First of all, automatic translation by the browser works fine for almost everything, and the translations are excellent. However, it has been found that important Buddhist terms are sometimes mechanically translated into meaningless or inappropriate words.
For example, ``師弟不二'' may be translated as ``teacher and disciple Fuji'' (literal translation like a coined word), or ``依法不依人'' may be translated as ``not relying on law...'', which is the opposite of the literal meaning, the real meaning is not conveyed and leaves the reader confused. The titles of each page have also been rewritten to minimize mistranslations.　Please note that this is unavoidable to some extent.
In order to minimize this situation, I intentionally used multiple parentheses ( 　) to annotate important Buddhist terminology so that readers using automatic translation would not be misunderstood. As a result, I apologize for the lengthy and troublesome writing.
If I have time, I plan to add similar annotations to each page and post the original translations on the EN(English) page.

Furthermore, I later found out that at present, automatic translations often work well if I use expressions such as ``Eho-huenin'' and inserting a ``・'' between ``yiho'' and ``huenin.'' That's what I found out. This may be due to differences in grammar and culture.
In subsequent pages of this article, similar Buddhist terminology will be used, so I plan to rewrite it using "・" and ( ) as appropriate to ensure the meaning is clearly translated.


■Prologue

　The organization to which I currently belong based on my faith is the Soka Gakkai.

　The object of faith is the Nam-myoho-renge-kyo of Nichiren's Buddhism "日蓮本仏論"(one article on human law "人法一箇"), and the three Soka presidents (Tsnesaburo Makiguchi, Josei Toda, Daisaku Ikeda) distribute the Nichikan Mandala as the principal image and guide it. He regards him as his eternal mentor(master) and has absolute trust in him.
　In fact, among the three Soka presidents, through the practice of "oneness of mentor and disciple:師弟不二"　with Daisaku Ikeda　serving as the members' mentor. The members chant daimoku to the principal image, chants Daimoku　and do "
Shakubuku" or promote and propagate Soka Gakkai
aiming for kosen-rufu.

　Within the organization, absolute faith (Mugi Wasshin:無疑日信) is preached in the object of faith, the principal image "Gohonzon", and the mentor Daisaku Ikeda, and it is virtually taboo to criticize this. If you do so, no matter how legitimate your argument is, you can be expelled for disrupting the order of the organization.
　Of course, since it is a religious organization, many of its members, myself included, rarely seriously ponder or consider the details of their faith.
　When I have doubts about my faith or the content of my teachings, there are people I can talk to, but almost all of them have the same absolute faith in Daisaku Ikeda, so it doesn't really solve the problem.
　Moreover, they are controlled not to believe anything other than the content related to and recommended by Soka Gakkai, in other words, the content of people and books that criticize Soka Gakkai, and they themselves are actively involved in it.
　Of course, religion is free in Japan, so if you don't like it you can leave Soka Gakkai, but in reality it's not that easy.
　People with little faith will be easily judged and may not even be considered by the organization, but people like me who have cultivated our own beliefs based on this from an early age, have dedicated our lives to our faith itself. Those who have come will face great self-contradiction and conflict.
　In addition, harassment and persecution of those who have left the group can occur both organizationally and from personal connections (grudges, hardships, gains and losses, etc.), and in fact, this harassment and persecution can lead to various social crimes. It's here. This fact is explained in the book ``White Paper on Crimes of the Soka Gakkai and New Komeito Party'' (August 15, 2001, Daisan Shokan) written by Masatomo Yamazaki, a disciple of Daisaku Ikeda, who is considered to have the best knowledge of the internal affairs of the Soka Gakkai, and who later rebelled. Needless to say, this is as pointed out by many experts and journalists.

The Soka Gakkai also uses the ``Complete Works of Nichiren Daishonin's Gosho'' (hereinafter referred to as ``Gosho'' when quoting Nichiren's posthumous texts in this article), edited by Nichiko Hori, as the fundamental textbook of Nichiren Buddhism. was. Recently, however, the Soka Gakkai has been using the Soka Gakkai version of the ``Complete Works of Nichiren Daishonin'', which they have compiled for their own convenience.



