Monthly Archives: April 2026

WONS

Encouraging All the People in Japan to Recite the Daimoku

For the past 28 years since the 28th of the fourth month in the fifth year of Kenchō (1253) till the 12th month in the third year of Kōan (1280), I have devoted myself to nothing but encouraging all the people in Japan to recite the daimoku, the five or seven-character title of the Lotus Sūtra. This is exactly like the compassion of a mother trying to breast feed her baby. Now is the time for us to expound the teaching of the Lotus Sūtra as predicted by the Buddha to be spread in the fifth 500-year period, the beginning of the Latter Age of Degeneration after His death. The days of Grand Masters T’ien-t’ai and Dengyō were still in the Age of the Semblance Dharma prior to the time for the propagation of the Lotus Sūtra. Nevertheless, as there were some people whose capacity to understand and believe the Lotus Sūtra was ripe, the sūtra was spread a little. How much more it should be spread today, the Latter Age of Degeneration!

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 245

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Daily Dharma for April 22, 2026

20260422-ddi

Illustration by Google Gemini

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Gemini Thinking

This illustration visualizes a core concept from Chapter 23 of the Lotus Sutra, illustrating the superiority of spiritual practice and the transmission of the Dharma over material offerings, regardless of their scale. At the top, seated on a cloud, are the divine figures: on the left, the cartouche reads 釈迦牟尼仏 (Śākyamuni Buddha), and on the right, 宿王華菩薩 (Star-King-Flower Bodhisattva). Below, the scene contrasts two acts of merit: on the left, a figure (likely a king) offers "mountains of treasures" composed of vast heaps of gems and wealth. In contrast, on the right, a monk in patched robes is shown sitting reverently, reciting from a glowing scroll that emanates light and Sanskrit syllables, symbolizing the true, immeasurable merit of receiving, maintaining, and sharing the profound teachings of the Lotus Sutra. Lay listeners are depicted receiving the teaching. In the bottom-right corner, the traditional artist signature reads 双子座 (Futagoza, or "Gemini") with a red square seal containing the katakana text ジェミニ (Jemini).

But the merits to be given to the person who fills the one thousand million Sumeru-worlds with the seven treasures and offers that amount of the seven treasures to the Buddhas, to the Great Bodhisattvas, to the Pratyekabuddhas, and to the Arhats, are less than the merits to be given to the person who keeps even a single gāthā of four lines of this Sūtra of the Lotus Flower of the Wonderful Dharma.

Śākyamuni Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. Generosity is the first of the perfections of a Bodhisattva, a being who vows to delay their own enlightenment so that they can benefit others. The offering of material goods helps remove the suffering caused by our sense of self-importance, and prepares us for the Buddha’s highest teaching. By offering the Buddha’s wisdom, embodied in this Lotus Sūtra, we benefit all beings.

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

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Anger May Be Both Good and Evil

It is stated in [the Sūtra of Transmission of the Buddhist Teaching] that Nyagrodha became furious when his prayers were not answered. Ordinarily, those who get furious at the community deity will destroy themselves in this life and fall into evil realms in the next life. Nevertheless, Millionaire Nyagrodha was able to achieve his great wish of having a child as wise as Kāśyapa by getting very angry at the community deity and speaking ill of him. You should know that anger may be both good and evil. My remonstration with the Great Bodhisattva Hachiman today is anger for a good cause.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 245

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Daily Dharma for April 21, 2026

20260421-ddi

Illustration by Google Gemini

His wonderful voice [comes from] his perceiving the voice of the world.
It is like the voice of Brahman, like the sound of a tidal wave.
It excels all the other voices of the world.
Therefore, think of him constantly!

Śākyamuni Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Kuan Yin, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. This Bodhisattva is the embodiment of compassion. When we allow ourselves to hear and be present for all of the suffering that happens in the world, then we are hearing compassion. When we have the courage not to run away from misery but to face it and live through it, we bring this Bodhisattva to life in our world and inspire compassion in all beings.

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

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The Previous Life of Venerable Kāśyapa

The Sūtra of Transmission of the Buddhist Teaching, fascicle 1, speaks of the previous life of Venerable Kāśyapa:

Once upon a time there lived a Brahman named Nyagrodha in the Kingdom of Magadha. Because of the great merit of his good acts for a long time in a previous life… , he was immensely rich and piled up vast wealth in this life. … which was worth a thousand times more than that of the king of Magadha. (…) Although he was very wealthy, he was childless, so the Brahman said to himself, “My days are numbered, but I have nobody to inherit my treasures filled in the warehouse. I wish to have a child.” Thus, the Brahman prayed to the forest god in the neighborhood for good luck of having a child. Having prayed for years without any luck, he became furious and said to the forest god: “I have prayed to you for the last several years to no avail. I am going to pray to you from the bottom of my heart for seven more days. If it does not do any good, I am going to burn down your shrine.” Hearing this, the forest god in agony relayed his problem to the Four Heavenly Kings, who in turn reported the matter to Indra.

