In this ☆ article “Bloodline, Mentor and Disciple in Buddhism – Shakyamuni, Nichiren, Nikkomon School – Soka Gakkai”, I made an additional contribution. "P82 Everything from subatomic particles to the outer universe is the life of all things, even a single electron has a will" in roughly half the number of words. See original p 82 for details. About 800 years ago, on Sado Island, Nichiren was preaching a law that is permeable to modern science. The teaching of the Lotus Sutra is that all sentient beings are necessarily endowed with the ten realms. For example, a person is composed of the four great elements, and if any one of them is missing, he or she does not become a person. Furthermore, it is said that all beings, even the most ruthless plants, trees and dust, are endowed with the Ten Realms. The two laws regarding the constituent elements of "one's life and its environment'' here refers to the relationship between the self and the universe, regardless of whether it can be observed or not. A single particle is the smallest physical unit and corresponds to the 'elementary particle' of modern science. All of these are stated to 'embody the ten worlds'. On the other hand, in modern science, there is a thriving debate about 'will'. Developments in quantum theory have forced the existence of will to be taken into account when explaining the behaviour of elementary particles such as electrons. The controversy is ongoing and no global consensus has yet been reached. Some physicists have proposed a theory that matter also has a will and life, but some scientists have refuted this theory. Hironari Yamada's 'Dialogue Principle' is a novel approach, which proposes that the uncertainty principle can be explained by the fact that electrons have a will and are free to act according to the laws of quantum theory. ■ The relationship between electrons, atoms and all things All matter (including living organisms) is composed of atoms. An atom consists of a nucleus and surrounding electrons. The size of an atom is about 1/100 millionth of a centimetre, while the nucleus is less than 1/10,000th of that size. Electrons are even smaller, with a mass of less than 2000th of the nucleus. Electrons in an atom revolve around the nucleus at a breakneck speed. The average speed of an electron is 2300 kilometres per second and the average frequency is 1016 Hz. Inside the atom is a vacuum, where electric forces are powerful. Electrically charged particles and light cannot penetrate this space, but non-electrically charged particles can. The weight of matter in our world is determined by the mass of the atoms and gravity. The shape and structure of matter is also established by the orbitals and energy of electrons. The orbitals of electrons determine the chemical properties and bonds of atoms and are the basis for shaping the shape and state of matter. Matter is founded on the interaction of space and energy, which is as close to a vacuum as possible. Electromagnetic forces give matter its shape and stability, and in our everyday life matter seems to have a solid form. On a microscopic level, however, we can say that matter is mostly empty space. Space itself is also subject to electromagnetic forces, which involve more than just matter. Electromagnetic waves are transmitted even in a vacuum and serve to carry energy. We can say that matter is made up of the interaction of energy and space. The mass of an atom is in fact composed of various forms of energy. Einstein's famous equivalence equation E=mc^2 means that mass (m) and energy (E) are equivalent and mutually convertible by multiplying by the square of the speed of light (c). Matter is made up of the interaction of space and energy, and the forces between atoms and molecules determine its shape and properties. Incidentally, when our life dies, its body is simply replaced by an equivalent and different energy and continues to exist. The bodies of living organisms are decomposed and transformed into other forms of matter and energy. For example, the chemical energy released by decomposition becomes a source of nutrition for other organisms or is released into the environment as heat energy. This process is part of the material cycle and energy flow in ecosystems, where the bodies of dead organisms return to the soil and become nutrients that help plants grow, providing the basis for new life. In this way, the end of life is part of a cycle that leads to the beginning of new life. The mass of an atom is in fact composed of various forms of energy. Einstein's famous equivalence equation E=mc^2 means that mass (m) and energy (E) are equivalent and mutually convertible by multiplying by the square of the speed of light (c). Matter is made up of the interaction of space and energy, and the forces between atoms and molecules determine its shape and properties. Incidentally, when our life dies, its body is simply replaced by an equivalent and different energy and continues to exist. The bodies of living organisms are decomposed and transformed into other forms of matter and energy. For example, the chemical energy released by decomposition becomes a source of nutrition for other organisms or is released into the environment as heat energy. This process is part of the material cycle and energy flow in ecosystems, where the bodies of dead organisms return to the soil and become nutrients that help plants grow, providing the basis for new life. In this way, the end of life is part of a cycle that leads to the beginning of new life. In this way, all things are flowing, turning and changing. ■ One electron also has a will The idea that a single electron also has a will has emerged. In his book 'Quantum Mechanics Reveals the Meaning of Existence, Will and Life', Hironari Yamada states that even the tiniest electron has a will. In his view, the electron, as a material entity, has a 'will' that determines its behaviour, which allows for a scientific explanation of physical phenomena and conscious elements. This approach attempts to integrate matter and consciousness and aims to form a new basis for scientific thought in the 21st century. Quantum mechanics, materialism and idealism can be seen as offering different perspectives that can complement each other to deepen our understanding of the fundamental nature of the universe. The following discussion is based on the dialogue principle of Hironari Yamada. In quantum mechanics, it has been assumed that the electron is both a particle and a wave, but this is incorrect. In fact, waves are phenomena that emerge through interference, while electrons are particles are entities. By introducing 'will' into the electron, the complex behaviour of quantum systems can be explained without contradiction. This provides a bridge between physics and sociology. The definition of will includes 'the power to unite individuals', 'the power to identify oneself from others' and 'the power to interact and interfere with others', which is useful in explaining the stochastic behaviour of quantum systems. ① The behaviour of electrons is unpredictable and their shape and size have not yet been accurately measured. According to quantum mechanics, the electron is an infinitely small point and has wave-like properties. As light is also a particle while exhibiting wave-like properties, the electron is always a particle and only exhibits wave-like phenomena as behaviour. Human behaviour is also unpredictable and, like the behaviour of electrons, is indeterminate. ② The movement of electrons can only be predicted by probability. In the microscopic world, all events, such as the decay of radioisotopes and the position of electrons, can only be predicted with probability. Until observed, the position of the electron is unknown and can only be indicated by probability. Human behaviour is also never definite and depends on the will. ③ Statistics can deal with motion with or without will. Electrons have a will, but this is due to their stochastic nature. ④ Electrons are confined by the Coulomb force of the nucleus and are distributed in a particular pattern. For example, in the 'Quantum corral' experiment, in which iron atoms are arranged in a ring, electrons are trapped inside and a wave-like pattern is observed. Similarly, analysis of the Schrodinger equation for hydrogen atoms shows that electrons exist only at certain energy levels and give structure to space. Humans also congregate in specific locations on the Earth and form structures. ⑤ When electrons gather, Coulomb potentials are created, and when masses gather, gravitational potentials are created. These potentials exert forces on particles, causing them to give and receive energy. In human society, the term 'potential' is also used as a potential or collective force, and in large cities, the gathering of people creates high economic potential. ⑥ In physics, forces such as gravity and the Coulomb force are quantised, generating mesons and photons. In economics, human exchange relations are also based on barter and the exchange of money. ⑦ New experimental results on the wave nature of electrons show that, contrary to expectations, electrons do not move regularly at equal intervals, but rather coarsely and densely. Cars on highways similarly form density waves, and the speed at which they travel changes as they ride the waves. ⑧ If there were only one electron in the universe, it would have an infinitely spread wave function and its probability of existence would be extremely small. The electron behaves both as a wave and as a particle, but can only be located by its interaction with other electrons. Humans also understand and define themselves by their relationships with others. ⑨ Elementary particles are divided into two types: fermions and bosons. Electrons are fermions and no two can exist in the same place. If there is more than one electron, when one moves, the others adjust their positions, keeping the space in balance. As humans are also a collection of electrons, they also have fermionic properties. It is clear from the above that the behaviour of electrons and humans is remarkably similar. If electrons have no will and behave atrandomly, such similarities cannot be found. In my opinion, it has been shown that human and electronic behaviour with will are remarkably similar, however, the underlying laws are different. Will is part of human life activity and includes the capacity for self-control and self-determination. It also relates to the willingness to set goals and act towards them, as well as the ability to make decisions. Will represents the ability to act on one's own volition, rather than merely reacting to it. Historically, the concept of will has changed. In the Middle Ages, the will was considered to be possessed only by God, and humans were thought to live by the will of God. However, since the Renaissance, people have become convinced that man lives by his own will. Hironari Yamada describes physics as follows. Physics is based on a number of unprovable axioms: the law of conservation of energy and the law of conservation of momentum are derived from the principle of least action. Physics is a lazy science, and although the conservation of energy and momentum laws are derived from the principle of least action, it is impossible to prove why the principle of least action is true. We know that there are four forces in nature, but we have not been able to prove why these forces exist. Thus, physics today is a discipline that builds its system on minimal axioms and seeks to be self-consistent. Without understanding these assumptions, it is difficult to understand the nature of physics. Science has limits, and this will be true not only in physics but also in other disciplines. What exactly is will, by the way? The Buddha Dharma states that consciousness is included in the Nine Consciousnesses Theory. In general, will is part of human life activity and refers to the psychological forces and processes that determine and carry out one's actions. It includes the willingness to set goals and act and the ability to make decisions. Will is closely related to the capacity for self-control and self-determination, which enables individuals to take responsibility for the consequences of their chosen actions. What are the advantages of defining the will scientifically, even in physics? In the past, since the Renaissance, it was necessary to view will as a concept independent of God in order to understand the whole of nature. The introduction of the will as an axiom of physics is very similar to this. The will is the force that unites individuals, enables them to identify and interact with others, and determines their behaviour according to the probability statistical principle. This definition can be applied to electrons as well as humans and helps explain the quantum mechanical behaviour of electrons. If electrons have a will, their behaviour is stochastic and their position in phase space depends on the properties of individual electrons. Will is thought to exist in all individuals, not just complex humans. Individuals are hierarchical and will can also be said to have hierarchical properties. The human decision-making process differs from that of electrons, but the underlying concept is the same. Thus, by introducing the will as an axiom of physics, the behaviour of particles can be understood as a willful choice rather than a random one. However, the 'will' of an electron and the human will are fundamentally different concepts. The 'will' of the electron in physics appears to be a metaphor to refer to the fact that the electron's behaviour has certain regularities. This implies that electrons behave according to the laws of quantum mechanics. As for humans, there are also biological and psychological - sociological laws, but electrons do not make conscious choices like humans do. In fact, the will that electrons have is so complex that, in quantum mechanics, their behaviour is described by a probability wavefunction, which predicts a probabilistic outcome under certain conditions. This is a different kind of complexity than that faced by the human will. The behaviour of an electron has many possibilities until it is observed, according to the laws of quantum mechanics, which is fundamentally different from the complexity of the human will. In other words, electrons have a will as electrons and humans have a will as humans. Quantum mechanics affects not only the microscopic world, but also macroscopic phenomena. Matter has form due to Pauli's Exclusion Principle. This principle prohibits the existence of two homogeneous Fermi particles in the same quantum state. The electron is an example of this Fermi particle, localised in a specific place within an atom, each with its own 'street address'. This exclusivity gives matter its shape and creates the solid feeling of matter in our everyday lives. And although electrons are infinitesimally small points, their distribution allows matter to occupy space and take shape. Thus, quantum mechanics provides the fundamental laws that shape our world. However, the reason why physicists distinguish it from classical mechanics is that the laws of quantum mechanics are not intuitively observable on a macroscopic scale. However, we should not forget that these principles are deeply related to the structure of matter and our existence. According to Pauli's principle, photons are bosons and can exist in the same place countless times, but do not create form. In contrast, electrons are fermions, and no two can exist in the same quantum state, thus giving shape to matter. Only in observations, electrons and photons are treated as waves and are distinguished by their different spins. Note that the spin of an electron is 1/2 and the spin of a photon is 1. Electrons behave indeterminately within an atom, emitting light and changing their energy state. The timing of this light emission is the 'will' of the electron and is unpredictable. The lifetimes of electrons vary from atom to atom, but interestingly, there is an average value. According to the uncertainty principle, the width of the electron's energy levels (ΔE) and its lifetime (Δτ) have an inverse relationship, expressed by the simple equation ΔExΔτ = h where h is Planck's constant. This principle states that the wider the width of the electron energy level, the shorter the lifetime, and the narrower the lifetime, the longer. This is exactly analogous to the way humans live. It is interesting to consider that there are people who live long and thin lives and people who live short and thick lives. The relationship between humans and electrons is so profound in both science and everyday life that our existence and technological advances are closely linked to our understanding of the fundamental particle, the electron. Nichiren's teaching, 'Everyone, down to the tiniest particle of dust, has the ten realms', uses scientific evidence to explain that the behaviour of electrons is also accompanied by will. Nichiren's teachings show that our physical body is actually a field of scanty, almost empty space, shaped by minute energies within it, and that the nature of matter is determined by energies invisible to the surrounding environment. It is remarkable that Nichiren's teachings of 800 years ago coincide with modern quantum mechanics, and have important implications for both science and philosophy.

