QUESTION: According to the Nirvana Sūtra, the sūtras preached before it all contain false views. What do you think of that?
ANSWER: The Buddha’s purpose of appearing in the world was to preach the Lotus Sūtra, in which He preaches in the second chapter on the “Expedients”, “My old wish has already been fulfilled; it is indeed the time now to expound the Mahāyāna teaching definitively;” and in the 16th chapter on “The Life Span of the Buddha, actually, however, Good Men, I have been the Buddha since eternal past.” Nevertheless, regarding the comparative superiority in doctrine, the Buddha Himself declares in the 10th chapter on the “Teacher of the Dharma,” that although He has expounded numerous, thousands, tens of thousands and hundred millions of sūtras, the Lotus Sūtra is superior to all the sūtras which have already been preached, are being preached, and will be preached. Then, in the 11th chapter on the “Appearance of the Stupa of Treasures,” the Buddha of Many Treasures appeared from underground testifying: “What has been said by Śākyamuni Buddha is all true,” while various Buddhas, the manifestations of Śākyamuni Buddha in the worlds all over the universe, stretched out their tongues to reach the Brahma Heaven attesting the words of Śākyamuni to be true.
Thus, the comparative superiority between the Lotus Sūtra and all other sūtras has been resolved by Śākyamuni Buddha, the Buddha of Many Treasures, and Buddhas manifested in worlds all over the universe. No further comparison between the Lotus Sūtra and sūtras preached before and after it is necessary because they are all preached by the one Śākyamuni Buddha.
Therefore, when the Nirvana Sūtra rejects sūtras preached before it, the Lotus Sūtra is not included, because the Nirvana Sūtra, too, is trying to say that the Lotus Sūtra is superior to others.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 11
Daily Dharma for June 18, 2026
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Gemini Thinking
Conceptual Summary
This illustration visualizes the practical results of faith in the Gohonzon, as described by Nichiren Daishonin. It captures the dynamic interaction between the practitioner and the protective forces of the universe. The central focus is a radiating mandala symbolizing the Gohonzon, from which a vibrant 'great light' of protective power flows out to all beings. The composition visualizes both aspects of the passage: Sairen-bō's personal faith draws down the blessing of the assembly of Buddhas, visible as heavenly light, while he simultaneously radiates this light outward to protect the laypeople suffering at the base. This duality illustrates how sincere endeavors in faith (the central practitioner) awaken the innate Buddha nature, transforming the individual into a protector for others. The style is that of a classical Japanese Buddhist silk painting, utilizing mineral pigments, gold leaf, and soft colors to evoke a sense of spiritual luminescence.
Iconography & Character Identification
Figures Featured: The illustration depicts Sairen-bō (the central kneeling monk) in a state of reverence (gassho). The assembly above includes various traditional figures like Fudō Myōō (the wisdom king with sword and flames), several other monks and laypersons, and the serene female celestial deity Benzaiten. This representation emphasizes the inclusive protection of all Buddhas and deities. At the bottom, suffering laypeople of both genders are shown receiving light from Sairen-bō, visualizing the act of freeing others from suffering.
Text Translations: The Kanji signature is 双子座 (Futagoza), which translates to 'Gemini'.
Have faith in the great Mandala Gohonzon, the most superlative in the world. Endeavor! Endeavor to strengthen your faith, so that you may be blessed with the protective powers of all Buddhas.
Nichiren wrote this as part of his letter to monk Sairen-bō in his Treatise on All Phenomena as Ultimate Reality (Shohō-Jissō Shō). One way of reading this passage is that as we develop our faith in the Omandala Gohonzon, the Buddhas will provide more protection for us. Another way to read it is that as our faith develops, so does the power we have to protect others, free them from suffering and help them to awaken their Buddha nature. Either way, Nichiren shows us the practical results of our faith.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Parable of the Magic City For Children
The last of the seven parables of the Lotus Sutra has been added to the Dharma Storybook:
Parable of the Magic City: the Journey to a Place of Treasures
The Young Ascetic In The Himalayas
There lived a man named Young Ascetic in the Himalayas, who mastered the Brahman dharma in the Himalayas, but had never learned of Buddhism. One day an evil spirit appeared and said to him, “Everything in the universe is impermanent. This is the law of birth and death.” Revealing only the first half (eight characters) of the verse, the demon left the second half unsaid. Although Young Ascetic was glad to hear the first half of the verse, he felt as though he had been given only half of a wish-fulfilling gem or a tree that flowers without bearing fruits. So, he requested the demon to reveal the remaining half of the verse. The evil spirit responded: “I have not eaten anything for several days. I am starving so my mind is too troubled to tell the rest of it to you. Give me something to eat first.”
