Lotus Sutra Study Papers, Blog

Testing Your Lotus Sutra IQ

Lotus Sutra Study web page

Back in August I announced the opening of my Lotus Sutra Study website, which at the time included three drag-and-drop matching contests and a Never-Despising Bodhisattva-inspired arcade game.

Today, I’m announcing two new features.

Verses matching example

Where Did I Read That?

As in the Chapter Titles, Eight Parables and Prophecy Predictor challenges, you must drag something to the chapter it which it belongs. In this case, these are verses from the Lotus Sutra.

The challenge starts off with what should be the easier quotes. These are all from the first paragraph of each chapter. There are three additional levels. This is a timed contest in which the quickest perfect score is recorded. You can pause and save your place at the end of each level, but this will only work if you return to the page using the same browser. If you go from mobile to desktop or vice versa, you’ll need to manually select the level where you left off.

If you try and fail to correctly match a quote three times you are given the correct answer and forced to start the level over again before advancing.

Test Your Knowledge

Test Your Knowledge

This section is a multiple-choice test of the entire Threefold Lotus Sutra – 320 questions – or the 28 chapters of the Lotus Sutra proper – 280 questions. You can skip to a particular chapter and review the 10 questions associated with that chapter. (The Sutra of Innumerable Meanings and the Contemplation of Universal Sage Bodhisattva Sutra have 20 questions each.) When you answer the question you are shown an explanation paragraph. If you select the wrong answer you’re shown the correct answer.

Quiz builder

You can also create your own quiz using the questions available here and share that quiz with others. For example, below is a quiz that asks 10 questions, all categorized as “easy,” from the Threefold Lotus Sutra. Each time you take this quiz you are given a different set of 10 questions.

10 Question Quiz

WONS

Qualification to be a Sage

[W]e know that being aware of the past and future precisely is the qualification to be a sage. Without doubt, Śākyamuni Buddha knew that he would pass away in three months in the near future, and he also foretold that the Lotus Sūtra would spread widely in the Latter Age of Degeneration in the far future. Therefore, He could predict things in the far future with His ability of predicting things in the near future or foretell the future state with the knowledge of the present state. This is what the “Expedients” chapter of the Lotus Sūtra expounds, “The truth of all things consists of their appearances, natures … and their consistency from beginning to end.” Who then should be considered as a practicer of the Lotus Sūtra in the last 500-year period? I do not consider myself to be a man of wisdom. However, I can trust my wisdom concerning my predictions of domestic disturbance and foreign invasion. This is not to be bragged about to others. I hope that my disciples understand this. I, Nichiren, am the practicer of the Lotus Sūtra in the Latter Age of Degeneration. Since I follow the footsteps of Bodhisattva Never-Despising, anyone who despises or slanders me, will have his head broken into seven pieces. Whoever believes me, however, will accumulate merit as high as Mount Sumeru.

Shōnin Chi-sanze-ji, The Sage Knows the Three Periods, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 20

AI Contribution, Daily Dharma

Daily Dharma for September 10, 2026

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Illustration by Google Gemini

Show Gemini's thinking

Conceptual Summary
This 1:1 square painting on silk interprets Chapter Nineteen of the Lotus Sūtra using traditional Japanese Buddhist iconography. The central figure is Śākyamuni Buddha, identifiable by his distinctive topknot (uṣṇīṣa) and simple monastic robes, rendered with soft mineral pigments and subtle gold leaf accents. He is shown seated in a mountain landscape, teaching Constant-Endeavor Bodhisattva and a surrounding assembly of practitioners and celestial beings. The illustration literalizes the metaphor of sensory purification: streams of pure nectar flow from the mouths of the gathered followers into a central basin. This symbolizes the cleansing of their tongues and the transformation of all worldly taste into nectar, as described in the sūtra. In adherence to the constraints, no distinct icons or mudras specific to Amida or Dainichi Nyorai are present, focusing purely on Śākyamuni and his assembly.

Iconography & Character Identification
Item 1: Deities/Figures Featured:

Śākyamuni Buddha (Central seating figure with the mudra)

Constant-Endeavor Bodhisattva (Primary attending Bodhisattva)

A surrounding retinue including flying celestials (apsaras/tennin), and various lay and monastic human practitioners experiencing the purification of nectar.

