The founder of Mononobe clan (物部氏), Umashimaji Mikoto (宇摩志麻遅命) was born between Tenson Nigihayahi Mikoto (天孫饒速日尊), who had built the first Yamato dynasty (第一次大和王朝) in the Kinki region before Tenson Ninigi no Mikoto (天孫瓊瓊杵尊) descended to Mt. Takachiho in Tsukushi, Kitakyushu, and Tomiyabime (登美夜毘売). Mononobe clan became a powerful military clan in charge of manufacturing and managing ironware and weapons after Emperor Jimmu, the General of the Eastern expedition of Kitakyushu based Korean Peninsula-linked clan (Iwai磐井?) had annexed the first Yamato Kingdom and had established the second Yamato Kingdom. However, when Buddhism was introduced, the clan lost the battle against the powerful Korea linked Soga clan, who protected Buddhism, and lost its position in the Yamato Imperial Court.

The Yamato Dynasty(大和王朝), which established a monarchy that advocated direct rule by the emperor(天皇), based on the two pillars of the public land civic system(公地公民制) and Ritsuryosei (律令制: the political system based on ancient China's laws and ordinance system), reached its peak in the era of the 50th Emperor Kanmu(桓武天皇), who completed Heian-kyo. However, Fujiwarano Otsugu(藤原緒嗣) remonstrated that the creation of Heiankyo and the repeated military expedition, that is, conquest of Ezo(蝦夷the north-east region), put a heavy burden on people in the country. Therefore, civil works and military expedition were both suspended. As a result, the military power of the Yamato Imperial Court was lost. With the introduction of the Sansei Ishinh Ho (三世一身法: The law to assure the possession of the reclaimed land for three generation) and Konden Einen Shizai Ho (墾田永年私財法: The law permitting permanent ownership of newly cultivated land), Kochikominsei (公地公民制) was also mutilated. As a result, samurai forces (武士勢力) such as Heishi (平氏) and Genji (源氏) emerged in the remote regions that had fallen into anarchy.

The Tondenhei(屯田兵ex-legionary), who were sent to the north by the Yamato Imperial Court as vanguards to subdue the Ezo(蝦夷), merged with the local residents and formed a group of samurai warriors and gradually expanded their power. At that time, the leader of the Minamoto clan(源氏) and the Taira clan(平氏), who were descendants of the imperial family, was appointed as the head of the group of warriors. The Yamato court, which had lost its own standing army, also used these samurai groups as a means of local government.

This is believed to be the origin of the Bando warriors(板東武者) who had their base in the Kanto region. Minamoto no Yoritomo was carried as a mikoshi by Bando warriors who rebeled against aristocratic rule since Taira no Masakado, who had rebelled against the rule of the nobles of Kyoto court, but most of the bearers belonged to the Heike clan. When Minamoto no Yoritomo, who won the Genpei War, established a shogunate in Kamakura to compete with the Imperial Court in Kyoto, the Japanese national polity with dual powers appeared for several hundred years.

The real power of the Kamakura shogunate was held by the Hojo family from the Taira clan from the beginning, and the lineage of Minamoto no Yoritomo died out after only three generations. After that, a court noble who was a relative of Genji from Kyoto was placed nominally as Seii Taishogun(征夷大将軍), and the initially introduced 13 powerful vassal council system was abolished, and Hojo Tokusoke(北条得宗家) monopolized the regent(執権) position. By the way, Tokuso is the posthumous Buddhist name of Yoshitoki Hojo, the second regent.

On the surface, the birth of the Kamakura Shogunate appears to be the result of Minamoto no Yoritomo's victory in the Genpei War. It can be said that it reflects the geopolitical changes that the center of politics and culture moved from Kitakyushu to Kinki and then to Kanto, since the Jinmu Tosei, which the southern Yayoi immigrants conquered the northern Jomon immigrants (Ezo).

The Kamakura shogunate lasted for 148 years from 1185 to 1333, and the Tokugawa government, which established the shogunate in Edo (Tokyo) modeled on Minamoto no Yoritomo, lasted for 264 years from 1603 to 1867. A dual power system was established in which the nominal rule of court nobles in Kyoto and the actual rule of samurai in Edo coexisted.

On May 21, Tensho 3 (June 29, 1575), the Battle of Nagashino was fought between 38,000 allied forces led by Nobunaga Oda and Ieyasu Tokugawa and 15,000 men led by Katsuyori Takeda. Nobunaga's gun squad with 3,000 guns destroyed Takeda's cavalry corps. It was a turning point marking the end of the Warring States period.

