仰ぎ見た方々
(Those Whom We Look Up To)

平成19年7月号掲載(Published in the July 2007 issue)

　このたび、川崎医療福祉資料館から発刊された「川崎祐宣の遺産」の巻頭に教主様が一文を寄せられました。なお、川崎祐宣先生が創設された総合社会福祉法人「旭川荘」は今年創立50年を迎えられました。
　また、青森県に本部のある松緑神道大和山二代教主田澤康三郎師の10年祭に当たり、「父とも兄とも崇（あが）めた田澤康三郎先生」と題して執筆されました。
　今号はこの二稿を転載させていただきます。（編集部）

Recently, the Kawasaki Medical Welfare Museum published The Legacy of Kawasaki Sukenobu, in which the Chief Patriarch contributed an opening essay. Dr. Kawasaki Sukenobu, who founded the comprehensive social welfare institution Asahigawasō, saw the organization celebrate its fiftieth anniversary this year.
In addition, on the occasion of the tenth memorial service for Rev. Tazawa Kōzaburō, the second Chief Patriarch of Shōroku Shintō Yamatoyama headquartered in Aomori Prefecture, the Chief Patriarch wrote an essay entitled “Tazawa Kōzaburō Sensei, Revered as Father and Elder Brother.”
This issue reprints both of these essays.(Editorial Office)

川崎祐宣（かわさき すけのぶ）の遺産

　俗に男が男に惚（ほ）れるといいますが、川崎祐宣先生という“巨人”に惚れた方々が、その心を下地に科学者ならではの客観性と怜悧（れいり）な目でとらえた川崎祐宣先生像が、ここに集大成されて上梓（じょうし）されました。

The Legacy of Kawasaki Sukenobu
It is often said that “a man may fall in love with another man.” (A Japanese expression that a man admires another man deeply as if he falls in love: Translator’s note) In the case of Dr. Kawasaki Sukenobu, a true “giant,” there were many who “fell in love with” him deeply. Out of that heartfelt admiration, scholars have now gathered and, with the objectivity and keen insight unique to scientists, have presented a comprehensive portrait of Dr. Kawasaki Sukenobu—now published in this volume.

　先代教主の父が、先生に格別に昵懇（じっこん）にしていただいていましたので、私は子供の頃から先生の謦咳（けいがい）に接すること度々で、そのご一生を通じて様々なご縁を頂戴していたことから、僭越（せんえつ）にも筆を執ることとなりました。

Because my father, the previous Chief Patriarch was especially close to Dr. Kawasaki Sukenobu, I myself, even as a child, often had the opportunity to be in his presence. Throughout his life I was blessed with various connections to him, and thus, though it may be presumptuous of me, I have taken up the pen to write these reflections.

　鹿児島に生まれ育ち、岡山で医師の道を歩み始めた川崎先生が、生涯かけて貫かれた「患者のための医師・患者のための病院」のご精神は、見事な大輪の花を咲かせました。それは申し上げるまでもなく、川崎病院を扇の要（かなめ）に、片や旭川荘また川崎医科大学・医療短大を生み、この2つの福祉と医療の世界は大きくドッキングして、川崎医療福祉大学を創設するまでになりました。これらいずれもは、ここに登場された方々はもとより、数え切れない有為の人材を輩出する場としてもますますその力を発揮しています。

Born and raised in Kagoshima, Dr. Kawasaki began his medical career in Okayama. Throughout his life he upheld the spirit of being “a physician for patients, a hospital for patients,” and this spirit blossomed into a magnificent flower. Needless to say, this took form in the establishment of Kawasaki Hospital as the central hub, from which grew Asahigawasō, Kawasaki Medical School, and Kawasaki College of Health Professions. These two worlds of welfare and medicine were then brought together to create Kawasaki University of Medical Welfare.
Each of these institutions has not only served those directly involved, but has also become a place that continues to produce countless capable individuals, further expanding its influence.

　1人の男子によって、その一生でこれだけの大業がよくぞ成し果たされたものと、先生に対する驚嘆とともに敬仰（けいぎょう）に思いが一層つのることです。
　本書を通じて、先生のご精神が広く長く人々に伝わりゆくことを心から期待しています。

That one man, in the course of a single lifetime, accomplished such great undertakings fills me with both astonishment and deep reverence for Dr. Kawasaki.
Through this book, I sincerely hope that his spirit will be conveyed widely and enduringly to people everywhere.

父とも兄とも崇めた田澤康三郎（たざわ こうざぶろう）先生

　昭和51年の10月末、そのひと月後にシンガポールで開かれた第1回アジア宗教者平和会議（ACRPI）を前に、事前の研究会と結団式が執り行われました。私もその末席に連ならせてもらったのですが、このとき初めて田澤康三郎（たざわ こうざぶろう）先生にお目にかかりました。世の人々の、宗教者に対する期待とともに、その厳しい視線も強く感じる風潮の中で、田澤先生のような方がわが国の宗教界にいらっしゃることを知ったことは、大きな喜びでありまた安心でもありました。
　深い学識を、清らかな信仰心と穏やかなお人柄で包み込んだ御方というのが、その日に抱いた私の田澤先生でした。

Rev. Tazawa Kōzaburō, Revered as Father and Elder Brother
At the end of October 1976, just one month before the First Asian Conference of Religions for Peace (ACRPI) was held in Singapore, a preparatory study meeting and inaugural ceremony took place. I was permitted to join at the gathering, and it was there that I first met Rev. Tazawa Kōzaburō.
At that time, society carried both strong expectations and severe scrutiny toward religious leaders. To discover that a person like Rev. Tazawa was present in Japan’s religious world was for me a source of great joy and reassurance.
My impression of him that day was of a man who enveloped profound learning within a pure faith and a gentle, gracious character.

　シンガポールの会議は、アジアで初めてということもあり、各国より様々な宗教の方々が集まる画期的なもので、しかも、折しも国際的な問題となりつつあったベトナムのボートピープルに救いの手を差し伸べる具体的な活動もとられて、実に熱のある中身の濃い集いとなりました。その間、幸いなことに私は、田澤先生とお話しする機会に恵まれました。

The Singapore conference was epoch-making, being the first of its kind in Asia. Representatives of many religions from across the region gathered, and, moreover, concrete action was taken to extend a helping hand to the Vietnamese “boat people,” who had become an urgent international concern. It was a gathering filled with passion and substance.

　先生が東大の宗教学の泰斗（たいと）岸本英夫教授の門下生であり、しかもその片腕として助手までお勤めであったことに話が及んだとき、話題はおのずから岸本教授の名著「宗教學《編集部注１》になりました。ご存じの方も多いと思いますが、数ある宗教学に関する書物の中で、岸本教授のこの著書は名著中の名著として今に名高いものです。田澤先生は、この書物を殆（ほとん）ど諳（そら）んじていらっしゃるかのごとく、「はじめに」の冒頭部分についてのことから話し始められました。

During that time, I was fortunate to have the opportunity to speak with Rev. Tazawa. When the conversation turned to the fact that he had studied under Professor Kishimoto Hideo, the great authority on religious studies at the University of Tokyo, and had even served as his assistant, the topic naturally shifted to Professor Kishimoto’s renowned work Shūkyōgaku (Religious Studies). Many readers will know of it; among the numerous books on religious studies, this one is still celebrated as a classic of classics.
Rev. Tazawa spoke of it almost as though he had committed it to memory, beginning with the opening lines of the “Preface.”

　それは次の一文で始まっています。
　「おもうに、『宗教学』は、日本で始まってもよい学問であった。日本ほどせまい地域に、異なった宗教が、並び存している国は、珍しいからである。地球上の文明国として、ほとんど、他に類例がない。日本の国全体が、宗教の実験室のような観を呈している。…」

It begins with the following words:
“I believe that ‘religious studies’ was a discipline that could well have begun in Japan. For it is rare to find a country where, within so narrow a region, so many different religions coexist side by side. Among the civilized nations of the world, there are almost no parallels. The whole of Japan presents the aspect of a laboratory of religion…”

　続いて、私自身の今に大きな課題でもあります、信仰体制の「請願態」を「希求態」に、さらに「諦（てい）住態」《編集部注２》にいかに進展させるかが、信仰者たる個人としてはもとより他を導く宗教者としての課題であると、岸本教授の指摘されるところに話が進んだのも忘れ難い思い出です。忘れ難いといえば、この書物の中にある「真剣にうちこんだスポーツマンにとって、スポーツが、現代的な修行の役割を果たしていることを、見落としてはならない。…」を、学生時代にハンドボールというスポーツに明け暮れた私にとっては実に尊いお諭しであることを申し上げたとき、田澤先生が、まるで息子の喜びを我が喜びとする父親のような笑顔で受け入れて下さったのも、私の中に強く残っています。

The conversation then moved to what remains for me a major challenge even today: how to advance the structure of faith from the petitionary stage (seigan-tai 請願態) to the aspiring stage (kikyū-tai 希求態), and further to the accepting stage (teijū-tai 諦住態)*. As Professor Kishimoto pointed out, this is a task not only for the individual believer but also for the religious leader who guides others. This remains an unforgettable memory for me.
Speaking of unforgettable, I recall another passage in the book: “For the athlete who devotes himself wholeheartedly, sport fulfills the role of a modern form of spiritual training. We must not overlook this…” As someone who spent his student days absorbed in handball, I told Rev. Tazawa how precious this teaching was to me. He received my words with a smile like that of a father rejoicing in his son’s joy, and that smile has remained deeply impressed upon me.

　かねて、田澤先生の宗教者としての信念に基づく行動力には驚嘆していましたが、就中（なかんずく）、大和山学園における師弟一体の全人教育、創唱、創始された1食を捧（ささ）げる運動、そして大規模植林活動は、先生の先見性と深くも広い洞察力無くしては生まれなかった聖業と、敬仰の思い今に募（つの）ることです。

I had long been astonished at Rev. Tazawa’s strength of action, grounded in his convictions as a religious leader. Above all, the holistic education at the school of Yamatoyama Gakuen, carried out in unity of teacher and student; the movement he founded to dedicate one meal; and the large-scale reforestation projects—these were sacred undertakings that could only have been born from his foresight and his deep, wide-ranging insight. My reverence for him continues to grow even now.

　昭和56年5月25日の早朝、私どもは、教団本部に、初めて先生をお迎えすることができました。先生には、私どもが最も大切な祈りのときとしています、日の出を迎えおろがむ「日拝式」に参列していただきました。しかも後日、その時のお心の内を本教の機関誌にお寄せ下さったのでした。

On the early morning of May 25, 1981, we were able for the first time to welcome Rev. Tazawa to the headquarters of Kurozumikyō. He joined us in Nippai 日拝, the sunrise worship, which we regard as our most important time of prayer. Moreover, in the days that followed, he graciously contributed his reflections on that occasion to our organization’s official journal.

そこには先生のお心の深いところが活文でもって綴（つづ）られています。
　「…森厳の気が祭場をつつんだ。寂としてしわぶき1つ聞こえず、誰も身じろぎもしない。祝詞奏上につれ、この日の陽光が暁雲を破ってさし昇る。日本人ならば誰もがそこに神秘を覚えるであろうこの日の朝の陽光が暁闇を引き払う。恐らく、どんな唯物論者でも無宗教者でもこの荘厳な瞬間を讃嘆せずにはおれまい。日頃の不精で、久々に朝日の出を拝しわたくしは、ここにいのちの根源をおかれ、“生き通し”の霊験を体得されたご開祖さまの神秘な歓喜を追懐する感激にひたった。…」。

In that essay, Rev. Tazawa expressed the depths of his heart in living words:
“…A solemn atmosphere enveloped the sanctuary. Not a single cough was heard; no one stirred. As norito 祝詞 (the ceremonial Shintō prayer) was intoned, the sunlight of that day broke through the dawn clouds and rose. Any Japanese would feel the mystery in that morning light dispelling the darkness. Surely even the most materialist or non-religious person could not help but admire that majestic moment. Neglectful as I usually am, I had not worshiped the sunrise for some time. Yet here, as I bowed to the rising sun, I was filled with awe, recalling the mystical joy of the Divine Founder who placed the source of life there and experienced the miracle of ‘unceasing life’…”

　それは、田澤先生にして初めて感得して認められるところで、折から教主就任10年を迎えていた私には、この上ない激励の御詞（ことば）となりました。

Only Rev. Tazawa could have perceived and articulated such an experience. For me, then newly marking ten years since my own accession as Chief Patriarch, his words were the greatest encouragement.

　平成7年5月30日、東京で開かれた教派神道連合会結成100周年の会のときでした。久方ぶりにご挨拶申し上げた私を暫（しば）しじっと見つめられ、そして鄭（てい）重なお言葉を垂れて下さいました。いつに変わらぬ慈愛に満ちた御眼差（まなざ）しは、私にとりましては父の、また兄のそれであり、先覚者の御眼差しそのものでありました。
　田澤康三郎先生10年祭に当たり、小文ながらわが心の誠を捧げて、先生への感謝と敬仰の詞とさせていただきます。

On May 30, 1995, at the centennial celebration of Kyouha Shintou Rengoukai (the Federation of Sectarian Shintō) in Tokyo, I greeted him again after a long interval. He gazed at me intently for a moment, then spoke with solemn courtesy. His eyes, filled with unchanging compassion, were to me the eyes of a father, the eyes of an elder brother, and the eyes of a true pioneer.
On the occasion of the tenth memorial service for Rev. Tazawa Kōzaburō, I offer this brief essay as a token of my heartfelt gratitude and reverence.

請願態－悩みとか苦しみ、病といった“人間の問題”を信仰によって解決しようとする信仰体制。
希求態－宗祖教祖の教えにのっとって自（みずか）らの生活を律しながら信仰によって自らを高めていく信仰体制。
諦住態－日常的な価値はそのまま受け入れながら、信仰によってさらに高い次元の価値を見出（みいだ）してその中に身を置く信仰体制。

Editor’s notes*
Petitionary Stage (Seigan-tai) — A structure of faith in which one seeks to resolve human problems such as suffering, illness, or hardship through prayer and reliance on faith.
Aspiring Stage (Kikyū-tai) — A structure of faith in which, guided by the teachings of the Founder, one disciplines daily life and strives to elevate oneself through faith.
Accepting Stage (Teijū-tai) — A structure of faith in which one accepts the ordinary values of daily life as they are, while through faith discovering higher dimensions of value and dwelling within them.