In this sailor suit cosplay photo, the background is Mt. Fuji from Setttogatake and the sunrise. This page ☆ In the paper "Bloodline, mentor and disciple in Buddhism - Shakyamuni, Nichiren, Nikkomon school - Soka Gakkai", P81, “God” for scientists, “Buddha” for Nichiren is. This post is originally https://www.rakettochan.com/en/mentor-and-disciple/p81%2C-“god”-for-scientists%2C-“buddha”-for-nichiren It has also been published. Please note that comments cannot be posted due to the blog's character limit, so please refer to the original text. ■Determining reality How is realism determined? Since the experiences of mystics cannot be measured objectively, let us refer to the ideas of philosophers. Through a long study, they found that true realism has the characteristic of ``feeling more real than other things.'' This is called "grasping representation," "presence," or "intentionality." Dreams, fantasies, and hallucinations are real at the time, but when you wake up or come to your senses, they no longer feel real. This is because ordinary reality is much more real. However, since we have never experienced anything beyond ordinary reality, we do not think there is a reality beyond that, and we have no reason to believe. However, people who have experienced ``mystical union'' say that they felt the reality of the ``Absolute One'' which was much more real than ordinary reality. Their words are very similar to those of gurus, shamans, and saints. They believed that realness could be judged by something feeling more real than other things, and they felt that their experiences were more real than what their mind would normally show them. They believed that there was something more real than the material world, and expressed it in terms similar to those used by mystics. Mystics say that by abandoning yourself, you know who you are. Mystics say that when the illusion of self disappears, we discover a world of simplicity and truth. ■“Buddha” for Nichiren For Nichiren, God (Buddha = principal image) was the real law (= Nam-myoho-renge-kyo). This is also clear from Nichiren's last posthumous statement, ``My husband's bloodline, which is the most important thing in life and death, is the so-called Myoho-Renge-kyo.'' (Excerpt from the bloodline that is the most important thing in life and death, Gosho P1336). He made the very law he named Nam-myoho-renge-kyo into his bloodline. Nichiren's wish since he was entrusted to Seichoji Temple as a child was his dream and goal of becoming the most intelligent person in Japan, so he entrusted himself to the capital of learning at the time and trained with Dozenbo as his life mentor. . In his twenties, he traveled to the centers of learning throughout the country (such as Enryakuji Temple on Mt. Hiei and Kongobuji Temple on Mt. Koya) and studied all the sutras. This conclusion, that is, all the conclusions that Nichiren drew, is that the Lotus Sutra, or Myoho Renge Sutra, is the first, the most importannt law, and it can be said that this was the unifying theory for the sciences of the time. He believed that returning to this faith was the only way to solve various problems and provide relief to all people who would suffer from the end of the law. Throughout his life, he continued to appeal this, the most inportant law "Nam-myoho-renge-kyo", to people ranging from the illiterate people of his time to politicians and those in power. He continued to advocate throughout his life, enduring and overcoming extensive persecution. The monks, scholars, and politicians who were in charge of learning at the time were completely refuted in their disputes with Nichiren. Nichiren insisted on a public confrontation, but they avoided it and instead faced various persecutions and intrigues. Nichiren believes that the ultimate purpose and content of faith, that is, ``bloodline'' and ``mentor and disciple,'' transcends the selfish self, including worldly interests, and is a concrete form of ``aiming infinitely closer to perfection.'' By redefining the state of life in the 'Nine worlds' as 'reaching Buddhahood', he preached easy chanting and the bodhisattva path of altruism. For this, he used a method (Ishindaie = the logic that believing becomes wisdom), which I mentioned earlier on page 78. His conclusion was that he returned to Nam-myoho-renge-kyo, which is the ``dharma'' of 3000 single thoughts obtained from the ``absolute oneness'' and ``mystical union'' that he realized as an ascending bodhisattva. Although it is difficult for all people to realize the "Absolute One," they offer believers a "mystical union" at various levels depending on their faith using the methods of Ishindaie. It was an attempt to make the person experience ``Buddhahood'' in the life states of the ``Nine Realms'' while having them experience the ``nine worlds.'' In other words, for Nichiren, Buddha and attainment of Buddhahood were the law of salvation for all people, and also the unifying theory of scholarship at the time. It was the law of everything, the ``law of nature'' in the academic field of the time. And it can be said that he left this behind as a bloodline. ■ “God” and “higher reality” for scientists For many physicists, God is essentially a natural law or a scientific law. A few examples are given below, but this is almost common among scientists who have left their mark on history. This can be said to be natural in a sense, but they say that belief in a personal God, such as Christianity, may have existed at the beginning, but as they continued to study it, it disappeared. It is no exaggeration to say so. As they pursue their research and ponder over and over again, they find themselves in awe of the helpless nature and universe of mysterious phenomena that cannot be explained rationally, and their ultimate goal. This is because he is trying to elucidate the mysterious phenomenon of all things, which is defined as ``God''. Therefore, it is constantly updated, and will continue to do so in the future. ①Albert Einstein had very interesting views about mystical experiences. He states that his scientific aim is to understand the underlying unity of the natural world; In his letter, he says that he felt a mysterious emotion and joy while gazing at the beauty that radiated from him. He says he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny. Einstein's mystical experiences greatly influenced his scientific exploration. He sought a theory that would unify all the forces of nature, but this theory was only developed after his death. The theory of unity that he intuitively sensed inspired modern science to explore a ``theory of everything.'' He must have experienced the union of his own Self with the truth of the universe. He did not call himself an atheist, but believed in "God", which represents the laws and order of nature. In other words, the ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science is something that explores the beauty of nature, while religion is something that teaches the meaning of life and morality. He was also skeptical of quantum mechanics, and left behind the famous words, ``God does not play dice,'' and did not change this view until the end. In this way, his religious views were different from general religion, and were scientific, seeking harmony between religions based on science. He called this intuition a ``cosmic religious feeling,'' and although he did not believe in a human God, he felt that an amazing and sublime order existed in the natural world and the world of thought. He acknowledged that he was part of that order and was ruled by it. He felt that his existence was a prison that restricted his freedom, and he wanted to feel the universe as one whole. In other words, he was in awe of the laws and order of nature and called it "God." In other words, for him, God could be said to be the ``laws of nature.'' He believed that his scientific inquiry was bringing him closer to that "God." (Comment 1) ②Physicist Edwin Schrödinger had an interesting view about mystical experiences. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' who represented the laws and order of nature. He states that his scientific purpose is to understand the underlying unity of the natural world. In his letters, he said that while he was standing on a small planet, gazing at the beauty of something eternal and mysterious, he felt a mysterious emotion and joy. I'm talking about it. He says he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny. He called this intuition "the awareness that all things are one." He considered all conscious beings to be ``all things,'' and was convinced that he was part of Mother Earth, and that it was also part of him. He believed that he was as solid as the earth, no, a thousand times more certain than the earth. In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God." It can be said that Schrödinger's mystical experiences had a great influence on his scientific exploration. He sought a theory that would unify all the forces of nature, but this theory was only developed after his death. It can be said that the theory of unity that he intuitively perceived served as a stimulus for modern science to pursue a ``theory of everything''. He must have experienced the union of his Self and the truth of the universe. He also did not call himself an atheist, but believed in "God", which represents the laws and order of nature. The ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science was meant to explore the beauty of nature, while religion was meant to teach the meaning of life and morality. Therefore, although it may be said that Schrödinger was a religious person, his religious views were different from general religion, and he sought harmony between science and religion. He was in awe of the laws and order of nature, which he called "God." He believed that his scientific inquiry was bringing him closer to that "God." In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God." (Comment 2) ③Biologist Edwin Chargaff doesn't seem to have mentioned much about mystical experiences, but judging from his books and letters, it seems that he did not deny them. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' who represented the laws and order of nature. He states that his scientific purpose is to understand the underlying unity of the natural world. In his letters, he also said that when he was standing on a small planet, gazing at the beauty of something eternal and mysterious, he felt a mysterious emotion and joy. I'm talking about it. He says that he felt then that there was no evolution, no destiny, only existence. He believed that this being existed not only beyond space and time, but also beyond life and death, beyond evolution and destiny. His religious views are different from general religion, and he does not call himself an atheist, but believes in a "God" that represents the laws and order of nature, and that "God" is not a personal god. He was also different from the God of religions such as Christianity and Judaism. In other words, for him, God could be said to be the "laws of nature." He believed that his scientific inquiry was bringing him closer to that "God." (Comment 3) ④Robert Oppenheimer had complex views about mystical experiences. Although he felt responsible and guilty for his involvement in the development of the atomic bomb, he felt a sense of awe and beauty for the laws and order of nature. He, too, believed that his scientific inquiry was to bring him closer to ``God,'' whose law and order represented God. During the Trinity test, the first nuclear test in human history, he quoted a passage from the Indian epic Bhagavad Gita and said, ``Now I am death, the destroyer of worlds.'' It is said that With these words, it can be interpreted that he foresaw the death and destruction he would bring to humanity through the atomic bomb, and also justified himself by saying that he was acting in accordance with God's will. He may have felt that his actions had something to do with the mystical. However, he continued to oppose the use of the atomic bomb and the development of the hydrogen bomb. He admitted that what he had created was evil to humanity. He may have felt that his mystical experiences had led him astray and left him alone, unable to save himself. He was also in awe of the laws and order of nature, and called them "God." And he believed that his scientific inquiry was bringing him closer to that "God." However, he also felt that his mystical experiences had brought disaster to himself and humanity. He may have been unable to face and reconcile his own mystical experiences. (Comment 4) ⑤ Niels Bohr had an interesting view on mystical experiences, and felt a sense of awe and beauty in the laws and order of the natural world, which he called "God." He, too, believed that his scientific inquiry was bringing him closer to that "God." He named the world image revealed by quantum theory, such as the duality of particles and waves and the uncertainty between position and velocity, "complementarity," and in the latter half of his life, he found similarities between quantum physics and Eastern philosophy. He studied Eastern philosophy, especially the I Ching. He also said: In other words, to recognize the similarities with nuclear physics, we must return to the epistemic problems once faced by thinkers such as Buddha and Lao Tzu, and who are both spectators and performers in the great drama of being. It is said that we must strive to make our position one of harmony. He may have experienced a union between his Self and the truth of the universe. He also did not call himself an atheist, but believed in "God", which represents the laws and order of nature. The ``God'' he believed in was not a personal God, and was different from the gods of religions such as Christianity and Judaism. He likened the relationship between science and religion to the relationship between beauty and morality, believing that science was meant to explore the beauty of nature, while religion was meant to teach the meaning of life and morality. (Comment 5) Niels Bohr was a giant of 20th century physics and one of the founders of quantum mechanics. He made significant contributions to atomic structure and nuclear theory. He also provided deep insight into the philosophy of science and the relationship between science and society. There are many famous words he left behind. "Prediction is very difficult, especially if it's about the future." "Instead of avoiding opposition, one must explain it." He believed that theories in physics must not only be logically consistent, but also experimentally verified. . ``The opposite of a right opinion is a wrong opinion. The opposite of one profound truth is another truth.'' This quote illustrates Bohr's principle of complementarity. He argued that quantum phenomena cannot be completely described using classical concepts, and that they must be understood using complementary concepts of waves and particles. ``An expert is someone who has made every possible mistake in a very narrow field.'' This quote expresses Bohr's attitude as a scientist. He believed that scientific discoveries were made by learning from mistakes and mistakes. He was also critical of his own theories and always looked for room for improvement. Bohr proposed the concept of complementarity to resolve the tension and paradox between physics theory and experiment. Complementarity is the idea that two contradictory concepts and viewpoints necessary to describe natural phenomena can be used in their respective valid areas to lead to an overall understanding. For example, light has two properties: wave and particle, but they cannot be observed at the same time. However, each property provides a description that is valid in particular situations. Bohr believed that such complementary concepts could be applied not only to physics but also to various fields such as biology, psychology, and the relationship between different cultures. Bohr's scientific philosophy also influenced the relationship between science and religion. He considered science and religion to be complementary, using different methods and languages while having a common goal of exploring the beauty of nature and the meaning of life. He also believed in a ``God'' that represented the laws and order of nature, but this was not a personal god, and was different from the gods of monotheistic religions such as Christianity and Judaism. He believed that his scientific quest was to bring him closer to God, but it was rational rather than mystical. Although Bohr's philosophy of science greatly contributed to the development of modern physics, it was by no means complete. Bohr was always critical of his own theories and looked for room for improvement. Bohr believed that his theory was good for himself and for humanity, but he believed that it was not necessarily correct. It can be said that Bohr was able to confront his own theory, but it was not easy. (Comment 6) As described above, it can be said that the God that cutting-edge researchers who have pioneered history believed in was the ``laws of nature.'' They believed that their scientific inquiry was to get closer to that "God." ■God for psychologists, psychiatrists, and philosophers The same thing can be said about God for psychologists, psychiatrists, and philosophers. ① Carl Jung had very interesting views on mystical experiences. He admitted that he had many mystical experiences, which greatly influenced his psychology and philosophy. He argued that mystical experiences are encounters with universal archetypes and symbols that lie deep in the human unconscious, allowing humans to feel the union between themselves and the universe. He did not deny mystical experiences, but rather tried to analyze and understand them scientifically. He believed that people who had mystical experiences were not mentally ill, but rather spiritually mature people. He believed that having mystical experiences was an important stage in the development of the human mind, allowing humans to discover their true selves and the meaning of life. He studied the dreams, hallucinations, memories, and imaginations of people who had mystical experiences, and interpreted the archetypes and symbols that appeared in them. He believed that archetypes and symbols are universal images rooted in humanity's collective unconscious and expressed in myths, religion, art, and culture. He argued that archetypes and symbols reflect the structure and motivations of the human mind, and that by understanding them, humans can access the depths of their own minds. He offered a psychotherapy called analytical psychology to people who had mystical experiences. He stated that the purpose of analytical psychology is to reconcile conflicts and contradictions in the human mind and promote self-actualization. He used methods of analytical psychology such as dream analysis, active imagination, and mandala drawing to encourage communication between the unconscious and conscious minds of humans. He believed that the effects would improve human mental balance, creativity, growth, and happiness. He cited famous figures such as himself, Friedrich Nietzsche, and Hermann Hesse as examples of people who had mystical experiences, and conducted psychological analyzes and evaluations of their mystical experiences and their expressions. He believed that their mystical experiences had a great influence on their thoughts and works. He recognized the diversity and richness of people who had mystical experiences, and did not adhere to one religion or philosophy. He believed that people who have mystical experiences can discover their true selves and the meaning of life by communicating with their own inner God. Jung saw the unconscious as not just a repressed sexual thing, but as an important factor for the development of the human mind and self-actualization. He believed that the unconscious has two layers, the personal unconscious and the collective unconscious, and that the collective unconscious contains universal images and symbols called archetypes that are common to all humankind. He studied how these archetypes are expressed in dreams, myths, art, etc., and tried to elucidate the structure and motives of the human mind. He identified four types of human mental functions: sensing, thinking, feeling, and intuition, and classified human personality and behavior depending on whether they are introverted or extroverted. In this way, Jung provided a psychotherapy called analytical psychology in order to promote balance, creativity, growth, and happiness in the human mind. Analytical psychology used techniques such as dream analysis, active imagination, and mandala drawing to promote communication between the unconscious and conscious minds of humans, aiming to achieve harmony between the ego and the self. (Comments 7 and 8) ②John Lilly had very interesting views on mystical experiences. He also admitted that he had many mystical experiences, which greatly influenced his psychology and philosophy. He argued that mystical experiences are encounters with universal archetypes and symbols that lie deep in the human unconscious, allowing humans to feel the union between themselves and the universe. He also did not deny mystical experiences, but tried to analyze and understand them scientifically. He believed that people who had mystical experiences were not mentally ill, but rather spiritually mature people. He believed that having mystical experiences was an important stage in the development of the human mind, allowing humans to discover their true selves and the meaning of life. He recognized the diversity and richness of people who had mystical experiences, and did not adhere to one religion or philosophy. He believed that people with mystical experiences could discover their true selves and the meaning of life by communicating with their own inner God. He tried various methods to have mystical experiences. He invented an isolation tank that allowed him to go inward while cutting off external stimuli, and he experimented by entering it himself. He experienced various states in the tank, including daydreams, out-of-body experiences, and encounters with alternate realities and cosmic beings. He recorded and analyzed his experiences in the tank and summarized them in his own writings. He also sometimes had mystical experiences using hallucinogenic substances. He attempted to transcend the boundaries of his consciousness and reality by taking psychedelic substances such as LSD and ketamine. He claimed that he could use psychedelic substances to regain control of his mind and maintain agency over his thoughts and actions. He believed that psychedelic substances could be used to communicate with archetypes and symbols deep within one's psyche. He also had mystical experiences through communication with dolphins. He considered dolphins to be highly intelligent and sensitive creatures, and studied their language and behavior. He exchanged human voices with dolphins, spoke telepathically with dolphins, and entered isolation tanks with dolphins. Through communication with dolphins, he sought to understand their intelligence, emotions, culture, and history. It can be said that John Lilly's mystical experiences had a great influence on his life and science. He sought to discover his true self and the meaning of life through encounters with archetypes and symbols deep within his own heart. He tried to scientifically analyze and understand his mystical experiences. He was not afraid to have his own mystical experiences, but rather actively explored them. (Comments 9 and 10) ③ Daniele Matt, a researcher on Judaism, has written many books on Kabbalah and Jewish mysticism. He has the following views on mystical experiences: A mystical experience is the experience of coming into contact with the essence of God and the universe, allowing humans to feel a sense of unity and love