According to Professor Yasuyuki Iida(飯田泰之) of Meiji University's Faculty of Economics(明治大学経済学部), in fact, the Takeda side also had a gun corps that rivaled the Oda army. However, saltpeter and lead, which were raw materials for gunpowder and bullets, were dependent on imports at that time, and the Takeda army, which was based in Kai, which was isolated from the sea, was unable to obtain sufficient gunpowder and bullets. They manufactured bullets by casting down copper coins, avoided shooting as much as possible, and had no choice but to rely on cavalry tactics.

On the other hand, Nobunaga Oda, who was based in Mino, which is adjacent to Sakai, a trading and commercial city, and Osaka, used water transportation on Lake Biwa and the Yodo River, and worked on building a supply chain leading to China, Southeast Asia, and even Europe from early on, he set up a field battle in which was considerable amount of material, and annihilated Takeda's cavalry corps.

By the way, Takeda Katsuyori's childhood name was Suwa Shiro Katsuyori because he was born between Takeda Shingen, who was called the strongest military commander of the Sengoku period, and the daughter of the chief priest of Suwa Shrine. In summary, Katsuyori is thought to have belonged to the bloodline of Nigihayahi, who had established the first Yamato dynasty in the Kinki region before the Emperor Jimmu, the General of the Eastern expedition of Kitakyushu based Korean Peninsula-linked clan. In other words, Katsuyori seems to have been a descendant of the Ephraim tribe.

On the other hand, Nobunaga Oda is said to belong to a lineage of Shinto priests Inbe-shi, whose ancestor was Amenofutodama no Mikoto, who had accompanied Tenson Nigi no Mikoto, who descended from Takamanohara to Takachihomine in Hyuga, Tsukushi. He is considered to be a descendant of the Manase tribe who came to Japan via the Korean Peninsula.

If so, the Battle of Nagashino can be said to be a reenactment of the fraternal battle between Ephraim and Manasseh. The Nagashino battle folding screen depicts Nobunaga straddling a white horse and his vassals wearing garments with Star Of David.

According to the Book of Judges, after the death of Joshua, when the Gileadite leader Jephthah took the seat of the Judge, there was a shameful bone and meat domestic fight between the Manasseh and the Ephraim in Gilead, and 42,000 Ephraims trying to flee to the west coast were killed on the eastern bank of the Jordan. (Jg 12:6)

In the early morning of June 2, Tensho 10 (June 21, 1582), Nobunaga Oda killed himself in a coup d'état (Honnoji Incident) initiated by his confidant Mitsuhide Akechi. However the supply chain and globalism policy that Nobunaga built was taken over by Toyotomi Hideyoshi, who was also Nobunaga's confidant and Mitsuhide's rival.

Tokugawa Ieyasu(徳川家康), who destroyed the Toyotomi clan(豊臣家) in the Battle of Sekigahara(関ヶ原の戦い) and the Osaka Summer Siege/Winter Siege(大阪夏の陣／冬の陣) after Hideyoshi(秀吉)'s death, though further enhanced the domestic supply chain built by Nobunaga, he turned to nationalism and introduced a national isolation policy.

With the move of the Kyoto Imperial Palace to Tokyo during the Meiji Restoration, the geopolitical dual power structure was dissolved. However the tradition of mikoshi politics and the internal feud between nationalism and globalism were maintained both under the Meiji Constitution and under the new postwar constitution.

According to former member of the House of Councilors Sadao Hirano (平野貞夫1935-), who was a close aide to LDP Secretary-General Ichiro Ozawa（小沢一郎) during the Kaifu Cabinet (海部内閣1989.8.10-1991.11.5), when he drank bitterly with a reporter from the Mainichi Shimbun, who also served as the brains behind the Kaifu Cabinet, he joked, "The best mikoshi (portable shrine) to carry is a light and dumb one". Since Mr. Hirano's remarks had no weight, the reporter embellished and reported as if it were Mr. Ozawa's remarks, and the political situation was shaken. Mr. Hirano advised Mr. Ozawa to correct that the remarks were made not by Ozawa but by Hirano, however Mr. Ozawa ignored the advice. This was one of the reasons for the collapse of the Kaifu Cabinet, but Mr. Ozawa later left the Liberal Democratic Party and joined new parties one after another, such as Shinseito, Shinshinto, Liberal Party, Democratic Party, People's Livelihood First Party, Japan Future Party, Life Party, Life Party and Yamamoto Taro and his friends, Democratic Party for the People and Constitutional Democratic Party. It is said that he played a major role in the establishment of these parties and the Hatoyama Democratic Party administration.

On December 24, 1948, the day after Hideki Tojo, the 40th Prime Minister of Japan who was sentenced to death as a Class-A war criminal by the International Military Tribunal for the Far East (Tokyo Trial), was executed. Shinsuke Kishi, Ryoichi Sasakawa, and Yoshio Kodama, all of who were also class A war criminal suspects, were released from Sugamo Prison. These three then worked hand in hand to dominate post-war Japanese politics.