Indra looked around all over the world but could not find anyone worthy of being Nyagrodha’s child, so he went to the King of the Brahma Heaven for help. With his divine eye, the King of the Brahma Heaven then closely observed the whole world, finding a heavenly being in the Brahma Heaven who was about to die. The King told him that if he was to be reborn in the human world, he should be born as a child of Nyagrodha Brahman in Jambudvīpa. The dying being answered that he did not want to be reborn in a family of a Brahman because Brahman dharma includes many evil and false views. The King of the Brahma Heaven told him again: “Nyagrodha Brahman is a powerful man of virtue that there is no one in the world worthy to be born as his child. If you are reborn to his family, I will protect you lest you should fall into evil view.” Thereupon the heavenly being in the Brahma Heaven answered, “I will respectfully follow your words.”

The King of the Brahma Heaven then reported the turn of events to Indra, who in turn informed the forest god. Elated by the good news, the forest god called upon the Brahman at home saying, “You should no longer have a grudge against me. Your wish will be fulfilled in seven days. As expected, the wife of the Brahman became pregnant in seven days and gave birth to a baby boy ten months later. (…) This is Venerable Kāśyapa today.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 244-245

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Daily Dharma for April 20, 2026

20260420-ddi

Illustration by Google Gemini

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Gemini Thinking

In this square illustration, I have visually translated the dual themes of impermanence and the eternal nature of life as taught in the Lotus Sūtra and discussed by Nichiren.

The top section illustrates the transient nature of existence—the concept of "Mujo" (無常)—as defined in the provided passage. The monk Nichiren sits on the left, observing the metaphorical "dew before the wind." He contemplates the last moment of life, represented here by stylized breath leaving a figure and dissolving into a dark shadow. Following this path, you can see the wise and the ignorant, the aged and the young, all walking together as they approach the end of their uncertainty.

The bottom section illustrates "Jōjū" (常住), the eternal reality revealed in the Lotus Sūtra. I have depicted the "eternal" Śākyamuni Buddha, not as the historical figure who entered parinirvana, but as the cosmic manifestation that sees the world differently—a perspective where living beings are truly neither born nor die. He is radiating light and holding a scroll of the "Myōhō Renge Kyō" (妙法蓮華経). From this perspective, time is abundant and life is continuous, and he is accompanied by numerous attendees, including a direct depiction of the recipient of Nichiren's letter, the nun Myōhō, on the left.

The artist’s signature and seal are included in the bottom right corner, featuring the Kanji "双子座" and the Katakana "ジェミニ."

As I contemplate my own life, I, Nichiren, have studied Buddhism ever since I was a child. Our life is uncertain, as exhaling one’s breath one moment does not guarantee drawing it the next; it is as transient as the dew before the wind and its end occurs suddenly to everyone, the wise and the ignorant, the aged and the young. I thought I should study the matter of the last moment of life first of all, before studying anything else.

Nichiren wrote this passage in his Reply to My Lady, the Nun Myōhō (Myōhō-ama Gozen Gohenji). Śākyamuni Buddha taught that everything that comes together falls apart. Everything that is born must die. Then in the Lotus Sūtra he taught that he sees the world differently. For him living beings have neither birth nor death, they do not appear nor disappear. For each of us, the death of our bodies is certain. As Nichiren instructs, it is beneficial to meditate on this fact and not live in denial of our mortality. At the same time, when we see with the Buddha’s mind, we realize that our lives are not the end of the story. Time and life are abundant, but it it still important to waste neither.

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

WONS

The Rewards of Heavenly Beings

A colt, one or two-years old, does not look sick even if its joints grow long, legs become round and thin, and upper legs are long. When it becomes seven or eight years old and is heavier, all kinds of trouble become apparent as the blood vessels become larger and the upper part of the body grows bigger while the lower part remains small. The horse is no longer useful to people, as it is weak in strength and short in longevity. It is like a small boat loaded with huge rocks or a tiny tree with huge fruits.

