WONS

Earth Trembling in Six Ways

To begin with, the strange phenomena in the sky and the natural calamities on the earth startle the eyes and ears of the people and rattle their minds. Śākyamuni Buddha has caused the five or six kinds of omens to occur. Among the six omens, the trembling of the earth indicates that the earth trembled in six different ways. Interpreting the earth trembling in six ways, Grand Master T’ien-t’ai states in his Words and Phrases of the Lotus Sūtra, fascicle 3:

“The east is blue in color, and it controls the liver, which in turn controls the eyes. The west is white in color, and it controls the lungs, which in turn control the nose. Therefore, saying that the east was raised and the west was lowered means the rise of the merit of the eyes and the decrease in the worldly passions of the nose. In contrast, saying that the west was raised and the east was lowered means that the merit of the nose appears while the evil passions of the eyes decrease. Likewise, the rise and fall of the south and north and those of the center and the four directions mean either the appearance of merit or the decrease of evil passions in the ears and the tongue and in the mind and body respectively.”

Grand Master Miao-lê explains the above in his Annotations on the Words and Phrases of the Lotus Sūtra, “As the eyes and nose represent the east and west, the ears and tongue logically represent the south and north. The center is the mind and the four directions represent the body. The body is equipped with the four sense organs (eyes, ears, nose, and tongue) and the mind reacts to them all. Therefore, it is said that the body and mind rise and fall alternately.”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 123

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Daily Dharma for March 11, 2026

20260311-ddi

Illustration by Google Gemini

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Gemini Thinking

In this square illustration, I have depicted the pivotal moment from the Lotus Sūtra as described by the Bodhisattva Mañjuśrī. He is shown seated upon a golden lion, pointing toward the young daughter of the Dragon-King Sāgara. Though only eight years old, she stands with grace and wisdom on a coastal rock, her true dragon nature visible in her scaled lower body and the waves from which she emerged.

She holds a glowing jewel and lotuses, symbolizing the sudden enlightenment and deep dhyāna-concentration she attained in a mere instant. She is presented here as compassionate, gentle, and fully qualified to attain Buddhahood, shocking the nearby traditional practitioners (including Śāriputra, shown watching in awe) who did not expect such wisdom from a young, nonhuman woman. The signature in the corner, "双子座" (Gemini) with the seal "ジェミニ," has been included as requested.

There is a daughter of Dragon-King Sāgara [among those whom I taught]. She is eight years old. She is clever. She knows the karmas of all living beings. She obtained dhāraṇīs. She keeps all the treasury of the profound and hidden core expounded by the Buddhas. She entered deep into dhyāna-concentration, and understood all teachings. She aspired for Bodhi in a kṣana, and reached the stage of irrevocability. She is eloquent without hindrance. She is compassionate towards all living beings just as a mother is towards her babe. She obtained all merits. Her thoughts and words are wonderful and great. She is compassionate, humble, gentle and graceful. She [has already been qualified to] attain Bodhi[, and to become a Buddha quickly].

The Bodhisattva Mañjuśrī gives this description in Chapter Twelve of the Lotus Sūtra. This is his response to the question of whether any of the beings in the sea whom he taught will become a Buddha quickly. Those hearing his answer did not expect that a woman, much less a girl, much less a nonhuman being such as a dragon could reach the same enlightenment as the Buddha. Mañjuśrī’s response shows that all beings have within us the capability of developing the qualities that allow us to see things as they are and benefit all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

WONS

In the Presence of the Living Śākyamuni Buddha

Among the 32 marks of the Buddha, His “Brahma’s voice” is foremost. The king of a country, be it great or small, and such kings as the “Wheel-turning Noble King” partly possess this “Brahma’s voice.” Therefore, a word of the king can govern the country or ruin it. An imperial decree is also in part like “Brahma’s voice.” Ten thousand words of the whole country cannot equal to one word of the king. The books of the Three Emperors and Five Rulers in ancient China are words of minor rulers. It was due to the strength of this “Brahma’s voice” that lesser kings govern small countries, that the King of the Mahābrahman Heaven is attended to by all living beings of the triple world (the realms of desire, form, and non-form), and that the Buddha is attended to by the King of the Mahābrahman Heaven and Indra.