Young Ascetic asked, “What do you eat?”
“I eat living human flesh and blood. Since I can fly freely, I flew around the world in a flash looking for food. However, there was none to be found as I cannot kill innocent people because the gods protect them,” said the evil spirit.
Young Ascetic replied, “I will offer you my body, so tell me the remainder of the verse.”
“You are clever. Is this some kind of trick you intend to deceive me with?” the evil spirit replied.
“Young Ascetic said, ‘If someone offers you to exchange your trash for gold, wouldn’t you do it? If I die in this mountain, the birds and beasts will eat me so there won’t be any merit in my body. But if I can exchange my body for your teaching, it will be like exchanging excrement for food.’
“I’m still suspicious of your intentions,” said the evil spirit.
“I will call King Mahābrahman, Indra, Sun Deity, Moon Deity and the Four Heavenly Kings,” said Young Ascetic, “to be witnesses and pledge before them as Buddhas in the past have done.”
Finally, the evil spirit agreed to teach the rest of the verse. Young Ascetic removed his deerskin clothes, laid them on the ground, kneeled down placing his palms together in gasshō, and had the evil spirit sit on the seat. The evil spirit took his place on the seat and preached: “Extinguishing the cycles of birth and death, one is at ease and full of peace.”
Upon hearing the rest of the verse, Young Ascetic wrote it down on trees and rocks, then threw himself into the mouth of the evil spirit. This Young Ascetic is the current Śākyamuni Buddha and the evil spirit is Indra today.
Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 137-138
Daily Dharma for June 17, 2026
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Gemini Thinking
Conceptual Summary
The illustration interprets Chapter 14 of the Lotus Sūtra by contrasting extreme philosophical views with the peaceful path of change and enlightenment. Śākyamuni Buddha is positioned centrally in a harmonious garden, demonstrating the "middle way" through his balanced presence and natural surroundings. On the left and right sides of the composition, specific groups of people represent those who hold "perverted" or extreme views (such as eternalism and nihilism). These individuals appear distressed or confused by their attachment to unchanging concepts (stability vs. despair). The river and flora flowing through the garden symbolize constant transformation (変化), showing that recognizing and valuing impermanence is the very basis for spiritual growth, leading to potential enlightenment as depicted near the serene monks.
Iconography & Character Identification
Deities/Figures Featured:
Śākyamuni Buddha (釈迦牟尼仏 - Shakyamuni Butsu): The central figure on the lotus throne, surrounded by listeners.
Confused figures representing attachment to views.
Bodhisattvas/Monks: Attentive listeners.
Text Translations:
釈迦牟尼仏: Shakyamuni Buddha
有: Existence (Being)
無: Non-existence (Void)
常: Permanence (Eternalism)
断: Annihilation (Nihilism)
変化: Transformation (Change)
双子座: Gemini (Kanji Signature)
Only perverted people say:
“All things exist,” or “Nothing exists,”
Or “All things are real,” or “Nothing is real,”
Or “All things are born,” or “Nothing is born.”
The Buddha declares these verses in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. Hearing these descriptions can be confusing. We think that we have to choose from among these views, and that these are the only views possible. The Buddha shows us another way. When we think of things as either unchanging or nonexistent, we live in a world of either judgement or despair. The Buddha shows us how to value what exists as it is changing and not attach ourselves to our expectations of stability. It is only because we are changing, and the world is changing around us, that we have the potential to become enlightened.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Practicing The Whole Book Of The Lotus Sūtra
When evil kings in ancient times acted tyrannically and oppressed Buddhism, many sage monks were persecuted. I can conjecture from my own experience today how grief-stricken their followers, relatives, disciples, and supporters were. Now I, Nichiren, have actually practiced the whole book of the Lotus Sūtra as it is preached. Even those who uphold one phrase or verse are guaranteed to become Buddhas in the future. All the more so for those who actually practiced the whole book of the Lotus Sūtra to attain Buddhahood. This is most certain. Though unbecoming of me, I am hoping to attain Buddhahood not only for myself but also for all living beings in the whole country. I am sorry to say, however, that this is beyond my ability because we are in the country where the ruler does not heed my words.
