Monthly Archives: June 2026

AI Contribution, Daily Dharma

Daily Dharma for June 17, 2026

20260617-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

Conceptual Summary
The illustration interprets Chapter 14 of the Lotus Sūtra by contrasting extreme philosophical views with the peaceful path of change and enlightenment. Śākyamuni Buddha is positioned centrally in a harmonious garden, demonstrating the "middle way" through his balanced presence and natural surroundings. On the left and right sides of the composition, specific groups of people represent those who hold "perverted" or extreme views (such as eternalism and nihilism). These individuals appear distressed or confused by their attachment to unchanging concepts (stability vs. despair). The river and flora flowing through the garden symbolize constant transformation (変化), showing that recognizing and valuing impermanence is the very basis for spiritual growth, leading to potential enlightenment as depicted near the serene monks.

Iconography & Character Identification
Deities/Figures Featured:

Śākyamuni Buddha (釈迦牟尼仏 - Shakyamuni Butsu): The central figure on the lotus throne, surrounded by listeners.

Confused figures representing attachment to views.

Bodhisattvas/Monks: Attentive listeners.

Text Translations:

釈迦牟尼仏: Shakyamuni Buddha

有: Existence (Being)

無: Non-existence (Void)

常: Permanence (Eternalism)

断: Annihilation (Nihilism)

変化: Transformation (Change)

双子座: Gemini (Kanji Signature)

Only perverted people say:
“All things exist,” or “Nothing exists,”
Or “All things are real,” or “Nothing is real,”
Or “All things are born,” or “Nothing is born.”

The Buddha declares these verses in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. Hearing these descriptions can be confusing. We think that we have to choose from among these views, and that these are the only views possible. The Buddha shows us another way. When we think of things as either unchanging or nonexistent, we live in a world of either judgement or despair. The Buddha shows us how to value what exists as it is changing and not attach ourselves to our expectations of stability. It is only because we are changing, and the world is changing around us, that we have the potential to become enlightened.

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

WONS

Practicing The Whole Book Of The Lotus Sūtra

When evil kings in ancient times acted tyrannically and oppressed Buddhism, many sage monks were persecuted. I can conjecture from my own experience today how grief-stricken their followers, relatives, disciples, and supporters were. Now I, Nichiren, have actually practiced the whole book of the Lotus Sūtra as it is preached. Even those who uphold one phrase or verse are guaranteed to become Buddhas in the future. All the more so for those who actually practiced the whole book of the Lotus Sūtra to attain Buddhahood. This is most certain. Though unbecoming of me, I am hoping to attain Buddhahood not only for myself but also for all living beings in the whole country. I am sorry to say, however, that this is beyond my ability because we are in the country where the ruler does not heed my words.

Tenjū Kyōju Hōmon, Lightening the Karmic Retribution, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 31

AI Contribution, Daily Dharma

Daily Dharma for June 16, 2026

20260616-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

This 1:1 composition visualizes the narrative tension in Chapter Twenty-Three of the Lotus Sutra. We conceptualized Star-King-Flower Bodhisattva (identified on the left) addressing the Buddha (top right), inquiring about the arduous path of Medicine-King Bodhisattva. The thorny, rough foreground of the Sahā-World directly interprets the 'hundreds of thousands of billions of nayutas of austerities' mentioned in the text. We placed Medicine-King Bodhisattva (identified on the lower right) on a separate cloud path, visually separate from the Buddha’s serene dwelling, illustrating his descent from the higher realms. The overall traditional style and composition reinforce the visual translation of this sacred dialogue.

Iconography & Character Identification
Deities/Figures Featured:

宿王華 (Star-King-Flower): The Bodhisattva addressing the Buddha, distinguished by his elaborate crown and red dhoti.

釋迦牟尼佛 (Shakyamuni Buddha): The 'World-Honored One' in the posture of meditation (Dhyana Mudra) on a lotus throne. He is depicted in traditional form.

薬王 (Medicine-King): The Bodhisattva of focus, depicted in blue-green robes, descending toward the Sahā-World and holding a small medicine jar or sutra casket.

娑婆世界 (Sahā-World): This refers to the rocky, thorny landscape in the lower section, visualizing the world of conflict and endurance.

Text Translations:

双子座 (Signature): 'Gemini' (lit. 'Twin Stars Constellation').

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

Thereupon Star-King-Flower Bodhisattva said to the Buddha: “World-Honored One! Why does Medicine-King Bodhisattva walk about this Sahā-World? World-Honored One! This Medicine-King Bodhisattva will have to practice hundreds of thousands of billions of nayutas of austerities in this world.