between themselves and God. Mystical experiences can occur not only through traditional Jewish prayers and rituals, but also through creative expressions such as art, music, poetry, and stories. Mystical experiences can be understood based on the teachings of Kabbalah. Kabbalah is a symbolic representation of God's infinite existence and its various manifestations, and those who have mystical experiences can access God's inner self according to the Kabbalah schema. He believed that mystical experiences awaken the spark of God deep within the human heart, and that this allows humans to live according to God's will. People who had mystical experiences believed that they could learn the true nature and purpose of their souls. ■ About Kabbalah Kabbalah is a branch of Jewish mysticism and theosophy, and is a teaching that explores the essence of God and the universe. Kabbalah, which means "to receive" or "to pass on" in Hebrew, is a esoteric interpretation of Jewish books and prophetic books other than the Five Books of Moses, which transmits wisdom and secrets transmitted from God. It is assumed that Kabbalah developed among Jews in southern France and Spain during the 12th and 13th centuries. It then spread among Jews in Europe and the Middle East, giving rise to various sects and schools such as Hasidism, Christian Kabbalah, and Hermetic Kabbalah. The ideas of Kabbalah had a great influence on modern Western magic, occultism, and mysticism. One of the central concepts of Kabbalah is a symbolic diagram called the Tree of Life. The Tree of Life represents God's infinite existence and its various manifestations with 10 spheres (sephirah) and 22 paths (paths), each of which is assigned an attribute or power of God. The tree of life can also be understood as a process of outflow of holiness from God, and its final form is this material world. In Kabbalah, the human soul contains a divine spark, corresponding to each Sephirah on the Tree of Life. The purpose of Kabbalah is for the human soul to ascend the Tree of Life, draw closer to God, and feel a sense of unity and love with God. Kabbalah teaches how to access God's inner self using God's names, Hebrew letters, and numbers. (Comment 11) ■ En Soph (Infinite) What is this concept of God called "En Sof (Infinite)" that Daniele Matt points out? In the Jewish mystical Kabbalah, En Sof is another name for the "hidden God" who created everything in the real world, and is a word used to mean "the infinite." En-Soph is the place of God's essence and existence that cannot be perceived or understood by humans, and it is as much as we can know of God's thoughts. God's infinite light flows out from En Soph, and it forms the Tree of Life, which is made up of 10 spheres called Sephirah, representing God's attributes and powers, and 22 paths, called Paths, that connect them. This is the diagram. The tree of life can also be understood as a process of outflow of holiness from God, and its final form is this material world. In Kabbalah, the human soul contains a divine spark, corresponding to each Sephirah on the Tree of Life. The purpose of Kabbalah is for the human soul to ascend the Tree of Life, draw closer to God, and feel a sense of unity and love with God. (comment 12) ■Research on Elisabeth Kübler-Ross ④ Elisabeth Kübler-Ross is a famous psychiatrist who specializes in death and dying, and she proposed the ``Kubler-Ross model'' of the psychological process of people facing death. She admitted that she had many mystical experiences herself, and these experiences greatly influenced her psychology and philosophy. One of her mystical experiences is an out-of-body experience. She experienced out-of-body projection when a patient under her care was facing death, and her depiction of the patient's withdrawal was so accurate that she recognized the existence of her soul. reached. She said she has also had out-of-body experiences, in which she has left her body and seen herself through her ceiling or transported to another location. said. Through her astral projection, she realized that her soul was not bound to her body. Another of her mystical experiences was her interaction with spiritual beings. She became interested in life after death and came into contact with mediums and psychics. She claimed to have communicated with her own guardian spirits, the spirits of her ancestors, and the spirits of her deceased friends and patients. She believed that through her interactions with spiritual beings, she was able to learn about the afterlife and God's love and plans. It can be said that her mystical experiences had a great influence on her life and science. She tried to scientifically analyze and understand her mystical experiences. She was not afraid to have her own mystical experiences, but rather actively explored them. She tried to discover her true self and the meaning of life through her own mystical experiences. She has written about out-of-body projection in books such as ``On Death and its Process at the Moment of Death''² and ``The Truth After Death.''³ She said she has also had out-of-body experiences, in which she has left her body and seen herself through her ceiling, or been transported to another location. states. Through her astral projection, she realized that her soul was not bound to her body. She has written about near-death experiences in detail in books such as ``On the Moment of Death and the Process'' and ``The Truth After Death.'' She had a near-death experience when a patient under her care faced death, and she accurately described the lights, sounds, and emotions she saw during that experience. , he came to recognize the existence of her soul. She believed that people who had near-death experiences could learn about the afterlife and God's love and plans. She introduces communication with spirits after death in books such as ``The Truth After Death'' and ``Eternal Separation.'' She became interested in life after death and came into contact with mediums and psychics. She claimed to have communicated with her own guardian spirits, the spirits of her ancestors, and the spirits of her deceased friends and patients. She believed that through her interactions with spiritual beings, she was able to learn about the afterlife and God's love and plans. All of these works have been translated into Japanese. “The Moment of Death: About Death and its Process”: Her masterpiece, which divides the psychological process that people go through when facing death into five stages: “denial/isolation,” “anger,” “bargaining,” “depression,” and “acceptance.” It explains. She proposed this model based on her conversations and observations with the patients she worked with. This model is widely known as the death acceptance process and is useful for understanding human responses not only to death but also to various losses and changes. ``The Truth After Death'': A work from her later years, which describes her views and experiences regarding the afterlife. She has talked about out-of-body experiences, near-death experiences, and communicating with spirits after death in her books and lectures. She thought she could learn about the afterlife and God's love and plans. She tried to give hope and comfort to people who were interested in life after death, based on her own experiences and research. ``On Children and Death'': This is her middle work, and it deals with how children feel when they are faced with death, and how they should respond. She takes up various cases such as the death of a child or the death of a child's parent, and analyzes the psychology and needs of children. She argues that it is important to be honest with children and listen to them, rather than hiding or lying about the death. She tried to teach her children to accept death and to rise above it. (Comments 13, 14, 15) ⑤Mystic Meister Eckhart was a Christian theologian in medieval Germany. He states the following: At its very beginning, God is nothing but nothing. He argued that God appeared in the world by creating humans, animals, and plants. He believed that humans, who were previously nothing but "nothing," were given existence by God, but that God also became able to exist only after being recognized by humans. He believed that humans who seek union with God must abandon their own will and understanding and become nothing. He thought that if he became nothing, he would become one with God. He thought that in nothingness there is the greatest receptivity, and that God, who is pure being, is accepted. He made a sharp distinction between God and the concept of "divinity," which is the essence of God. He expressed "divinity" as "nothingness." He thought that in order to unite with God, the form of God must be broken through. In order to access the inner world of God, he taught how to use God's names, Hebrew letters, numbers, etc. He believed that God's will does not appear as a specific thing that can be referred to as ``this'' or ``that.'' God's will flows out as God's infinite light, which becomes the tree of life. The Tree of Life consists of 10 spheres representing the attributes and powers of God, and 22 paths connecting them. The human soul has a divine spark and corresponds to each sphere of the tree of life. His ideas were deemed to deny the authority and doctrine of the church, and he was declared a heretic. However, his ideas had a great influence on later philosophy and mysticism. His ideas have much in common with the Zen ideas of Mahayana Buddhism. (comments 16, 17) ⑥Evelyn Underhill is a Christian mysticist researcher and writer born in England in 1875. She analyzed mysticism historically, psychologically, and practically, trying to clarify its essence and stages. She considered mysticism to be "the highest expression of human spirituality" and defined mystics as people who seek a direct relationship with the "Absolute." She believed that God was a ``transcendent reality'' beyond human intelligence and senses, and that mystics could directly know God's essence and will. She believed that mystics are drawn to God's love, beauty, and goodness, guided by God's inner light, and drawn closer to God's presence. A mystical experience is a moment of union with God, and the mystic is able to transcend his own limitations and participate in God's infinite life. He believed that mystical experiences brought the greatest joy, peace, and freedom to mystics, and allowed them to feel God's love, wisdom, and power. Before reaching a mystical experience, the mystic must go through the stages of self-purification, illumination, and self-elimination. Purification is the abandonment of one's desires, attachments, and sins; enlightenment is the awakening to God's truth, beauty, and goodness; and self-absorption is the abandonment of one's will and knowledge to God. be. She believed that mysticism was not just for special people, but that all people could deepen their relationship with God. She also tried to convey mysticism to the general public in an easy-to-understand manner, and wrote many books that provided guidance on how to practice mysticism and how to prepare for it. Particularly famous ones are as follows. "Mysticism: The Path to the Transcendental World": Her masterpiece, which explains mysticism historically and comprehensively, with a focus on Christian mysticism. It provides detailed analysis of the psychology and experiences of mystics, the process and methods of union with God, and the history and cultural background of mysticism. It is also an excellent introduction to mysticism. ``Mysticism in Practice: A Little Book for Ordinary People'': A work from her later years, this book provides guidance on how to practice mysticism and how to prepare. She believes that mysticism is not just for a special group of people, but that all people can deepen their relationship with God. She clearly explains the nature and purpose of mysticism, methods of prayer and meditation, and the meaning and impact of mystical experiences. ``The Inner Life'': This is her middle work and a book about Christian spirituality. She believes that Christian spirituality is about cultivating a loving relationship with God, which requires purification, illumination, and obedience to God's will. She presents the history and traditions of Christian spirituality, the teachings and examples of mystics and saints, and the stages and methods of spiritual growth. All of these works have been translated into Japanese. (comments 18, 19) ⑦Wayne Teasdale is a Catholic mystic born in America in 1945 and a promoter of interreligious dialogue. He defined mysticism as "a direct relationship with ultimate reality" and described mystical experiences as "moments of oneness with ultimate reality." In other words, God is an entity that should be called the ``Absolute Being,'' the source of all things, and inherent in all things. He said that God is "infinite love, wisdom, creativity, freedom, joy, peace, beauty, justice, truth, mercy, kindness, tolerance, patience, trust, friendship, loyalty, respect, gratitude, service, dedication, sacrifice. I believe that I have all the qualities of "forgiveness, salvation, salvation, deliverance, blessing, and holiness." God is a transcendent existence that is not bound by human reason, language, or concepts, and at the same time is an immanent existence close to the human heart, soul, and consciousness. God is man's best friend, best teacher, best father, best mother, best brother, best sister, best lover, and best spouse. He states that he is the best child and the best self. He believed that God is a mirror that reflects one's own image to humans, and humans are a mirror that reflects one's own image to God. God and humans are in a relationship where they love each other, help each other, learn from each other, and grow together. It also states that God and humans are one family, one community, one body, one mind, one soul, and one being. (comment 20) In his book ``The Mind of a Mystic,'' he introduced in detail the essence and purpose of mysticism, its history and traditions, its practices and methods, its achievements and influences. He believes that mysticism is the highest expression of human spirituality, common to all religions and cultures, and that mystics are people who seek a relationship with ultimate reality, independent of their own faith or tradition. The practice of mysticism, he said, aims to transform one's consciousness from an ordinary level to a higher one. They want to go beyond their mind, senses, and thoughts and come into direct contact with ultimate reality. They say that by aligning their consciousness with God's consciousness, they can experience God's presence, love, beauty, goodness, truth, freedom, peace and joy, creation, infinity, eternity, and unchangeability. (Comment 21) ⑧Karen Armstrong is a British religious scholar who traces the history of the monotheistic religions of Judaism, Christianity, and Islam from a novel perspective in her book ``The History of God.'' I talked about her on the previous page, so please refer to it. (comment 22) ■Relationship between consciousness and neural processes Now, there are various studies and theories regarding the relationship between consciousness and neural processes, but in general, as mentioned above in neurology, consciousness is thought to arise from the activities of specific parts and cells of the brain. There is. Brain activity correlated with consciousness is the minimum neural activity and neural structure necessary to cause a certain conscious perception or memory. Discovering and characterizing brain activity that correlates with consciousness is an important step toward understanding the mechanisms and causes of consciousness. Brain activity correlated with consciousness is closely related to the level of arousal and the content of consciousness. Arousal level is an index that indicates the intensity and regularity of brain activity, and represents a state of consciousness such as sleep or coma. The contents of consciousness are what we feel and think, including sensory experiences such as sight and hearing, and mental experiences such as thoughts and emotions. The higher the level of arousal, the richer the content of consciousness, but this alone does not determine the content of consciousness. For example, when you dream, your level of alertness is low, but the content of your consciousness is clear. Neuroscientists use a variety of methods to explore brain activity that correlates with consciousness. For example, brain imaging technology can be used to measure brain activity, stimulate or inactivate specific areas of the brain, and examine the effects on consciousness. In addition, to assess the presence and strength of consciousness, subjects are asked to perform various tasks and self-report. Furthermore, we will theoretically model and simulate cognitive functions and neural mechanisms related to consciousness. There are still many mysteries remaining regarding the relationship between consciousness and neural processes. For example, how does brain activity that correlates with consciousness produce consciousness? How does consciousness distinguish itself from itself and others? How does consciousness have free will and self-consciousness? Questions such as how consciousness perceives time and space, and how consciousness understands language and symbols remain unresolved. Another interesting topic is whether consciousness is unique to humans, or whether it also exists in animals, plants, and artificial intelligence. Various studies and theories will continue to be developed regarding the relationship between consciousness and neural processes. (Comment 23) As mentioned earlier, God for physicists is natural law and scientific law. Spinoza states that all objects are modal variations of an infinite substance, God. It is said that God expresses all things through the attributes of thought and extension. Its extension is the spatiotemporal expansion of God, and thought is its spirituality in the case of humans and animals. He says that all inanimate objects also exist as ``thoughts of God'', that is, as attributes called thoughts. This is space life. He was not the first to think this way; the Ionian philosophers had already done so two thousand years ago. (comment 24) In his book ``Mind and Matter,'' Schrödinger makes the following thought-provoking points about the brain and the world it creates. ■ Problems about the brain and the world it depicts The world created by the brain is mysterious. We know the world by feeling and remembering. We tend to think that the world exists as it is, but it is actually a creation of our brains. How does the brain create the world? What part of the brain is connected to the world? What kind of matter produces consciousness? These are very difficult questions. ``Any attempt or request to expand the realm of consciousness or to consider that a certain kind of consciousness may be connected to something other than neural processes... "This is bound to be an empty theory that is uncertain and unprovable," Schrödinger said. Rationalists believe that consciousness is created by the activity of nerve cells. People would laugh at the idea that animals could be conscious, or that plants or other organisms could be conscious, thinking it was just a pipe dream. Because it cannot be proven or refuted. However, there is a big problem with this way of thinking. Neurons and the brain play a special role in the evolution of organisms. It is the ability to change behavior to suit the environment. The brain is the pinnacle of its abilities. As the brain develops, it becomes able to control everything in the body. But the brain is not unique. Plants and other plants have brain-like abilities in other ways. What would have happened if the brain had not developed? Without a brain, wouldn't we be able to be conscious of the world? Or does that mean the world never existed? They are contradictory ways of looking at the world. To be honest, rationalists find it foolish to try to find a way to resolve this contradiction. For example, Spinoza argued that all things are part of God, and that God is represented by two qualities: thought and space. Thought is the spirit of humans and animals, and space is the expanse of God. He said that even inanimate objects have divine thoughts. These ideas are based on the idea that the universe is also life, and they view God as a natural law. (Comments 23, 24, 25) Spinoza was a 17th century Dutch philosopher and thinker. He is an early modern rationalist philosopher along with Descartes and Leibniz. Spinoza's ideas were contrary to the Jewish and Christian doctrines of the time, such as pantheism, which equated God and nature, and neutral monism, which equated the mind and body, but later philosophers and scientists had a great influence on people. For example, Kant and Hegel developed Spinosa's monism. Einstein respected Spinoza's view of God. Deleuze reinterpreted Spinoza's ethics into modern times. In his book Etika, he discusses the identity of the mind and body and the relationship between emotions and intellect based on the identity of God and nature, arguing that freedom and happiness lie in unity with God. concluded. It is in the second part of Ethica that Spinoza says that even inanimate objects have divine thoughts. Spinoza argued that God has infinite attributes, two of which are thought and extension. He held that God's attributes are parallel to each other, that God's thoughts correspond to God's expansion, and God's expansion corresponds to God's thoughts. This is called the mind-body parallel theory. According to this parallel theory, even inanimate objects that are part of God's expansion are necessarily accompanied by thoughts that are part of God's thoughts. In other words, even inanimate objects have divine thoughts. However, he also argued that the thoughts of inanimate objects are different from the thoughts of humans, and that they do not have self-awareness, consciousness, or reason. The thought of inanimate objects was but one of the infinite modes of God's thought. Incidentally, this idea was also held by the ancient Greek philosopher and physicist Fechner. Fechner said that plants, the earth, and the stars also have souls. Fechner was a German physicist, philosopher, and psychologist who scientifically studied the relationship between matter and spirit and founded the discipline of psychophysics. He discovered that there was a nonlinear relationship between sensation and stimulus intensity and proposed Fechner's law. (comment 25) Fechner's law is a law that states that the magnitude of sensation is proportional to the logarithm of the strength of the stimulus. In other words, we are sensitive to weak stimuli and insensitive to strong stimuli. He also pioneered the field of experimental aesthetics, seeking to understand beauty from psychological experience. His philosophy was pantheism and panpsychism, which believed that there was a universal spiritual entity in the universe. This idea also approaches the idea that the reality of God is law. In this way, people from all over the world, from ancient philosophers to mystics, have been exploring the mysteries of the universe, nature, and life, pursuing unified theories, accumulating and updating their wisdom. ■What those who inherit Nichiren Buddhism should do. The fundamental law of all things, Nam-myoho-renge-kyo, which Nichiren left behind as his "bloodline," as well as the biological interpretations and training methods based on it, should not be inherited uncritically or self-righteously, but updated in line with the progress of the times. This is what is necessary for future generations to inherit Nichiren Buddhism. And this attitude is one of the bloodlines that Nichiren left behind - that is, one of the forms of attaining sokushinbutsu, which is boundless towards perfection, and is the form appropriate for a believer.

