宗教の新らしき課題
The Current Task of Religion

久松真一

『ブディスト』第1号（1979）、『増補・久松真一著作集』第9巻（法蔵館）、pp. 578-579.
Tranlated by Jeff SHORE, The FAS Society Journal, Winter 1986-87, p. 35. The original text was first published in Buddhist 1,1 (1979) and is now included in Hisamatsu Shin'ichi Chosakushû, Vo1 9 (Hôzôkan 1996), pp. 578-579.

宗教とは、概してシュライエルマッヘルがキリスト教についていうごとく、絶対的に帰依する感情（Schelechthinabha"ngigkeitsgefu"hl）或は、敬虔感情Fro"mmigkeitsgefu"hl）であり、結局は神を対象的に信仰する感情であり、またそれによって罪から救われることを目的とするものであるというようなことになっておる。佛教でも、佛を対象的に絶対的に信じ、佛に帰依することによって罪業から救われるというようなことになっておる。西洋神秘主義（Mystik）や佛教の聖道門も対象的な神や佛に合一（unio mystica；成佛）して神や佛に成ることによって救われることであると普通考えられておる。 Religion is generally as Schleiermacher (Friedrich, 1768-1834) described it: a feeling of absolute dependence, a feeling of utter devotion and reverence. It is after all a feeling of absolute faith in God. It can also be considered that which has as its aim redemption from sin through this faith. In Buddhism as well one can be saved from sin by having absolute faith in Buddha and being dependent on Buddha. In Western mysticism and in the Shodomon (i.e., the gate of saintly practice, as opposed to the Jodomon or Pure Land Practice) of Buddhism, salvation is usually thought of as becoming one with God or Buddha through mystical union (unio mystica) with an objective God or Buddha.

禅宗などでも、日常帰依三宝といって、南無帰依佛、南無帰依法、南無帰依僧などと唱えて、佛、法、僧に帰依することを重要なる宗教行事としておる。 Even in the Zen sect there is the daily recitation of "taking refuge in the three treasures" of Buddha, Dharma (Buddhist Truth), and Sangha (Buddhist Community), an important religious ritual.

しかしもしかかることを宗教とすると、非宗教的、反宗教的、反信仰的といわざるを得ないような宗教が歴然としてあり、しかもそれが、只単に神や佛を否定する通俗な無神論や、近代の人間中心主義に因る神佛否定の高次元の無神論でさえなく、更にまたヒューマニスティックな人間的セイズムをも否定するようなものである。 However, if such things are religion, then it is obvious that there is religion which must be called un-religious, even anti-religious, anti-faith. Further, such religion is not ordinary atheism which simply denies God and Buddha, nor the post-atheism of modern times which denies God and Buddha by relying on mankind's anthropocentrism. This religion even denies the humanistic theism which has negated theistic God.

しかも豈はからんや、ここに余の所謂非宗教的なものこそが宗教の真髄であり、宗教の根源であり、宗教の究極であるのである。このようなことは、宗教自体に於いても、宗教額に於いても従来提起されなかった新らしい、しかも重要なる課題である。これについての詳説は他日を期し、今はその根拠となる二三の事例を挙げることにとどめる。 What! What is called un-religious is precisely that which possesses the essence of religion, its root-source and ultimate point! Grasping this is the current, grave task for religion and religious studies, a task which has not been imposed previously. I will await another day to give a detailed explanation of this task and here will simply present a few examples of what can serve as its foundation:

臨済云、逢佛殺佛、逢祖殺祖・・・始得解脱。 Rinzai said, "Encountering a Buddha slay the Buddha, encountering a patriarch slay the patriarch ... thus can on attain Emancipation."

臨済云、佛祖倶不禮。 Again Rinzai said, "I bow neither to Buddha nor to patriarchs."

趙州云、佛之一字、吾不喜聞。 Joshu said, "'Buddha' -- that is one word I don't like to hear."

僧問雲門、殺父殺母向佛前懺悔、殺佛殺祖向甚麼處懺悔、門云露。 A monk asked Ummon, "Killing father and mother one can confess to Buddha, but upon killing Buddha and the patriarchs to whom can one confess?" Ummon replied "It's clearly revealed!"

達摩云、廓然無聖。 Bodhidharma said, "Vast emptiness, nothing holy."

世尊言、吾有正法眼蔵涅槃妙心。実相無相微妙法門。不立文字教外別傳。 And the world-honored on (Shakyamuni) proclaimed, "I have the true eye and treasury of the Dharma, the wondrous mind of Nirvana. This Dharma gate of the subtlety of true form is formless. Without relying on words or letters it is an independent Self-transmission apart from any teaching."

