ēnei rā, kāore e tino puta he rā kāore e kōrerotia ai te AI. Tērā pea ko AI tonu te āhua o te rorohiko ā mua i wawata nuitia e tātou mō ngā tau roa. Heoi anō, nō tōna taenga mai, he tokomaha kē e rongo ana i te rangirua, kāore i te tino rite mō taua hurihanga. He tauira noa iho te AI. I roto i te ao, he mea pai kia kaua tātou e pōkaikaha i te wā ka puta mai ngā mea i tino wawatahia e tātou.

From this month’s first Zen maxim in Japanese site of Rinzai-Obaku Zen.

Leaving aside the gains and losses of human affairs for a moment, we listen to what the mountains, clouds, sea, and moon have to say. Perhaps this is the spirit of “Talking to the Fullest of the Sentiment of Mountains, Clouds, Sea, and Moon” (Wa-jin San’un Kaigetsu-jō). What a grand and expansive vision it is.

Humanity has now acquired a new intellectual tool in the form of practical artificial intelligence. Why not let our thoughts wander beneath the mountains, clouds, sea, and moon?

話尽山雲海月情（かたりつくす　さんうんかいげつのじょう）

臨黄ネットの今月の最初の禅語から。

人の世の利害得失はひとまず措いて、山雲海月の語るところを聴く。そこに現れている宇宙自然の理を語り尽くそうというのが「話尽山雲海月情」でしょうか。なんとも気宇壮大な一句です。

人類は今、実用的な人工知能という新たな知的道具を手にしました。ならば日々の雑事だけでなく、宇宙や自然、人間とは何かという根源的な問いにも、思索の翼を伸ばしてみたいものです。

Whakarongo ki ngā kōrero a ngā maunga, ngā kapua, te moana me te marama

Hei tā te kōrero tuatahi o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Me waiho ake ngā painga me ngā mate o te ao tangata ki te taha mō tētahi wā, ā, me whakarongo ki ngā kōrero a ngā maunga, ngā kapua, te moana me te marama. Tērā pea koinei te wairua o te kōrero Zen “話尽山雲海月情”; he tirohanga whānui, he tirohanga hōhonu hoki.

Kua riro i te tangata ināianei tētahi taputapu hou mō te hinengaro, arā ko te mōhiotanga horihori ka taea te whakamahi i roto i te ao. Nō reira, kaua e whakamahia mō ngā mahi o ia rā anake, engari me whakawhānui hoki ngā parirau o te whakaaro ki ngā pātai matua: He aha te ao tūroa? He aha te taiao? He aha te tikanga o te noho tangata?

From this month’s second Zen maxim in Japanese site of Rinzai-Obaku Zen.

Growing old, my legs no longer carry me well, my mind turns more slowly, and there is little I need to do. Gazing at the distant mountains and enjoying a good sleep may be the finest thing of all.

It may sound like the defiant resignation of old age, yet it can also be a powerful remedy for younger people worn down by stress.

老倒疎慵無事日　安眠高臥対青山　(ろうとうそようぶじのひ、あんみんこうがせいざんにたいす）

臨黄ネットの今月のふたつ目の禅語から。

足腰が立たなくなって、頭のめぐりも悪くなり、これといってなすこともない。高い山でも眺めながら高鼾に限る。

老境の開き直りのようでもありますが、案外、若い人でもストレスに参ってしまった時の特効薬ではないでしょうか。

Ko te titiro atu ki ngā maunga tawhiti me te moe hōhonu

Hei tā te kōrero tuarua o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Ka kaumātua haere te tangata, ka ngoikore ngā waewae, ka pōturi te hinengaro, ā, kāore he mahi nui e tika ana kia mahia. Tērā pea ko te mea pai rawa atu, ko te titiro atu ki ngā maunga tawhiti me te moe hōhonu.

Ahakoa he rite ki te whakaae mārire ki te āhua o te koroheketanga, he rongoā whaihua anō pea mō te hunga rangatahi kua ngenge i te taumaha o te mānukanuka.

From this month’s first Zen maxim in Japanese site of Rinzai-Obaku Zen.

The algorithms behind social media timelines constantly place before us topics they think will capture our attention. Interestingly, even deep in the mountains, the noise follows us the moment we open our phones.

Must we respond to everything and keep offering our answers?

When we can simply smile and let it pass, an unexpected quietness may arise within the heart.

笑而不答心自閒（わらってこたえず、こころおのずからかんなり）

臨黄ネットの今月の最初の禅語から。

SNSのタイムラインには、アルゴリズムがあなたの興味を引きそうな話題を次々と差し出してきます。面白いことに、山の奥へ分け入っても、スマホを開けばその喧騒は追いかけてきます。

すべてに反応し、答えを返し続ける必要があるでしょうか。

笑って受け流せたとき、心には思いがけない閑けさが訪れるのかもしれません。

Ki te ata menemene, waiho noa kia rere, tērā pea ka tau mai he mārie ohorere

Hei tā te kōrero tuatahi o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Ka tukuna tonutia mai e ngā hātepe o ngā pae pāpori ngā kaupapa e whakaarotia ana ka rata ai tō aro. He mea whakamīharo, ahakoa kei ngā maunga tawhiti, ka whai tonu mai te ngangau ina whakatuwhera koe i tō waea pūkoro.

Me whakahoki kōrero rānei tātou ki ngā mea katoa e puta mai ana?

Ki te āhei te tangata ki te ata menemene, ā, waiho noa kia rere, tērā pea ka tau mai he mārie ohorere ki roto i te ngākau.

From this month’s second Zen maxim in Japanese site of Rinzai-Obaku Zen.

Tears fall in two lines upon the coral pillow half from longing half from resentment.

Love and aversion arise together each born from the mind that seeks.

The suffering of not obtaining does not come from the object but from the seeking itself.

珊瑚枕上両行涙　半是思君半恨君　(さんごちんじょうりょうぎょうのなみだ、なかばはこれきみをおもいなかばはきみをうらむ）

臨黄ネットの今月のふたつ目の禅語から。

珊瑚の枕に涙が二筋流れ、その半分は想いから、その半分は恨みから。

愛憎は常に相半ばし、求める心がその両方を生みます。

求不得苦は対象ではなく、求める心そのものが生じさせるのです。

He wāhanga nō te hiahia, he wāhanga nō te riri

Hei tā te kōrero tuarua o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

E rua ngā roimata e taka ana he wāhanga nō te hiahia he wāhanga nō te riri.

Ka ara ngātahi te aroha me te whakahē nā te ngākau e kimi ana.

Ko te mamae o te kore e whiwhi nō te hiahia o roto e puta ai.

From this month’s first Zen maxim in Japanese site of Rinzai-Obaku Zen.

Even when only a broken bridge remains, it grants the strength to cross the water; even in darkness without moonlight, it reveals the path home to the village.

In an age where personal freedom and individual rights are loudly asserted, the atmosphere has begun to shift.

We now hear whispers of “excessive freedom” and “overextended rights,” spoken as if they were undeniable truths.

Yet this may be what is called an escape from freedom. When nothing is imposed upon us, we must discover for ourselves the means and direction in which to proceed. Are we becoming fearful of that responsibility?

扶過断橋水　伴帰無月村（たすけてはだんきょうのみずをすぎ、ともなってはむげつのむらにかえる）

臨黄ネットの今月の最初の禅語から。

壊れた橋しかなくても水を渡る力を与え、月明かりがない暗闇の中でも村への帰路を示すもの。

個人の自由と権利の尊重が当たり前に主張されるようになって久しいですが、近頃その雲行きが少し怪しくなっています。

「行きすぎた自由」や「過剰な権利」という言葉が、もっともらしく囁かれるようになりました。しかし、それはいわゆる「自由からの逃走」と呼ばれるものではないでしょうか。

何かを強制されない時、進むべき手段や方向は自ら見出さねばなりません。そのことに臆病になってはいないでしょうか。

Ahakoa he piriti pakaru anake kei reira, ahakoa te pō kāore he marama

Hei tā te kōrero tuatahi o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Ahakoa he piriti pakaru anake kei reira, ka hoatu tonu te kaha ki te whakawhiti i te wai; ahakoa te pō kāore he marama, ka whakaatu tonu i te ara hoki ki te kāinga.

Kua roa te ao e kōrero nui ana mō te herekore me ngā motika o te tangata, engari ināianei kua tīmata te āhua o te rangi ki te rerekē.

Kei te rangona ngā kōrero mō te “herekore nui rawa” me ngā “motika whānui rawa,” ā, ka rangona pēnei he kōrero pono. Heoi, tērā pea he momo rerenga tēnei i te herekore.

Ina kore he whakahau, me kimi ake tātou i ngā ara me ngā tikanga e tika ana mā tātou. Kei te mataku rānei tātou i taua kawenga?

From this month’s second Zen maxim in Japanese site of Rinzai-Obaku Zen.

The Zen phrase “Lǐn lǐn gū fēng bù zì kuā, duān jū huán hǎi dìng lóng shé” teaches that true strength stands alone, without boasting.

Even amid the vast sea of the world, one who sits firmly in their place brings calm to chaos.

In the swirl of social media, where truth and illusion mingle, step back from the race for impressions.

Sharpen your eyes and ears to discern what is genuine.

The key lies in abandoning vanity, clarifying your purpose, and sitting squarely within your own domain.

Like the dragon that guards the water—silent, resolute, and unshaken—your quiet presence itself becomes power.

凛凛孤風不自誇　端居寰海定龍蛇　(りんりんたるこふうみずからほこらず、かんかいにたんごしてりゅうだをさだむ）

臨黄ネットの今月のふたつ目の禅語から。

禅語「凛凛孤風不自誇　端居寰海定龍蛇」は、真に力ある者は孤高にして誇らず、

広大な世界の中で静かに座し、混乱を鎮める存在であることを教えています。

虚実入り混じった情報が飛び交うSNSの中で、インプレッション競争から距離を置き、真贋を見分ける耳目を磨いてみましょう。

その秘訣は、虚栄心を捨て、自分の使命を明らかにし、自分の領分にどっかと座り込むこと。

水を守る龍のように、静かに、誇らず、揺らがず。その静けさこそが、真の力となります。

Kia tū te kaha tūturu i te puku, kāore e whakapehapeha

Hei tā te kōrero tuarua o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Ko te kōrero Zen “Lǐn lǐn gū fēng bù zì kuā, duān jū huán hǎi dìng lóng shé” e ako ana kia tū te kaha tūturu i te puku, kāore e whakapehapeha.

Ahakoa te ao nui e huri ana, mā te noho marino ka tau te rangimārie.

I roto i te ao pāpāho pāpori e rere ana te pono me te rūpahu, me hoki whakamuri i te whakataetae mō te aro. Whakamāhia ō karu me ō taringa kia mōhio ai koe ki te mea tika.

Ko te māramatanga kei te whakarerea o te whakapehapeha, te mārama o tō kaupapa, me te noho pūmau ki tō ake wāhi.

Pērā i te tarakona e tiaki ana i te wai — he puku, he ū, he tau — ko tō marino anake te kaha pono.

From this month’s first Zen maxim in Japanese site of Rinzai-Obaku Zen.

The Zen phrase “Huangsha baizhan jinjia chuan, bu po Loulan zhong bu huan” comes from a Tang‑dynasty poem.

It speaks of a warrior who, even after a hundred battles in the yellow sands and armour pierced by arrows, refuses to return home until the mission is fulfilled.

It is a declaration of unwavering resolve — a vow not to retreat before reaching the true goal.

Dispelling delusion is much like debugging a program. No matter how precisely we write, flaws inevitably hide within. And it is never easy to admit that the strange behavior was caused by our own code.

To uncover and correct a bug in a complex system, we need the same fierce determination as the warrior who will not turn back until Loulan is broken.

So it is with life: only by confronting our own missteps with persistence
do we move toward clarity beyond confusion.

黄沙百戦穿金甲　不破楼蘭終不還（こうさひゃくせんきんこうをうがつ、ろうらんやぶらずんばついにかえらじ）

臨黄ネットの今月の最初の禅語から。

禅語「黄沙百戦穿金甲　不破楼蘭終不還」は、唐詩『出塞』に由来します。

幾度も砂塵の戦場に立ち、鎧が矢に貫かれても、楼蘭を破るまでは決して帰らない──そんな揺るぎない覚悟を示す言葉です。

煩悩や無明を払うのは、まるでプログラムのデバッグのようです。

どれほど正確に書いたつもりでも、不具合は必ず潜んでいます。そして、その不可解な動作を「自分が書いた」と認めるのは難しい。複雑なプログラムのバグを突き止めるには、何としても修正するという執念が必要です。

人生のバグ取りも同じで、自分の中の誤作動を見つけ、向き合い、修正しようとする心こそが「黄沙百戦穿金甲」の精神なのです。

その覚悟が、混迷を超えて清明へと導いてくれます。

Kua whawhai i ngā pakanga rau i te one kōwhai, kua werohia tōna patu koura

Hei tā te kōrero tuatahi o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

Ko te kōrero Zen “Huangsha baizhan jinjia chuan, bu po Loulan zhong bu huan” e kōrero ana mō te toa kua whawhai i ngā pakanga rau i te one kōwhai,
kua werohia tōna patu koura, engari kāore ia e hoki ki te kāinga kia tutuki rā anō te whāinga.

He kupu mō te ūmanga kore e whakangāwari — he oati kia kaua e hoki whakamuri.

He rite te whakakore i te pōuri ki te whakatikatika hōtaka.

Ahakoa te tika o te tuhituhi, ka noho puku tonu ngā hapa. He uaua te whakaae nā tātou ake i puta ai ngā mahi rerekē. Hei kimi, hei whakatika i ngā hapa o tētahi pūnaha matatini, me whai i te manawanui o te toa e kore e hoki kia pakaru rā anō a Loulan.

Waihoki i te ao: mā te ū ki te whakatika i ā tātou hē, ka anga whakamua ki te māramatanga i tua atu i te rangirua.

From this month’s second Zen maxim in Japanese site of Rinzai-Obaku Zen.

Many people feel unable to act freely because they worry about how they appear to others. Yet what is this “public opinion” we fear. It seems to have a will or personality of its own, as if it were a single person giving us orders. But in truth, such a will does not exist.

There is a Zen phrase: “Heaven says nothing, yet the seasons turn and all things are born.”

The world moves without commentary, without judgment, without a voice telling us what to do. Just as the sky remains silent while life unfolds, the “voice of society” is only something our minds create. When we stop listening to that imagined voice, we can finally return to our own natural rhythm.

天何言哉　四時行焉　百物生焉　(てんなにをかいわんや、しじおこなわれ、ひゃくぶつしょうず）

臨黄ネットの今月のふたつ目の禅語から。

世間体が気になって、思うように行動できないと感じる人は少なくありません。けれど、その「世間」とは一体何でしょうか。まるで一つの人格を持ち、あれこれ指図してくる存在のように感じるかもしれません。しかし実際には、そんな意思や人格はどこにもありません。

「天何言哉　四時行焉　百物生焉」という禅語があります。

天は何も語らないのに、四季は巡り、万物は生まれ育つ。つまり、世界は評価も指示もなく、ただ自然に働いているのです。世間の“声”もまた、私たちが作り出した幻にすぎません。その幻を離れたとき、自分自身の季節がようやく動き始めます。

Kāore te rangi e kōrero, engari ka huri tonu ngā kaupeka, ka tupu tonu ngā mea katoa

Hei tā te kōrero tuarua o te marama i te wāhanga Hapani o te Rinzai-Obaku Zen.

He tokomaha ka taupatupatu i roto i a rātou anō nā te māharahara ki ngā whakaaro o te ao. Engari, he aha rā tēnei mea ka kīia ko te “whakaaro o te iwi”. He rite ki tētahi tangata kotahi e whakahau ana i a tātou, ahakoa kāore he tino tangata pēnei e tū ana.

He kōrero Zen e mea ana: “Kāore te rangi e kōrero, engari ka huri tonu ngā kaupeka, ka tupu tonu ngā mea katoa.”

Ka neke te ao me te kore kōrero, me te kore whakatau, me te kore reo e tohu ana i te ara tika. Pērā i te rangi puku e tuku ana kia rere noa te ao, he mea hanga noa iho te “reo o te ao” e tō tātou hinengaro. Ina waiho taua reo rūpahu, ka hoki anō tātou ki tō tātou ake kaupeka māori.