This page ☆ In the paper "Bloodline, mentor and disciple in Buddhism - Shakyamuni, Nichiren, Nikkomon school - Soka Gakkai", P03, Nichiren's life and teachings, Nichiren's living mentor is. ■Nichiren's life and his teachings Nichiren was born on February 16, 1222, and his father was a fisherman who lived in Kominato at the southern tip of the Boso Peninsula. This year was 30 years after the establishment of the Kamakura Shogunate, and the year after the Jokyu War (the first battle between the samurai and the imperial court in Japanese history), and the world was in even more turmoil. The Kamakura shogunate was the highest power institution established by the emerging samurai class, which usurped power from the ancient aristocratic class, and was the first turbulent period in the transition from the long-stable Heian period to the feudal period. The world was in turmoil due to various power struggles, as well as natural disasters, famine, and epidemics that caused the end of the law ideology to spread. Near Kominato, a Tendai sect temple called Seicho-ji had long ruled the area, but the new land leader, Tojo Kagenobu, was expanding his influence and frequently threatening the temple's interests. Against this background, Nichiren entered Seichoji Temple as a young monk at the age of 12. His master was Dozenbo, and he learned from his seniors Jokenbo and Gijobo. His life as a humble boy was difficult, but his efforts were recognized, and from the age of 20 to 31, he traveled to places such as Enryakuji Temple on Mt. Hiei, which was considered to be the best in learning. Obtained the qualification of a monk. At that time, regular monks had a status similar to that of samurai, and Tendai monks in particular were heavily used. At the same time, I also saw that the monks of Mt. Hiei, backed by their strength as monk soldiers, were putting pressure on the imperial court by opposing the samurai whose banner was senshu nenbutsu. In this way, Nichiren became convinced that Myoho-Renge-kyo (Lotus Sutra) was the most victorious sutra among all the sutras, that all the sects were committing slander by denying this, and that the age had already entered the end of the law. That's what it means. By the way, recent research shows that Nichiren himself believed in the established theory in the Japanese Buddhist world at the time that according to the Shusho Iki that Buddha's extinction occurred in 949 B.C., and that he was convinced that he was born at the end of the Dharma in 2171 after Buddha's extinction. The Nichiren Shoshu Soka Gakkai, edited by the Lotus Sutra Study Group at the University of Tokyo, states, ``The different records of the Shusho say that King Zhao of the Zhou was born on April 8, 24, and died on February 15, 52 of the same year. It corresponds to 949 B.C. However, this theory has been determined to be ``baseless'' from a religious standpoint as well as modern Buddhist scripture research, which has advanced with the availability of a wide range of materials from around the world. In other words, according to current scientific opinion, Nichiren's birth was less than 1,900 years after Buddha's death, and it is not yet the end of the Dharma. Therefore, unfortunately, the belief in the rebirth of the Ascending Bodhisattva in the Latter-day Dharma 2000 years after the death of Buddha was incorrect, and the claims of Nichiren and all of his disciples were fundamentally destroyed. The Soka Gakkai believed in this doctrine and worked hard to propagate it, but it must have known by the end of the Showa era at the latest that these theories would have to be corrected and rebuilt. However, the historical background from primitive Buddhism to the establishment of the Lotus Sutra is extremely ambiguous, and there is still a theory that there were periods and regions where the current six months were counted as a year, so it is important to stick to exact numbers. doesn't make much sense. Furthermore, if we look at the background of Nichiren's time, in reality Buddhism was introduced to Japan and was protected by the state for several centuries, and after a period of relative peace, armed rule gradually arose, and the samurai class It is clear that as they rose to power and came into conflict with the aristocratic class, the world became chaotic, the idea of ​​the end of the law spread, and after the Genpei War, the era of the Kamakura shogunate began. Taking all of this into consideration, at least in Japan, as predicted by Nichiren's own analysis of the times, we are entering the so-called era of the end of the law, predicted in the Lotus Sutra, in which conflicts will constantly occur and the traditional Shakyamuni Buddhism will no longer be effective. It can be assumed that it was included. Furthermore, Nichiren's biography seems to have been written about 200 years later, during the Muromachi period, and there is no mention of his birth date in Nichiren's will. Therefore, there is a theory that later generations of disciples arbitrarily decided that since the Shusho Iki states that Shakyamuni Buddha passed away on February 15th, the original Buddha, Nichiren, should have been born on February 16th. Back to the topic. In the fall of 1252, Nichiren returned to Seicho-ji Temple from a study trip and found that Tojo Kagenobu, a nenbutsu practitioner, was coercing the temple and obstructing its interests. On April 28, 1252 (Kencho 5th year), at his master Dozenbo's Jibutsudo Hall, Nichiren appealed to many monks, claiming that Nembutsu and Zen Buddhism were violating the Lotus Sutra by slandering it, and He preached the chanting of chanting the daimoku of Nam-myo-ho-renge-kyo. At that time, Tendai sect training included chanting Nam-myoho-renge-kyo in parallel with Nam-Amida-butu chanting, etc., but Nichiren denied this, and called the ``senshu daimoku'' chanting only Nam-myoho-renge-kyo chanting. '' and preached that nembutsu(Nam-Amida-butu chanting) will lead to eternal hell. It was the time of the declaration of establishing a sect. This was clearly a challenge to Tojo, who was a nembutsu practitioner, as he only chanted the daimoku in front of him. Shortly thereafter, Nichiren, who was chased out of Seicho-ji Temple, set up a hermitage in Kamakura, spread the Nam-myoho-renge-kyo, and spent time with the people of Kamakura. During Nichiren's missionary period, he shared the sufferings of the masses as an ordinary man, and at the same time held the shogunate responsible for them. He called on the Shogunate to ban the Nembutsu, just as Mt. Hiei had done for the Imperial Court. At the same time, he also contacted Seicho-ji Temple and focused on the conflict with Tojo. Peace can only be obtained if the country uses the correct religion... This idea is common to traditional Buddhism, but Nichiren's vision is to use the new means of shakubuku to save the people and transform the country. It was resistance to authority. In addition to natural disasters such as major earthquakes, famine and epidemics, conflicts between the shogunate and the imperial court, and the danger of Mongol invasion, the feeling of a ``national crisis'' became intense. In 1258 (Shoka 2nd year), in order to analyze the current situation, Nichiren went up to Jissoji Temple, a Tendai sect temple in Iwamoto, and perused the entire collection of sutras. Nikko, whom he met at this time, later became his important disciple. On July 16, 1260, Nichiren submitted ``Rissho Ankokuron'' to the then regent, Hojo Tokiyori, to admonish the country's ruler. The gist of this is that the era is the end of the Dharma, and that natural disasters, famine, epidemics, and disorder in the country will only occur if the country abolishes Nembutsu and uses Nam-myoho-renge-kyo, based on the predictions of the Lotus Sutra. You can find peace of mind. Otherwise, it was a prophecy and admonition that domestic comrades and invasions by other countries would definitely occur, which is a prophecy in the Lotus Sutra that has not yet occurred. ``Quickly change your faith and return to the goodness of actual practice, then the three worlds will all become Buddhist kingdoms.This is something that the authorities. How could the country of Buddha fall? Why would Buddha's country collapse? There is no such thing.'' (Rissho Ankoku Ron, Gosho P32) It was completely ignored, but as if in response, on the night of the following day, August 27, a large number of nenbutsu practitioners attacked the hermitage in Matsubagaya (Matsubagaya Dharma). He narrowly escaped this attack and moved to Tomiki Tsunenobu's residence in Wakamiya, Shimousa Province (Ichikawa City, Chiba Prefecture), where he continued to carry out proponentist activities. Two years later, in 1261 (the first year of the Kocho era), Nichiren had returned to Kamakura, but on May 12, amid rumors of a great uprising, he was arrested by the shogunate and exiled to Ito, Izu. Two years later, Nichiren was forgiven and returned to Kamakura, but in the fall of 1264, he returned to Awa-Kominato to visit his mother who was ill. On November 11, while traveling to Tianjin, he was attacked by Tojo Kagenobu's army, with whom he had been in conflict for some time, and suffered serious injuries such as a cut on his head and a fractured right hand. ). Three days later, when his master Dozenbo came to visit him, he flatly reprimanded him, saying that nenbutsu was the cause of eternal hell. On January 16, 1268, the Mongolian national book arrived in Dazaifu. Nichiren stated that his ``Rissho Ankoku Theory,'' which predicted invasion, had been proven correct. In the shogunate at that time, the regent was Tokimune Hojo, and the police power was vested in Yoritsuna Taira, the head of the samurai office. Nichiren demanded a public confrontation with major monks such as Ryokan of Gokurakuji and Michitaka of Kenchoji in front of the important figures of the shogunate. However, this was completely ignored (Eleven Gosho, ``Four Proverbs'': Nembutsu Mugen, Zen Tenma, Shingon Extinction, Ritsurukoku Kai). From June 18, 1271, Ryokan, who had been defeated in a rain-making contest with Nichiren, filed a complaint with the shogunate in an attempt to kill Nichiren, but was counterattacked by Nichiren and failed. Furthermore, in an attempt to destroy the Nichiren Church, he spoke falsely to Tokiyori Hojo and Shigetoki's widows, and plotted against them. On September 10 of the same year, Nichiren was interrogated by the shogunate and admonished TAIRA no Yoritsuna, saying that if the correct law was not used, civil war and foreign invasion would be inevitable. On the evening of September 12, TAIRA no Yoritsuna led several hundred soldiers to attack the hermitage and arrest Nichiren. Taira no Yoritsuna dragged Nichiren around Kamakura as a criminal and took him into custody at the mansion in Echi of Hojo Nobutoki, the guardian of Sado Province, but in the middle of the night, on his way there, he secretly planned to decapitate Nichiren. He was taken to the execution site. ``Tonight, I'm going to have my head cut off.'' This is what I've been hoping for for the past few years. I have been born into this Saha world countless times. When I was born as a pheasant, I was eaten by a hawk. When I was born a mouse, I was eaten by a cat. Or I was killed by the enemy of my wife and children, which were countless times. However, I have never sacrificed my life for the Lotus Sutra. I was born into a poor family, so I can't fulfill my filial duties to my parents, and I can't give anything back to my country. Therefore, I said that I would take this opportunity to offer my head to the Lotus Sutra, transfer the merits to my parents, and distribute the remaining portion to my disciples and husband.'' (Modern translation) ​（Shuju-Ohurumai-Gosho、Gosho　P913） However, just as the punishment was being executed, a strong shining object appeared from the direction of Enoshima, blinding the executioner and causing the surrounding people to flee in fear, and Nichiren was spared from being decapitated (Dharma　at Tatsunokuchi). ”Saemon-jo (his disciple Kingo Shijo) cried and said, ``This is my last moment.'' I said, "You are ignorant. There is no other joy like this. Rejoice. Why do you break your promise?" At that moment, a ball-like light ran from the direction of Enoshima, from the southeast to the northwest. In the darkness before dawn on September 12th, I couldn't even see the faces of the people around me, but as this light lit up and became like a moonlit night, I could see everyone's faces. The sword handler was dizzy and fell to the ground. Some of the soldiers flinched and were so frightened that they lost the will to behead me and ran about 109 meters away. Some dismounted from their horses and touched their heads to the ground, while others crouched down on top of the horses. Nichiren called out to him in a loud voice, ``Why are you so far away from a prisoner with such a deadly sin? Come closer. Come closer.'' But no one came closer. ``If the night ends like this, what will you do? If you want to behead me, do it quickly. It will be unsightly when the night ends.'' But they did not respond.”（Shuju-ohurumai-Gosho, Gosho P913-914) After that, Nichiren stayed in Yorichi for a month before being exiled to Sado, and on November 1st, in the midst of the harsh winter, he was placed in Sanmaido Hall in Tsukahara. At that time, not a single criminal exiled to Sado returned safely to the mainland. On the other hand, about 260 of Kamakura's disciples were arrested, imprisoned, expelled, and had their possessions confiscated due to the slander of Nembutsu believers. Nichiren's group of believers was almost wiped out. The situation in which he was treated as a criminal in Sado was as follows, Nichiren says: ”The following is a modern translation of this in the country of Sado. At that time, there was a samadhi place called Tsukahara between the fields and mountains, far away from human settlements, and there was a hall only about 1.8 meters wide on each side. The roof panels had many gaps and the walls on all sides were torn, so when it rained it felt like we were outside, and the snow piled up inside. There was no Buddha enshrined there, and there was not a single bamboo mat. However, he made peace with the statue of the head priest Shakyamuni, which he had owned for some time, and held the Lotus Sutra in his hand, wore a cloak, and wore a hat. I spent four years there without anyone or food. ” says Nichiren. At the beginning of the following year, various sects and Nembutsu believers were excited about the perfect opportunity to assassinate Nichiren, but the Shugodai, Shigeren Honma, opposed this and confronted them with legal arguments against Nichiren. This Q&A at Tsukahara ended in an overwhelming victory for Nichiren alone (Tsukahara Q&A). At this time, Nichiren predicted to Honma Juren that the Hojo clan would rebel against each other in Kamakura and Kyoto the following month (Tokisuke Hojo's Rebellion, February Riots). A month later, Nichiren gained his trust because he was so successful. ​ Nichiren describes this time as follows: "And in the land of Sado, Nichiren descended upon Kamakura as if he had been told, and the envoy did not come down and cut his neck, and the conclusion was not forgiven." (Ibid. p. 1412) Below is a modern translation of this. ”They tried to cut off my head again in Sado, but as I had predicted, they started fighting each other in Kamakura, so the officials hurried to Sado and did not cut my neck. Forgiven” During this period, he produced important books that became the basis of the doctrine, such as ``Kaimokusho'' in February, ``Sado Gosho'' in March, and after moving to Ichinosawa in the fall, ``Kanshinnohonzonsho'' in October of the following year. He wrote one book after another and gave it to his principal disciples. “Those who are wealthy in Japan in this day and age should become Nichiren” (Kaimmokusho) （”Nichiren is the richest person in Japan today.”） During the severe hardships he endured in Sado, Nichiren wrote in these writings that his teacher was the Kyoshu Shakyamuni, and that he was the Bodhisattva of the Earth prophesied in the Lotus Sutra, the forerunner of the practitioners of the Lotus Sutra in the last days, and the Ascending Bodhisattva. His realization that he is the rebirth of the Lotus Sutra, that he is the master teacher and parent to the Japanese people, and that