According to Mr. Ukeru Magosaki (1943-), a former diplomat and lecturer at Josai International University Graduate School of Humanities, what these three people have in common is the former Manchukuo concession (narcotics funds). It is believed that they were released on the condition that the concession fund would be used for the anti-communist activities of the US Central Intelligence Agency (CIA).

According to Mr. Magozaki, who is also director of the East Asian Community Institute, which was established by former Prime Minister Yukio Hatoyama, one of his friend (a certain university's faculty staff) who was diagnosed with terminal cancer told this story. Immediately after the end of the war, the Tokyo District Public Prosecutor's Office's Special Investigation Department, as the vanguard of the CIA, focused on the investigation of hidden goods and a major part of it was also drugs. The M Fund (MacArthur Fund), which was used for the democratization of Japan after the war, was funded by drug funds, and the close connection between the US CIA and the Special Investigation Department of the Tokyo District Public Prosecutors Office is said to have been cultivated around this time.

After the assassination of former Prime Minister Shinzo Abe, a tremor ran through the Japanese political and business world, because the Tokyo District Public Prosecutors Office special investigative department exposed a series of big names in Japanese politics and business in connection with the former Unification Church and corruption in the Tokyo Olympics.

In an interview program titled "Looking back at the shooting incident of former Prime Minister Abe, the social infrastructure so called 'national common sense' that Japan has lost, and the despairing cover-up constitution" between Kenichiro Mogi and Ryo Hato, who are directors of the East Asian Community Institute, Mr. Motegi questioned, "Mr. Yamagami's crime went too well. some people bring up conspiracy theories, but what do you think?" Although Mr. Hato said, "I don't take conspiracy theories," but he continued "Was there something so it couldn't be prevented?" "There aren't many crimes of that type" "It made me groan 'Eh!'" he said.

In the middle of the Chinese Tang Dynasty, Zen Master NanYang HuiZhong chanshi(南陽慧忠禅師645-775). a disciple of the Sixth Patriarch HuiNeng DaJian chanshi (六祖慧能大鑑禅師), was called by Emperor Suzong (粛宗), the tenth emperor of the Tang dynasty, left his temple located in Tangzigu, Baiyashan, Nanyang of Henan Province where he had lived for about 40 years, went to the capital city, ChangAn (長安) and entered the court in the year 761 AD.

Although Suzong, who had fled from the capital with his father Emperor Xuanzong (玄宗) after An Lushan (安禄山) Rebellion breaking out and had been ascended to the throne by the Imperial army without his father's consent, managed to recapture the capital city ChangAn, the rebel army still held their several strongholds in the country.

As soon as Master HuiZhong entered the main hall of the court, Emperor Suzong, who had been impatient to wait for him, asked immediately, "The Buddha, who is called 'Ten-Body Controller (十身調御)' is said to save sentient beings flexibly according to their abilities and interests. Please show me the secret."

The question of the emperor was extremely serious, because he had to subdue his half-brother who had mobilized the army without his permission and to rebuild the Imperial court finance through various measures such as state monopoly system of salt while the maternal relatives and eunuchs were rampant. Master HuiZhong should have been well aware of that. But his answer was far beyond the emperor's expectation.

After Wu ZeTian (武则天627?-705) had changed the custom in the court, prioritized Buddhism over Taoism (道教) and actively promoted Buddhism, the Tang dynasty set Buddhism as the main axis of both domestic affairs and diplomacy and firmly upheld three treasures (三宝) of Buddhism: Buddha (仏), sutras (法) and priesthood (僧). However Master HuiZhong answered "Trample the head of Vairocana (毘盧遮那) and go!" Vairocana is a name of Buddha symbolizing the universe in Sanskrit. As an embodied truth, it is also called Dharmakaya (法身) in Sanskrit.

Being dumbfounded at this answer, Emperor Suzong honestly replied, "I do not understand what you mean." Then Master HuiZhong said, "Never consider yourself to be or not be the pure Dharma-body (清浄法身)."

The conversation taking place between Zen Master NanYang HuiZhong and Emperor Suzong is similar to the one between Emperor Wu of Liang Dynasty (梁武帝) and Bodhidharma (菩提達磨). They were fighting with real swords not with bamboo swords. There is no room for explanation from the side. But now I dare try to interpret based on the philosophy of Hua-yan (華厳哲学). If you cannot find solution standing on each of two axes, that is, phenomena of this world which are born of causes and conditions or Shi (事: particularity) and the absolute truth which exists as universality within individual events and things or Li (理: universality), then you may rely on the third axis, Middle Way (中道), which sublates the contradiction between Shi and Li. You may try to practice 'purification from the six roots of evil (六根清浄:the eye, the ear, the tongue, the nose, the body, and the mind)' by worshiping Vairocana. But you may also become Vairocana first and be united with the universe. Then you may see many conflicting axes that are intertwined in complex ways and may find a solution. Even if you can not solve it now, you will understand it will be settled in near or distant future at last. If the universe is yourself, a part of it wins and another part losses, in any case, they are only things of yourself.

