Monthly Archives: February 2026

AI Contribution, Daily Dharma

Daily Dharma for February 9, 2026

20260209-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini's Thinking

Defining Illustration Parameters
I'm currently working through the initial stages, focusing on the core requirements: a square illustration derived from a specific Lotus Sutra passage. I'm prioritizing the traditional Japanese Buddhist iconography and ensuring the absence of Amida or Dainichi Buddha images, while incorporating the desired signature and red seal. The passage itself describes the end of something.

Clarifying Key Elements
I'm now zeroing in on the text's core elements. The focus is now on the specifics of the Wonderful-Voice Bodhisattva, Shakyamuni Buddha, and the immense group of individuals present. I am working to define how to best convey the concept of transformation inherent in the passage. The goal is to set the scene: the Saha-World, our world, but a place of gathering and teaching.

Visualizing Transformations
I'm now grappling with how best to visually represent the core concept of transformation. I am considering symbolic representations, like faint glowing projections, to show the Samadhi. I am also working through how best to depict the interaction between Shakyamuni Buddha, the Wonderful-Voice Bodhisattva, and the assembly. The goal is to convey a sense of a shared experience.

Refining Scene Elements
I'm now focusing on how best to construct the scene itself. I am working on how to integrate the concept of transformation into the illustration. The intent is to show the interaction between the central figures: Shakyamuni Buddha, the Wonderful-Voice Bodhisattva, and the assembly. I am working to define how best to represent the central concept of the Samadhi. The composition should feel grand.

Defining Scene Elements
I'm now focusing on defining the scene, specifically the interaction between the core figures. I intend to place Shakyamuni Buddha as central, but not the only focus. I am working to ensure Wonderful-Voice Bodhisattva is visually distinct. I'm working through how to best depict the vast assembly.

I'm now further refining the visual representation of the concept of transformation. I am leaning towards using faint glowing emanations or projections, and making sure to include a visual of a swirling cloud of light. The goal is to set a sense of reverence and divine light. I am working to add the signature and red seal to the scene.

Analyzing Visual Fidelity
I am now assessing the visual elements against the initial prompt. I have determined if the scene aligns with the user's specific request from the Lotus Sutra, including Shakyamuni Buddha and Wonderful-Voice Bodhisattva. The style adheres to the user's request.

Evaluating Scene Accuracy
I have confirmed that the generated illustration aligns perfectly with the textual description from the user's Lotus Sutra prompt. I've verified the presence and placement of the artist's signature and red seal, and the square format matches the user's explicit instructions. I believe the image is ready for delivery.

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 Śākyamuni 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

WONS

What Is the Merit of Only Chanting the Daimoku?

QUESTION: If someone chanted Namu Myōhō Renge Kyō without understanding its meaning will the benefit of understanding still be received?

ANSWER: When a baby nurses, it does not comprehend the taste; nevertheless, it receives the benefits of the milk naturally. Did anyone know the ingredients or formula for Jīvaka’s wondrous medicines? Water is without intent but it can extinguish fire; and even though fire consumes many things, can we say it does this deliberately? This is Nāgārjuna and T’ien-t’ai’s idea! I am merely repeating it.

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice,
Volume 4, Page 112

AI Contribution, Daily Dharma

Daily Dharma for February 8, 2026

20260208-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini's Thinking

Defining the Illustration's Subject
I'm focusing on translating the "fourth peaceful practice" from the Lotus Sutra into a visual narrative. The key is representing a Bodhisattva's exposition of the Dharma and the reverent response from diverse beings in a square composition.

Visualizing the Composition
I'm now zeroing in on the compositional arrangement. The central Bodhisattva, likely Mañjuśrī, will be the focal point, posed in a teaching posture. Surrounding him will be a diverse group of figures: monks, laypeople, royalty, and celestial beings, all in respectful listening poses. The setting will evoke a sense of secluded tranquility, perhaps a natural clearing or a simple retreat. I'm taking care to exclude iconography related to Amida Nyorai and Dainichi Nyorai, adhering to the given constraints. I'm working on the placement of my signature and seal in the traditional manner.

Formulating the Prompt's Details
I'm now consolidating all the crucial details into a cohesive prompt. The goal is to accurately articulate the scene from the Lotus Sutra, focusing on the Bodhisattva Mañjuśrī's Dharma exposition and the respectful audience. The prompt will outline the traditional Nihonga style, the secluded setting, and the specific iconography to include and exclude, including the correct placement and appearance of my signature and seal in the desired manner.

Assessing Artistic Accuracy
I am now evaluating the generated illustration against the initial user request, specifically focusing on its stylistic adherence to traditional Japanese Buddhist art. I'm confirming it accurately represents the requested subject matter and assembly from the Lotus Sutra, while avoiding the excluded deity. The signature and requested details are also being analyzed.

Confirming Artistic Adherence
I've determined the illustration matches the user's prompt precisely. It's a square piece in the traditional Japanese Buddhist style requested. The depiction of Mañjuśrī and the assembly from the Lotus Sutra, while avoiding the proscribed deities, aligns perfectly with the instructions. The signature and seal are correctly placed. This result meets the initial criteria.

Mañjuśrī! A Bodhisattva-mahāsattva who performs this fourth set of [peaceful] practices after my extinction, will be able to expound the Dharma flawlessly. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brāhmaṇas and householders will make offerings to him, honor him, respect him, and praise him. The gods in the sky will always serve him in order to hear the Dharma from him. When someone comes to his abode located in a village, in a city, in a retired place or in a forest, and wishes to ask him a question, the gods will protect him day and night for the sake of the Dharma so that the hearer may rejoice because this sūtra was, is, and will be protected by the supernatural powers of the past, present and future Buddhas.

Śākyamuni Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. The fourth set of peaceful practices is not blaming those who do not hear the Lotus Sūtra and resolving to save them when one becomes perfectly enlightened. Rather than becoming upset with those who do not accept this teaching, it is useful to know that we are not alone in wanting to save them, and that by reducing our own delusions we increase our capacity to benefit others.

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

WONS

Included in the Daimoku

QUESTION: Why don’t you encourage people to contemplate the three thousand existences contained in one thought, instead of only advocating the chanting of the daimoku?

ANSWER: The two characters in the name Japan bring together all 66 provinces, with all their people, animals, and wealth without a single exception. Likewise, don’t the two characters for India bring together all 70 of its countries? Miao-lê says, “As a summation of the whole sūtra the entirety of the Lotus Sūtra is included in the daimoku.” He also says, “By way of summary the ten realms or ten aspects are used to indicate the entirety of the 3,000 existences.” Bodhisattva Mañjuśrī and the Venerable Ānanda used the daimoku of Myōhō Renge Kyō to indicate the entirety of the teaching of the Lotus Sūtra in three assemblies over the period of the last eight years of the Buddha’s teaching; and to indicate that this is what they meant the sūtra begins with the words “Thus have I heard.”

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice,
Volume 4, Page 112-113

AI Contribution, Daily Dharma

Daily Dharma for February 7, 2026

20260207-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini's Thinking

Analyzing the Composition
I'm currently breaking down the request, focusing on the core elements: a square format illustration rendered in a traditional Japanese Buddhist style and the source material from Chapter 26 of the Lotus Sutra. I'm identifying the main figures, starting with Śākyamuni Buddha, to guide the composition.

Defining the Interaction
I've specified the interaction: Śākyamuni Buddha praises Medicine-King Bodhisattva for his protection of a Dharma teacher. I'm focusing on their postures and gestures to convey respect and teaching. I'm now incorporating the artist's signature and red seal into the design, keeping the overall composition clean and uncluttered, using muted traditional colors and stylized clouds and temple hall elements.

Verifying Visual Accuracy
I am now confirming the illustration's adherence to the original request. The style, subject matter (Śākyamuni Buddha and Medicine-King Bodhisattva), and specific details (Lotus Sūtra reference, artist signature) are all being assessed.

Confirming Request Compliance
I've checked the latest version against the initial specifications. The illustration aligns precisely with the directives on style, subject matter, and the required details from the Lotus Sūtra. The inclusion of the artist's signature and the seal are verified. I'm preparing to conclude this stage.