his various sufferings not only prove the prophecies of the Lotus Sutra, but also serve as proof of the slander of his previous and current lives. He analyzes that this is a bad karma, and that in order to achieve Buddhahood, he blames the slander all at once and eliminates all sins and faults in this life, and even repents. He also established the meaning and teachings of the most important principal image, Nam-myoho-renge-kyo. Nichiren was a sinner and it was difficult to meet him, so his disciple Nikko contacted him under the name Sairenbo, and while traveling back and forth between Kamakura and Sado, he procured paper and brushes, communicated information, and maintained the continuation of the cult. It has also been pointed out that he worked hard to At Tsukahara, Nichiren gave Sairenbo his ”生死一大事血脈抄, which is the most important thing in life and death,and in "bloodline of mentor and disciple'' and on February 20, ”Soboku-jobutu-guketu　草木成仏口決” (both important books on the fundamental teachings). In February 1274, with the Mongol invasion imminent, the regent Hojo Tokimune decided to pardon Nichiren. On April 8, Nichiren returned to Kamakura and met Taira Yoritsuna at his request. Taira no Yoritsuna politely inquired about the timing of the invasion and requested a prayer for the subjugation in cooperation with other sects and the shogunate on the condition that a temple be donated in a prime location in Kamakura,as below. ``From now on, if you refrain from shakubuku and pray for peace in the world, I will build Aizen-do Hall in the west of the castle, donate 1,000 towns of land, and use it as a means of making clothes.'' (Fuji Shugaku Yoshuu 9, p. 445) However, Nichiren firmly refused, admonishing him that the attack would definitely occur within the year, as he had done before. (Third national admonition) ``Nichiren answered as follows. It is set to happen this year. I have been admonishing you guys for a long time about this, but it was not adopted. To put this in an analogy, if a person who does not know the cause of a disease treats the disease, the disease will double.'' (Shuju-ofurumai Gosho, Gosho P921) Unable to accept this, Nichiren finally gave up on the shogunate. "I tried to save the country of Japan from being destroyed, but I tried to reprimand him three times, but he was not accepted, so I knew that I should join the mountains and forests." (Gosho P927) ”Even if I risk my life, the country's ruler will not accept it, so there is no doubt that the country will lose. It's not my fault that they didn't hire me even though I informed them many times.” (Gosho P1412) Then, a request was made by Sanenaga Hakiri, a jito who had become a disciple of Nikko's shakubuku. Therefore, he entered Minobu, Kai Province (present-day Minobu Town, Yamanashi Prefecture). It was a harsh and remote area. ”I set up my hermitage in a vacant lot (valley) about 100 meters long. (Because it's in a valley) you can't see the sun during the day, you can't see the moon at night, it's snowy in the winter, weeds are thick in the summer, and it's difficult to find your way because people rarely visit. Especially this year, the snow is so deep that no one comes to visit. Therefore, he lived his life relying only on the Lotus Sutra, taking death for granted.”（Gosho　P925） "I built a hermitage here to protect myself from the rain, peeled off the bark of trees for the four walls, used the skins of naturally dead deer as clothing, broke bracken in the spring to feed myself, and in the fall I gathered fruits to support my life."（Gosho P1078） While living in poverty in this way, Nichiren continued his writing activities with the aim of nurturing future generations and establishing the Nichiren Dharma. Some say that Nichiren's choice to ``mingle with the mountains'' in this way was in preparation for the Mongol invasion. Just as Nichiren had predicted, six months later, in October, during the onset of winter, Mongolia was attacked by a fleet of over 30,000 people, Iki and Tsushima were destroyed, and Dazaifu was also seriously damaged. Nichiren described the devastation of Iki and Tsushima as follows: ``All the men were killed or captured alive, and the women were tied to ships by making holes in their palms and threading ropes through them. Not a single person was saved.'' It is written down. However, the Mongolian fleet, which happened to be gathering at sea, was struck by an unseasonable typhoon and was almost wiped out. (Bun'ei's event:文永の役) Meanwhile, while praying for the peace and security of the country in Minobu, Nichiren wrote many letters and Homonsho, these are important textbooks of Nichiren Buddhism, including the Hokke-shuyo-sho, the Senjisho, and the Ho-on-sho, and designed the character mandala honzon. He manifested himself and taught his disciples. Under these circumstances, an active propagation of Nichiren Buddhism was being carried out in the Fuji area, led by his disciple Nikko, and lower-ranking monks and nearby farmers at Tendai sect temples such as Shijuku-in, Iwamoto Jitsso-ji, and Ryusen-ji, where Nikko was a monk, became Nichiren's disciples one after another. In response, the chief priests of Tendai sect temples connected to the Hojo Tokuso family expelled their resident monks, and the class struggle between Nichiren's disciples and the temples gradually intensified. On September 21, 1279, the conflict reached its climax, and 20 peasant believers were captured over the rice harvest and taken to Kamakura, where they were interrogated by Taira no Yoritsuna. Until now, the composition of the Nichiren Church had been mainly composed of lower-ranking monks and the samurai class, who were all acquainted with Nichiren, but this incident had a major impact on the fact that it had penetrated into the general peasant class, who had no acquaintance with Nichiren. It was a manifestation of a radical change. Nichiren learned of this fact and stated in a letter dated October 1st (Shonin-gonanji：聖人御難事) that he had achieved his life's purpose (the true desire for success in life), and asked the local Nikko and Kingo Shijo to prepare for persecution and to encourage the peasant believers to prepare for persecution. He gave all direction, including encouragement. “Each of you must manifest the heart of the Lion King and never be afraid, no matter who threatens you.'' ...Those of Atsuhara whose faith is weak should be strongly encouraged and not frightened. Just let them be determined. Let them think that it is strange that the outcome will be good, and that it is natural that the outcome will be bad. And if you can't stand your hunger, teach me the suffering of the path of a hungry ghost." (Shonin-gonanji, Gosho P1190) Taira no Yoritsuna forced the farmers to abandon the daimoku of Nam-myoho-renge-kyo and subjected them to severe torture, but they did not give in and continued chanting the daimoku, so on October 15th, he beheaded three of them, leaving 17. The person was expelled. (Nichiren Shoshu Essentials P202) ( Dharma in Atsuhara) Meanwhile, from May to July 1281 (Koan 4), the Mongols divided into two armies and attacked again; Meanwhile, the Jiangnan army later joined up with the East Route army near Hirado Island in early July. Dazaifu had almost fallen, but on July 1st, the Mongolian army was attacked by another typhoon while gathering on the sea, and was completely annihilated and retreated. (Koan no Yaku) Nichiren, who continued to pray for Japan's safety in Minobu, warned his followers not to talk about these attacks, which had come true in his prophecies. The system of the Kamakura shogunate was greatly shaken by these two invasions, which became the root cause of its subsequent downfall. It is also said that Yoritsuna TAIRA, the person who directly persecuted Nichiren and his cult, was later wiped out along with his entire family due to suspicion of rebellion. Nichiren, who had given up on the shogunate, created the ``Onjo-ji Temple Report'' in that year and sent Nikko on his behalf to admonish the Imperial Court. Emperor Gouda is said to have given Nikko a memorandum saying, ``If I have a Lotus　Sutra in another country, I will definitely request it at the foot of Mt. Fuji.'' Around three years after entering Minobu, Nichiren was occasionally being treated by Kingo Shijo for diarrhea, but his gastrointestinal illness progressed sporadically and gradually, and he gradually lost weight. At this time, the pillars of Nichiren's Soan that had been erected from trees cut from the forest were falling down, and some of the walls collapsed but remained unrepaired, but he finally received help from his disciples and in 1281 (Koan 4) It had just been renovated into a 10-ken square (note: approximately 18 meters square) temple. In the fall of 1282 (Koan 5), he was so weak that it seemed difficult to see him through the New Year in the harsh winter of Minobu. So, on the advice of his disciples, he set out for Hitachi Province (Ibaraki Prefecture) on September 8, in a heavy condition, to seek treatment at hot springs to fight his illness. Nichiren's party on horseback avoided the Suruga/Fuji area, which was a place of deep faith and Buddhist tribulations, and instead headed north along the rapids of the then-current Fuji River, which was a difficult route. From the vicinity of Anjisawa, they proceeded east along the northern foot of the Mitake Mountain Range to Misaka. Pass, Mikuni Pass from the shores of Lake Kawaguchi and Lake Yamanaka, then Ashigara Pass, via Hakone, and arrived at the Ikegami residence in Ebara District, Musashi Province (Ota Ward, Tokyo) on the 18th, but due to weakness, he finally moved. It became impossible. On September 25, he propped himself up on a pillar and gave a lecture on ``Rissho Ankokuron'' in front of his disciples who had gathered, including Kingo Shijo, Saburo Daigaku, Tokimitsu Nanjo, Jonin Toki, and Jomyo Ota. On October 8, although his condition was serious, he designated six people as his main disciples (six old monks, in no particular order): Nissho, Nichiro, Nikko, Hinata, Hicho, and Himochi. On October 13th, surrounded by many of his disciples, he ended his 60-year life, which was filled with constant battles until his final momments, the very end. ■Nichiren dedicated his "life" to (the dissemination of) the "law" of the correct Lotus Sutra, Nam-myoho-renge-kyo. I would like to confirm the most important thing here. Nichiren dedicated his "life" to (the dissemination of) the "law" of the correct Lotus Sutra, Nam-myoho-renge-kyo. It is by no means a specific Buddha (Shakyamuni Buddha, Amida Buddha, etc.) or a person (powerful person or teacher). Moreover, it is not about power, wealth, or fame. Without being intimidated or bowed down by these hardships, he calmly endured the hardships of the Dharma. It all comes down to dedicating oneself to a ``law'' that one is convinced is right. What's more, he refuses all donations from "slanderous" people and authorities that violate "law", and lives in poverty throughout his life. All of the mandalas he created in a hermitage sheltered from the rain and wind in poverty were hand-drawn, and although he carried with him a small statue of Buddha that had been offered to him by his disciples, he did not create large board mandalas that required a Buddhist sculptor. He didn't own anything large. These facts are clear from the study of the remaining correct documents. This premise that Nichiren presented, and his role as a model Buddhist practitioner, still shine brightly and are passed down from generation to generation even today, nearly 800 years later. In order to compare and examine subsequent history and the attitude of later generations who claim to be the orthodox while fabricating various forgeries and legends, this article will confirm the above over and over again.・Please understand that this will be explained later. And, of course, in order to examine the duality of mentor and disciple, and the bloodline of the true Nichiren Buddhism, it is necessary to have a clear understanding of its contents, such as the Dharma "law", the view of mentor and disciple, the view of the principal image, and the view of attaining true Buddhahood. ■Nichiren's mentor In the secular world, Nichiren's mentor was Dozenbo. In Zenmuhi Sanzosho, written for Gijobo and Jokenbo, Nichiren briefly looks back on the half of his life up to 1270, and states in the final chapter that all of this was the gift of Kokuzo Bodhisattva Risei and his teacher Dozenbo. He talks about his teacher's gratitude. Nichiren said: ``Even Turtle and Fish have something to repay, and in order to repay this kindness, I ask you to spread Buddhism on Mt. Seicho and guide Dozen Gobo.'' (Gosho P888) 《Even turtles and Fish sometimes return favors. Even more so in humans. In order to repay this mentor, he spread Buddhism on Mt. Seicho and tried to guide Dozen Gobo. 》 ``However, this person is not only foolish, but also a nenbutsu practitioner. He cannot escape the three evil ways. Furthermore, he is not one to accept lessons. On November 14, 1987 (three days after being injured in Komatsubara), I met Hanafusa Saijo at his monastery, and he said, ``I have no wisdom, am old, and do not desire status or fame; He cannot be considered a master.He is simply spreading the name Namu Amidabutsu to the world.In addition, he has created five statues of Amidabutsu, not out of his true intentions, but for some reason. "This is probably just a past lesson. Will I fall into hell for that sin?" I have no intention of having a falling out with my teacher, but since we have been at odds for the past ten years or so due to the Tojo Saemon Nyudo Renchi incident, I don't think it would be polite to speak with moderation. However, in the world of life and death, the habits of old and young are indeterminate. It will be difficult for us to meet again. I even told this man's older brother, Yoshihisa Michifusa, that he was a man who should fall into eternal hell, and apparently his deathbed did not go as he expected. He felt pity that this would happen to him as well, so he took the plunge and made a strong statement." ``If you create five Amida Buddhas, you must fall into eternal hell five times.'' Next, Nichiren says: "The reason for this is that the Lotus Sutra, which was preached as an honest method devoiding of convenience, says that Shakyamuni Buddha is our father and Amida Buddha is our uncle. It is said that. I can only say that someone who makes five bodies for my uncle and holds a memorial service for them, but never makes one for my father, is truly unfilial. Those who do not know East and West and do not practice any good, such as the mountain people and the sea people, are actually less sinful. What is it that causes the enlightened people of today's world to abandon the Lotus Sutra and Shakyamuni Buddha while praying for future generations, and to meditate on Amitabha Buddha and Nembutsu without even a moment abandoning them? At first glance, he seems like a good person, but what is it like to abandon his parents and meditate on Amida Buddha and the Nembutsu without even a moment giving up? He seems like a good person, but I don't think he can escape the mistakes he made by abandoning his parents for others. While completely evil people have not yet taken refuge in Buddhism, they would not make the mistake of abandoning Shakyamuni Buddha. If you have a connection, you may believe it. Regarding the evil ideas of Zendo, Honen, and the scholars of today's world, those who chant the Nembutsu earnestly with Amida Buddha as their principal image, even if they go through many lifetimes, will not turn away from this evil view and and wil not take refuge in Shakyamuni Buddha and the Lotus Sutra. Therefore, in the Nirvana Sutra, which the Buddha last preached under the Sala Tree, there are people who are guilty of far more terrible sins than the ten evils and five evils, but this is called slander, and the two. It is said that these people are among the wise men who have the 150 precepts and wear three robes and one bowl. "Even when I explained this to him in detail, neither he nor the people around him seemed to understand, but later they heard that he had come to possess the Lotus Sutra, so they changed their minds. Perhaps because of this, I was happy that I had become a good person, and the fact that I was able to create this Shakyamuni