Item 2: Text Translations:

The black ink Kanji signature '双子座' translates directly to 'Gemini'.

The red square hanko seal (using Katakana 'ジェミニ') also translates directly to 'Gemini'.

Their tongues will be purified.
Their tongues will not receive anything bad.
Anything they eat will become
As delicious as nectar.

The Buddha sings these verses to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. With food and drink it is easy to see how different people will find the same food either delicious or disgusting. Our experience and beliefs shape what we are comfortable putting into our bodies, and whether we do so for the sake of our health or the pleasure that comes from experiencing their flavor. But when we find that something with good flavor is bad for our health, or vice versa, we can change our tastes. This is another example of how the Lotus Sūtra teaches us how to live in the world. We learn to embrace situations we once found frightening or intolerable. We increase our capacity with our focus on benefiting others. As a wise teacher once said, we learn to enjoy problems the way we enjoy ice cream.

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

WONS

Just as Drops of Water Fall to Become Rivers Flowing into an Ocean

Just as drops of water fall to become rivers flowing into an ocean and dust particles accumulating to form Mt. Sumeru, the contention of the one person attached to a provisional sūtra will gradually increase, the number of people who do not believe in the true teaching will increase, and even the believers of the true teaching will fall back to believing in the provisional teaching. When believers of the provisional sūtras thus fill the country, the heart of rejoicing at hearing the Lotus Sūtra will be lost and it will be like a country without a king or a human being without spirit. The Lotus-Shingon temples will all fall into disrepair, divine protection by heavenly kings, virtuous gods, dragon god and others will disappear, and sages will all abandon the country. Taking advantage of the situation, devils and demons will take hold of the country, where evil winds will stop staple grains from ripening, and epidemics will spread to lead the people to ruin.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 17

AI Contribution, Daily Dharma

Daily Dharma for September 9, 2026

20260909-ddi

Illustration by Google Gemini

Show Gemini's thinking

Conceptual Summary
This illustration captures the pivotal scene from Chapter Two of the Lotus Sūtra, translating the moment of Śākyamuni Buddha's initial refusal to teach. The central figure is Śākyamuni Buddha, not the prohibited Amida or Dainichi, identified by classical markers like the uşṇīṣa (wisdom bump) and ūrṇā (third eye), seated on a lotus throne beneath a canopy and a bodhi tree on what suggests Vulture Peak. His right hand is raised in a specific variation of the vitarka mudra, representing exposition and argumentation, which here visualizes his declaration that his "teaching is wonderful and inconceivable" and his explanation for staying silent. Before him stands Śāriputra, bowing respectfully with hands in añjali mudra, representing his repeated request and the readiness necessary to receive this profound wisdom. Surrounding them is the 'fourfold assembly' of monks, nuns, and laypersons. Crucially, a few figures to the side exhibit slight confusion or skepticism, subtly representing the "arrogant people" who "will not respect or believe," contrasting with Śāriputra's respectful, open posture.

Iconography & Character Identification
Item 1: Deities/Figures Featured:

Śākyamuni Buddha (historical Buddha and teacher)

Śāriputra (foremost disciple in wisdom, shown bowing)

The assembly of disciples, monks, lay followers, and celestial beings (listening and reacting).

Item 2: Text Translations:

Kanji signature '双子座' (shuangzizuo): Gemini / The Gemini Constellation.

Red seal hanko 'ジェミニ' (jemini): Gemini (Katakana representation).

No, no, I will not say any more.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. This was his response the first time Śāriputra asked to receive the Buddha’s highest teaching. The Buddha knew we must be prepared for his wisdom. We must discern clearly the difference between what we know and what we do not know. Because all things are impermanent, the truths we cling to may no longer apply. The ignorance and confusion at the root of our suffering will disappear as we set aside what is no longer true and gain wisdom.

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

WONS

The Need for Doctrinal Analysis

The Lotus Sūtra of the fifth period consists of one fascicle of the Sūtra of Infinite Meaning as an introduction, eight fascicles of the Lotus Sūtra, and one fascicle of the Sūtra of Meditation on the Universal Sage Bodhisattva as the conclusion, bringing the total number of fascicles to ten.

The reason for my commentaries on the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) and the Four Periods (Flower Garland, Agama, Expanded, and Wisdom) is to help others learn what the Lotus Sūtra is. For one cannot correctly understand the teaching of the Lotus Sūtra without learning the pre-Lotus Sūtras, although one may study the pre-Lotus Sūtras without learning about other Sūtras.