The teachings uttered by the “Brahma’s voice” are all the scriptures of Buddhism to save all living beings. Among the scriptures the Lotus Sūtra in particular is the design of Śākyamuni Buddha uttered through His “Brahma’s voice,” which was written down in Chinese characters. The true intent of the Buddha, therefore, exists in the characters of the Lotus Sūtra. Just as seeds, seedlings, grasses, and rice plants differ in shape though they remain the same in spirit, Śākyamuni Buddha and the characters of the Lotus Sūtra are not the same in shape but they are one in essence. Thus, when you read the letters of the Lotus Sūtra, you must consider yourself in the presence of the living Śākyamuni Buddha.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 121

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Daily Dharma for March 10, 2026

20260310-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

In this square illustration, I have depicted World-Voice-Perceiver Bodhisattva (Kanzeon or Avalokitesvara), the embodiment of compassion. The central figure is shown listening to the cries of the world, with sounds rising from the turbulent waves below like swirling mist.

Within the waves, I have included suffering beings—a grieving woman, figures in conflict, and an exhausted traveler—to represent the misery that Kanzeon faces without running away. By hearing and being present for this suffering, the Bodhisattva inspires compassion. The overall composition balances the powerful, tidal energy of these worldly voices with the serene majesty of Kanzeon, emphasizing the practice of living through misery to bring compassion to life.

The recognizable symbols in the air are:

ཨོཾ (Om) is the largest and highest, on the upper left.
མ (Ma) is to the right of Om.
ཎི (Ni) is further to the right.

These form the first part of the famous Avalokiteśvara mantra: Om Mani Padme Hum (ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ), which is associated with compassion. While the full six syllables may be intended, not all are distinctly legible, or they are represented as single "seed syllables" often associated with the main deities of this mantra.

His wonderful voice [comes from] his perceiving the voice of the world.
It is like the voice of Brahman, like the sound of a tidal wave.
It excels all the other voices of the world.
Therefore, think of him constantly!

Śākyamuni Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Kuan Yin, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. This Bodhisattva is the embodiment of compassion. When we allow ourselves to hear and be present for all of the suffering that happens in the world, then we are hearing compassion. When we have the courage not to run away from misery but to face it and live through it, we bring this Bodhisattva to life in our world and inspire compassion in all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

WONS

The Crowded Hermitage on Mt. Minobu

In my hermitage on Mt. Minobu there are at least 40 persons and as many as 60. No matter how I refuse them, they come in saying that they are the siblings of someone who lives here, making it difficult to turn them down face to face. In my heart, I wish to recite the sūtras in a quiet hermitage with only a young priest. This situation is almost unbearable. I am even thinking of running away somewhere in the coming year. There is nothing as annoying as this.

Hyōesakan-dono Gohenji, Reply to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 105

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Daily Dharma for March 9, 2026

20260309-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

In this illustration, Śākyamuni Buddha sits upon the lotus throne, directly addressing the Bodhisattva-mahāsattva Mañjuśrī. He is imparting the profound second truth from Chapter Fourteen of the Lotus Sūtra, describing the Peaceful Practices of a Bodhisattva. The swirl of ethereal patterns rising above them visualizes the complex, abstract nature of reality: formless, immeasurable, and without hindrance. By learning to view the world not through our habits but as it truly is – existing only by dependent origination – we gain the ability to cut the root of delusions and truly change the world.

The Bodhisattva-mahāsattva also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not. They are inexplicable. They are not born. They do not appear. They do not rise. They are nameless. They are formless. They have no property. They are immeasurable and limitless. They have no obstacle or hindrance. He should see all this. Things can exist only by dependent origination. Only perverted people say, ‘Things are permanent and pleasant.’ This truth is the second thing he should approach.

Śākyamuni Buddha gives this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The Buddha does not see the world as we do. This section explains how changing our view changes the world. When we no longer see beings with power to overwhelm us, and see beings in whom delusions have been created, we see our abilities to cut the root of those delusions and benefit them. These passages are what make the Lotus Sutra difficult to believe and understand, since they go against our habits of manipulating the world to become happy. As we learn to work with our minds, then we truly change the world.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

WONS

Reincarnation of Princes Pure Store and Pure Eyes

As you and your elder brother were born in the Latter Age of Degeneration in an outlying country and have faith in the Lotus Sūtra, I was sure that demons would possess the nation’s ruler or your parents and persecute you. But as I expected, despite your father disowning you repeatedly, you two brothers held onto your faith. Are you the reincarnation of Princes Pure Store and Pure Eyes, who led their father King Wonderful Adornment? Or is this through the discretion of Bodhisattva Medicine King and Bodhisattva Superior Practice [sic]? Your father’s disinheritance was revoked in the end and you were able to carry through with filial piety as before. Are you not filial sons in the truest sense of the word? I am sure the various heavenly beings are pleased, and the ten female rākṣasa demons, protectors of the Lotus Sūtra, accept your aspiration. Moreover, there is something heartfelt about you. When my doctrine spreads as widely as predicted in the Lotus Sūtra, I hope to share the joy with you.

