Monthly Archives: February 2026

AI Contribution, Daily Dharma

Daily Dharma for February 19, 2026

20260219-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Analyzing the Core Elements
I'm now focusing on breaking down the initial request. I've pinpointed the key aspects: a Japanese Buddhist illustration with a traditional painting aesthetic, in a square format. I'm carefully noting the need to avoid specific Buddha figures while incorporating a signature and seal. This detailed breakdown will guide the subsequent stages.

Defining the Visual Narrative
I'm now establishing the visual narrative. I'm focusing on how to represent the provided quote. I am considering a figure in a worldly setting, like a market or a court, yet with a spiritual element. I'm working to show the integration of wisdom into daily activities, and considering scrolls or other symbols to represent this. I'm focusing on the signature and seal, and have specified "双子座" (kanji signature) and "ジェミニ" (katakana) with a red square seal. I'm aiming for the best placement.

Refining the Composition
I am now focusing on refining the composition. I've chosen a central figure, a Bodhisattva-like layperson in a stylized marketplace, holding an open sutra scroll. I am incorporating golden light and lotus petals to connect to surrounding activities. I'm focusing on a traditional Japanese ink and mineral pigment style, and have decided to include muted, earthy tones with flashes of gold. I am ensuring that the layout is dynamic and interconnected. I am working on the supporting scenes now.

I am working on the supporting scenes, which include a merchant interacting with customers, a scholar studying diverse texts, and a figure advising an official. All scenes will be connected by the light emanating from the sutra scroll, representing the application of Buddhist teachings in daily life. I am being precise about the elements that I am using. I am giving specific attention to how the composition will create a sense of harmony. I am aiming for a design that will highlight clarity in the mundane world. I am planning on working on the signature and seal elements as well.

Visualizing the Concept
I'm now in the process of translating the brainstormed visual metaphors into a detailed prompt. I've focused on creating a traditional Japanese ink and mineral pigment painting with a dynamic composition. A central figure, a Bodhisattva-like layperson, will be shown in a stylized marketplace, holding a glowing sutra scroll. I am ensuring that the layout connects surrounding scenes: a scholar, an official, and a merchant, all touched by the light from the scroll. I will place the signature and seal appropriately.

Analyzing the Output's Fidelity
I'm verifying the correspondence of the generation to the user's initial instructions, focusing on the accurate translation of their request. The traditional Japanese aesthetic is rendered appropriately, and the core theme appears to have been captured, and the formatting looks correct. My evaluation will consider whether the key elements were addressed and presented as requested.

Confirming Image Alignment
I have finished checking the alignment between the user's prompt and the generation. The core concept appears to have been well-handled. The Japanese style seems correct and the signature and seal are correctly placed, according to my understanding of the user's request. My next step will be to finalize the image's presentation and prepare it to be forwarded to the user.

When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha.

Śākyamuni Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In this chapter, the Buddha shows that our practice of this Wonderful Dharma is not separate from our existence in this world. The purpose of the Buddha’s wisdom is not to escape to a better life, but to see our lives for what they are, and to use that clarity for the benefit of all beings.

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

WONS

The Gold In A Stinking Purse

Fascicle four of the Annotations on the Great Concentration and Insight says: Long ago in the great country Bima, a fox pursued by a lion tried to escape but fell into a dry well. The lion leapt over the well and ran on, but when the fox tried to climb out it couldn’t because the well was too deep. Many days passed and the fox was close to starving to death. At that time the fox cried out: “Woe is me! I am going to die miserably in this dry well. All things are impermanent. It would have been better if the lion had eaten me. Hail all the Buddhas of the worlds of the ten directions, with your wisdom see that my heart is pure and precious.”