Thereupon Śākyamuni Buddha praised Medicine-King Bodhisattva, saying: “Excellent, excellent, Medicine-King! You uttered these dhāraṇīs in order to protect this teacher of the Dharma out of your compassion towards him. You will be able to give many benefits to all living beings.”

Śākyamuni Buddha makes this declaration to Medicine-King Bodhisattva in Chapter Twenty-Six of the Lotus Sūtra. The dhāraṇīs are promises made in a language that only Medicine-King and other protective beings understand. When we recite these promises from the Lotus Sūtra, we remind those beings of their vows. We also awaken our natures to protect all beings, and create benefits both for those beings and ourselves.

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

WONS

Kokorozashi

When we worship gods or Buddhas, we begin with the phrase of “namu.” Namu is an Indian word that has come to mean “offering of life to Buddhas and gods” in China and Japan. Our social standing is determined in part by possessing a spouse and children, retainers, fiefs, and gold and silver, though some people do not have these. Regardless of whether we possess these or not, no one possesses treasure more precious than life. Accordingly, sages and wise men in the past have donated their lives to the Buddhas in order to attain Buddhahood.

That is to say, Young Ascetic in the Snow Mountains offered his own body to a demon in order to learn a holy teaching consisting of eight Chinese characters. Medicine King Bodhisattva burned his own elbow and offered it to the Lotus Sūtra as a light. In Japan, Prince Shōtoku peeled the skin of his own hand to write the Lotus Sūtra on it, and Emperor Tenchi burned his third finger as an offering to Śākyamuni Buddha. These are deeds of sages and wise men, which are impossible for us ordinary people to emulate.

Nevertheless, ordinary people can become Buddhas by fully understanding the meaning of the word of “kokorozashi (intention)” and practicing it. What is the intention? When we consider this in detail, it refers to the doctrine of spiritual contemplation. What does the doctrine of spiritual contemplation mean? It means the way of practicing the teaching of the Buddha according to the intent of the Buddha, not necessarily according to what is literally said in the sūtra. For example, if a man donates his only set of clothes, which he wears for the cause of the Lotus Sūtra, this is the same as peeling his own skin for the sake of the Dharma. Suppose there is a man during the time of a famine who offers to the Buddha the only food he has to stay alive for a day. This is the same as offering his life to the Buddha.

These offerings are as meritorious as the offering of an elbow by Medicine King Bodhisattva or the offering by Young Ascetic in the Snow Mountains of his own body to a demon. Therefore, we can say that the self-sacrificial offerings of sages are phenomenal whereas the offerings of ordinary people according to the intent of the Buddha are noumenal. The doctrine of offering, one of the six practices for bodhisattvas to attain enlightenment, preached in the Great Concentration and Insight, part seven, refers to this noumenal offering, i.e. the practice of offering according to the intent of the Buddha.

Jiri Kyuō Gosho, Phenomenal Offering and Noumenal Offering, Writings of Nichiren Shōnin, Faith and Practice, Volume 4,
Page 104

AI Contribution, Daily Dharma

Daily Dharma for February 6, 2026

20260206-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini's Thinking

Defining Visual Parameters
Okay, I'm zeroing in on the restrictions. I understand the need for Japanese Buddhist iconography and the exclusions of certain figures. Now I'm focusing on defining the specific artistic elements requested, like signature and red stamp.

Refining Iconographic Elements
I'm now zeroing in on the compositional elements. The core is Maitreya questioning Shakyamuni, and I've focused on ink wash with subtle colors. I'm prioritizing the seated Shakyamuni and the kneeling Maitreya in a stylized landscape with a scroll. The signature and seal are placed appropriately.

Verifying The Illustration
I'm checking the illustration to ensure it meets all the user's requirements. It seems to align with the traditional Japanese Buddhist aesthetic. Square format and specific exclusion of figures are observed. The illustration appears to represent Maitreya questioning Shakyamuni Buddha as the user described.