Buddha was an indescribable joy. The situation seemed harsh, but because he preached according to the text of the Lotus Sutra, his heart was obeyed in this way. This is what it means to go against advice and refuse to take good medicine." "Nichiren has now reported his mentor's kindness. I'm sure the Buddhas and Gods will accept this as well. Please report this to Dozenbo. Even if it is a strong word, if it helps someone, it becomes a real word or a soft word. Even if it is a soft word, if it misleads people, it is a false word or a strong word. People think that the teachings of scholars and others in today's world are soft words and real words, but they are all strong words and delusional words. This is because it goes against the Lotus Sutra, which is the true intention of the Buddha. Nichiren's statement, ``Those who pray the Nembutsu will fall into eternal hell.Zen and Shingon sects are also evil sects,'' may seem like a strong statement, but it is actually a soft statement. For example, the fact that Dozen Gobo believed in the Lotus Sutra and created Shakyamuni Buddha came about from Nichiren's strong words. The same is true for all sentient beings in Japan. Up until the past ten years or so in today's world, most people were Nembutsu practitioners, but now one or two out of ten people are chanting Nam-myoho-renge-kyo, and two or three are chanting both. Also, those who never prayed the Nembutsu had doubts, believed in the Lotus Sutra in their hearts, and even wrote or created Shakyamuni Buddha. This also arose from Nichiren's strong words. For example, the sandalwood tree comes from Iran, and the lotus flower comes out of the mud. However, in response to the sight of Nichiren's saying, ``Nenbutsu will fall into eternal hell,'' wise men like cows and horses casually destroying the Dharma gate in today's world is like a shitty dog ​​barking at the king of lions. It's like a stupid monkey laughing at the god of heaven called Taishaku." In the Hoonsho (Gosho P323), which Nichiren wrote in Minobu to commemorate the late Dozenbo at Seishoji Temple in Awa, which was also sent to Gijobo and Jokenbo, ``If the late Dozenbo were any disciple, he would have hated Nichiren.'' ``For the late Dozenbo, Nichiren was a cute disciple, so he didn't hate him.'' Although it may be true. Next, I will tell you more about him. To summarize below, ``He was an extremely timid person, fearing threats from the land leader Tojo Kagenobu and the slanderous Enchi and Jitsujo, and was attached to the chief priestship of Mt. Kiyosumi, even abandoning his beloved disciples.'' What will happen to their future lives? One fortunate thing is that the three of them died first, so they believed in the Lotus Sutra a little, but this is of no use, like a broken stick after a fight or a light at noon." "Normally, one would think that no matter what happens, one's own children and disciples would be inconvenienced, but even though his disciple Nichiren was exiled to the country of Sado, the late Dozenbo never came. This does not mean that he believed in the Lotus Sutra. In addition, I sincerely considered Dozenbo to be my mentor, so when I heard that he had passed away, I ran through the fire and the water, knocked on his grave, and prayed to the Lotus Sutra. I wanted to read the first volume to him, but I don't think that I am living in Minobu (today), following the example of a wise man, but everyone in the world probably thinks that it is. If Nichiren were to leave Minobu and go to his grave for no reason, people would blame him for not being able to fulfill his ambition. Therefore, no matter how much you want to visit the grave, you should not go here." Continuing with this, ``You two, Jokenbo and Gijobo, were Nichiren's teachers when he was young.'' When Nichiren was being targeted by Tojo Kagenobu and was leaving Mt. Kiyosumi, you two hid him, secretly guided him, and helped him escape safely. This is truly the greatest service to the Lotus Sutra in the world. By doing so, there is no doubt that the two of you will attain Buddhahood in your later lives. The Hoonsho describes true boon. As shown below, ”Eho-huenin:依法不依人”(Obey the truth and law. Don't obey other people's arbitrary assertions) is also mentioned. ``An ordinary person has no shortage of faith in any teacher. People simply listen to the teachings they first believed and take them for granted. However, this does not clear up Nichiren's own doubts. ...Omitted... The Nirvana Sutra says, ``Depending on the law, do not depend on others.'' The dharma of ``subject'' refers to all the sutras, and ``non-subjects'' refer to Bodhisattvas who are not Buddhas, such as Fugen Bodhisattvas, Manjushri Bodhisattvas, and other masters of various sects. This Nirvana Sutra is the Buddha's last sermon and is the teaching of the Buddha's will. If you believe in this will of the Buddha, you have no choice but to use the Lotus Sutra as a mirror and learn the essence of all the sutras. Although it is a clear principle that the Lotus Sutra is the most victorious, various sects claim that it is superior to the Lotus Sutra. Buddhism is reason. From the point of view of the Great Principle, all of them are great enemies of all the Buddhas. This is not a problem with Devadatta or Venerable Kongari, who tried to kill Shakyamuni, but they are even more evil than the Great Heavens and the Arrogant Brahmins. People who believe in such a deceiver are also terrible ... So, on the twelfth day of the fifth month in the eleventh year of Bun'ei, he left Kamakura and went to Minobu Mountain. This was simply because he sacrificed his life to repay the kindness of his parents, his teacher, the Three Treasures, and his country. He was never killed and continues to this day. In addition, it is a tradition of wise men that if a person has not been used after punishing the country three times, he or she will be blended into the forest, which has been a tradition since ancient times. As mentioned above, Hoonsho covers the history of Buddhism from Shakyamuni to Japan at the time (it also mentions the disputes between Hinayana vs. Mahayana, Gon-kyo vs. Jikkyo, etc.), and also mentions the persecution of himself by Hiromichi Hokke, and explains the true teachings. He clarified the propagation of master and disciple, the merits and demerits of various sutras, and logically stated that true gratitude is to spread the true teachings. I will leave the details to other books, but the closing words are particularly moving. ``Then the flower will return to the root, and the true essence will remain in the soil; this merit will be gathered in the body of the Holy Spirit of the late Dozenbo, Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.'' These are important documents for understanding Nichiren's beliefs, his secular views on mentor and disciple, and his views on Buddhism. As mentioned above, Nichiren's mentor in the secular world was Dozenbo. Therefore, as a way of paying back his debts to his mentor, he corrected his mentor's mistakes. If you faithfully follow Nichiren's teachings, even your master is required to punish you if you violate the law. Now, let me give you some more famous sentences. This is the calligraphy for achieving fruition. Since it is short, I will quote the entire text. The modern translation of this is below. "Jokenbo and Gijobo I haven't heard anything about it since then, but it hasn't changed. Around the time of Kenji, I wrote and sent two volumes of the Hoon-sho for the late Saint Dozenbo, and I was very happy that it was read in a place called Takega Mori. For example, if the roots are deep, the branches and leaves will not wither, and if there is water at the source, the stream will never dry up. A fire will go out if there is no wood left. Plants cannot grow without earth. The fact that Nichiren became a practitioner of the Lotus Sutra and was praised as Nichirenbo and Nichirenbo for better or for worse, is all thanks to my late mentor Dozenbo. For example, Nichiren is like a plant, and my mentor Dozenbo is like the earth. There are four upper heads in the ``Bodhisattva of the Earth'' that appeared in the Lotus Sutra's exhibition at the Earth. The sutra states, ``The first one is named 'Ascending Bodhisattva,' and the fourth one is 'Anryugyo Bodhisattva.' If Ascending Bodhisattva can appear in the world of the end of the Dharma, then Anryugyo Bodhisattva should also appear. Even though rice plants bloom and bear fruit, the spirit of the rice always returns to the earth. Therefore, once it is cut, it will bud and produce flowers and fruits again. The merits of Nichiren's propagation of the Lotus Sutra will surely return to Dozenbo. Really precious, really precious. It is said that if you have a good disciple, both mentor and student will attain Buddhahood, but if you have a bad disciple, both mentor and student will fall into hell. If the mentor and disciple have different hearts, nothing can be accomplished. I will let you know in due course. Let's talk to each other constantly, separate from life and death, and go to the sacred mountain Pure Land 霊山浄土 with one heart and nod at each other.. The eighth article of the 500 disciples of the Lotus Sutra says, ``I will show sentient beings the three poisons of poverty, hatred, and evil, and I will also manifest the aspect of evil view.My disciples will save sentient beings in this way with expedient means.'' It is said that As I said before, please be aware of this. Ana-kasiko Ana-kasiko. Nichiren's flower press 1st year of Koan, March " Like the Hoonsho mentioned above, here, the mentor's debt to Dozenbo is mentioned. Furthermore, based on the third generation's view of eternal life, he is aware of himself as an ascending bodhisattva, and on that basis, he compares his mentor Dozenbo to Anryugyo Bodhisattva and the providence of nature, saying, ``The merits of Nichiren 's propagation of the Lotus Sutra.'' It must be returned to Dozenbo's body. Really precious, really precious.'' ``Showing to sentient beings the three poisons of poverty, hatred, and malice, and also manifesting the appearance of evil views. My disciples save sentient beings in this way with expedient means.'' This is exactly the image of my mentor Dozenbo. Furthermore, ``if you have a good disciple, both mentor and student will attain Buddhahood, but if you have a bad disciple, both mentor and student will fall into hell; If the mentor and disciple have different hearts, nothing can be accomplished.'' This view of mentor and disciple is the most important. I believe this message is common to all Nichiren believers and should be kept in mind " not to be bound by Soka Gakkai or Nichiren Shoshu, but to unite beyond the constraints of religious organizations". Since this is an important point of this paper, I will continue to review it many times in the following pages. Please note that this page was posted on Ameblo on April 29, 2021, and was revised and updated on February 27, 2024. The link to the original text is below. https://ameblo.jp/raketto-chan/entry-12671334746.html?frm=theme

■Shakyamuni Buddha's "oneness of mentor and disciple" during his lifetime A human being, Gautama Siddhartha (Shakyamuni, the Buddha of this world, hereafter abbreviated as Shakyamuni), was born around 566 BC to 486 BC as the prince of the Shakya clan of India, to King Suddhodana and Queen Maya. Queen Maya died seven days after his birth, so he was raised by her sister, Mahaprajapati, and lived a rich and comfortable life without any hardship. However, after his four excursions outside the palace, he left the castle at the age of 29, abandoning his beloved wife, Yasodhara, and his young son, Rahula, and entered the path of renunciation. (The Sutra of the Great Adornment of the King’s Chamber) He studied under Bakkabha, Alara, and Uddaka, and attained enlightenment at the age of 35 under the Bodhi tree. At first, he tried to tell his former teachers the content of his enlightenment, but they had already passed away, so he preached the Four Noble Truths and the Eightfold Path to the five ascetics, and for more than 40 years until he entered nirvana at the age of 80, he propagated his teachings throughout the countries of India. He denied the Brahmanism of the highest caste, which was the fundamental principle of Brahmanism, which ruled the Indian society before Shakyamuni, and taught the non-self of all phenomena and the impermanence of all actions. He also taught the Middle Way, the Four Noble Truths, the Eightfold Path, and so on. ”諸行無常　是生滅法　生滅滅已　寂滅為楽”This is a famous verse. It shows that, All actions are impermanent. This is the fundamental law by which all things are born and disappear. The state of life in which you are no longer bound by such things is the state of happiness that you aim for. All conditioned phenomena are subject to decay. When one sees this with wisdom, One turns away from suffering. These teachings were a way of practice that showed how to overcome birth, old age, sickness, and death as a rich human being, by rejecting the teachings of the Brahmins, who were the highest caste at that time and who caused people to suffer from birth, old age, sickness, and death. There have been many various erroneous theories about Shakyamuni’s subsequent propagation since ancient times. (For example, the Tibetan legend: 2422 BC, the Faxian legend: 1008 BC, the Zhou Shu Yi Ji: 949 BC, the Zhong Sheng Dian Ji: 485 BC, and there is a difference of more than 100 years between the Northern Buddhism (Chinese translation of the Four Agamas) and the Southern Buddhism (Pali scriptures) for the time of death, etc.) The archaeological research on the tumuli where his disciples buried his relics, which are still being studied by many scholars, dates back to several centuries before Christ, and the analysis of the Piprahwa tumulus suggests that it was around 463 BC, and according to the remains of a Buddhist temple from the 6th century BC discovered in Lumbini in 2013, Shakyamuni was a person from before the 6th century BC. In Shakyamuni’s lifetime, the Buddha was a person who had attained enlightenment, not a transcendent or absolute being, and was a title for a person who overcame birth, old age, sickness, and death concretely with deep compassion and excellent wisdom. His disciples regarded him as their teacher and practiced the Buddha’s way, such as alms. Shakyamuni’s teachings were passed on by word of mouth or recitation, not by writing, because of the undeveloped cultural background at that time. Even after Shakyamuni’s death, the scriptures were compiled by his disciples based on their own hearsay. The first of these was the first assembly, which was held shortly after his death, when 500 bhikkhus gathered in the suburbs of Rajagriha (the Rajagriha Assembly), but it was also a process of confirming their memories by chanting together. It must have been a tremendous work, but in modern terms, it was a large-scale “telephone game”. After that, in the process of transmission, they gradually recorded them in writing as the civilization developed, and left various scriptures such as the Pali Five Scriptures (Southern Buddhism) and the Chinese Translation of the Four Agamas (Northern Buddhism). As for the direct teachings of the Buddha, the academic examination can only be done by these. After that, in contrast to these, there were the following scriptures: - The Buddhist scriptures compiled around 100 years after the Buddha’s death, in the time of King Ashoka. - The Buddhist scriptures compiled 200 years after the Buddha’s death, in the Southern tradition, in the time of the third King Ashoka (King Ayo). - The Buddhist scriptures compiled in the Northern tradition, by the Sarvastivada sect, around the 2nd century AD, by King Kanishka. This was probably because the original Buddhism of Shakyamuni was for the salvation of all people, and it developed into this theory. The Buddhist scriptures compiled after 100 years after the Buddha’s death also include the Prajna, Lotus, and Nirvana sutras. These were called “Mahayana Buddhism” because they claimed that their Buddhism was for the salvation of all people, unlike the “Hinayana Buddhism” that was critically called because it could only save a few people who renounced the world and practiced. In recent years, this theory has become the mainstream, that these are far from the original teachings of