At that time, the god Indra heard the fox’s cry and came down himself to lift the fox from the well and ask it to teach the Dharma. “This is all wrong,” said the fox. “The disciple is on top and the teacher is on the bottom.” All in the heavens laughed to hear this. When Indra, acknowledging that the fox was correct, nevertheless sat at his feet and asked him to preach, the fox said, “This is all wrong. It is not right for disciple and teacher to sit down together.” Thereupon Indra took all the heavenly robes and piled them up to make a tall seat for the fox, and again asked him to preach the Dharma. The fox said: “There are those who rejoice to live and hate death. There are those who rejoice to die and hate life.” Ignorant people are ignorant regarding future lives and so they hope to live and hate death. Good people know the truth of the workings of karma and retribution and so they hope to die and hate life. Indra learned this and followed the fox as his teacher. The Grand Master T’ien-t’ai said: “The Young Ascetic in the Snow Mountains offered himself to a demon to gain half a verse, Indra revered an animal and made him his teacher. No one discards gold because the purse stinks.” No matter how humble, if someone knows the True Dharma, you must not look down on them. Fascicle 8 of the Lotus Sūtra says: “Those who, upon seeing the keeper of this sūtra, blame him justly or unjustly, will suffer from white leprosy in their present life.” This means that if one accuses the practicer of the Lotus Sūtra of faults, whether one is justified or not, one will contract white leprosy in this life and in the next life will fall into the Hell of Incessant Suffering.

Minobu-san Gosho, Mt. Minobu Letter, Writings of Nichiren Shōnin, Volume 5, Page 132-133

AI Contribution, Daily Dharma

Daily Dharma for February 18, 2026

20260218-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Beginning the Conceptualization
I'm now analyzing the text to extract the central message, focusing on the key figures and concepts. I am trying to identify visual metaphors and symbols that represent Śākyamuni Buddha's statement to the Bodhisattvas. The goal is to convey the essence of Chapter 15 from the Lotus Sutra in a square illustration.

Defining the Scene
I've clarified the compositional elements. The focus is now on positioning Śākyamuni Buddha and the emerging Bodhisattvas within the square format. I'm considering a central Buddha figure, seated on a lotus, and a multitude of Bodhisattvas rising from a cracked earth below. The Bodhisattvas are to have traditional attire, with the overall environment being mystical and earthy. The signature is in the corner.

Refining the Composition
I am now focusing on refining the composition. I've broken down the request into key stylistic and content components. The central idea involves Śākyamuni Buddha, a seated figure on a lotus, and numerous Bodhisattvas rising from the earth. The setting is to be mystical, with a color palette using earth tones, gold, and muted blues. I also need to incorporate flowing lines to invoke a spiritual feel and the signature in the corner.

Verifying Imagery Details
I am now meticulously checking the generated depiction of the scene against the user's initial instructions, particularly focusing on the specific characters and artistic style specified in the prompt. I am currently examining the accuracy of the details, and cross-referencing these components with the original request.

Analyzing Scene's Correspondence
I am confirming that the scene corresponds precisely to the instructions provided. The visual elements, characters, and style all align directly with the user's initial specifications, including the exclusion list. The format is accurate, and the requested artistic details are present.

No, good men! I do not want you to protect or keep this sūtra because there are Bodhisattva-mahāsattvas sixty thousand times as many as the sands of the River Ganges in this Sahā-World. They are each accompanied by attendants also numbering sixty thousand times as many as the sands of the River Ganges. They will protect, keep, read, recite and expound this sūtra after my extinction.

Śākyamuni Buddha makes this declaration to the uncountable number of Bodhisattvas who came from other worlds to hear him teach in Chapter Fifteen of the Lotus Sūtra. These Bodhisattvas had responded to the Buddha’s question of who would keep and expound the Buddha’s highest teaching after his death. They promised that they would remain in this world of conflict and fulfill the Buddha’s request. After the Buddha spoke these words, an unimaginable number of Bodhisattvas came up from underground and paid their respects to the Buddha. We can understand this story, and this image, as showing that our capacity for enlightenment, and our ability to benefit all beings, is already within us. We do not need an outside agent to give these to us.

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

WONS

Depend Upon the Sūtras the Buddha Expounded

[A letter of explanation written by Nichiren Shōnin on behalf of Shijō Yorimoto on the 25th of the sixth month in the third year of the Kenji Period (1277) and submitted to the lord of the Ema Family.]