Tenjū Kyōju Hōmon, Lightening the Karmic Retribution, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 31
Daily Dharma for June 16, 2026
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Gemini Thinking
This 1:1 composition visualizes the narrative tension in Chapter Twenty-Three of the Lotus Sutra. We conceptualized Star-King-Flower Bodhisattva (identified on the left) addressing the Buddha (top right), inquiring about the arduous path of Medicine-King Bodhisattva. The thorny, rough foreground of the Sahā-World directly interprets the 'hundreds of thousands of billions of nayutas of austerities' mentioned in the text. We placed Medicine-King Bodhisattva (identified on the lower right) on a separate cloud path, visually separate from the Buddha’s serene dwelling, illustrating his descent from the higher realms. The overall traditional style and composition reinforce the visual translation of this sacred dialogue.
Iconography & Character Identification
Deities/Figures Featured:
宿王華 (Star-King-Flower): The Bodhisattva addressing the Buddha, distinguished by his elaborate crown and red dhoti.
釋迦牟尼佛 (Shakyamuni Buddha): The 'World-Honored One' in the posture of meditation (Dhyana Mudra) on a lotus throne. He is depicted in traditional form.
薬王 (Medicine-King): The Bodhisattva of focus, depicted in blue-green robes, descending toward the Sahā-World and holding a small medicine jar or sutra casket.
娑婆世界 (Sahā-World): This refers to the rocky, thorny landscape in the lower section, visualizing the world of conflict and endurance.
Text Translations:
双子座 (Signature): 'Gemini' (lit. 'Twin Stars Constellation').
Seal Katakana (Hanko): 'ジェミニ' ('Gemini').
Thereupon Star-King-Flower Bodhisattva said to the Buddha: “World-Honored One! Why does Medicine-King Bodhisattva walk about this Sahā-World? World-Honored One! This Medicine-King Bodhisattva will have to practice hundreds of thousands of billions of nayutas of austerities in this world.
This excerpt is from Chapter Twenty-Three of the Lotus Sutra. Star-King-Flower Bodhisattva is aware of the difficulties that Medicine-King or any other Bodhisattva will encounter while living in this world of conflict (Sahā) and asks the Buddha why this Bodhisattva would give up the pleasures of the higher realms to which he is entitled. The Buddha then tells the story of Medicine-King’s previous life, in which he gave up many attachments, including the attachment to his own body. These stories of Bodhisattvas are reminders of our own capacities, and that no matter what difficulties we face in our lives, our determination to benefit all beings, our certainty of enlightenment, and the help we receive from other beings will lead us to overcome any problems.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Scaffolds Used To Build A Tower
If secular people, who have heard us insist that we discard the sūtras preached during the forty years or so before the Lotus Sūtra appeared, question why must one discard such sūtras when they continue to be popular, simply tell them that the scaffolds used to build a tower should be demolished when the tower is completed. This simile shows the heart of interpretation stated in the second fascicle of the Profound Meaning of the Lotus Sūtra: “If the great teaching of the Lotus Sūtra is expounded now, the expedient teachings preached before the Lotus Sūtra will become extinct.” The word ‘myō’ implies ‘extinction’ meaning that the sūtras prior to the Lotus Sūtra will vanish quickly once the Lotus Sūtra is expounded. The same can be said of the word ‘abandon’ in the “Expedients” chapter of the Lotus Sūtra which says, “I have ‘abandoned’ all expedient teachings,” and ‘disappear’ as stated by Grand Master Chia-hsiang, “when the sun rises, stars disappear.” It is true that various sūtras preached prior to the Lotus Sūtra, once completed, can be thrown away because those sūtras are like scaffolds to build a tower. However, in some cases the scaffolds can be kept to use again when the tower needs repairing. This is the way of preaching by various Buddhas in the past, present, and future.