　Nichiren's most important posthumous text, the Kanshin Honson Sho, states,
``When the sky is clear, the earth becomes light. Those who understand the Lotus can attain the worldly law'' (Kanjin Honson Sho, Gosho P254) ``
'' If the sky be clear, the land will become clear. Those who know the Lotus Sutra have naturally acquired worldly law. ”
　is stated.
　Of course, if a certain proposition is true, the contrapositive of that proposition is also true, which is knowledge at the level of middle school and high school mathematics classes.
　Any reasonable, sensible person understands this.
　The parallel of Nichiren's will is, ``Those who have not attained worldly law do not know the Lotus Sutra.'' In other words, those who commit crimes do not understand Nichiren's Buddhism.
　
　In other words, as is very clear from Nichiren's last will, he believes that his own ``Buddhism'' and organizational logic are superior to world law and national law, and that he is willing to violate national law in order to protect Ikeda Sensei. Soka Gakkai and its dedicated members, who have committed various crimes, have no qualifications to claim that they are directly connected to Nichiren or Gosho, and history has already proven this fact.
　Furthermore, the current Soka Gakkai insists on statements such as ``Soka Gakkai is the only one that practices the Gosho(Nichiren's collection of writings)'' and ``Soka Gakkai is the only one that spreads Nichiren Buddhism.'' No one other than those who have been mind-controlled (brainwashed) would know that this is a lie based on textual, logical, and actual evidence, and that it cannot be said that Nichiren's teachings have been faithfully implemented according to the book. It should be obvious to anyone looking at it.
　I will explain later that the attitude of its supreme leader, Daisaku Ikeda, is in many ways the opposite of Nichiren Buddhism and Nichiren's attitude, which he insists is correct.

　The former Nichiren Shoshu Soka Gakkai held the teachings of Nichiren Shoshu(
Taisekiji temple's theory) as the absolute truth.
　The teachings of the Nichiren Shoshu school are that Nichiren is the etarnal and ultimate Buddha of "Kuon-gan-jo-jijuyu-hosin Nyorai 久遠元初自受用報身如来" ( so called Nichiren Honbutsu theory 日蓮本仏論), and that the board mandala, which is said to have been created in 1279 "Koan 2nd year 弘安二年", is the absolute principal image (Immediate faith in board mandala).
　The board mandala has Nam-myo-ho-renge-kyo 南無妙法蓮華経 as the title and Nichiren's kao (handwritten signature).
　Nichiren as a person and Nam-myoho-renge-kyo as a law are listed as the same principal image (one article on the law of humankind so called "Ninpo-ikka"), but originally these two cannot be juxtaposed as a matter of principle, and are an absolute faith. Since there is a choice between the two, the reality is instant faith in the board mandala and absolute faith in the Hoshu who maintains and manages it (Hoshu Honbutsu theory,it shows the chief of Taisekiji Temple is the actual main Buddha).

　Soka Gakkai's "oneness of mentor and disciple" (faith and obedience to the mentor), Nichiren Shoshu's bloodline (the sole receiver of the priest, bloodline supremacy)... Both Nichiren Shoshu and Soka Gakkai adhere to these important teachings that they advocate, and There is no critical examination of Nichiren or the contents of Nam-myo-ho-ren-ge-kyo.

　In most religions, absolute beliefs are established, whether in laws or people, and the object of that belief is the principal image. If it is Buddhism, it is considered the original Buddha.
　However, in science, which pursues reason absolutely, there are no absolutes, absolute things, or absolute laws. It may seem ironic, but when we talk about absolutes, the ``
absolute law'' is that ``absolute things absolutely do not exist.''
　Truth is always relative and constantly updating.
　This is a truth that is similar to the impermanence of all actions and the absence of self of all laws, which the Buddha first realized and preached.
　For example, it seems that both Buddhism and science have common standards, including in Nichiren's teachings, such as ``actual evidence is more important than logic and literary evidence,'' and "Obey the truth and law. Don't obey other people's arbitrary assertions" another translated "Depend on the law and not on man."(Ehou-huenin:依法不依人)
　Even in the world of faith, if we consider the principle of right and wrong, and consider the highest as the absolute principal image, then we must absolutely pursue the principle of Nam-myoho-renge-kyo, which is the basis of Nichiren's teachings. If we do not accept this, then it cannot be an object of absolute faith in the first place, and a logic contradiction will arise.