“Master Shan-tao of the Pure Land Sect in China said that ten out of ten or 100 out of 100 of those who practice the nembutsu will be able to be reborn in the Pure Land through the power of the original vow of Amitābha Buddha, but not even one out of one thousand persons who practice the holy way gate such as the Lotus Sūtra will be able to attain Buddhahood. Priest Hōnen of the Pure Land Sect in Japan urged his followers to abandon, close, set aside, and cast away the Lotus Sūtra, the holy way gate, calling the practicers of the holy way gate a school of bandits. Zen Sect insists that Śākyamuni Buddha’s enlightenment is transmitted to practicers only through the mind (special transmission without scriptures or preachings) and therefore sūtras are needless.

“The Buddha Śākyamuni, however, states in the Lotus Sūtra: ‘I will reveal the Truth after an extensive period of preaching.’ The Buddha of Many Treasures also verified that ‘The Sūtra of the Lotus Flower of the Wonderful Dharma is entirely true,’ and the Buddhas manifested in the worlds throughout the universe also testify to the truth of the Lotus Sūtra. Which should we believe between the two: Śākyamuni Buddha, the Buddha of Many Treasures and the Buddhas manifested in the worlds throughout the universe who prove the truth of the Lotus Sūtra, or Grand Master Kōbō of Japan who says that the Lotus Sūtra is a sūtra of no merit? Śākyamuni Buddha, the Buddha of Many Treasures, and the Buddhas manifested in the worlds throughout the universe preach that all without exception will attain Buddhahood through the Lotus Sūtra, but Master Shan-tao and Priest Hōnen said that no one could attain Buddhahood through the Lotus Sūtra, which we should abandon, close, set aside, and cast away. The teachings of Śākyamuni Buddha, the Buddha of Many Treasures, and the Buddhas in manifestation and those uttered by Master Shan-tao and Priest Hōnen are as different as fire and water or clouds and mud. Which should we put faith in? Which should we discard? …

To this question put forth by Sammi-kō, Ryūzō-bō replied: “How can I have any doubts about such senior masters as Shan-tao and Hōnen? The only thing that ordinary monks like myself can do is to pay respect and venerate them.”

Then, Sammi-kō asked again: “Such an answer does not sound like your teaching. Although everybody respects their senior masters or men of virtue, it is willed in the Nirvana Sūtra, preached last by the Buddha, ‘Rely on the dharma, not on masters.’ This means that since masters may have made mistakes, one should depend upon the sūtras the Buddha expounded.

Yorimoto Shinjō, Yorimoto’s Letter of Explanation, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5,
Pages 104-105

AI Contribution, Daily Dharma

Daily Dharma for February 17, 2028

20260217-ddi

Illustration by Google Gemini

Show Gemini's thinking

Kanji Translation
Main Text (Top Left):

薬王 (Yakuō): Medicine King (Addressing the Bodhisattva Medicine King)

一言の毀訾 (Hitokoto no kishi): A single word of abuse (or reproach/slander)

妙対对... (Myō tai tai...): Against the Wonderful [Dharma]... (This appears to be a truncated phrase, visually representing the act of disparaging the "Wonderful Dharma" of the Lotus Sutra).

Floating Character (Center, from the monstrous cloud):

毀 (Ki): Abuse / Reproach / Slander (This single character embodies the "evil intent" and the act of disparagement mentioned in the text).

Text on the Scroll (Held by the monk):

妙法蓮華経 (Myōhō Renge Kyō): The Lotus Sutra (Full title: Sūtra of the Lotus Flower of the Wonderful Dharma).

Artist Signature & Seal (Bottom Right):

Signature: 双子座 (Futagoza) - Gemini (the zodiac sign).

Red Seal: The stylized characters inside are katakana reading ジェミニ (Jemini), which also translates to Gemini.