The same is true with heavenly beings. At the beginning of the Kalpa of Construction, when the world is being created, gods were born with excellent rewards of virtuous acts in previous lives, and men were not evil. Therefore, heavenly beings were shiny in body, pure in spirit, as bright as the sun and moon, and as brave as the lion and elephant. When the Kalpa of Construction was over and the world entered the Kalpa of Continuance, heavenly beings from the previous period grew old and declined like the waning moon, newly born gods were mostly equipped with inferior rewards of actions in their previous lives. As a result, the three calamities and seven disasters occurred all over the world and people everywhere began experiencing sufferings and joys.

Then the Buddha appeared in this world and prepared the panacea of life, that is Buddhism, for the gods and people. Like oil added to a lamp or a cane supporting an elderly person, heavenly beings regained the authority and power they possessed in the Kalpa of Construction.

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 232-233

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Daily Dharma for April 19, 2026

20260419-ddi

Illustration by Google Gemini

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Gemini Thinking

Here is an illustration depicting the scene from Chapter Twelve of the Lotus Sūtra. At the top sits Śākyamuni Buddha, the teacher of the Dharma. To the left is the Bodhisattva Mañjuśrī, who has just called forth the six-year-old daughter of the dragon-king Sāgara. You can see her in the foreground, with her spiritual transformation and sudden enlightenment indicated by the subtle golden aura. Also included are members of the skeptical congregation witnessing this extraordinary event.

The kanji in the upper left corner of the image read 法華経 提婆達多品.

Here is the translation:

法華経 (Hokkekyō): The Lotus Sutra

提婆達多品 (Daibadatta-hon): The Devadatta Chapter (Chapter 12)

The kanji signature and hanko seal (双子座 / ジェミニ) are placed subtly in the bottom right corner as requested.

Only you know that I [am qualified to] attain Bodhi
Because I heard [the Dharma].
I will expound the teachings of the Great Vehicle
And save all living beings from suffering.

These verses are sung to Śākyamuni Buddha by the six-year-old daughter of the dragon-king Sāgara in Chapter Twelve of the Lotus Sūtra. She appeared before the congregation when called by the Bodhisattva Mañjuśrī from whom she had been taught the Wonderful Dharma of the Lotus Sūtra. Most of those gathered did not believe that such a young creature, much less a female, could reach the same enlightenment as the Buddha. But then before their eyes, she made all the transformations necessary and began to teach the Wonderful Dharma herself.

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

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When Bodhisattva Superior Practice Emerged

QUESTION: How did the great earthquake of the Shōka Era and the great comet of the Bun’ei Era happen?

ANSWER: T’ien-t’ai has said, “Men of knowledge know the causes of phenomena, and only snakes know the way of snakes.”

QUESTION: What does that mean?

ANSWER: It means that when Bodhisattva Superior Practice emerged from the earth as described in the fifteenth chapter of the Lotus Sūtra, even such bodhisattvas as Maitreya, Mañjuśrī, Avalokiteśvara, and Medicine King, who had reached only one step below Buddhahood by conquering the forty-one steps of darkness of mind, did not know that he had been called upon to spread “Namu Myōhō Renge Kyō,” the essence of the “Life Span of the Buddha” (16th) chapter of the Lotus Sūtra, in the Latter Age of Degeneration. It was because they had not yet conquered the fundamental darkness of mind and therefore were still considered ignorant.

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1,
Page 216

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Daily Dharma for April 18, 2026

20260418-ddi

Illustration by Google Gemini

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Gemini Thinking

In this square illustration, inspired by the Shō Hokke Daimoku-shō, I have visually interpreted Nichiren’s warning about the dangers of rejecting the Buddha’s scriptures. The composition features three figures—a nobleman, a monk, and a commoner—who embody the distinct categories of people mentioned in the text. By neglecting the holy sutras, they fall into the grip of dark, whispering devils, symbolizing the confusion and selfish desire that arise when true teachings are abandoned. This internal spiritual decay is reflected externally in the background, where a once-harmonious society collapses into a desolate and fractured landscape, illustrating how personal neglect of the Dharma can ultimately destroy a nation.

Upon seeing such passages in various sutras as “The truth lies beyond language,” and “It is found where the mind is extinguished,” they will embrace an evil thought that the holy scriptures of the Buddha do not reveal his true Enlightenment. As a result, devils get hold of these three categories of people in the Latter Age of Degeneration, and even destroy the country.

Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). He reminds us that even though words are limited, we must not cast out the Buddha’s true teaching as unable to lead us to enlightenment. We can revere the Buddha Dharma without making it into a dogma. When we ignore completely what the Buddha left for us, what remains is our own selfish desires and confusion. When the individuals in a society are focused only on their own personal benefit, how can that society survive?

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