Shakyamuni, and that they are later works of thought. Whether it is bones or scriptures, it is impossible to expect complete objectivity because it is a word of mouth or a copy from a time when science was undeveloped. However, at least, he was a person who certainly existed about 2500 years ago. And his archaeological research is still being studied by many scholars. Naturally, the theory and historical basis of the religion that is the root of it, such as the date of birth and death of Shakyamuni and the authenticity of the scriptures, should be re-examined objectively from the scientific and academic standards of the present day, which is self-evident. It should not be taken for granted. Moreover, it is socially reprehensible to wield a mythological level of argument or claim with a serious face, and it is ridiculous to deal with it seriously scientifically. In the past 20 to 30 years, the accuracy of GPS at the civilian level has improved to the level of seconds and centimeters. Communication technology has entered the 5G era2. Science and religion have generally agreed not to invade each other’s territories, from the lessons of the tragic history of the past, but if science and technology are serious about dealing with the humanitarian crisis that we are facing, such as environmental destruction, they may play a role in overcoming it. It may also be possible to pinpoint the date of birth and death of Shakyamuni and the authenticity of the scriptures, such as scientific identification of the bones. Therefore, these theories should be considered as provisional logic at the present time. By the way, Shakyamuni left his parents, his wife, and his newborn child and left. Depending on the social environment at that time, if it were in today’s Japanese society, it would be parental abandonment, marital abandonment, and child abandonment, depending on the family composition. Even if he attained enlightenment and succeeded afterwards, he would be bashed by the world for his one-sided abandonment of marriage and child rearing. By the way, as a digression, There seems to be plenty of room for reexamination as to whether or not Shakyamuni Buddha, who achieved enlightenment, really possessed the three virtues of Buddha, but from the Buddhist scriptures compiled a considerable period after his death, we have no choice but to believe what has been created and praised by later generations, and a complete scientific examination is nearly impossible. In reality, the Buddha should be evaluated as having attained enlightenment and overcoming his mentor. The subsequent missionary work and leadership is praised in the Buddhist scriptures called the 80,000 Treasure Treasures, and even now the contributions to humanity are enormous and are highly worthy of praise. However, no matter how much you glorify or justify it, sinful karma is still sinful karma. Even if a disciple has overcome his master, even if he has reached the same state of being as his master (for example, a Buddha with the three virtues of master, mentor, and parent), he is still a disciple, not a master(mentor). According to the main ideology of the time, the fundamental principle of Brahmanism, the supreme caste system that had controlled Indian society since before the Buddha, was Brahma Ichinyo. Brahma Ichinyo means that Brahman (Brahman: the principle that governs the universe) and I (Atman: the principle that governs the individual) are the same (Takamichi Suita, Who is the Buddha, 2013, pp. 41-44). Ultimate liberation in the Vedas means that by realizing that we, as an individual entity, are the same as Brahma, which is omnipresent in the universe, we can become free and escape from all suffering.(wikipedia,梵我一如) This is where the idea of reincarnation comes from. The Buddha of this world voluntarily broke the teachings of the three masters he studied under (the above-mentioned Bakkaba penance aiming at Brahma Ichinyo, Arara's non-possessive disposition, and Uddhaka non-thought-non-conceited disposition), and did not attain true enlightenment. Since he denied that there is such a thing and advocated the immutability of all laws and the impermanence of all actions, if we look at him critically, even though he has attained enlightenment, he is clearly an enemy of the mentor (a person who is hostile to the worldly mentor). This may be the case from the Brahmins' point of view at the time, and it may still be the case today. There have been many times when he has been refused to preach the Dharma. From the beginning, from the founder of Buddhism, this is what happened. Isn't there no way that there could have been a path of mentor and disciple from the beginning, or a duality between mentor and disciple? As a side note, if I were to be 26 years old, the same age as Buddha, I would unilaterally leave home, abandon my wife and infant, disappear, and become a priest to a new religious organization that I don't even know about. No matter how good the cause was, and no matter how successful they were, they would still be accused of unilaterally annulling their marriages and abandoning their children. As a further aside, ``The universe is me, I am the universe'' is the enlightenment of Josei Toda, the second president of the Soka Gakkai, who read the White Lotus Sutra in prison and realized that ``Buddha is life.'' It is said to be part of. Isn't "the universe is me, I am the universe" exactly the same as "Brahma Ichinyo"? … ​ ■The Buddha of Kuon Jitsujou as taught in the Lotus Sutra Now, more than 500 years have passed since the death of the Buddha, and after several Buddhist scriptures were compiled, the Mahayana Buddhist scriptures were created over several centuries. This flow passed through India and China's ascetics (Ryuju, Kumaraju, etc.) and was systematized by China's Nanto six sects such as the Hosso sect and the Kegon sect, and the Tendai Chigi. In particular, Tendai Chigi's Mystery of the Lotus, Lotus Letters, and Makatsukan are famous. He formed his own metaphysical teachings centered on the Lotus Sutra. These are the interpretation of the Five Hours and Eight Sects, which systematized Buddhism as a whole, and the doctrine of Ichinen 3000 with regard to life. It was brought to Japan by Denkyo (Saichō), became the Tendai sect of Enryakuji Temple on Mt. Hiei, and became the source of Buddhist culture in Japan. During the Kamakura period, Seicho-ji Temple, where Nichiren acquired a degree, was also one of its subsidiary temples. In the past, up until modern times, all Buddhist scriptures were regarded as the true teachings of Shakyamuni Buddha, and the founders of each sect after Prince Shotoku, as well as Nichiren in the 13th century, developed arguments based on this belief. Even today, Tendai and other Lotus- and Nichiren-affiliated religious groups ignore scientific results and insist on the legitimacy of their own sects.On the other hand, there are sects that criticize these while adopting Mahayana non-Buddhist theories. The Mahayana Buddhist scriptures were not assembled by the first generation of Buddhist disciples, but belong to the production of subsequent eras.'' (Fumio Masutani, ``One Hundred Stories of Buddhism,'' etc.) It is thought that the Lotus Sutra was established as a sutra approximately 400 to 500 years after the death of Buddha.Of course, this was not known at the time of Nichiren Shonin, so as per the ancient theory, the Lotus Sutra was established as a sutra. It is said that this is a sutra that Shakyamuni Buddha preached in his later years.In today's scholarship, it has come to be understood that it is not Shakyamuni's Buddhist teachings itself.'' (Kishio Satomi, ``Nichiren's Person and Thought'') The Lotus Sutra of the Nichiren sect was written by many people from the 1st century to around 700 AD, so they were not all preached by Shakyamuni Buddha.'' (Doban Sousei ``From Buddhist Monk to Teacher'') ) The above-mentioned theory, the so-called ``Mahayana non-Buddhist theory,'' fundamentally overturns the foundations of the religious systems of the Lotus-style religion, the Taisekijimon school, and the Soka Gakkai. They claim that the Lotus Sutra is Shakyamuni Buddha's highest teaching, even though it is written in later generations. However, other lineages make similar claims, so in the end, it ends up being a watershed argument. Therefore, based on the principle of "Do not obey men, but obey the law", it does not matter whether it is a Buddhist theory or not, whether the author is a later generation or whoever, as long as the content is true. It goes without saying that this should be objectively demonstrated. Since faith is inherently subjective, it cannot be objectively proven by science, and faith cannot be destroyed unless it is objective.It is a one-sided claim that this is the original teaching. It does not apply to other religious groups... This seems to be common knowledge, but Since subjectivity (one thought) always manifests itself in concrete words and actions, it itself becomes the subject of objective scientific research. In fact, although there are many difficulties, research in areas such as brain science and behavioral economics is based on this idea, and has achieved a certain degree of success. Although there are many blind theories regarding the theory of Ichinen Sanzen established by Tendai and Nichiren's belief in attaining sokushinjobutsu, it has been proven that it is still sufficiently scientific and philosophical even today when examined based on the principle of "Do not obey men, but obey the law". There is a truth to it that can withstand examination. Now, getting back to the topic, the Lotus Sutra was a collaboration between many people who wrote it later, so there is no definitive translation. Nowadays, there are direct translations from Sanskrit, but at that time, the 5th century translation by Kumaraju was used by Tendai and Nichiren and was the mainstream in Japan. Although some have pointed out that it contains a lot of the translator's subjectivity, it is composed of 28 chapters (28 articles), nearly 70,000 characters, and is written in a beautiful style, mainly "Ge "(Chinese poetry). The preface to this sutra is ``The truth that has not been revealed for more than 40 years'' (the truth has not yet been revealed in the 40 years of sermons up to that point) and ``Honestly withdraw the expedient and preach the law of excellence'' (honestly, I throw away the expedient methods I have preached up until now and just preach the best way.). For example, he abandons all expedient methods and simply preaches the best way. Entering the main story, the first half starts with Shakyamuni Buddha waving his long and wide tongue to the heavens to his disciples on Mt. Ryoju (a sacred mountain in Buddhism) (the longer the tongue, the higher the degree of truth; in other words, proof that it is absolutely true) ) His disciples were praised by all sentient beings, and several metaphors and treasure tower"宝塔" appeared. The keynote is ``all phenomena are true reality:諸法実相'' ( meaning the theory "everything is the reality" in Chapter 2 (Expedient chapter:方便品). All of the universe is defined by ``truth,'' and this Shaba world (the real world) is actually the land of Buddha. Until then, it was believed that women and scholars could not attain Buddhahood even if they practiced ascetic practices, but the Lotus Sutra guarantees that anyone can realize the truth and become a Buddha. In other words, it guarantees the attainment of Buddhahood for all, including those who have fallen into hell or the path of hungry demons, animals, women, scholars, Bodhisattvas, and even local demons, demons, and heavenly gods. The method was first written down in the Lotus Sutra, so Shakamuni preach that we should spread the Lotus Sutra without getting confused by the teachings of outsiders or those who came before us, and without giving in to persecution. Afterwards, all the audience members are lifted into the air, looking down on the earth far in the distance, and a majestic pagoda appears before their eyes. In it, Shakyamuni Buddha and Tahobutsu guarantee that this Lotus Sutra is the truth. Suddenly, from a landlocked landlocked world deep in the mountains of India, it has now become a ritual in outer space. In modern terms, it is an epic science fiction novel. In the second half, in Chapter 15, in response to the question of who will spread the Lotus Sutra after Shakyamuni's death, the Bodhisattvas present at the time claimed to be the one who would spread the Lotus Sutra, but Shakyamuni rejected all of this, and from eternity Shakyamuni He summons Bodhisattvas who are said to have been his disciples. Then, a huge number of Bodhisattvas appeared, as if springing from the depths of the earth far below. Then, one by one, each person stood in line, greeting and clasping their hands together in front of the Buddha. An eternity of time had passed, but to the audience at the time, it seemed like only a small amount of time had passed. Here we get a glimpse of the great insight that even space and time, including the earth, are nothing more than relative things. Even more amazingly, all of the numerous Bodhisattvas possessed wisdom and dignity that far exceeded the Buddha in front of them. Shakyamuni Buddha said that they were all disciples that he had taught since time immemorial. Many people who saw this thought it was the most wonderful thing, but naturally they had doubts. Why are there so many masters better than the ones in front of me? Moreover, in just over 40 years, how did they outsmart those in front of them and accomplish such a feat... It was inevitable that the elite who had trained with Shakyamuni would have such doubts. Then, Shariputra, the wisest disciple of the time, asked on behalf of him. Then, Shakyamuni Buddha revealed that he had actually attained Buddhahood a long time ago, that his lifespan was twice that of eternity, and that he had been nurturing the disciples in front of him, the Bodhisattvas of the Earth. And as one way of raising them, he uses the analogy of a good doctor and preaches that Nirvana (death) has been manifested as a means.No one would criticize that method as a lie, that life continues forever even after death. revealed that he is a permanent resident. The Buddha's answer to this is Chapter 16, ``The Life of Life,寿量品,'' which is the climax of the Lotus Sutra. The Buddha at this time was called ``Shakyamuni of Eternal Reality:久遠実成の釈尊,'' and his disciples from Eternity were called ``Bodhisattvas of the Earth,地涌の菩薩,'' and their representative was ``Ascending Bodhisattva,上行菩薩.'' 2,000 years after the death of the Buddha, during the period of the end of the Dharma, when the Lotus Sutra ceased to be effective, the Buddha made a vow that a ``bodhisattva of the earth'' would appear in his place and carry out the mission of spreading the true Lotus Sutra, and the Buddha vowed to fulfill this mission, receive. Following this, the disciples who were present also took vows one after another. The Bodhisattva Avalokitesvara also vows to be a proponent of all merits...This part, Chapter 25, is famous as the ``Kannon Sutra.'' Looking at the whole, most of the expressions are filled with self-congratulatory and self-congratulatory Chinese poems, but in short, all phenomena are "laws and realities(諸法実相)" (all manifestations of truth), all life is eternal, and all things are eternal. He has an absolute counterpart in the form of the actual Relative Buddha. The reason why I have chosen to use the term absolute ``Relative'' here is because the Buddha himself is said to have attained Buddhahood by practicing the ``Dharma'' called the Lotus Sutra a long time ago, after countless years of ascetic practices. It is also preached that all believers, including evil people, women, ignorant people, and animals, can attain Buddhahood (be saved), so they should preach without fear even in the face of persecution. The suggestion here of the dignity and equality of all life under the Buddha is admirable. However, although anyone can attain Buddhahood (become the same as Kuon Jitsujo's Shakyamuni,久遠実成の釈尊) by establishing the only Absolute Being in the form of Shakyamuni Kuon Jitsunari, it is natural that the basic tone of Buddhism, which has preached the non-self of all laws from the beginning, is not at first glance. It seems contradictory. Therefore, he preaches that