Gemini Thinking

Considering the Buddhist Iconography
I am now deeply focused on the provided quote from the Lotus Sutra, specifically Chapter 10, to understand the core message. I'm analyzing the grave sin of criticizing those who engage with the sutra, even beyond speaking ill of the Buddha. I'm working to extract the central concepts that must be represented visually within the context of Japanese Buddhist iconography.

Developing the Visual Concept
I'm now zeroing in on the visual metaphor. My goal is to create a square composition that effectively contrasts the act of sutra reading with the harm of criticism. The central element will be a monk and a layperson absorbed in their study. The intent is to evoke a sense of reverence. The opposing element will be a shadowy figure, to represent the harm of speaking ill of those engaged with the sutra.

Refining the Composition
I am now structuring the scene, focusing on the monk and layperson, who face away from the viewer. The goal is a study in contrasts: reverence and the harm of criticism. I am refining the visual metaphor for the evil act, making sure the dark character representing "abuse" is visually impactful. I am considering the use of dark, jagged kanji to represent the word, causing visual cracks.

Analyzing Visual Concordance
I'm evaluating the generated illustration against the user's specific request and requirements. I find that it aligns with the instructions, effectively representing the core elements of the Buddhist iconography. The characters and text within the image appear to have been accurately incorporated based on the request.

Confirming Conceptual Integrity
I've confirmed the image's adherence to the original specifications. The key elements, including the central Buddha, monk, layperson, and sutra text, are accurately portrayed. I observed the clear depiction of the metaphor for reproach, utilizing the '毀' kanji and dark cloud, as well as the artist's signature and seal. I'm satisfied that this meets the brief, so I'm moving it forward.

Medicine-King! An evil man who speaks ill of me in my presence with evil intent for as long as a kalpa is not as sinful as the person who reproaches laymen or monks with even a single word of abuse for their reading and reciting the Sūtra of the Lotus Flower of the Wonderful Dharma.

Śākyamuni Buddha declares this sentence in Chapter Ten of the Lotus Sūtra. Since the Buddha is secure in the enlightenment he enjoys, anyone attacking him either questioning his enlightenment or disparaging his wisdom is only going to make themselves look bad. Attacking someone just starting on the path towards enlightenment could lead them to doubt the value of the Wonderful Dharma. It is beneficial to remember these words, not just for what they mean about how we treat others, but for how we treat ourselves.

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

WONS

Believe the Dharma, Not the Man

[In the sixth month of the 3rd year of the Kenji era (1277), Nichiren Shōnin wrote a letter of explanation in place of Inaba-bō Nichiei, a disciple of Nichiren, and submitted it to Nichiei’s father, Shimoyama Hyōgo Gorō Mitsumoto.]

I am sorry to trouble you, but I would like to inform you of one thing in advance. This master, Nichiren Shōnin, is the one and only master of virtue and is a sagacious and irreplaceable person. If the worst should happen, you would surely be sorry. It is rather foolish for you not to believe in him just because the people in the world do not believe in him. When the rulers of Japan put faith in him, everyone will believe in him. It will be useless for you to believe in him then. Putting faith in him because the rulers of Japan believe in him means that you believe in a man, not the dharma. The people in the world think that children must obey their parents, retainers obey their lord, and disciples follow their masters, but this is a wrong idea held by those who know neither Buddhism nor non-Buddhist teachings. In the Filial Piety, a Confucian classic, it is stated that when a father makes a mistake, his son should remonstrate with him, and that when a lord makes a mistake, his retainer should admonish him. In Buddhism it is preached: “He who enters Buddhism, discarding the favors of his parents, is one who truly compensates the favors received from his parents.”

Prince Siddhārtha, who had become a monk against the wishes of His father, King Suddodana, became the Buddha to lead His parents to Buddhahood. In the end He became the most filial son in the world. Filial Pi-kan was killed for remonstrating his father, King Chou Hsin of the Yin Dynasty, and left behind the fame of being a man of wisdom. If you disregard what I say as words of a petty monk, I am sure you will regret it not only in the present life but also in the one to come.

Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 99

AI Contribution, Daily Dharma

Daily Dharma for February 16, 2026

20260216-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Analyzing the Concept
I'm currently working on understanding the initial request. I've broken it down to identify the subject as a Bodhisattva, possibly Mañjuśrī, depicted in a peaceful Japanese Buddhist style. I'm focusing on the action the figure will be engaged in.

Defining Visual Elements
I've clarified the key visual elements, like Mañjuśrī's attributes: the sword and scroll, the lion mount. I'm focusing on the serene expression and the inclusion of a transparent element, such as a reflecting orb, to represent "seeing things as they are." Also, I'm working to integrate a misty garden for a peaceful setting. I'll maintain a muted color palette to ensure a tranquil aesthetic. I'll add the signature and seal.

Formulating the Prompt
I've taken the concepts and broken down the illustration into component elements. I'm focusing on crafting a comprehensive prompt. I am concentrating on specifying the Japanese Buddhist painting style, the subject with attributes and a serene expression, the tranquil setting with a reflective element, the square format, and signature inclusion.

Assessing Prompt Adherence
I'm verifying the generated output's alignment with the instructions provided, focusing on key elements like Mañjuśrī's representation and the presence of the lion, sword, and scroll. I'm checking for the intended square format and the appropriate visual mood.

Evaluating Visual Concordance
I've confirmed the square aspect ratio and traditional Japanese illustration style, with the core elements (Mañjuśrī, lion, sword, scroll) all present. I'm satisfied that the visual mood and metaphorical representation of the bubbles are appropriate. The kanji signature

Mañjuśrī! What are the proper practices the Bodhisattva-mahāsattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his non-attachment to anything. Nor should he be attached to his seeing things as they are. These are the proper practices the Bodhisattva-mahāsattva should perform.

Śākyamuni Buddha makes this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. When we learn to see things differently, we act differently. Conversely, when we act in ways that are not beneficial, either to ourselves or to others, it is an indication that we are not seeing things as they are. At the same time, not being attached to non-attachment helps us realize that becoming enlightened is a process, and that becoming proud of our achievements is another indication of being stuck and not seeing things as they are.

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

WONS

Nichiren’s Vow

As you know, I, Nichiren, have been eagerly studying since childhood and began praying when I was twelve years old to Bodhisattva Space Repository to help me to become the wisest in Japan. The reason for my prayers was complicated, too complicated to explain here in detail. Later I first began to study the doctrines of the Pure Land and Zen Sects. Then I studied the doctrines of the Tendai and Shingon Sects on Mt. Hiei, at the Onjōji Temple, and on Mt. Kōya. I further studied the doctrines of the various sects at temples in Kyoto and the provinces, but these studies did not serve to clear up the doubts I had in mind about Buddhism.

In my initial prayer I made a vow that: I would not favor any particular sect; I would adopt whichever sect that provided the evidence of being the teaching of the Buddha and was reasonable; I would be guided solely by the sūtras, not by the commentators in India, translators and minister-masters in China; I would not be afraid, regarding the doctrines of Buddhism, of even being punished by a king, not to mention persecutions by the people below him; I would not follow instructions against the Buddha’s teachings even if they were given by my parents, teacher and elder brother; and that I would speak up honestly as expounded in the sūtras regardless of whether or not people believed in me.

Ha Ryōkan-tō Gosho, A Letter Refuting Ryōkan-bō and Others, Writings of Nichiren Shōnin, Volume 5, Page 62

AI Contribution, Daily Dharma

Daily Dharma for February 15, 2026

20260215-ddi

Illustration by Google Gemini

Show Gemini's thinking

Kanji Translation

Right Side Text:

Japanese: 身を捨てて、すべての人々を救う

Reading (Romaji): Mi o sutete, subete no hitobito o sukuu

Translation: Sacrificing oneself to save all people. (Literally: "Abandoning the body, saving all people.")

