Category: Who we are

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

In today’s SNS age, we can connect with people all over the world — yet we often find ourselves drawn to trending topics and surrounded by those who share similar opinions.
Even so, we already have the means to stay connected while remaining ourselves.
That is why it feels important to value our own place of standing, even as we move within the flow.

寒流石上一株松 (かんりゅせきじょういっしゅのまつ)

臨黄ネットの今月のふたつ目の禅語から。

SNS 時代の今、世界中の誰とでも繋がれるようになった一方で、流行の話題に飛びつき、似た意見の人とばかり交流してはいないでしょうか。
人は人、自分は自分。それでも十分に繋がれる仕組みを、私たちはすでに手にしています。
だからこそ、流れの中にいながらも、自分の立ち位置を大切にしたいものです。

Kotahi te rākau, e tū pūmau ana i te au makariri

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

I tēnei ao pāpāho pāpori, ka taea e tātou te hono ki te tangata o ngā wāhi katoa o te ao — heoi anō, he maha ngā wā ka whai noa tātou i ngā kaupapa rongonui, ka noho ki waenga i te hunga e rite ana ngā whakaaro.
Ahakoa tēnei, kei a tātou kē ngā ara hei noho hono tonu, me te pupuri i tō tātou ake tuakiri.
Nā reira, he mea nui kia tiaki i tō tātou ake tūrangawaewae, ahakoa e rere ana tātou i roto i te au.

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

Although cherry blossoms are now seen as Japan’s representative flower, it was once the plum that was more highly cherished.
Rather than cherry trees that bloom once spring has fully arrived, people found the first signs of spring in plum blossoms opening quietly while the cold still lingered.
In uncertain times like these, it feels important to value not visible outcomes, but the subtle signs of new life beginning to stir.

梅花和雪香（ばいかゆきにわしてかんばし）

臨黄ネットの今月の最初の禅語から。

今では桜が日本を代表する花のようになっていますが、かつては梅のほうが好まれていました。
春の訪れが確かになってから咲く桜よりも、まだ寒さの残る中でほころぶ梅に、人々は春の気配を感じ取っていたのでしょう。
先の見えない時代だからこそ、目に見える結果よりも、芽吹きの兆しを感じ取る感性を大切にしたいものです。

E hongi ana ngā puāwai ume ki te huka.

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

Ahakoa e kīia ana ināianei ko te sakura te putiputi māngai o Hapani, i mua ko te ume te mea i tino whakanuia.
Ehara i te mea i tatari rātou kia tau pai mai te kōanga pēnei i te sakura, engari i kitea kē e te tangata ngā tohu tuatahi o te kōanga i roto i ngā puāwai ume e puare māhaki ana i te makariri tonu.
I ēnei wā rangirua, he mea nui kia poipoi i te māramatanga ki ngā tohu ngū o te oranga e tīmata ana te oho.

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

A laywoman who had long provided a hermitage and supported the practice of a Zen monk decided to test the fruits of his training.
She instructed a young woman who served meals to embrace the monk and ask him how he felt at that moment.

The monk replied with the words of the Zen phrase that forms the title:
“Like a withered tree leaning against a cold rock, feeling no warmth throughout the winter.”

Hearing this, the laywoman drove the monk away and burned down the hermitage, so the story goes.

No matter how closely one believes oneself to have approached the truth of the world,
to ignore the undeniable emotions that are part of being human is to return everything to square one.
In this attitude, we may also glimpse the same root that leads to the unchecked excesses of science and technology when reason alone is given priority.

枯木倚寒巌　三冬無暖気 (こぼくかんがんによりさんとうだんきなし)

臨黄ネットの今月のふたつ目の禅語から。

ある修行僧に長年庵を与え、修行を支えていた檀家の婦人が、その成果を試そうとしました。
給仕に来ていた若い女性に命じ、僧に抱きつかせ、その時の心境を問わせてみたのです。

僧の答えは、表題の禅語のとおりでした。
「枯れ木が冷たい岩に寄りかかり、冬中、暖かさを感じることもありません」

それを聞いた婦人は、僧を追い出し、庵を焼き払ったといいます。

この世の真理にいくら迫ったつもりでも、
否定しえない人間的な情動を無視してしまっては、すべては元の木阿弥です。
そこには、理のみを優先させた末に歯止めを失う、
科学技術の暴走とも通じる根が見えてきます。

Pērā i te rākau kua maroke e whakawhirinaki ana ki te toka makariri

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

I tētahi wā, i tautoko tētahi wahine nō te hunga tautoko i tētahi moke Zen,
ā, i hoatu e ia he whare noho hei āwhina i tana whakangungu mō ngā tau maha.
I tētahi rā, ka hiahia ia ki te whakamātau i ngā hua o taua whakangungu.
Ka whakahau ia i tētahi wahine rangatahi e mahi kai ana kia awhi i te moke,
ā, kia pātai atu ki a ia he aha ōna kare ā-roto i taua wā tonu.

