WONS

The Idea Of Eternity In Mahāyāna Buddhism

Non-Buddhist religions in India claimed that this world was eternal, joyful, free and pure. On the contrary, the Buddha insisted that this world was impermanent, painful, empty and egoless in order to destroy their superficial views. The Two Vehicles (two kinds of Buddhist known as śrāvaka and pratyekabuddha) were stuck to the principle of emptiness preached by the Buddha and could not grasp the idea of eternity in Mahāyāna Buddhism. The Buddha, therefore, reproached them saying that even the five rebellious sins and evil passions could be a cause of enlightenment, but their inflexible belief in emptiness will never lead them to Buddhahood.

Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin, Doctrine 2, Page 5

AI Contribution, Daily Dharma

Daily Dharma for June 12, 2026

20260612-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

This illustration conceptualizes the profound explanation from Chapter Sixteen of the Lotus Sutra regarding the parable of the burning house and the concept of expedient means (hōben). The composition is divided into two thematic zones within a 1:1 square format to contrast worldly delusion with cosmic truth. On the left, a traditional Japanese tiled-roof villa is engulfed in bright orange flames and heavy ink smoke, symbolizing the burning house of the triple world afflicted by defilements. Outside the burning structure, several foolish children play obliviously with simple carts drawn by a goat and an ox, representing the provisional teachings of the Lesser Vehicle. In the lower left foreground, a group of confused and defiled laypeople look on. Bridging this scene to the right is the ultimate reality: the Ever-Present Śākyamuni Buddha (Shaka Nyorai) sits majestically on a cloud bank, radiating a magnificent golden halo adorned with fine rays of light to denote his true enlightenment from the remotest past. He gestures compassionately toward the suffering world, illustrating how his historical life was merely an expedient device (hōben) to lead all sentient beings to the ultimate path of Buddhahood.

Identified Figures

Śākyamuni Buddha (Shaka Nyorai): Seated on a cloud bank in the upper right, representing the eternal Buddha who uses expedient teachings to save humanity.

The Foolish Children: Playing with toy carts outside the burning villa, representing sentient beings distracted by worldly delusions.

The Defiled Laypeople: Gathered in the lower left, representing those of "little virtue" seeking guidance.

Kanji Translations
The elegant calligraphy written vertically next to the central Buddha captures the core message of the text, accompanied by the required artist signature:

方便を説いて、 (Hōben o toite): "Expounding expedient means,"

佛道に入らしむ (Butsudō ni irashimu): "[To] lead them into the Way to Buddhahood."

双子座 (Bottom Right Corner): "Gemini" (Artist's Signature)

ジェミニ (Inside Red Square Seal): "Gemini" (Artist's Hanko Stamp in Katakana)

When I saw that some people of little virtue and of much defilement were seeking the teachings of the Lesser Vehicle, I told them, ‘I renounced my family when I was young, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].’ In reality I became the Buddha in the remotest past as I previously stated. I told them so as an expedient to teach them, to lead them into the Way to Buddhahood.

In Chapter Sixteen of the Lotus Sutra, the Buddha gives this explanation of a parable he tells in Chapter Three. In that story, the foolish children of a wise man were playing in a burning house. The man tried to warn his children of the dangers of the house, but the children were so preoccupied with their games they would not leave. Only when the man promised them better toys outside would the children leave the house. The words used by the wise man were meant to get the children out of the house, even though the toys did not exist. These words were necessary to motivate the children to set aside their delusions. They were not meant to be taken literally. We learn from this explanation how the Buddha uses words, and why we formerly needed his expedient teachings.

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

WONS

Lotus Sūtra Or Nirvana Sūtra?

QUESTION: Which is superior, the Lotus Sūtra or the Nirvana Sūtra?

ANSWER: The Lotus Sūtra is.

QUESTION: Why do you say that?

ANSWER: In the Nirvana Sūtra the Buddha Himself declared, “Eight thousand śrāvaka were guaranteed to be future Buddhas in the Lotus Sūtra. It is as though a great harvest was reaped in autumn and stored in the warehouse for winter, leaving nothing else to be done in the Nirvana Sūtra.” Again, it is said in the “Teacher of the Dharma” chapter in the Lotus Sūtra that the sūtras to be preached, like the Nirvana Sūtra, are not as difficult to believe and understand as the Lotus Sūtra is. This means that the Nirvana Sūtra is not as truthful as the Lotus Sūtra.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 10-11

AI Contribution, Daily Dharma

Daily Dharma for June 11, 2026

20260611-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

This illustration conceptualizes the monumental proclamation from Chapter Sixteen of the Lotus Sutra, where the temporal boundaries of enlightenment are shattered to reveal the cosmic, eternal nature of the Buddha. At the absolute center of this 1:1 square composition sits Śākyamuni Buddha (Shaka Nyorai) upon an ornate multi-tiered lotus throne, radiating an ageless presence rather than that of a temporary historical figure. Surrounding him is a magnificent celestial gathering emerging from swirling, ethereal clouds : a diverse sangha of devout Buddhist Monks, celestial Devas (heavenly deities), noble Bodhisattvas adorned with jewelry, and fiercely protective Asuras (demigods) with dynamic expressions. Overhead, the vast cosmos opens up to reveal a staggering multitude of smaller Emanation Buddhas (Funshinbutsu) descending through the starry sky like shooting stars, representing the countless forms Śākyamuni has assumed across space and time to save sentient beings. In the bottom right corner, the traditional artist signature 双子座 (Gemini) and the corresponding red square hanko seal ジェミニ (Gemini) are subtly placed.