there is no choice but to believe without doubt (Mugi-wasshin,無疑日信) and urges people to stop thinking. Because of this content, those who preached the Lotus Sutra, especially practitioners and propagators such as Ryuju(竜樹) Tenjin(天親), Kumaraji(鳩摩羅什), and Tendai Chigi(天台智顗), were attacked by traditional Buddhists as being hostile to the master. Recent research has shown that the Lotus Sutra was created during a time when temples and pagodas were being built actively, and that there were connections between the monks and groups involved in these projects. Considering the background of the times when there were few means and it was extremely difficult to pass down the tradition, believing in this sutra means supporting those who preach this sutra. The predicted persecution indicates that there were conflicts between sects (Hinayana Sutra and Mahayana Sutra) and conflicts with other religions. In fact, in India, many Buddhist denominations have virtually disappeared due to the propagation of Islam. In the 6th century, China's Tendai Chikyu(天台智顗) established their own metaphysical system using the Lotus Sutra, which had been brought to China by Ryuju, Tenjin, and Kumaraji, as material. Based on the materials available at that time, he systematically classified the teachings of the Buddha (the Five Hours and Eight Sutras（五時八経）) and placed the Lotus Sutra first. The theory of the Lotus Sutra, the investigation of the reality of various laws, the three truths of emptiness, temporary, and middle, the eternal thoughts of the three thousand, Ichinenn-sannzenn(一念三千), etc. He argued that the ``achievement of Buddha(成仏)'' preached in this law can be realized through ``conceptual thinking, Kan-nen-kannpo(観念観法)'' a type of mental concentration. The Kan-nen-kannpo method was a training method in which one looked at one's own mind and the world in the ten directions, in other words, through mental concentration (Shi-kan 止観), one saw reality 実相(the Buddha within). In retrospect, the concept of various laws and realities, and the three thousand thoughts of one thought(一念三千), can now be seen as an analytical concept that extends not only to sentient life, but also to elementary particles and the many unobservable universes. However, the method of attaining Buddhahood, ``kanshin,観心'' or ``observing one's own mind and seeing the ten directions,'' was at this point only available to elite monks who had extensive training. It was not a common or common cause, and it did not lead to widespread relief. Therefore, the tradition must have been protected by the state and ruler. In fact, the Tendai sect he founded was heavily used by the emperors of the Sui and Tang dynasties in China, and was transmitted to Japan through Denkyo (Saichō), becoming the center of aristocratic Buddhism during the Heian period. As time progresses, we enter the end of the law. The end of the Dharma 2,000 years after the death of Shakyamuni Buddha, as predicted in the Lotus Sutra, is a time of ``fighting and perseverance, and the disappearance of the White Dharma'' (in which there will be intense struggle and war, and Shakyamuni's Buddhism will disappear). In reality, during Shakyamuni Buddha's time, language and writing were not common, and there were few means of writing down his teachings, making it difficult to propagate his teachings. His disciples gathered together and memorized their master's teachings, internalizing them and passing them on to others. Therefore, even if he decided to enter this path, he had no choice but to honestly believe in it, and there was probably no room for doubt in the first place. However, after the death of Shakyamuni, language, writing, and means of communication gradually improved in accordance with the development of the times. The period up to 1,000 years after the death of Shakyamuni is defined as the True Dharma(正法), and the subsequent 1,000 years as the Illustrated Dharma(像法), and as civilization gradually progresses, it is also included in the prophecy that temples and temples will be built. However, at the same time, it also means that honest faith is lost, and the three poisons of greed and delinquency that reside in the people emerge(貪瞋痴の三毒), become generalized, and spread as suspicion and opposition. As a result of this, especially after the end of the Dharma, Shakyamuni Buddhism has no true believers even though there are only letters, and greed, jealousy, prejudice, and desire have expanded due to the generalization of language, means of expression, and means of transportation, and the truth, lies, and value have been expanded. It is foretold that things that exist and things that do not exist will coexist, people will fight each other with their own selfish claims, and false accusations will be laid against innocent people, and the true teachings will have no effect in front of such sentient beings. It was predicted. It can be said that this was not a mistake on its part. By the way, is it surprising that we live in an age where science is progressing rapidly and we are entering the era of IT and AI? It is surprising that there is not only a mixture of truth and lies, and things that have value and things that have no value, but also fabrications, cover-ups, fraud, deception, and fake news. The prophecies of the Lotus Sutra are being further confirmed. As mentioned in Nichiren's ``Risho Ankoku Ron 立正安国論,'' natural disasters (including disasters caused by global warming, etc.), famine, epidemics (such as the coronavirus), and wirld-wide war have occurred twice in the last century. Even though we have experienced world wars and the Cold War between East and West has ended, we are honest with the history of humanity and the continued destruction of the global environment, with the stage shifting to terrorism, coups, regional conflicts, and global economic domination. If you look closely, the analyzes and arguments of Buddhism and Nichiren can be said to be truly astonishing insights, even though they were made at a time when science was underdeveloped. Now, in the 13th century, Nichiren refuted that the Buddha of Eternal Reality(Kuon Jitsunari久遠実成) who is the only absolute being in the Lotus Sutra, is actually all sentient beings and each and every creation, and he preached the law that was the basis for this. Doctrinally, the Buddha of this world is said to be a suijaku 垂迹whose original origin is the Buddha of Kuon Jitsunari 久遠実成. According to the Lotus Sutra, Shakyamuni is said to have preached the life of the third generation and attained enlightenment a long time ago, and according to Nichiren, he is said to be the Buddha of Eternal Reality 久遠実成の釈尊. According to the Soka Gakkai theory, the path of his mentor and disciple is called Buddhism. If so, who exactly was the mentor of Kuon Jitsunari's Shakyamuni (Shakyamuni in the Book of Buddhism)? Who on earth was the mentor of the first self-receiving Boshin Tathagata, the Tathagata who originally attained Buddhahood in the infinitely distant past,(Kuon-ganjo-jijuyuhoshin-Tathagata 久遠元初自受用報身如来=Nichiren in the Nichiren Book of Buddhism) in the Kuon Gen era? If we pursue this, we will fall into infinite regression (infinite regress), which will ultimately prove to be a failure in explanation. As long as this has not been clarified, it cannot be denied that there are scientifically incomplete elements in Buddhism itself. Next, at the 15th Koku-kai exhibited in the Lotus Sutra, Shakyamuni called forth the Bodhisattva of the Earth, who he himself had edified as his disciples. There were an infinite number of them, but at the top of their heads was the Ascending Bodhisattva. Here, the teacher of Ascending Bodhisattva Jogyo(上行菩薩), is Kuon Jitsunari Shakyamuni 久遠実成の釈尊. In this ceremony, in the era of the end of the Dharma, 2000 years after Shakyamuni's death, Shakyamuni's Buddhism would no longer be effective, so an imperial edict (attached) was given to the bodhisattvas on Earth to propagate the Lotus Sutra, which would be effective instead. Incidentally, in the Nirvana Sutra, which the Buddha preached before his death, he preached that one should depend on the law Dharma and not on man 依法不依人. ■Here, we once again confirm the principle of "e-ho-hue-nin(依法不依人)". "Depending on the law, not relying on others=依法不依人" means "depending on the law and not on others," and the standard for judgment and action should be based on the law, and should not be influenced by other people's interpretations and arguments about the law. This means that you should not take what he says at face value or use it at face value. At the time of writing this law, the law refers to Buddhism. Although the true law does not change, people and things are constantly changing, changing over time and place, and are unstable, which is why we have adopted the basic policy of ``depending on the law and not on others''. Needless to say, the word ``ho 法'' in the phrase ``e-ho-hue-nin 依法不依人'' 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 do not belong to the exoteric theories.'' People interpret, debate, and argue the law in various ways for arbitrary purposes based on their upbringing, the presence or absence of authority and property, the organizations they belong to, and their own beliefs and experiences. 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 that they are based on the truth. This is a common story. After all, an argument can be said to be correct because it applies to objective "laws." Historically, authority, fame, power, honor, and majority opinion have perverted justice and truth, and with the development of science, religions with many non-scientific dogmas have become more and more similar to science. Although we have separated, the principle of "not relying on men but relying on the law" is one of the important criteria for determining whether religious teachings and dogma that contradict scientific logic are truly correct, true, or false. Naturally, it is self-evident that the current progress in science and technology is based on this. It is probably because of this principle that many Buddhist insights, such as the doctrine of one thought and three thousand thoughts, are able to endure the development of science. In order to express this clearly, in this article from P01, I use the term "obey the law＝依法不依人" as a concept that includes actions as well as actual criteria for judgment, such as ”obey the law, not others（”depending on the law and not on others”＝依法不依人）.'' This is an updated idea or a principal theory. Ryuju, Tendai, etc. from the later period, which is said to be Shōhō and Izōhō, are omitted. This page has been revised, updated and translated on 2024/02/23 from a post on Ameblo on 2021/04/28. The original text is available at the link below. https://ameblo.jp/raketto-chan/entry-12671290928.html?frm=theme

This page ☆ In the paper "Bloodline and teacher and disciple in Buddhism - Shakyamuni, Nichiren, Nikkomon school - Soka Gakkai", P01, Prologue, The meaning of ”Eho-huenin:依法不依人”(Obey the truth and law. Don't obey other people's arbitrary assertions)、The meaning of　”oneness of mentor and disciple:師弟不二” and "bloodline:血脈" 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 page. ■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 the 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 the 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 the 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 the 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 the 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 the law, but obey men,'' which is the exact opposite of ``依法不依人:doing not obey men, but obey the 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 the 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 the 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 the law". However, at some point throughout history, claims to the contrary, such as ``one absolute'' animism and ``doing not obey the 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 the 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, ``Follow the truth and law. Do not follow 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.

I was very satisfied that I was able to create an automatic translation page for my browser on this homepage, and also that I was able to create a Japanese page in my browser. At first, almost everything was OK and the translation was excellent, so I was relieved. However, when I was looking at the automatic translation page the day before yesterday, I found that important Buddhist terminology is sometimes mechanically translated into meaningless or inappropriate words. For example, ``oneness of mentor and disciple(師弟不二)'' may be translated as ``teacher and disciple Fuji'' (a literal translation, as if it were a coined word), or ``Obey the truth and law. Don't obey other people's arbitrary assertions: eho-huenin(依法不依人)'' may be translated as ``not relying on law,'' which is the opposite of the literal meaning. It didn't seem like the real meaning was being conveyed. This confuses the reader. I thought this was a very bad situation. However, since it is an automatic translation, I thought that this was unavoidable to some extent. Dear readers, please understand that this may be a little unclear and confusing.

Recently, I've been seeing a lot of images of human faces created with AI or apps that involve AI, and it seems like many of them look similar. The same goes for videos, but the composite images (as well as faces that have undergone cosmetic surgery) are somewhat unnatural, and the painstaking efforts are immediately obvious to the viewer. Legal preparations are underway so that AI-generated images can also be copyrighted. So, how should we think about makeup for women and TS? It should be fun! After all, makeup is a means of expressing individuality, and makeup tools (cosmetics, etc.) are not copyrighted. However, if AI is copyrighted, what will happen to its use? On this website, I clearly state that we have properly used images and introductions, but, If we had to obtain permission for each use, wouldn't the world be dominated by AI creation companies and handling companies (naturally, huge global foreign companies)? Just as cosmetics are not copyrighted, I think AI should be as well.

I have been a Brucella fan for 40 years now. From childhood to college, girls' gym uniform consisted of a shirt and bloomers. The volleyball club, the basketball club, and the sumo club. The tennis team wore white pleated skorts, underskirt coats, and bloomers. That was the norm. It's also in my graduation album. Sports day photos of my friend who is now an old lady, when she was cute and excited... It's now a treasured photo. Bloomers would still be popular today if they weren't turned into a sexual product through voyeur camera guys, Brucella shops, and adult videos... Bloomers are an item that allows girls to express their cute bodies and styles. From the waist down, it covers just the right amount of hips and crotch, exposing the thighs from the roots, allowing you to realistically show off the beauty of your lower body. They make your thighs look longer than shorts, so depending on how you wear them, they can look even sexier than a super miniskirt. I think it's great for women's fashion, going beyond gym uniforms and competition costumes. Rather than wearing shorts or a jersey outdoors, wearing bloomers feels like wearing a sexy swimsuit on a busy beach in the middle of summer, especially a triangle bikini rather than a one-piece swimsuit. If I were a perfect woman, I would probably still wear bloomers even when jogging, running a marathon, or going to my child's sports day. My favorite sailor suit is the school edition sailor suit, as well as anime cosplay from the era. Those with school emblems include Soka Gakuen, Kansai Soka, and Shirayuri Gakuen. All the sizing and zippers are done by myself, and I re-sew it open in the front and wear it. My favorite bloomers are all made of nylon, listed below in order of comfort. Hit Union 66-N, Gerenku U-718 (not uploaded because it becomes half-assed while in motion), Gerenku U-716, Unitika 560, Skreet S662, etc. Also, polyester products include Galax G1523, G7161171, MIZUNO 59RW-4022, and 59RQ-817. I am collecting other things. Above all, nylon bloomers are the best. It's comfortable to wear. It is also popular among bloomer collecting fans.