Validating The Depiction
I'm now cross-referencing the imagery against the user's criteria. The artwork convincingly embodies the traditional Japanese Buddhist style as requested, and meets the constraints. It includes the signature and seal exactly as requested. The core composition—Maitreya questioning Shakyamuni Buddha—is present, and the exclusion of requested elements is validated.

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 Śākyamuni 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

AI Contribution, Blog

A Little AI Magic Revisited

Somebody somewhere posted a link to a blog post I wrote in August 2024 entitled A Little AI Magic. That’s become one of the top-five traffic destinations here.

In terms of AI, two years is a long time ago. When I wrote that post, Google had just re-enabled image generation after halting image generation in February of that year following controversy surrounding the generator’s insistence on racial diversity in all images.

Today, I decided to revisit the question of whether Microsoft’s Copilot or Google’s Gemini was the better choice for image generation.

For Copilot I selected the “Smart” setting – this utilizes GPT-5.1 – and clicked on the “Create an image” button. I then pasted in the prompt:

Generate image in style of emoji that represents Nichiren Buddhism

Here’s the result:

co-pilot-an emoji-style symbo

I then went to Gemini and selected “Thinking” mode and “Create images” and pasted the same prompt.

Here’s the result:

Gemini_emoji-style-web

Personally, I prefer the “imagination” shown in Gemini’s image. The Copilot image is, well, boring. It’s accurate and useable but it doesn’t “represent Nichiren Buddhism” as much as label it.

So, while there was no comparison two years ago, the image generators in 2026 are far more sophisticated.

Now I shall digress because Gemini tonight lapsed into declaring that the Daimoku is “Nam-myoho-renge-kyo.”

Here’s the “thinking” that went into creating its image:

Analyzing Nichiren Buddhism
I’m currently focused on deconstructing Nichiren Buddhism to pinpoint its central symbols. I’ve identified the Daimoku (“Nam-myoho-renge-kyo“) and the Gohonzon (calligraphy) as critical. The challenge lies in condensing these elements into a single, readily interpretable emoji.

Embodying Nichiren’s Essence
I’m now zeroing in on embodying the core elements: Daimoku, Gohonzon, Nichiren, and the lotus. My strategy is to combine the lotus with a stylized scroll. The scroll will bear symbolic text in lieu of a detailed Gohonzon, and a friendly figure, representing Nichiren, will be added to the composition. The intent is to refine it with bold lines, vivid colors and a sticker appearance.

Verifying Visual Fidelity
I am now assessing the visual elements against the initial prompt. I am concentrating on how accurately the artwork reflects the specified style and whether key symbolic elements are present.

Analyzing Style Compliance
I am checking the image for alignment with the specified “emoji style,” looking at cartoon figures and strong lines. I am focusing on how well it visually captures Nichiren Buddhism. I also look at the monks and scrolls and whether the kanji ‘Nam-myoho-renge-kyo‘ is correctly written. I am preparing to share my findings.

I have been using a Gem – a reusable prompt – I wrote to generate images for the Daily Dharma since December of 2025. Not once has Gemini said that the Daimoku written representing the Japanese text using Roman letters – Romanji – begins “Nam” rather than “Namu.”

Gemini knows that seven Chinese characters make up the Daimoku – 南無妙法蓮華経 – and that the first two – 南無 – are rendered Namu in Romanji.

It is a phonetic transliteration of the Sanskrit word Namas, used to express deep respect and dedication. It does not carry the literal meanings of the individual characters, which are “south” (南) and “nothing/without” (無).

Why write “Nam” instead of “Namu”?

This is a very good question that touches on Japanese phonetics and how languages adapt foreign words.

The reason “南無” is romanized as Nam instead of the standard Japanese pronunciation Namu is due to a linguistic phenomenon called vowel devoicing or elision that occurs during the rhythmic chanting of the mantra.

Here is a breakdown of why this happens:

1. The Sanskrit Origin As mentioned before, the characters 南無 act as a phonetic transliteration of the Sanskrit word Namas (meaning devotion or bowing to). Ancient Chinese and Japanese monks chose characters that sounded similar to “Namas,” regardless of their literal meaning.

2. Standard Japanese Pronunciation In standard, isolated Japanese:

南 is usually pronounced Nan (or Minami).