Looking at this as a modern day where there is concern about the outbreak of World War III due to the conflict in Ukraine and the Taiwan emergency, not only the leaders of the U.S., Russia, EU, China and India etc. but each citizen of each country should try first to become an alien (the Holy One of Universe), in other words, to synchronize to the momentum of the universe and try to find the best solution for the universe and for the earth. Then, everybody may think about what one can do as an American, as a Russian, as a European, as a Chinese, as an Indian to realize the best policy.

In the late Tang Dynasty China, a monk asked Zen Master DongShan LiangJie (洞山良价807-869): "What are the teacher of Vairocana and the master of Dharmakaya?"

Vairocana is a name of Buddha symbolizing the universe in Sanskrit. As an embodied truth, it is also called Dharmakaya in Sanskrit. This monk seems to have challenged DongShan and have requested to show him DongShan's original Self ('original face' in terms of Zen Buddhism) as the teacher of Vairocana and the master of Dharmakaya.

In response to this challenge, DongShan answered, "A stem of rice plant and a stack of millet." DongShan seems to have said, "Here you are," and have thrown a straw that was in his hand just at that time to the monk. But there might haven't been yet a plastic straw at that time.

The monk then asked to answer corresponding to theological doctrine of the 'Triple Body of Buddha,' saying. "In the triple body which does not fall into the worldly fate?"

According to the philosophy of Hua-yan (華厳哲学), Dharmakaya (法身) symbolizes the absolute truth or Li (理: universality) transcending space and time. In contrast, Nirmanakaya (応身) means the Savior descending into this world or Shi (事: particularity) which is under spatial and temporal limitations, in other words, actual Buddha in the history.

It seems that there were only Dharmakaya and Nirmanakaya in its early days of the Mahayana Buddhism. However, after Naagaarjuna (龍樹菩薩：150?-250?) had written the book titled 'The Treatise on the Middle Way (中論)' and Hui-wen (慧文550-577), the founder of Tiantai (天台) Buddhism, had preached the theory of triple truth (三諦), namely, the truth of emptiness (空), the truth of temporariness (仮) and the truth of mean (中), seems to have introduced the third Body of Buddha, that is, 'Sambhogakaya (報身)' to symbolize interfusion between Li (理: universality) and Shi (事: particularity).

This monk asked which of triple body was not able to fall into ZhongShu (衆数). ZhongShu is almost same meaning of Masses (大衆) or Sentient beings (衆生). Thus, he asked, "In the triple body which does not fall into the worldly fate such as causal response (因果応報) or four attributions of the life, that is, birth (生)、aging (老)、sickness (病)、and death (死)?"

Incidentally, the monk asks DongShan slight differently in a book titled 'Shinji-shobogenzo (真字正法眼蔵)' written by Dogen Zenji (道元禅師1200-1253), the founder of the Japanese Soto Zen School (曹洞宗), saying, "Do you preach through which one of the triple body?"

DongShan responded, "Good question, I've always been serious about this."

A few days later, while washing his bowl DongShan was watching two crows fighting over a frog. Just then the above-mentioned monk happened to come along and asked, "Why should they reach such a state?" Then, DongShan just said, "Because of you."

DongShan meant that it is his own fault that crows fight over a frog as well as the Third World War breaks out for one who becomes a single one (Androgyne) being unified with the universe through spiritual rebirth. Therefore, he should proceed everything and every moment as if he treads on thin ice regardless on which body. When ZhaoZhou CongShen (趙州従諗778-897), asked TouZi DaTong (投子大同819-914), "How is it when a man who has died the great death returns to life? " TouZi replied, "He must not go by night: he must get there in daylight. At least he should bring a lantern." (Blue Cliff Record Case 41)

According to the dialectic of the Gospel of John,

【Thesis】"A man can possess eternal life through accepting testimony of the Son of man and being baptized by him." (John 5:24)

【Anti-thesis】But "The one who comes from the earth cannot accept the testimony by one from heaven." (John 3:32)

How then can a man possess eternal life?

【Synthesis】"If you want to be baptized with the Holy Spirit, you can just go back to the word which was with God in the beginning (John 1:1) and certify that God is truthful. (John 3:33)"

When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes.