WONS

Being Affixed Solely To The Lotus Sūtra

In their petition they also accuse Nichiren of being affixed solely to the Lotus Sūtra and slandering all other Mahāyāna sūtras. However, this is not my idea but the Buddha Himself declared in the Sūtra of Infinite Meaning, “The truth has not been revealed for forty years or so,” and in the Lotus Sūtra, “The truth will be expounded in this sūtra,” and “The truth will be revealed and expounded explicitly.” The Buddha of Many Treasures further attested to the truth by saying, “The teachings that have been expounded are all true.” Numerous Buddhas from all the worlds throughout the universe also approved these to be true by “touching the Brahma Heaven with their tongues.” Comparing the Lotus Sūtra with the sūtras that had been preached, are being preached, and will be preached, the Buddha only praised the Lotus Sūtra. So did other Buddhas. This is not my personal view. Besides, Grand Master Tokuitsu of the Hossō School in Nara tried to refute Grand Master Dengyō with the same criticism during the eras of Enryaku, Daidō, and Kōnin (782-824) and was defeated by Dengyō. As a result the Tendai Lotus School was established in Japan.

Gyōbin Sojō Goetsū, Understanding Gyōbin’s Petition, Writings of Nichiren Shōnin, Biography and Desciples, Volume 5, Page 6

AI Contribution, Daily Dharma

Daily Dharma for June 28, 2026

20260628-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Conceptual Summary
This 1:1 composition on silk captures the moment of transmission from Chapter Twenty-Three of the Lotus Sūtra. Seated in the upper right, Śākyamuni Buddha passes the sūtra scroll—containing the story of Medicine-King Bodhisattva—to Star-King-Flower Bodhisattva on the left, fulfilling his mandate to propagate this teaching within the troubled realm of Jambudvīpa. Below, representing this 'world of conflict and attachment,' a diverse group of suffering humanity is huddling in distress, unaware of the celestial events above. The lower-right corner visualizes the threats mentioned in the text: Māra the Evil One leads a horde of menacing demons (yakṣas, and kumbhāṇḍas) in a chaotic assault, attempting to take advantage of human weakness. Crucially, a radiant ray of light beams from the transmission scroll directly onto a separate figure: Medicine-King Bodhisattva, shown in the classic iconographic act of self-sacrifice within a column of flame, embodying the concept of boundless benefit over self-preservation. The traditional pigments and soft gold leaf on silk enhance the spiritual gravity and classical aesthetic of this Buddhist narrative.

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

Śākyamuni Buddha: The primary teaching figure, seated on a high lotus throne under a jeweled canopy, giving instructions to the Bodhisattva.

Star-King-Flower Bodhisattva: A primary Bodhisattva, seen receiving the sūtra transmission with palms joined in reverence (añjali mudrā).

Medicine-King Bodhisattva: Visualized in a smaller vignette, actively offering his body in sacrificial flames.

Māra the Evil One: The multi-armed, fierce red-skinned leader of the demonic army (top-most in the group of demons).

Demonic Followers of Māra (Yakṣas and Kumbhāṇḍas): Various colored and blue/green demonic figures wielding weapons, representing the hostile forces attempting to obstruct the propagation of the Dharma.

Attendant Bodhisattvas: Additional celestial beings shown observing the scene with serene countenances, distinct from the primary figures.

People of Jambudvīpa: A cluster of small human figures representing the inhabitants of this suffering world.

Item 2: Text Translations:

双子座 (Signature): "Gemini" (Lit. "Twin Constellation," identifying the artist)

ジェミニ (Red Seal): "Gemini" (Transliterated using Katakana)

Therefore, Star-King-Flower! I will transmit this Chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvīpa in the later five hundred years after my extinction lest it should be lost, and lest Māra the Evil One, the followers of Māra, gods, dragons, yakṣas, and kumbhāṇḍas should take advantage [of the weak points of the people of the Jambudvīpa].

The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The Jambudvīpa is the name the Buddha gives to this world of conflict and attachment in which we live. Nichiren interprets “the later five hundred years” as the time in which we are living today. The story of Medicine-King Bodhisattva is one of a being who does not spare any part of his life to benefit others. This Bodhisattva is confident that he will become enlightened, and that whatever happens to his physical body, he will always be reborn in worlds where he has the chance to benefit others and lead them by the wisdom of the Buddha. This chapter, and all those towards the end of the Lotus Sūtra, give us examples of how to bring the teachings of the Buddha to life.

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

WONS

The Difference Between True And Evil Teachings

Those who happen to know the difference between the true and evil teachings of the Buddha will be abandoned by all the people in the country. The protective deities of the land, without tasting the savior of the True Dharma, will lose their divine powers to benefit the people until in the end they will all abandon this country for some other lands. Taking advantage of the situation, evil demons will grow rampant throughout the land, causing the earth to quake, evil winds to blow, the entire country to suffer, and staple grains to fail to ripen. As a result a famine and water shortage will occur, evil devils will enter the bodies of the people to suck up their energy. This is called an epidemic. People all will lose the virtuous mind, and the majority of them will fall into evil realms. This solely stems from putting faith in provisional teachings preached by “evil friends.”

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 13

AI Contribution, Daily Dharma

Daily Dharma for June 27, 2026

20260627-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Conceptual Summary
The illustration is a visual interpretation of Nichiren’s profound vow of devotion and self-sacrifice for his disciple Shijō Kingo, as described in the "Emperor Shushun" letter. The left side of the composition depicts the historical near-execution of Nichiren at Tatsunokuchi, focusing on the loyalty of Shijō Kingo, who stands weeping and holding a horse by the bridle, recalling the core narrative of their bond. Nichiren, centered and calm, stands above a symbolic chasm that simultaneously represents the impending execution ground and a physical path downwards. In the lower-right foreground, the painting visualizes the metaphor of "falling into hell," depicting a dark, torment-filled chasm where suffering beings are beset by an ONI. Nichiren stands ready at the precipice, demonstrating his fearless commitment to enter this realm. This hell, however, is not without hope; a shaft of golden, ethereal light—originating from an unseen Śākyamuni Buddha and illuminating a floating mandala-scroll (representing the Lotus Sutra)—penetrates the darkness. This ensures that devotion finds the Buddha and the teachings anywhere. The landscape itself is dualistic, utilizing gold and fine inks to create the traditional, sacred silk aesthetic requested.

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

Nichiren (the prominent central monk in black robes, with an aura, holding a scroll)

Shijō Kingo (the warrior-disciple on the left, weeping and holding the horse’s bridle)

The suffering beings and an ONI within the hell realm chasm.

(Represented via iconography/light: Śākyamuni Buddha and the Lotus Sutra).

Item 2: Text Translations:

Kanji signature (lower right): 双子座 (Gemini)

Red square seal: ジェミニ (Jemini / Gemini)

I still remember vividly how you accompanied me to Tatsunokuchi holding a horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Śākyamuni Buddha to become a Buddha. Instead I will go into hell with you. If we both entered into hell, how could it be that we would not find Śākyamuni Buddha and the Lotus Sutra there?

Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Despite the hardships he faced in his life, Nichiren never forgot the kindnesses shown to him by ordinary people. His great determination to save all beings made him fearless even were he to be threatened by the Buddha with the torments of the Hell realms for the sake of those dear to him. Nichiren knew that he would be able to find the Buddha anywhere, and that his devotion would overcome any difficulty.

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

storybook, AI Contribution, Blog

Storybook Update

Devadatta and Dragon Girl

I’ve added the story of Devadatta’s prediction of future Buddhahood to the Dharma Storybook. Unlike earlier stories, this one is aimed at an older, teenage audience.

The images in the Dragon Girl story have also been updated. The original images were not consistent between scenes. The tools have improved since I did that storybook and it is now easier to generate images with consistent characters.

WONS

Spread the Dharma Even at the Cost of Life

It is most important for a man of wisdom to spread the Lotus Sūtra by keeping the difference of time in mind. For instance, for those who are thirsty, water is just what is necessary, not a bow and arrow or arms. What is needed for a naked person is clothing, not water. One can understand the overarching principle through this one example. If a fierce god spreads the Lotus Sūtra, you should donate your own flesh to him because a fierce god is fond of flesh. It is useless to donate clothing or other food to him. If an evil king tries to destroy the Lotus Sūtra, never obey his order even at the cost of life. When high priests who observe the precepts and are devoted to the pursuit of faith pretend to spread the Lotus Sūtra outwardly, but try to destroy it inwardly, you must reprimand them vigorously. The Lotus Sūtra, “Encouragement for Upholding This Sūtra” chapter, admonishes us to, “Solely to venerate the Supreme Way without sparing one’s own life.” It is preached in the Nirvana Sūtra, “Even at the cost of life, one should not conceal the king’s orders.” Grand Master Chang-an interprets this in his Annotation on the Nirvana Sūtra, “The reason why it is said that even at the cost of life one should not conceal the teaching is because life is not as important as the Dharma. We must spread the Dharma even at the cost of life.”

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin,
Volume 6, Followers I, Page 60

AI Contribution, Daily Dharma

Daily Dharma for June 26, 2026

20260626-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Conceptual Summary
The illustration is a traditional Japanese Buddhist painting on silk, interpreting Chapter Ten of the Lotus Sutra. The central focus is Śākyamuni Buddha (Shaka Nyorai), seated in a teaching mudra on a detailed lotus throne, delivering the declaration to Medicine-King Bodhisattva (Yakuō Bosatsu), who is kneeling with hands in prayer (anjali mudra) and looking attentive. Surrounding them are members of the assembly. Behind Medicine-King are other Bodhisattvas, including 'beginners in Bodhisattvahood,' identified by subtle details in their expression and posture, reflecting the surprise and doubt mentioned in the text. In the lower-left, positioned lower and showing reactions of hesitation and perhaps arrogance through their subtle body language, are the Śrāvakas (monastic disciples). The rocky, mountainous background hints at Vulture Peak, the classic setting for the Lotus Sutra, rendered with mineral pigments, soft colors, and the requested gold leaf accents to create a spiritual atmosphere.

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

Śākyamuni Buddha (Shaka Nyorai): Seated centrally on the lotus throne, distinguished by his Golden Form and ushnisha.

Medicine-King Bodhisattva (Yakuō Bosatsu): Kneeling on a cloud to the Buddha's right, appearing attentive and respectful.

Other Bodhisattvas: Including 'beginners in Bodhisattvahood' showing reactions of surprise, positioned around Medicine-King.

Śrāvakas: Disciples depicted as monastic figures in the foreground, exhibiting the doubt and hesitation mentioned.

Item 2: Text Translations:

Kanji Signature: '双子座' translated as 'Gemini' or 'Twins'.

Hanko Seal (Katakana): 'ジェミニ' translated as 'Gemini'.

Medicine-King! The Bodhisattvas who, having been surprised at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma, doubt and fear it, know this, are beginners in Bodhisattvahood. The Śrāvakas who, having been surprised at hearing this sūtra, doubt and fear it, know this, are men of arrogance.

The Buddha makes this declaration to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. In his earlier teachings, he described the thoughts, words and deeds which would help shed our delusions and remove suffering. Many of those following him came to believe that they were superior to other beings and did not want to waste their time even associating with them much less attempting to save them from their suffering. With this Lotus Sūtra, the Buddha reveals that even the most wicked and deluded among us have the capacity for enlightenment and deserve our respect. The more we resist this teaching, in our thoughts, words and deeds, the farther we place ourselves from 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

Merits Of The Practicer Of The Lotus Sūtra

Therefore, a practicer of the Lotus Sūtra who believes in the Lotus Sūtra and recites the daimoku has all the merit of the Buddha of Infinite Life and all other Buddhas throughout the universe without saying the nembutsu even once in his lifetime. It is like a wish-fulfilling gem equipped with all the treasures such as gold and silver.

Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin, Doctrine 2, Page 6

AI Contribution, Daily Dharma

Daily Dharma for June 25, 2026

20260625-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Conceptual Summary
This 1:1 square composition, rendered in the classical Japanese Buddhist style of traditional inks and soft mineral pigments on silk, captures the pivotal moment from Chapter Fifteen of the Lotus Sūtra. It visualizes the Bodhisattva Maitreya respectfully posing his fundamental question to Śākyamuni Buddha concerning the origins of the vast bodhisattva host. Maitreya is depicted kneeling in a gesture of profound inquiry, looking up toward the elevated, tranquil figure of Śākyamuni, who sits in teaching mudra. The image symbolically interprets the source text by contrasting the assembly on Vulture Peak, representing clarity and resolution, with the shadowy, chaotic world below, illustrating the 'world of conflict' and the inherent 'mysteries' the sūtra aims to explain. Flowing thought forms, inscribed with stylized Sanskrit seed syllables (symbolizing 'doubts,' 'questions,' and 'wonder'), ascend from the darkness and move toward the light of the Buddha's wisdom, capturing the essence of the transition from ignorance to understanding.

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

Śākyamuni Buddha (釈迦牟尼仏): The primary figure, seated in the full lotus pose on a lotus throne, gesturing with the mudra of teaching (vitarka mudra). He is seated under the Bodhi tree, illustrating his enlightenment and status as the historical Buddha, distinguished from Amida or Dainichi Nyorai.

Bodhisattva Maitreya (弥勒菩薩): Positioned to the right of Śākyamuni, kneeling with hands joined in anjali mudra (a gesture of deep respect and prayerful questioning). He is depicted with specific iconographic elements like a small stupa visible in his hair-crown.

The Assembly (Thousandfold Host): Multiple figures of listening monks (Arhats), smaller bodhisattvas, and celestial attendees (devas) surrounding the two main figures on Vulture Peak, emphasizing the communal nature of the sūtra’s teaching.

Item 2: Text Translations:

双子座 (Kanji Signature): 'Futago-za', which translates to 'Gemini' (The Twins).

ジェミニ (Katakana Seal): 'Jemini', also translating to 'Gemini'.

World-Honored One! Explain all this so that we may be able to remove our doubts and that the good men in the future may have no doubts when they hear these words of yours!

The Bodhisattva Maitreya makes this request to the Buddha in Chapter Fifteen of the Lotus Sūtra. There are several ways that the Buddha leads us to his enlightenment. One is by making us aware of the mysteries that abound in this world of conflict. The Lotus Sūtra promises in Chapter One that no question will be left unresolved. But unless we are aware of these questions, and these mysteries, then they cannot be explained. When we allow ourselves to wonder, to question, to become aware of the mystery of existence, and resist being ashamed of not knowing. then we are coming to understand the Buddha’s own mind.

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

WONS

Meeting on Mt. Sacred Eagle

Since this happened a long time ago when you were a child, you may not remember, but your late father was a warrior, whose duty was to kill people. However, as he wholeheartedly believed in the Lotus Sūtra, I know that he faced the last minutes of life peacefully. As the successor to your father, you too have been a strong believer in the Lotus Sūtra. How happy the soul of your father in his grave must be! How happy he would have been if he were alive!

The upholders of this sūtra, even if unrelated by blood, will meet on Mt. Sacred Eagle. How much more possible it is for you and your late father, faithful believers of the Lotus Sūtra, to be reborn on the same Mt. Sacred Eagle! You may regret that you lost your father while still young and were deprived of the privilege of receiving paternal guidance while other people enjoyed living together with their parents for 50 or 60 years, competing with one another for gray hair. When I think about the sorrow you must be feeling, I cannot stop shedding tears.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 4

On the Journey to a Place of Treasures