　Nichiren judged the right and wrong, good and bad, superiority and inferiority of law at the academic level of the time, found the highest truth in the Lotus Sutra, and defined the chanting of Nam-myoho-renge-kyo as the only supreme and true teaching.

　To begin with, the academic level is constantly evolving.
　Although today we are much more advanced than in Nichiren's time, it is said that the Nichirenmon school and Nikkomon school (including Nichiren Shoshu and Soka Gakkai) blindly followed and passed on only the expression of Nichiren's teachings. However, Nichiren's attitude and way of thinking never occurred.
　The important basic religious attitude of determining the right and wrong, right and wrong, superiority and inferiority of law at the academic level of the time, and discovering the highest truth, is fundamentally absent in the Nichirenmon school and Soka Gakkai.
　What can be seen is that while advocating Nichiren's teachings, they ostracize each other due to their different interpretations and various reputations.
It is an ironic figure that draws a bow on the spirit of the bloodline of all of Nichiren's disciples, which says, "Let's make one body and one mind."

As Nichiren wrote in his book ``Shoji Ichidaiji Kekemeisho,生死一大事血脈抄（御書P1336～1338）'' which shows the most important thing in life and death and the lineage of Nichiren Buddhism, ``Without distinguishing between ourselves and others, we understand that each other is indispensable, like the relationship between water and fish, and support each other, Let us support each other and unite our hearts even though our bodies are different.　Let's chant the Lotus Sutra,'' he says, expressing the spirit of his bloodline to all of Nichiren's disciples. ''
Despite this, while advocating Nichiren's teachings, they exclude each other due to their different interpretations, various reputations, and self-righteous attitudes. This person claims to be a disciple of Nichiren, but is drawing a bow towards Nichiren.

　In Nichiren's teachings, this important basic attitude of faith is preached as Dharma, including the principle of ``obeying the law and not relying on the man.依法不依人'' (meaning that the law at that time was the law (sutra) preached by the Buddha, so follow the Buddha's law, and do not follow the claims of others). Since this basic attitude of faith is preached as the Dharma, Nichiren can be evaluated as having properly inherited the attitude of his master (Shakyamuni) as a disciple.

However, many of Nichiren's current successors do not share Nichiren's attitude and way of thinking, so they are violating Nichiren's teachings.

　Continuing on, if we look back at Nichiren's teachings and the history of the later generations that passed on them, we can see that there were three periods in which the teachings of Nichiren were similar to, or if not prior to, the final stages of the True Image that Shakyamuni Buddha is said to have preached in the Lotus Sutra. I realized that I could also do a similar analysis.
　In Shakyamuni Buddha's Buddhism, the True Dharma, Image Dharma, and Final Dharma correspond to the founding period of the Gozan after Nichiren's death, the period of relative stability under the Danke system from the Edo period to the Meiji Restoration, and the period after which, from the post-war period to the present, there was a period when new groups sprang up. It is a period of mutual conflict.

　If you think about it, the final Dharma of Nichiren's time was when Shakyamuni Buddhism said, ``Within my Dharma, by fighting, arguing, and arguing, the Original Dharma will disappear.'' During this period, Nichiren judged the merits and demerits of all the Shakyamuni Buddhism that had been passed down at the time based on the academic level of the time, and determined that the Lotus Sutra was the best and foremost.