November 5, 1996

宗教とは、概してシュライエルマッヘルがキリスト教についていうごとく、絶対的に帰依する感情（Schelechthinabha"ngigkeitsgefu"hl）或は、敬虔感情Fro"mmigkeitsgefu"hl）であり、結局は神を対象的に信仰する感情であり、またそれによって罪から救われることを目的とするものであるというようなことになっておる。佛教でも、佛を対象的に絶対的に信じ、佛に帰依することによって罪業から救われるというようなことになっておる。西洋神秘主義（Mystik）や佛教の聖道門も対象的な神や佛に合一（unio mystica；成佛）して神や佛に成ることによって救われることであると普通考えられておる。	Religion is generally as Schleiermacher (Friedrich, 1768-1834) described it: a feeling of absolute dependence, a feeling of utter devotion and reverence. It is after all a feeling of absolute faith in God. It can also be considered that which has as its aim redemption from sin through this faith. In Buddhism as well one can be saved from sin by having absolute faith in Buddha and being dependent on Buddha. In Western mysticism and in the Shodomon (i.e., the gate of saintly practice, as opposed to the Jodomon or Pure Land Practice) of Buddhism, salvation is usually thought of as becoming one with God or Buddha through mystical union (unio mystica) with an objective God or Buddha.
`禅宗などでも、日常帰依三宝といって、南無帰依佛、南無帰依法、南無帰依僧などと唱えて、佛、法、僧に帰依することを重要なる宗教行事としておる。`	Even in the Zen sect there is the daily recitation of "taking refuge in the three treasures" of Buddha, Dharma (Buddhist Truth), and Sangha (Buddhist Community), an important religious ritual.
`しかしもしかかることを宗教とすると、非宗教的、反宗教的、反信仰的といわざるを得ないような宗教が歴然としてあり、しかもそれが、只単に神や佛を否定する通俗な無神論や、近代の人間中心主義に因る神佛否定の高次元の無神論でさえなく、更にまたヒューマニスティックな人間的セイズムをも否定するようなものである。`	However, if such things are religion, then it is obvious that there is religion which must be called un-religious, even anti-religious, anti-faith. Further, such religion is not ordinary atheism which simply denies God and Buddha, nor the post-atheism of modern times which denies God and Buddha by relying on mankind's anthropocentrism. This religion even denies the humanistic theism which has negated theistic God.
`しかも豈はからんや、ここに余の所謂非宗教的なものこそが宗教の真髄であり、宗教の根源であり、宗教の究極であるのである。このようなことは、宗教自体に於いても、宗教額に於いても従来提起されなかった新らしい、しかも重要なる課題である。これについての詳説は他日を期し、今はその根拠となる二三の事例を挙げることにとどめる。`	What! What is called un-religious is precisely that which possesses the essence of religion, its root-source and ultimate point! Grasping this is the current, grave task for religion and religious studies, a task which has not been imposed previously. I will await another day to give a detailed explanation of this task and here will simply present a few examples of what can serve as its foundation:
`臨済云、逢佛殺佛、逢祖殺祖・・・始得解脱。`	Rinzai said, "Encountering a Buddha slay the Buddha, encountering a patriarch slay the patriarch ... thus can on attain Emancipation."
`臨済云、佛祖倶不禮。`	Again Rinzai said, "I bow neither to Buddha nor to patriarchs."
`趙州云、佛之一字、吾不喜聞。`	Joshu said, "'Buddha' -- that is one word I don't like to hear."
`僧問雲門、殺父殺母向佛前懺悔、殺佛殺祖向甚麼處懺悔、門云露。`	A monk asked Ummon, "Killing father and mother one can confess to Buddha, but upon killing Buddha and the patriarchs to whom can one confess?" Ummon replied "It's clearly revealed!"
`達摩云、廓然無聖。`	Bodhidharma said, "Vast emptiness, nothing holy."
`世尊言、吾有正法眼蔵涅槃妙心。実相無相微妙法門。不立文字教外別傳。`	And the world-honored on (Shakyamuni) proclaimed, "I have the true eye and treasury of the Dharma, the wondrous mind of Nirvana. This Dharma gate of the subtlety of true form is formless. Without relying on words or letters it is an independent Self-transmission apart from any teaching."

宗教の新らしき課題 The Current Task of Religion

久松真一

宗教の新らしき課題
The Current Task of Religion