Nichiren and Shinran (11)

Nichiren and Shinran (11)
The second chapter Everything-succeeding-theory and Noto-I-theory

（５）This Not-I-dictum has been complicated and difficult. Troubles。　When man takes the way of Not-I-teaching, man can recognized something fixed in his self. Not-I-teaching is the insight into himself. Not-I-theory is also nihilism. Not-I-theory requires the same attitudes to the outerworld and destinations, Not-I is giving up the always changing running world, the commitment with this world, the identification with Not-always-being. The accepting of the pleasure and lust. The insight is the work to make self transparent therefor occurs coincidence of inner world with outer world. It is the projection of self to environment, simultaneously the introjection of outer world into self. The-Not-I teaching destroys all the fixed being through thinking, rejects the as a result acquired viewpoints. The Not-I dictum makes this negation itself the target of thinking. When reviewing, Not-I teaching requires the reciprocal interaction between negation and thinking and occurring the movement itself. So long as man stand on the Not-I dictum man can’t insist that the Burahfman in Weda and Upanisyad exits. If man think about something existent whether good or bad,, the movement of the soul stays there and are disturbed. This disturbance bear every temporary images and illusions.
Budda taught and recommended this Not-I dictum and went into Nirvana(the state to know everything –not- existence). Man may confirm this thinking. Man may not believe this thinking. If answer exists, innumerable answers may exist. The very difficult equation which only the very big computer can resolve was given us. Budda said’ I resolved and is gone. We ,popular people, look like orphans. We have been tried to resolve this problem more than 2000 years. Only a part of the geniuses men may find a part of problem. I am very interested in the Not-I theory. Using another words I am grasped by this theory. But this problem is able to destroy myself. The core of the primary Buddhism which may be directly taught by Budda is Not-I dictum. Not-I.dictum declares that the essence of everything which looks to exist can’t exist. At the same time I can be pleased to think about this difficulty.
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Nichiren and Shinran (10)

Nichiren and Shinran(10)
The 2th chapter everything-succeeding-theory and Not-I-theory

（３） Not-I is Not-I. The used here [I] is not only the first person used in the grammar, the ego used in the modern sentence but also the fundamental elements in general which constitute being(existence). Not-I dictum says the following. The soul (the psyche－in Greek language) and the environment (outer world) should not be reduced to the defined fundamental elements. We should not explain the ego and the world through atom, elementary particle, gene, and instinct, consciousness, perception and a sort of the metaphysical existence and so on. Even if this explanation is permitted, it should be the temporary explanation. We should stay in these as-if-being. This is the axis of the Not-I-dictum. All are changing, all make the connection with others, and all are interacting each other. Therefore the affairs and the elements which construct the articles in the chain are not independent. [I] is exit nowhere. In the always running and changing process Budda searched for the source of nonexistence of agony. Because of Not-I so all are changing. Because of Always-changing so[ I] dosen’t exists.
　（４）Not-I dictum had its prehistory. [I] was called Atman in the Sanskrit language. Atman and Brahman were the very important concept in the ancient Indian age. The former is the goodness which was included in each individual. The latter is the goodness which is expanding goodness over the world. We look at the Indian history in the old times.
The Indian history began from about BC 2000 years. The Indus culture was the most old civilization in India. This civilization had the famous remains called Mohenzyodaro and Harappa .Indus civilization is one of the four great ancient civilizations in the world history. This culture had been ruined suddenly. BC about 1000 year the Indoalia people invaded the India. They created the society and civilization in the ancient India. They assembled and systematized their customs, traditions, rites, viewpoints about the world ,myths, praising songs, poesies, and thoughts. This is Veda. The Indians in the modern times considered , Veda is holy.
The chief contents are rites , rites which praise gods. Through these rites ,hopes and desires of the person and the group are sent to the gods in the heaven. Which are hopes? They are very common and secular. The hopes are health, richness, safe group, and good cropping et al. The quantity of Veda is tremendously big. Veda consists of four fundamental documents. Men had explained Veda. The theories of Veda appeared. One of them was the famous and called Upanishadd philosophy. Upanishadd thought about Veda’s contents and made them logical. The conclusion was the integration of Brahman and Ahtman .Upanishd said in the following way .In the world there are many goodness and are called Brahfman. In the soul of man also ,there are goodness, called Ahtman.. Both goodness are same being. Man can find this Ahtman and identify it with Brahfman. Man can be happy when man follow this reason which integration of both creates. The rites which make communication with heaven becomed philosophied by Upanishdd.
Upanishad appeared in the currency of the history. The content of Veda is the practice of the rites, to practice the rites. There naturally the professional intermediates between the heaven and the earth. They accept the heaven’will and send the messages from the earth. They are also called Brafman They had the big influence on the people. The society was fixed and closed. The society was divided into two states, the govearning and the govearnd. The Brahman practices the rites and Kushatorie governs with the fighting powers. Vaisha was working class. Shudra were slaves. These four classes are the fundamental system of the famous Kahst constitution. Kahst constitution exits now. Among many religions the religion which centers rites, is the most conservative. This kind of religions always are native believes and are oriented to only one folk (or tribe). The purpose of these religions is only the happiness on the earth.
Burahfman teaching developed in the agriculture community of the ancient India. Many devided countries were unified. The small countries which developed in the middle and lower reach of Gandis river became the twelve strong lands. The biggest was the Magata kingdom. In the 3th BC they were unified by the Mauria dynasty of Magata kingodom. All Indian land was integrated. In these times transition Kushatrie (fighing governing class) and Vaisha ( merchants and manufacturers) obtained the power in the society. The Upanshad philosophy was formed by Kushatorie who was trained intellctualy. The religion can more quickly develop than the rites religion. For the enlarging of view, the pains by wars , and for the complications of society Burahfman’s teaching became inadequate. The new age require the new believes. One of them was the Upanishad philosophy. In the sphere appeared the movement which would destroy the limit of ancient believes that Burahfman had monopolized. Directly speaking the new many religions appeared. The makers of these new religions were called Shami. Budda was one of Shamis. Simply speaking,the believe which deepened the contents and gave Burahfmanism the logical system,was Upanishadd. Shamis had the opposite positions. They negated and overcame the Burahfmanism. Their teaching were manifold. There were atheism materiarism, hedoism, annihilation of every knowledge, painful deeds, urging to enjoy the pleasure ,　yoga and magic et al.
Budda did’nt recognize the universal good being in man and world in contrary to Upanishadd. He knew the limits of various trainings and practices which other religions estimated. In not-depending on every these methods, Budda caught the insight and the sapience how to be free from agonies. He rejected human being in the universe, also rejected the fixed way to be free from agonies. He not only rejected but also thought this rejecting itself. We name this attitude not-I dictum.
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