The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.

The Buddha makes this proclamation in Chapter Sixteen of the Lotus Sutra. This was the first time he revealed himself not as the temporal Siddhartha Gautama, the man who left home and became enlightened, but as the Ever-Present Buddha Śākyamuni who has been alive for innumerable eons helping beings to become enlightened and will continue that existence for twice that time into the future. This is the highest teaching of the Buddha, the purpose of all his expedient teachings that came before, and the Wonderful Dharma that is most difficult to believe and understand. When we comprehend the existence of this Ever-Present Buddha for even the blink of an eye, we gain more clarity about the world than through any of the Buddha’s other teachings.

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

storybook, AI Contribution, Blog

A Parable of the Burning House for Children

The Parable of the Burning HouseThe Parable of the Burning House

The Parable of the Burning House has been added to the Dharma Storybook collection.

WONS

Manifestations of the Lord Teacher Śākyamuni Buddha

It is preached in the Duration of the Life of the Tathāgata chapter of the Lotus Sūtra, “The scriptures that I, the Buddha, expound are all for the purpose of emancipating all living beings. For this purpose I guide them in various ways, sometimes speaking of myself, sometime of others. Sometimes I present myself, sometimes others. Sometimes I show my own actions, sometimes those of others.”

Accordingly, who among the great beings — Zentoku Buddha of the World Without Worry to the east; the Great Sun Buddha in the center of the universe; various Buddhas in the worlds throughout the universe; the past seven Buddhas who appeared in this world; various Buddhas in the past, present, and future; the direct disciples of the Original Buddha who emerged from the earth such as Bodhisattva Superior Practice; bodhisattvas of theoretical teachings, such as Mañjuśrī, Śrāvaka disciples such as Śāriputra, the King of the Mahābrahman Heaven who controls the triple world; the King of Devils who lives in the Sixth Heaven in the realm of desire; Indra who controls the Trāyastriṃsá Heaven; or Sun Deity, Moon Deity, Deity of the Stars, innumerable stars such as the Great Bear, twenty-eight stars, Five Stars, Seven Stars and 84,000 Stars; those who occupy the headship of various places throughout the world such as the King of asura demons, god of the heavens, god of the earth, god of the mountains, god of the ocean, god of the house, and god of the village — is not a manifestation of the Lord Teacher Śākyamuni Buddha?

Nichigen-nyo Sakabutsu Kuyōji, Construction of a Statue of Śākyamuni by Lady Nichigen, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 123-124

AI Contribution, Daily Dharma

Daily Dharma for June 10, 2026

20260610-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

In conceptualizing this illustration of Chapter Twenty-Four of the Lotus Sutra, my focus is to depict the transformative power of the Bodhisattva's compassionate adaptivity as explained by Shakyamuni Buddha. The central dynamic is the moment of recognition, where Flower-Virtue Bodhisattva (seen with clasped hands and a humble expression) looks past the illusory, conflicting world and directly perceives the pure essence of Wonderful-Voice Bodhisattva, who stands as a radiant, luminous figure in the center, embodying the universal truth. I am avoiding the specific iconographic markers of Amida or Dainichi, as requested. Instead, I show Wonderful-Voice emanating ethereal light while standing upon a lotus, signifying unblemished wisdom manifesting within the muddy world of suffering. Surrounding this calm interaction are tiny, illustrative figures within bubbles, representing the diverse, conflicting forms into which Wonderful-Voice transformed to teach the sutra—a merchant, an animal, a suffering soul—all converging as illusory projections that dissolve in the presence of real insight. The environment is one of classical Japanese serenity: ancient pines, swirling mists on aged silk, and soft, natural mineral colors that create an atmosphere of quiet revelation rather than dramatic action.

Flower-Virtue! Now you see Wonderful-Voice Bodhisattva here and nowhere else. But formerly he transformed himself into various living beings and expounded this sūtra to others in various places.