　We are currently in a time of change, with various divisions within Nichiren's teachings (Minobu school, Nichiren Shoshu, post-war Soka Gakkai, Rissho Kosei-kai, Kensho-kai, Shoshin-kai, etc.) accepting the superficial content at face value. It seems to be a widely known historical fact that Nichiren was left behind and engaged in ``battling arguments'' while gradually going against Nichiren's religious stance.

　Meanwhile, Nichiren and Nikko, for example, showded this fact among the Tendai monks to which they belonged, and today there are people within established religious organizations who are showing a similar attitude.
And internally, I also want to be like that.

　In other words, rather than blindly following Nichiren's teachings that have been passed down from generation to generation, we should return to Nichiren's original faith stance and, while keeping it as the foundation, adapt it to the current scientific progress and adapt to the times. This means criticizing, reconsidering, modifying, and reconstructing the fundamental teachings of Nichiren itself.
　This must have been Nichiren's original faith attitude, so to speak, a faith attitude based on Shakyamuni Buddhism as a model.

　And if you follow it faithfully, you can naturally expect persecution and oppression from regulated groups, as taught in Nichiren's teachings.
　Nichiren himself taught that there are ``three types of strong enemies'' (the arrogance of the common people, the arrogance of the Daomon, and the arrogance of the hidden saints), and ``the three hindrances and four demons,'' and he taught himself that while undergoing various tribulations. This is because it has been proven.


　In science, the ``absolute law'' is that ``absolute things never exist.''
　And it has developed and progressed by constantly examining the law, not the claims of others. This is the very attitude of a person who does not obey on the man but on the law in Buddhism, in other words, it is the attitude of ``obeying the law and not obeying the man (依法不依人).''
The truths and laws referred to here are correct teachings that lead people to happiness, and it goes without saying that primitive Buddhism was the textbook in Shakyamuni's time, and Nichiren's posthumous text was the textbook in Nichiren's time.
In an age where advanced science continues to progress, this ``Dharma'' corresponds to new theories that update the Buddhist teachings of Shakyamuni and Nichiren from the old days and adapt them to the new age.
And not only that, but also the equations advocated by various pioneers of philosophy, cutting-edge physics, etc., and the truths and laws that include various cutting-edge theories, should also become the ``law'' for those who ``obey the law and not rely on the man.依法不依人.''



　Naturally, in religion, as long as it is aimed at achieving happiness both personally and globally, there is no need to question traditional teachings, stick to the old ways, and make blind assertions that are out of touch with the times. Repeated behavior is nothing but negligence, stagnation, and transgression.
　What's more, the laws for achieving the ultimate happiness and attainment of Buddhahood are subject to constant criticism and verification, and are inherently updated.


　I have decided to reexamine Nichiren's teachings through the teachings of Soka Gakkai and Nichiren Shoshu, to which I have probably devoted more than two-thirds of my life since childhood. As I showed in my previous post, ``My View of Daisaku Ikeda (1),'' which goes against the grain, ironically, Daisaku Ikeda, who has been my mentor in life, has faced logical inconsistencies, deceit, and bad deeds that are contrary to what he should be as a religious leader.
I ironically found myself forced to point out the contradictions in Daisaku Ikeda, who I have considered my mentor in life.
The situation has become such that I have no choice but to point out the fact.

　Although my mental wounds still ache, I continues to struggle with myself, practicing Nichiren's original teachings and faith as a model, and striving to pursue truth and kosen-rufu.

　This time, I will explain and confirm the above basic stance from the beginning of Buddhism along with historical facts, take as examples the "bloodline" of Nichiren Shoshu and the "oneness of mentor and disciple" of Soka Gakkai, examine it, and from this point of view, I would like to further explore the truth and truth, the ``All-Fundamental Law.''

　This will inevitably result in a reconsideration of the truth or falsity of various doctrines and traditions, including those mentioned above, and many believers who accept them as absolutes or as the sole basis of life. It will go against their feelings.
　This happened to me as well, so I faced intense hesitation and conflict, and it was not easy to overcome this.