Ko te whakautu a te moke he kōrero nō te whakataukī Zen o te taitara:
“Pērā i te rākau kua maroke e whakawhirinaki ana ki te toka makariri,
kāore he mahana e rangona ana i te roanga o te takurua.”

Ka rangona tēnei e te wahine, ka panaia atu te moke,
ā, ka tahuna hoki te whare noho, e ai ki te kōrero tuku iho.

Ahakoa te tata o te tangata ki ngā pono o te ao e whakapono ai ia,
mēnā ka whakakāhoretia ngā kare ā-roto e kore e taea te whakakore i te tangata,
ka hoki anō ngā mea katoa ki te tīmatanga.
I konei hoki ka kitea te pūtake e rite ana ki te ngaronga o te ārai,
ina whakanuia rawatia te whakaaro tōtika anake, pēnei i ngā mahi hē o te pūtaiao me te hangarau.

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

The four seas are at peace; mist and waves are stilled.
South of the Dipper, the Old Man Star is long beheld.

The world should not be measured only by the North Star,
which is always visible.
When one’s gaze can reach even toward the Old Man Star,
usually unseen,
the world, even amid turmoil, already appears as calm and well-ordered.

May we always keep an eye that can see toward the other pole.

四海隆平煙浪静　斗南長見老人星（しかいりゅうへいにしてえんろうしずかなり　となんながくみるろうじんせい）

臨黄ネットの今月の最初の禅語から。

常に見えている北極星だけでこの世を測るのではなく、
普段は見えない老人星の方角までも見通せる眼を持つ時、
騒擾の只中にあっても、すでに四海隆平として映る。

常にもう一方の極を見通す眼を持ちたいものです。

Kua mārie ngā moana e whā; kua tau te kohu me te ngaru

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

Kua mārie ngā moana e whā; kua tau te kohu me te ngaru.
Ki te tonga o te Ipu Whetū, ka roa te mātakitaki i te whetū kaumātua.

Kaua te ao e whāngaitia ki te whetū kotahi anake e kitea tonutia ana.
Mēnā ka toro te tirohanga ki te aronga o te whetū kaumātua, arā ko Canopus,
ahakoa he uaua te kite,
ka kitea tonutia te ao hei ao mārie, hei ao taurite,
ahakoa kei waenganui i te ngangau.

Kia mau tonu tātou ki te tirohanga e kite atu ana ki tētahi atu pou.

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

Spotting a few fading stars and wild geese across the dawn sky,
hearing a lone flute while leaning alone on a tower.

Perhaps take a moment away from the noise of social media, and let this far-reaching wisdom speak to you.

残星数点雁横塞　長笛一声人倚楼 (ざんせいすうてんかりさいをよこぎり　ちょうてきいっせいひとろうによる)

臨黄ネットの今月のふたつ目の禅語から。

薄れゆく星々と、暁空を渡る雁の気配を見つめ、
楼にひとりもたれて遠くの笛の音に耳を澄ます。

ひととき、SNS のざわめきから離れて、
この深く遠くへ届く智慧に耳を傾けてみませんか。

Ka whakawhāiti anō i tōu wēnei i te whare tūhi, ka whakarongo ki te tangi o te pū tawhiti

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

Ka titiro ki ngā whetū e ngaro ana, ki ngā hēki e rere ana i te rangi o te ata,
ka whakawhāiti anō i tōu wēnei i te whare tūhi, ka whakarongo ki te tangi o te pū tawhiti.

Tēnei wā poto, waiho ō taringa kia wehe atu i te haruru o ngā pāpāho pāpori,
me whakarongo ki tēnei mātauranga hohonu, ā, ka tae ki tawhiti.

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

Like the moon reflected in a pond, the light of truth already dwells within the human heart. Yet, to truly perceive it, one must pierce through the clouds that obscure the eyes with which we view the world—through deeds embodied in one’s own being.

雲破月来池（くもやぶれてつきいけにきたる）

臨黄ネットの今月の最初の禅語から。

池に映る月のように、人の心にはすでに真実の光が宿っているのですが、それに気付くには、自分の外の世界を見る目にかかっている雲のような覆いを身をもった行いによって突き破らなくてはなりません。

Ka whati te kapua, ka tau te marama ki te puna

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

Pērā i te marama e whakaatahia ana i te roto, e noho kē ana te mārama o te pono i roto i te ngākau o te tangata. Engari, kia mārama tūturu ai, me whawhai tātou ki ngā kapua e huna ana i ngā whatu e tiro ana ki te ao, mā ngā mahi ā-tinana e whakaatu ai i tō tātou ake tuakiri.