Bottom Left Signature:

Japanese: 双子座

Reading (Romaji): Futagoza

Translation: Gemini (the constellation/zodiac sign)

Bottom Left Red Seal (Hanko):

The characters inside the red seal are in katakana, not kanji: ジェミニ (Jemini), which is the phonetic transliteration of "Gemini".

Gemini Thinking

Considering the Subject
I'm focusing on the textual source and its core subject. The central theme of repeated self-sacrifice by a Bodhisattva is the key area. I'm carefully analyzing the text for visual cues that could be relevant to the illustration.

Defining the Composition
I've got the textual basis pinned down, focusing on the core narrative of Medicine-King Bodhisattva's self-sacrifice. The goal is a square Japanese illustration with an ink wash and mineral pigment aesthetic. I'm visualizing the Bodhisattva in flames as a central visual. Avoiding specific Buddhas is also important. The user's provided signature and a relevant Japanese phrase are slated for inclusion.

Analyzing the output
I am evaluating the visual representation against the user's criteria. The illustration adheres to the requested theme and incorporates the signature and seal as specified. The appropriate exclusions and textual elements have been included in a concise manner.

Reviewing the visual
I'm verifying the illustration adheres to all aspects of the user's requirements. The thematic elements are present and the required signature, seal, exclusions, and text have been incorporated. It seems to fit the prompt.

What do you think of this? Gladly-Seen-By-All-Beings Bodhisattva was no one but Medicine-King Bodhisattva of today. He gave up his body in this way, offered it [to the Buddha], and repeated this offering many hundreds of thousands of billions of nayutas of times [in his previous existence]. [He knows that he can practice any austerity in this Sahā-World. Therefore, he does not mind walking about this world.]

Śākyamuni Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The story of the previous life of Medicine-King Bodhisattva shows us the capacities we have already developed and are not aware of. When we see ourselves as choosing to come into this world of conflict to benefit all beings, rather than stuck where we do not want to be and just making the best of it, then it is much easier to let go of our delusions.

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

WONS

Glad to Sacrifice My Life for Sake of Lotus Sūtra

On the twelfth of the ninth month of the eighth year of the Bun’ei Era (1274), two days after I was summoned by the Council of State, I was arrested. The way I was arrested seemed unusual and unlawful. It was far larger in scale than the arrest of Ryōgyō, who rebelled against the Kamakura Shogunate in 1251, or of Taifu no Risshi (Miura Ryōken), who planned to overthrow the shogunate in 1261. Led by Hei no Saemonnojō, Deputy Commander of the Board of Retainers, several hundreds of soldiers clad in armor and ebōshi hat with glaring eyes and shouting angrily came to arrest me.

Contemplating the truth of the matter, the way of governing the country by the Kamakura Shogunate was like that of the late dictator Lay Priest Taira no Kiyomori, who brought this country to ruin by arrogating power. This was a serious mistake. Witnessing this outrageousness, I said to myself, “This is what I have always been longing for. How lucky I am to be able to sacrifice my life for the sake of the Lotus Sūtra. To be beheaded and lose my malodorous head is like exchanging sand for gold and pebbles for jewels.”

At that moment, Shō-bō, a ranking vassal of Saemonnojō, rushed at me, snatched the fifth fascicle of the Lotus Sūtra from my bosom, beat my face with it three times, and tore it to pieces. Other soldiers scattered the remaining nine fascicles of the Threefold Lotus Sūtra, stepped on them, wrapped themselves in them, scattering them all over the straw mats or the wooden floor of the house.

Seeing their deranged behavior, I uttered in a loud voice, “How interesting! Everybody, look at Hei no Saemonnojō Yoritsuna losing his head! He is now going to fell the pillar of Japan.” It appeared that Saemonnojō and his vassals as well as onlookers were all struck dumb and astonished. Nichiren was the one in disgrace with the shogunate and therefore, he should have appeared nervous under such circumstances, but on the contrary, it was the poor soldiers who looked like cowards and were pale with fear perhaps because they were regretful of having torn and scattered the sacred sūtra.

Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 27