　I have no intention of denying religion.
Rather, they believe that faith based on correct truth is essential to individual well-being and to humanity as a whole.
　Marx once said that religion is an opium, but as a doctor, I have experienced in my daily clinical practice that opium can be very beneficial depending on how it is used.
　There is no need to bring up Tsunesaburo Makiguchi's theory of value; beyond time and space, for all people of justice and goodwill, the truth is valuable and beneficial, and lies, deceit, fabrication, and concealment are poison, harmful evil. (Furthermore, according to Makiguchi’s theory of value, for people with hypocrisy and malice, truth is anti-value and harmful, and lies, deceit, fabrication, and concealment are valuable and useful.)
Knowing new truths, using them and honest acceptance does not mean denying the past or personality, but rather understanding the history and path more deeply and accurately, which leads to a more correct approach to faith itself.
　As time progresses, no matter how surprising facts are discovered that require us to revise our conventional interpretations and beliefs, all we need to do is remain faithful to the truth without fear.
　That attitude is true faith, and it will deepen that faith even further.

　The proverb, ``Hate sin, but do not hate others,'' is based on the principle of ``Do not obey men, but obey law.(依法不依人)''
　To avoid misunderstandings, I would like to clarify in advance that this paper is written based on these proverbs and principles, and as a result, it questions the way of thinking and logic of many believers, and does not question faith or the believers themselves. This is not intended to criticize or deny.
　It is clear that the success of a believer does not depend on the strength of the object of his faith, but rather on the content of his faith, the depth of his faith, and the strength and weakness of his actions. .

　Having awakened to this new truth, I, as a believer and Buddhist practitioner, have come to realize that the correct "laws" that I believe in are constantly giving me new wisdom and courage. I am convinced that it is scientific universality itself.



■From a further scientific point of view


　After all, in the Dharma that is the origin of all things, there is a principle of ``Do not obey men, but obey law'' but there is no such thing as ``mentor and disciple'' or ``bloodline.''
　The existence of so-called "God" has now been denied due to the development of science such as quantum theory.
　God is mainly expressed as the Absolute, the Creator, etc., but it is also a conveniently raised imaginary that includes a wide range of absolute things, transcendental existence, a priori existence, supernatural souls, things, and concepts.
　However, the most advanced physical theories such as quantum theory are also based on the assumption that an impossible ``imaginary number'' becomes negative when squared.
　This equation also explains and elucidates the aspects of our Big Bang universe from its beginning to the present.
　In other words, virtual concepts are included in the foundation.
　And since the language and mathematical formulas used to express it are not perfect and absolute, the truths expressed using them (e.g., equations) are also incomplete and relative.
　Even if any logic or argument appears to be relatively infinitely close to 100% truth compared to others, it is not 100% (absolute).
　No matter what kind of theory it is, it is unknown how the logic will be encompassed in the future, and that is why everything is incomplete and relative, and it is necessary to continually strangly upgrade it to perfection. be.

　So, what exactly is the role of non-scientific religions that worship the Absolute and revere their founders?
　I'd like to leave that for another time, but for example, the head of a sardine can turn into a huge size for some people.
　It's not just religion that is changing.
　From stocks, land, the economy, rumors, misinformation, trends... In layman's terms, everything that can be projected as an object of desire or comfort is transformed.
　It grows into a bubble, but the bubble eventually bursts.
　To repeat, Marx famously said, ``Religion is opium.'' This ``opium'' (=narcotic preparation) is not used in the end-of-life medical care that I am involved in on a daily basis. It is an indispensable and valuable existence.
　Because of this kind of evidence (certain evidence), drug use has become the standard worldwide in end-of-life care and palliative care. (Naturally, the same applies to non-scientific religions.)
　Empirically, believers in religions that worship the Absolute (regardless of their content, including the Soka Gakkai to which I belong), if their faith is fervent, The more people do, the less they use drugs and the more fulfilling they are at the end of their life than those who don't.