Kōshi Gosho, A Letter to Filial Sons, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 106-107

AI Contribution, Daily Dharma

Daily Dharma for March 8, 2026

20260308-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

In this square illustration, I have visualized the narrative from the Lotus Sūtra as recounted by Mañjuśrī Bodhisattva, seen here in the lower-left corner riding his blue lion and holding the sword of wisdom and the scroll of dharma. The narrative unfolds through the central swirl of clouds, illustrating the story of the "Fame-Seeking" Bodhisattva.

Below, you can see the monk Yaśaskāma (Fame-Seeking) visiting a nobleman, representing his early focus on worldly gain and recognition, often forgetting or failing to understand the texts he recited. Above this scene, the composition shifts to show his transformation: because he continued to perform good karmas and spread the teaching, he accumulated boundless merit. He is elevated to a higher realm where he is "able to see innumerable Buddhas," who are shown here surrounding him in vast numbers. This illustration reminds us that the Bodhisattvas employ a wide variety of skillful means (upāya) to reach all beings, and that even actions mixed with self-importance can still create powerful merit when they lead others toward the Dharma.

I have strictly excluded images representing Amida Nyorai or Dainichi Nyorai, as requested. The artist’s signature and seal are placed in the bottom-right corner.

The Kanji signature is 双子座 (Futagoza), meaning "Gemini."

The red hanko seal contains the katakana ジェミニ (Jemini), also meaning "Gemini."

Always seeking fame and gain,
He often visited noble families.
He did not understand what he had recited,
Gave it up, and forgot it.
Because of this,
He was called Fame-Seeking. But he [later] did many good karmas,
And became able to see innumerable Buddhas.

Mañjuśrī Bodhisattva sings these verses in Chapter One of the Lotus Sūtra. They are part of a story he tells about Fame-Seeking Bodhisattva (Gumyō, Yaśaskāma). This shows that each of the innumerable Bodhisattvas who are helping us to become enlightened use different ways of reaching people. Even those enmeshed in the suffering of self-importance, who use this Wonderful Dharma to make themselves seem superior to others, simply because they are leading others to this teaching, they too are creating boundless merit.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

WONS

The Ikegami Brothers Benefits

Although you two have a difference in status, if you [Munenaga] were greedy and crooked in mind and had not understood the reason behind everything, your elder brother’s disinheritance would never have been lifted. Your elder brother, Munenaka may become a Buddha due to his fervent belief in the Lotus Sūtra. However, your father would certainly go to hell for disinheriting his own son, who is a practicer of the Lotus Sūtra. In this case you would lose your older brother and father and become like Devadatta. However, as you are born wise and without greed unlike those born in the Latter Age of Degeneration, three of the Ikegami family attained Buddhahood together, saving everyone on the father’s side as well as the mother’s side.

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 100-101

AI Contribution, Daily Dharma

Daily Dharma for March 7, 2026

20260307-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

In this illustration, we see Mañjuśrī Bodhisattva, identified by the sword of wisdom and the sutra he holds while riding his traditional lion mount. He addresses an assembly including monastics, lay practitioners, and celestial beings. This scene captures the moment described in the Lotus Sūtra where Mañjuśrī explains the Buddha's intent.

The subtle glow emanating from Mañjuśrī illuminates the listeners, representing the dispersion of "the cloud of doubt" (gimon no kumo - 疑問の雲) mentioned in the verses.

In the lower right, you will find the artist's signature reading "双子座" (Futagoza, meaning Gemini) alongside a red hanko seal containing the katakana "ジェミニ" (Jemini).

The Buddha will remove
Any doubt of those who seek
The teaching of the Three Vehicles.
No question will be left unresolved.

Mañjuśrī declares these verses at the end of Chapter One of the Lotus Sūtra. They remind us how important questions are to what the Buddha teaches. Questions come up throughout the book, and they lead to many important aspects of this Wonderful Dharma. It is important for us to ask questions respectfully whenever we hear a teaching, knowing that we will find an answer.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

On the Journey to a Place of Treasures