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

In the deep forest, even unseen,
the moon still shines upon the trees.
Whether watched or not,
the law of this world remains unchanged.

We often suffer amid the tangle of human intentions,
yet peace lies in turning our gaze
to the unchanging truth beyond them.

深林人不知　明月来相照（しんりんひとしらず　めいげつきたってあいてらす）

臨黄ネットの先月の 2 つ目の禅語から。

深い森の中で、誰に知られずとも月は木々を照らすように、
人が見ていようといまいと、この世の理は変わらない。

人は、人の思惑が交錯する世界の中で悩みがちですが、
その思惑を超えた不変の理に、意識を向けてみませんか。

Ahakoa kāore e kitea, ka whiti tonu te marama i te ngahere hōhonu

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

I roto i te ngahere hōhonu,
ahakoa kāore e kitea, ka tiaho tonu te marama ki ngā rākau.
Ahakoa te tangata e mātakitaki, kāore rānei,
e kore e rerekē te ture o tēnei ao.

He maha ngā mamae i waenga i ngā whakaaro o te tangata,
engari ka tau te mauri,
ki te tiro atu ki te pono e kore e rereke.

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

In the pond, the water plants grow thick,
as if reflecting the clutter of everyday life.
Yet still, the water mirrors the sky.
Even amid the noise of our days,
a thread of clear water flows within the heart.
When we notice it, the moon of truth will quietly appear.

池成月自来（いけなってつきおのずからきたる）

臨黄ネットの今月の最初の禅語から。

池には水草が生い茂り、周囲の雑多な日常を映しているかのよう。
それでも、水は空を映しつづけている。
騒がしい日々のただ中でも、心の奥にはひとすじの澄んだ水がある。
そこに気づけば、真理の月はおのずと姿を現すのではないでしょうか。

Ka marino te puna, ka puta noa te marama

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

Kei te tipu matomato ngā otaota wai i te puna,
he rite ki te whakaata i te pōkaikaha o te ao noa.
Engari tonu, ka whakaata tonu te wai i te rangi.
Ahakoa te haruru o ngā rā,
kei roto i te ngākau he awa mā.
Ina mōhio tātou ki tēnei, ka puta marie te marama o te pono.

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

The human heart is often veiled by delusion and desire, like clouds in the sky. Yet when it meets the wind of impermanence and truth, those clouds swiftly vanish, and the vast, original mind is revealed. Into that clarity, the true light will surely shine.

風吹碧落浮雲尽　月上青山玉一団 (かぜへきらくをふいてふうんつき　つきせいざんにのぼるぎょくいちだん)

臨黄ネットの今月のふたつ目の禅語から。

人は煩悩や妄想に雲のように心を覆われまずが、風（無常・道理）に触れれば、それらはすぐに消え失せ、もともとの広やかな心が現れるのです。そこには真実の光も差すことでしょう。

Ka pupuhi te hau, ka marara ngā kapua; ka kitea te rangi kikorangi, me te marama i runga i ngā maunga

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

Ka tau ngā kapua o te pōrangi me te hiahia ki runga i te ngākau tangata. Engari ka pā ki te hau o te koretake me te pono, ka memeha wawe aua kapua, ka kitea te māramatanga taketake, whānui tonu. Ka tiaho mai anō te māramatanga tūturu ki reira.

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

Here, the bright moon is taken as the understanding of truth,
and the pure breeze as the practice of truth.
Like a breeze clearing the shadows of the moon,
practice reveals what remains obscure in understanding.
And like the moon guiding the breeze,
understanding illuminates what is lacking in practice.
Thus, when moon and breeze resonate together,
understanding and practice form a living cycle,
opening the way toward deeper truth.

清風払明月　明月払清風 (せいふうめいげつをはらい　めいげつせいふうをはらう)

臨黄ネットの今月の最初の禅語から。

ここでは、明月を真理の理解、清風を真理の実践と解いてみます。
清風のごとき実践は、明月を照らすように理解の翳りを払い、
明月のごとき理解は、清風を導くように実践の至らぬところに気づかせます。
かくして月と風が響き合うように、理解と実践が循環するとき、より深き真理への道が開かれるのです。

Ka hau mā ka mā te marama, ka marama ka mā te hau mā

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

Ko te marama kanapa hei tohu mō te mārama ki te pono,
ā, ko te hau mā hei tohu mō te whai i te pono.
Pērā i te hau e whakakāhore ana i ngā atarangi o te marama,
ka whakaatu te mahi i ngā wāhi pōuri o te mārama.
Ā, pērā i te marama e ārahi ana i te hau,
ka whakamarama te mārama i ngā hapa o te mahi.
Ina hono tahi te marama me te hau,
ka huri porohita te mārama me te mahi,
ā, ka puare te ara ki te pono hōhonu ake.