無 is usually pronounced Mu.

Put together, the standard dictionary pronunciation is Namu.

3. The “Vowel Drop” (Elision) In spoken Japanese, the vowel sounds ‘u’ and ‘i’ are often “devoiced” (whispered or dropped completely) when they appear at the end of a word or between certain consonants.

Think of the common Japanese word for “is/to be,” desu (です). In normal speech, it usually sounds like “dess,” with the final ‘u’ being almost silent.

4. The Chanting Rhythm When chanting Nam-myoho-renge-kyo, the rhythm is crucial. It is chanted rapidly and rhythmically.

Trying to pronounce every syllable fully—Na-Mu-Myo-Ho-Ren-Ge-Kyo—is awkward and breaks the flow. Therefore, in the natural rhythm of the chant, the final ‘u’ sound in “Namu” is dropped, compressing the two syllables into one sharp beat: Nam.

Summary While the strict character-by-character transliteration is “Namu,” the romanization “Nam” is used because it accurately reflects the actual sound made when practitioners chant the mantra rhythmically.

I certainly hope this prioritization of the spoken Japanese over the literal Japanese doesn’t creep into the “thinking” that’s illustrating the Daily Dharma. I may chant “nam” but I want to read “namu.”

WONS

‘Is Not This the Utmost Happiness?’

Life is fleeting! No matter how many powerful enemies join forces against you, do not retreat and never be afraid. Even if your head is sawed off, your torso pierced through with a spear, and your feet shackled and drilled with a gimlet, you should continue chanting “Namu Myōhō-renge-kyō” as long as you have life. If you die chanting it, Śākyamuni Buddha, the Buddha of Many Treasures, and Buddhas in manifestation throughout the universe will immediately come flying, lead you by the hand or carry you on their shoulders to Mt. Sacred Eagle as they had promised at the assembly on Mt. Sacred Eagle. At that moment, two sages (Bodhisattvas Medicine King and Brave Donor), two heavenly kings (World Holding and Vaiśravaṇa), and ten female rākṣasa demons will protect you, upholders of the Lotus Sūtra, and various gods and deities will hold up a canopy over your head, wave banners, guard you, and certainly will send you to the Jeweled Land of Tranquil Light. Is not this the utmost happiness?

Nyosetsu Shugyō-shō, True Way of Practicing the Teaching of the Buddha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 92-93

AI Contribution, Daily Dharma

Daily Dharma for February 5, 2026

20260205-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini's Thinking

Defining the Iconography
I am now focusing on deconstructing the theme from the core request. The key element is bowing, and the instruction refers to something held or kept. I must consider how these aspects can be visually represented within a square, Japanese Buddhist framework.

Conceptualizing the Scene
I am now structuring the scene; I have defined two figures: one bowing, the other holding a sutra scroll. I am exploring visual representations of respect and the sutra itself, within a square format, using traditional Japanese Buddhist motifs. The signature and seal are earmarked for integration. I'm focusing on creating a serene atmosphere.

Analyzing Visual Elements
I'm currently focused on evaluating the visual elements to ensure they align with the user's explicit instructions. I'm checking for adherence to the requested style and format, as well as the constraints provided.

Verifying Adherence to Instructions
Now I'm focusing on validating that every requirement in the instructions is satisfied. I'm verifying the format is exactly as requested, and I'm ensuring all the negative constraints are addressed. I'm confirming that the image communicates the key message. I'm also double-checking that all the compositional elements are precisely placed, as the prompt specifies. I'm ensuring the visual components are satisfactory.

Join your hands together and bow
To the person who keeps this sūtra
In the evil world after my extinction,
Just as you do to me!

Śākyamuni Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. By extension he is giving this instruction to all Bodhisattvas and great beings of the universe, and explaining to them that those who keep the Lotus Sūtra are as precious in this world of conflict at the Buddha himself. If we hear these verses with a mind of ego and attachment, we could conclude that we deserve respect and begin to demand it from others. Those who demand respect only generate fear. The Buddha gained respect by respecting all beings. When we treat others as Buddhas, we are certain to have that treatment reflected back towards us.

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