In support of this, Grand Master T’ien-t’ai stated in his Profound Meaning of the Lotus Sūtra, “When attempting to spread various sūtras other than the Lotus Sūtra, the essential part of the teaching will not be lost even if a doctrinal analysis of all the teachings of the Buddha is not rendered. When attempting to spread the Lotus Sūtra, however, the essence of the teaching may be lost if a doctrinal analysis is not made.” It is preached in the Lotus Sūtra (chapter 2, “Expedients”), “Although the Buddhas expound various teachings, it is for the purpose of leading the people into the world of the One Buddha Vehicle.” “Various teachings” here refer to all the pre-Lotus Sūtras. “For the purpose of leading the people into the world of the One Buddha Vehicle” means to expound all the scriptures of Buddhism to reveal the Lotus Sūtra.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 75

AI Contribution, Daily Dharma

Daily Dharma for September 8, 2026

20260908-ddi

Illustration by Google Gemini

Show Gemini's thinking

Conceptual Summary
The illustration is a visual translation of the specific Lotus Sūtra scene described in the source text. The conceptual approach was to center the composition on the dialogue and the process of dynamic inquiry. Śākyamuni Buddha is seated prominently on a lotus throne, gesturing with the Vitarka mudra (the gesture of teaching and discussion), directly addressing the assembly regarding Maitreya's inquiry. Seated deferentially to the Buddha's left is Bodhisattva Maitreya, identifiable by his adorned crown; he is depicted as the catalyst for understanding, having raised the fundamental question that the entire congregation benefits from hearing answered. Surrounding them are members of the assembly, looking on with expressions of deep reverence and attentiveness. This specific gathering and the interaction between Śākyamuni and Maitreya visualize the sūtra’s message that sincere, active questioning is not a sign of doubt, but a necessary step that leads practitioners closer to the Buddha's profound wisdom.

Iconography & Character Identification
Item 1: Deities/Figures Featured: The central figure is Śākyamuni Buddha (historical Buddha), seated on a lotus pedestal. The primary Bodhisattva seated facing him is Maitreya. Also visible are various members of the vast congregation, including other Bodhisattvas, monks, and lay disciples, who are gathered to witness the exchange and listen to the Buddha's teachings. Replicate Buddhas from other worlds are visible in the background clouds.

Item 2: Text Translations:

双子座: Gemini (The Twins)

ジェミニ (inside the seal): Gemini (in Katakana phonetic script)

Good Man! Wait for a while! There is a Bodhisattva-mahāsattva called Maitreya [in this congregation]. Śākyamuni Buddha assured him of his future attainment of Buddhahood, saying, ‘You will become a Buddha immediately after me.’ Maitreya has already asked [Śākyamuni Buddha] about this matter. [Śākyamuni] Buddha will answer him. You will be able to hear his answer.

This passage from Chapter Fifteen of the Lotus Sūtra is the answer one of the Buddhas of the replicas of Śākyamuni Buddha gives to his attendant. In the story, innumerable Bodhisattvas have come up through the ground of this world of conflict after the Buddha asked who would continue his teaching after his extinction. Neither the attendant, nor anyone gathered to hear the Buddha teach had seen those Bodhisattvas before and wanted to know where they came from. Our practice of the Wonderful Dharma does not mean merely accepting what we do not understand. We need to raise questions when they occur. These questions show that we are capable of greater understanding. They lead us even closer to the Buddha’s wisdom.

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

WONS

Dissemination of Buddhism in China Depended on Confucianism

A man should respect these three: his ruler, his teacher, and his parents. Everyone should study these three disciplines: Confucianism, non-Buddhist teachings and Buddhism. …

I-shou was the teacher of Yao, Wu-shih was that of Shun, T’ai-kungwang was of King Wen of Chou, and Lao-tzu was of Confucius. They were called the Four Sages. Even the kings and rulers, who were most respected under heaven, bowed low and all the people respectfully held their hands together in front of them. …

These wise and holy men are sages, but they are as ignorant of the past just as ordinary men cannot see their backs, and they cannot see into the future just as blind men cannot see in front. They merely maintain that if one manages his house well, performs filial devotions, and practices the Five Virtues (benevolence, righteousness, politeness, wisdom and fidelity) in this world, people will revere him, and his fame will spread so widely in the land that a wise king will invite him to be his minister or teacher, or even put him on the throne. Even heaven will come to defend and serve him! …

Ignorant of the past and future, however, these sages cannot help in the future lives of their parents, rulers and teachers. Not knowing what they owe to them in the past, they cannot be considered truly holy and wise. This is why Confucius said, “Truly wise and holy men do not exist in China, but in the land to the west, there is a man called Buddha. He is a true sage.”

Confucius thus indicated Confucianism, which is non-Buddhist (geten), to be the first step toward Buddhism. It would be easier, Confucius knew, for the people to understand the fundamental Buddhist teachings of commandments, meditation, and wisdom if they first learned the fundamental Confucian concepts of rituals and music. He therefore taught the kings’ subjects to be loyal to their rulers, children to be devoted to their parents, and students to respect their teachers. Grand Master Miao-lê therefore declared in his Annotations on the Great Concentration and Insight: “The dissemination of Buddhism in China indeed depended on Confucianism. Buddhism found its way by following on the heels of the rituals and music of Confucianism.”

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 29-30

AI Contribution, Daily Dharma

Daily Dharma for September 7, 2026

20260907-ddi

Illustration by Google Gemini

Show Gemini's thinking

Conceptual Summary
The illustration is a visual translation of the Parable of the Magic City and the Doctrine of the One Vehicle from the Lotus Sūtra. Śākyamuni Buddha is seated at the right, expounding the ultimate truth. To represent the text's assertion that the "two [or three] vehicles were taught only as resting places," the illusory "Magic City" (化城) is depicted on the left. Travelers are shown utilizing a path with simple carts, symbolizing the provisional, expedient teachings designed to lead them partway. Central to the composition is the declaration that "There is only the One Buddha-Vehicle," visualized as a broad, golden avenue leading directly toward the supreme enlightenment embodied by Śākyamuni. The large characters in the sky reinforce this singular, true path.

Iconography & Character Identification
Item 1: Deities/Figures Featured:

Śākyamuni Buddha: The large, central figure on the right, seated on a lotus throne, in the act of teaching.

The Assembly: A diverse group of listeners gathered on clouds and surrounding the Buddha, which typically includes Bodhisattvas (distinguished by jewelry and robes), Arhats or monks (depicted with shaven heads and monastic robes), and celestial or lay followers.

The Travelers: Figures in the mid-ground utilizing carts and walking towards the Magic City, representing practitioners of the provisional teachings.

Item 2: Text Translations:

化城 (Upper-left, above the city): Magic City (also known as the Conjured City or Illusory City).

一仏乗 (Large center text): One Buddha-Vehicle (Ekayāna).

双子座 (Signature): Gemini.

ジェミニ (Red seal): Gemini.

The Buddhas expound the teaching of the Three Vehicles
Only as an expedient.
There is only the One Buddha-Vehicle.
The two [vehicles] were taught only as resting places.

The Buddha declares these verses in Chapter Seven of the Lotus Sūtra after telling the parable of the Magic City. The parable is his explanation of why expedient teachings are necessary, and why we must eventually set them aside to attain the enlightenment that is our true nature.

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

WONS

‘All Phenomena as Ultimate Reality’

T’ien’tai … makes clear that all things and phenomena in the ten realms are manifestations of the ultimate reality. Since ultimate reality is another name of the Lotus Sūtra, what he states is that all things and phenomena are equal to the Lotus Sūtra. It is a reality of a hell showing hell’s appearance. If its appearance turns into that of the realm of hungry spirits, it is no longer a hell. “All phenomena as ultimate reality” means that Buddhas show Buddhas’ appearance, unenlightened people show their appearance, and the true appearance of all things is the truth of the Lotus Sūtra.

T’ien-t’ai also explains, “The profound doctrine of all phenomena as ultimate reality is the Lotus Sūtra that exists originally and always.” This annotation means that “the deep doctrine of ultimate reality” expounded in the theoretical section of the Lotus Sūtra is called in the essential section the Sūtra of the Lotus Flower of the Wonderful Dharma which exist originally and always. This interpretation is not easy to understand, so please spare no effort in contemplating this.

Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 81

On the Journey to a Place of Treasures