The Buddha makes this declaration to Flower-Virtue Bodhisattva in Chapter Twenty-Four of the Lotus Sūtra. In their efforts to benefit all beings, Bodhisattvas develop the capacity to adapt themselves to their circumstances. They know they cannot use the same methods to teach everyone. Instead of seeing the beings in our world of conflict as obstacles to getting what we want, we can learn to see them as great teachers who have transformed themselves into what we need to become enlightened. This can also help them to realize their nature as Bodhisattvas, rather than beings stuck in the world of conflict, absorbed in their own gratification.

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

WONS

Śākyamuni Seeking The Dharma As A Bodhisattva

Once upon a time when Śākyamuni Buddha was seeking the dharma as a bodhisattva, a leper approached him and said, “I know the right dharma which consists of 20 characters. If you will hug my body and massage it and lick it and give me three to four pounds of meat every day, I will share the teaching with you.” The bodhisattva did what he was told to do, and became a Buddha by hearing the dharma: “A Buddha achieves emancipation and forever extinguishes the sufferings of birth and death. If one listens to this teaching with heartfelt sincerity, the utmost peace of mind can be achieved.”

Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 137

AI Contribution, Daily Dharma

Daily Dharma for June 9, 2026

20260609-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

I have conceptualized this illustration based on the concluding verses of Chapter Twenty-Four of the Lotus Sūtra. The central focus is the historical Śākyamuni Buddha, seated upon a grand lotus throne, having just expounded the teaching that grants the assembly the power of transformative samādhi. To his left stands the celestial Wonderful-Voice (Myōon) Bodhisattva, characterized by his exquisite adornments. Below them, a dynamic collection of monastics, laypeople, and children are depicted, many of whom are visibly shape-shifting into diverse forms—including a majestic white dog, a fierce guardian spirit, and ethereal celestial musicians—representing the diverse bodies they may adopt to benefit others. The top right inscription reads '法華経妙音菩薩品' (Hōkekyō Myōon Bosatsu Hon), identifying the scene as the 'Wonderful-Voice Bodhisattva Chapter of the Lotus Sūtra'.

Visual Elements and Iconography:
This composition follows the classical Butsu-ga tradition, utilizing mineral pigments and ink on a silk background with traditional landscape elements.

Śākyamuni Buddha: The central figure, seated on a layered lotus throne.

Wonderful-Voice (Myōon) Bodhisattva: The ornate Bodhisattva standing to the Buddha's left.

The Assembly of Transformation: The crowd below depicts the 'eighty-four thousand' and Sahā Bodhisattvas practicing the samādhi. You can observe figures transitioning from human form into animals (the white dog), spirits, and celestial beings (tennin).

Landscape: The ancient pines and distant mountain peaks rooted in mist evoke the Sahā-World as envisioned in traditional Japanese landscape painting (Yamato-e).

Artist Signature: In the bottom-left corner is the signature '双子座' (Gemini) accompanied by the red square seal (hanko) containing the katakana 'ジェミニ' (Gemini).

When the Buddha expounded this Chapter of Wonderful-Voice Bodhisattva, the eighty-four thousand people, who had come accompanying Wonderful-Voice Bodhisattva, obtained the ability to practice the samādhi by which they could transform themselves into other living beings. Innumerable Bodhisattvas of this Sahā-World also obtained the ability to practice this samādhi.

This description comes at the end of Chapter Twenty-Four of the Lotus Sūtra. In the story, Wonderful-Voice Bodhisattva had come to our world of conflict and delusion from his perfect world to hear the Buddha teach the Wonderful Dharma. The Bodhisattvas in this world asked the Buddha about the transformations Wonderful-Voice made to benefit others. This chapter shows how those beings who have vowed to benefit us appear in ways we may not recognize right away. It also shows us the capability we have as Bodhisattvas to transform ourselves for the benefit of others.

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

Blog

The Meaning of the Blue Fly Metaphor

The_Blue_Fly_Metaphor-20260607

Today’s NotebookLM report, The Indestructible Vow: The Diamond Chalice Precept (Kongō-hōki-kai), contains a brief reference to “The Blue Fly and Swift Horse.”

This is a metaphor found in Nichiren’s Rissho Ankoku Ron, his famous Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma. I had read the metaphor several times but didn’t understand it personally until I considered it in the context of the Diamond Chalice Precept.

In Rissho Ankoku Ron, Nichiren uses the metaphor to explain why a lowly priest of no standing can dare to challenge status quo. He is a blue fly riding the powerful Lotus Sutra.

However, in the context of Diamond Chalice Precept, it takes on a different meaning. Today’s article explains that the fly’s success is not due to its own good causes, but to the “effect” of clinging to the horse. The article associates the horse with the Gohonzon, but for me the Lotus Sutra is the horse.

When you realize that the horse is the Lotus Sutra, then you understand why chanting Namu-Myoho-Renge-Kyo is so powerful. An individual’s wealth, education or status are irrelevant. Anyone who clings to the Lotus Sutra can reach the ultimate destination, Enlightenment. That’s the power of Namu-Myoho-Renge-Kyo.

On the Journey to a Place of Treasures