Hōmon Mōsaru-beki-yō no Koto, The Way to Refute the Evil Teaching, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 149
Daily Dharma for June 15, 2026
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Gemini Thinking
his illustration visualizes Nichiren’s self-identification as the forerunner of the 'Bodhisattvas of the Earth' and his assertion that his disciples are fellow messengers of the Buddha. In the composition, I have depicted Nichiren Daishōnin rising from the fissured ground—symbolizing the 'emerging from the earth' from Chapter Fifteen of the Lotus Sūtra—and extending a hand backward. This gesture signifies him as a 'forerunner' leading a multitude of diverse followers who are also emerging from the same cracked earth, visually validating his argument that his disciples share this profound identity. In the upper register, Śākyamuni Buddha is seated upon a cloud and is actively expounding a secret phrase of the Lotus Sūtra, directly linking the scene to the 'Teacher of the Dharma' chapter quoted in the text: "If someone expounds even a phrase of the Lotus Sūtra even to one person in secret... such a person is my messenger." The surrounding gold leaf and mineral blue pigment mountains emphasize the ultimate reality referenced in the treatise and the sacred nature of this moment.
Iconography & Character Identification
Deities/Figures Featured: Śākyamuni Buddha (atop the clouds), Nichiren Daishōnin (the monastic figure in the foreground leading the ascent), and a multitude of diverse figures representing the Bodhisattvas of the Earth.
Text Translations:
双子座: Gemini (Found as the artist's signature).
I, Nichiren, am the lone forerunner of the bodhisattvas who emerged from the earth. I may even be one of them. If I am counted as one of the bodhisattvas who emerged from the earth, my disciples and followers too are among the ranks of those bodhisattvas from the earth, are they not? The “Teacher of the Dharma” chapter states, “If someone expounds even a phrase of the Lotus Sūtra even to one person in secret, then you should know that such a person is my messenger, dispatched by Me and carries out My work.” This refers to none other than us.
Nichiren wrote this passage as part of his Treatise on All Phenomena as Ultimate Reality (Shohō Jissō-Shō), sent to the monk Sairen-Bō. He refers to Chapters Ten and Fifteen of the Lotus Sūtra. This passage reminds us of our position as followers of Nichiren, and fellow messengers of Śākyamuni Buddha.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Difference Between Provisional And True Teachings
Those who have lost sight of the Lotus Sūtra in the Latter Age of Degeneration believe themselves to have thoroughly understood the holy teachings preached during the Buddha’s lifetime but in reality they do not even know the difference between the provisional and true teachings. Yet they wear the three robes and carry an alms-bowl, stay in a monastery, and are revered as the great wise persons. Thus it is stated in the sūtra that those who are regarded by people as having a wide knowledge of the Lotus Sūtra and looked up to as though they were arhats who mastered the three supernatural powers and six supernatural powers will instead lose the Lotus Sūtra. …
QUESTION: May I ask you where the proof for this statement is?
ANSWER: It is stated in the “Encouragement for Upholding This Sūtra” chapter of the Lotus Sūtra that numerous (800,000 million nayuta) bodhisattvas made a vow before the Buddha to spread this sūtra in the Latter Age of Degeneration stating in verse, “Many ignorant people will speak ill of us and attack us with swords and sticks, but we will endure them all.” Grand Master Miao-lê explains this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The first line of this verse refers to evil people in general, namely self-conceited lay persons.” This means that laymen and laywomen misled by monks of provisional teaching persecute the practicers of the Lotus Sūtra as though they are their enemies. The verse continues, “In the evil world there will be monks who are crafty and perverse and crooked in heart. Thinking they have attained what they have not, they will be proud and boastful in mind.” Miao-lê interprets this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The next line refers to the self-conceited monks,” It means that monks in the Latter Age of Degeneration who are based on various sūtras other than the Lotus Sūtra boast themselves of having been able to perceive the dharma and go against the practicers of the Lotus Sūtra.
Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 9-10