　However, the number of harmful effects that these have been used for is endless.
　Nichirenism, which was the basis of the beliefs that evolved from the theory of national polity to the Pacific War, is also in no position to criticize Christianity during the Crusades and the Dark Ages, or Islam during the ``Koran or the Sword?'' era.
　All are relative realities depending on the person or believer who accepts them.
　Japan's militarism, Western European colonial rule, Hitler's Holocaust, Stalin's purges, and many other tragic histories based on unscientific religious practices are endless.
　The belief that what they believe is always absolute (100% justice) may bring temporary satisfaction (so-called happiness) to people, but at the same time it may lead to cruel and tragic invasions and wars. We should look humbly at our history.
　In other words, one should be a person who do not obey men, but obey law.


■Dharma依法不依人, meaning "Do not obey men, but obey law", "Follow the truth and law. Don't follow people's arbitrary claims."

　The words Dharma "Do not obey men, but obey the law", which are said to be the last words of Shakyamuni Buddha before his death, can be read as ``Depending on law and not depending on people,'' and it means that one should aim for Buddhahood and pursue truth and values. , which means that one should follow the law rather than one's own arbitrary assertions.
The phrase "依法不依人" in Buddhism conveys the idea that one should rely on the **Dharma** (the teachings of the Buddha) rather than depending solely on human interpretations or opinions. It emphasizes the importance of adhering to the true principles of the Dharma and not being swayed by individual perspectives. In essence, it encourages practitioners to base their actions on the correct teachings rather than relying solely on human authority or subjective interpretations.


　More closely, it means that judgments and standards of action should be based on laws, and that one should not accept or rely on other people's interpretations, arguments, and assertions.
To repeat, the truths and laws referred to here were primitive Buddhism in the time of Shakyamuni, and in the time of Nichiren, they were the writings left behind by Nichiren (one of the collections and publications of these was the Complete Works of Nichiren Daishonin's Gosho (hereinafter referred to as Gosho). (abbreviated as ), and currently it is as mentioned above.
More closely, it means that judgments and standards of action should be based on laws, and that one should not accept or rely on other people's interpretations, arguments, and assertions.

If the truth or law for people to be happy is wrong, then if they follow it, they will not be happy.
Also, people's claims are always changing and inconsistent, and even if they intend to interpret the truth or law, they are often wrong, and if you follow these people's claims, you will naturally end up happy. do not have.
``Follow the truth and laws. Do not obey the arbitrary claims of others (Yoro-Fui-i-nin)'' warns us not to become like this.

　This does not matter at all about the person's attributes and factors, such as the claimant's appearance, position, origins, and actions, even if the claimant is a beggar, a demon, a sinner, or a devil.
　A lie is a lie and the truth is the truth, whether that person is your master, teacher, parent, good or bad.
　Shakamuni teached, "Try to discern whether or not the content of the claim, not the person, is consistent with the law and truth".

　A hungry demon whose main diet was human flesh murmured, ``Everything is impermanent, life is the law of extinction.''
　Hearing this, Yukiyama Doji threw himself at the demon and listened to the next verse, ``Life and extinction, Jakumetsu tameraku.''
　This parable is famous as one of Shakyamuni Buddha's lifetimes of ascetic practices, but this parable also shows the person who rely on Dharma, and is one of the important spirits of Buddhism.
　Even if he is a demon, if he preaches the correct law, we should use that law.


　At the time of the definition of this dharma, ``Do not obey men, but obey law'', the term ``dharma'' refers to Buddhism, which is valid across time and space.
This is because the teachings that the Buddha preached after he attained enlightenment, although there have been modifications and additions made by later generations, basically explain the laws of all things.


　This is because true laws do not change, but people and things are constantly changing, moving through time and place, and are unstable.
This is called shogyoumujo, meaning "ebrything is changing".
Therefore, in addition to practicing Buddhism, being ``obey the truth and law, and not following the arbitrary assertions of others'' (Yiho Muginin) is the path to happiness that is common to the natural world.

　Needless to say, the word ``law'' in the phrase ``Do not obey men, but obey law'' and its true meaning means all the laws of truth. This is also hinted at by the statement in the Nirvana Sutra that ``All of the world's exoteric sutras are Buddhist theories and not the theories of the exodus.''
　And since Buddhism was a law that taught the path to the highest happiness of attaining Buddhahood, it was an astonishing masterpiece in an age when science was underdeveloped.

　Naturally, the development of modern science, which pursues objective laws, is also based on the principle of relying on law.

　Religions with many unscientific dogmas therefore fell apart with the development of science.
　Among these, ``Do not obey men, but obey law
'' is one of the important criteria for determining whether religious teachings and dogmas that contradict scientific logic are truly correct, true, or false.

　It is probably because of this principle that many of the insights of Buddhism, such as the Dharma principle of Ichinen Sansen, can withstand the development of science.

　In fact, people interpret and debate laws as they see fit for arbitrary purposes based on their own upbringing and position, the presence or absence of authority and wealth, the organizations they belong to, and their own beliefs and experiences.・Make a point.
　Authority, fame, power, honor, and majority opinion have distorted justice and truth, and this has been repeated throughout history.
　It is not correct just because a professor, ruler, president, or lord says it, or because it was decided by majority vote, or because it is public opinion.
　Also, just because claims about minors, beggars, criminals, eccentrics, perverts, organized crime groups, etc., or inconsistent statements that keep changing, does not necessarily mean that they are false, and on the contrary, they are based on the truth. This is also a common story.

　What these false claims have in common is that they are ``依人不依法:doing not obey law, but obey men,'' which is the exact opposite of ``依法不依人:doing not obey men, but obey law
.''
　After all, an argument can be said to be correct because it applies to objective "laws," and this is what is meant by "doing not obey men, but obey law（依法不依人)." That is to say.



　Whether we call it Buddhism, the three major religions, or science, in the end, humanity is nothing more than the accumulation of what Hegel called dialectical sublimation and development.
　One thing that has always been consistent is that science has focused on discovering and constructing law (truth) based on the principle of not obey men, but obey the law, and has repeatedly reproduced it. But in religious organizations, theories that are convenient for them have been accepted as truth, and the way they perceive them has been interpreted and used according to their convenience.
　The belief that their own way of seeing things was the only correct way of thinking affected the masses around them, leading to conflicts and even wars.

　In the first place, Shakyamuni Buddha, the founder of Buddhism, preached the impermanence of all actions and the non-ego of all laws, and this is also applicable to Einstein's theory of relativity and quantum theory, which is the most advanced physics, and even in today's highly scientific and civilized society. can be accepted without contradiction.
　In response to this, Nichiren also defined Nam-myoho-renge-kyo on the premise of the reality of all dharma and the principle of "do not obey men, but obey law".
　However, at some point throughout history, claims to the contrary, such as ``one absolute'' animism and ``doing not obey law, but obey men,'' arose, and Nichiren Shoshu and Soka Gakkai were among these.
　And, similar to the history of other non-scientific religions that advocate ``the one and only absolute,'' they have been playing out the path of "Asuras" mutual conflict.
　Looking at the history of Buddhism, at first it was a clear stream or a mountain stream, but now it is a murky stream or a lazy large rivers　stream.

　When on earth did it begin, and what was the cause and trigger for clear streams and mountain streams to turn into murky streams and a lazy large rivers　stream?

　Against this background, all claims should be made, evaluated, and examined based on the principles of ``objectivity and reproducibility'' in science, equal on "doing not obey men, but obey law".


■ Regarding bloodline and consideration of "oneness of mentor and disciple"( automatically translated "Master and Disciple Fuji" or so )

I have summarized the historical facts that are currently known in advance, based on the principle of "doing not obey men, but obey the law", and admiring and evaluating the relationship between "oneness of mentor and disciple" and the bloodline based on the value judgment limited to the category of Buddhism. I would like to consider this issue fairly and objectively, from both criticisms and points of view.


``Kechimyaku(血脈)'' is the concept of a bloodline of faith that is considered important in Nichiren Buddhism, especially Nichiren Shoshu. The bloodline of faith is thought to be likened to the passing down of important teachings from a mentor to a disciple to the passing down of a bloodline from parents to children.
In Nichiren Buddhism, faith in the Lotus Sutra is considered the bloodline that leads to enlightenment. Only through sincere faith can one attain Buddhahood.
Nichiren stipulates this in detail in his ``Shouji-ichidaiji-kechimyaku-Sho'' (Gosho P1336-1338).
The concept of bloodline in Buddhist teachings signifies the continuity of doctrine and lineage, emphasizing the importance of mentor-disciple relationships and the transmission of essential teachings.

Therefore, I will consider whether the history of how it is passed down and the relationship between mentor(master) and disciple corresponds to the "bloodline" in the true Buddhism defined by Nichiren. consider what it is.



Next, "oneness of mentor and disciple" means that the master(mentor)and disciple become one, share their hearts, and grow together.

Soka Gakkai considers ``oneness of mentor and disciple'' (master and disciple to be one, in effect, the disciple to submit to the master in faith and obedience) to be a model and essential for the true practice of Buddhism.
Daisaku Ikeda, the third president of the Soka Gakkai, claims that it was through his teacher-pupil relationship with Josei Toda that he was able to learn about Buddhism, practice it, and devote himself to kosen-rufu.
Subsequent Soka Gakkai presidents, key executives, and ardent believers have all held exactly the same beliefs and made the same claims.

So, if we look at history, can we really say that Daisaku Ikeda had the second president, Josei Toda, as his mentor?


　The following points are used to determine whether the relationship between master and disciple among the successors who have passed on Buddhism, not just within the Soka Gakkai, corresponds to ``oneness of mentor and disciple.''
　Did he faithfully followed and implemented your mentor's teachings?
　Did he passed on all of your mentor's teachings to future generations of disciples without concealing them?
　Did he continue to update his mentor's teachings in response to the times, using Nichiren as a model?


　If a person dialectically sublimated his mentor's teachings in accordance with the times and science, he was considered to have faithfully followed and implemented his mentor.
　On the other hand, if a person distorts and conceals his mentor's teachings, spreads his own opinion, or uses it for convenient purposes such as ambition or self-protection, it will be considered an act against the mentor.

　Finally, I would like to examine whether there is a duality of "oneness of mentor and disciple", or bloodlines in Buddhism, and if so, how they flow.

　Many inconsistencies have been pointed out among the documents that can be considered, such as missing parts, indistinguishability, transcription errors, intentional additions, forgeries, falsifications, disappearances due to fire, and theft. Well, that hasn't changed.




■``Oneness of mentor and disciple,'' which means that mentor(master) and disciple become one, may violate the teaching, ``Obey the truth and law. Do not obey the arbitrary claims of others.''


In the strict lineage of Buddhism, the concept of ``oneness of mentor and disciple'' a concept that is integrated into the human mentor, violates ``eho-fue-nin依法不依人,'' which is the teaching that one should only obey the law and not the claims of others.
If you have any semblance of reason, you can easily see this by laying out these definitions, and I think the intelligent reader will already understand this.

　However, in this article, I will clarify that this contradiction and the true "bloodline" and "oneness of mentor and disciple" in Nichiren Buddhism can be resolved if we properly understand Nichiren's last posthumous text, "生死一大事血脈抄：Shoji-ichidaiji-kechimyaku-sho, Life and Death Matters the Most Important Bloodline Sho." , which teaching about the true Bloodline of Buddhism, the Greatest thing in Life and Death.


　This review includes many examples and quotations from people I respect, but since this is a general essay format, unless there is something special, I will include many people I respect, including Buddhist scholars, scholars, researchers, journalists, etc. I have purposely omitted the honorific title, as we both share the same viewpoint of pursuing the truth. In addition, honorific titles have also been omitted for people who are known to the general public, people who are considered public figures, and documents.
　Furthermore, although the prologue and epilogue described below are long, they are a single paper, so please be aware that quotations may occupy a large portion of a single page or chapter.