This excerpt is from Chapter Twenty-Three of the Lotus Sutra. Star-King-Flower Bodhisattva is aware of the difficulties that Medicine-King or any other Bodhisattva will encounter while living in this world of conflict (Sahā) and asks the Buddha why this Bodhisattva would give up the pleasures of the higher realms to which he is entitled. The Buddha then tells the story of Medicine-King’s previous life, in which he gave up many attachments, including the attachment to his own body. These stories of Bodhisattvas are reminders of our own capacities, and that no matter what difficulties we face in our lives, our determination to benefit all beings, our certainty of enlightenment, and the help we receive from other beings will lead us to overcome any problems.

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

WONS

The Scaffolds Used To Build A Tower

If secular people, who have heard us insist that we discard the sūtras preached during the forty years or so before the Lotus Sūtra appeared, question why must one discard such sūtras when they continue to be popular, simply tell them that the scaffolds used to build a tower should be demolished when the tower is completed. This simile shows the heart of interpretation stated in the second fascicle of the Profound Meaning of the Lotus Sūtra: “If the great teaching of the Lotus Sūtra is expounded now, the expedient teachings preached before the Lotus Sūtra will become extinct.” The word ‘myō’ implies ‘extinction’ meaning that the sūtras prior to the Lotus Sūtra will vanish quickly once the Lotus Sūtra is expounded. The same can be said of the word ‘abandon’ in the “Expedients” chapter of the Lotus Sūtra which says, “I have ‘abandoned’ all expedient teachings,” and ‘disappear’ as stated by Grand Master Chia-hsiang, “when the sun rises, stars disappear.” It is true that various sūtras preached prior to the Lotus Sūtra, once completed, can be thrown away because those sūtras are like scaffolds to build a tower. However, in some cases the scaffolds can be kept to use again when the tower needs repairing. This is the way of preaching by various Buddhas in the past, present, and future.

Hōmon Mōsaru-beki-yō no Koto, The Way to Refute the Evil Teaching, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 149

AI Contribution, Daily Dharma

Daily Dharma for June 15, 2026

20260615-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

his illustration visualizes Nichiren’s self-identification as the forerunner of the 'Bodhisattvas of the Earth' and his assertion that his disciples are fellow messengers of the Buddha. In the composition, I have depicted Nichiren Daishōnin rising from the fissured ground—symbolizing the 'emerging from the earth' from Chapter Fifteen of the Lotus Sūtra—and extending a hand backward. This gesture signifies him as a 'forerunner' leading a multitude of diverse followers who are also emerging from the same cracked earth, visually validating his argument that his disciples share this profound identity. In the upper register, Śākyamuni Buddha is seated upon a cloud and is actively expounding a secret phrase of the Lotus Sūtra, directly linking the scene to the 'Teacher of the Dharma' chapter quoted in the text: "If someone expounds even a phrase of the Lotus Sūtra even to one person in secret... such a person is my messenger." The surrounding gold leaf and mineral blue pigment mountains emphasize the ultimate reality referenced in the treatise and the sacred nature of this moment.

Iconography & Character Identification
Deities/Figures Featured: Śākyamuni Buddha (atop the clouds), Nichiren Daishōnin (the monastic figure in the foreground leading the ascent), and a multitude of diverse figures representing the Bodhisattvas of the Earth.

Text Translations:

双子座: Gemini (Found as the artist's signature).

I, Nichiren, am the lone forerunner of the bodhisattvas who emerged from the earth. I may even be one of them. If I am counted as one of the bodhisattvas who emerged from the earth, my disciples and followers too are among the ranks of those bodhisattvas from the earth, are they not? The “Teacher of the Dharma” chapter states, “If someone expounds even a phrase of the Lotus Sūtra even to one person in secret, then you should know that such a person is my messenger, dispatched by Me and carries out My work.” This refers to none other than us.

Nichiren wrote this passage as part of his Treatise on All Phenomena as Ultimate Reality (Shohō Jissō-Shō), sent to the monk Sairen-Bō. He refers to Chapters Ten and Fifteen of the Lotus Sūtra. This passage reminds us of our position as followers of Nichiren, and fellow messengers of Śākyamuni Buddha.

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

WONS

The Difference Between Provisional And True Teachings

Those who have lost sight of the Lotus Sūtra in the Latter Age of Degeneration believe themselves to have thoroughly understood the holy teachings preached during the Buddha’s lifetime but in reality they do not even know the difference between the provisional and true teachings. Yet they wear the three robes and carry an alms-bowl, stay in a monastery, and are revered as the great wise persons. Thus it is stated in the sūtra that those who are regarded by people as having a wide knowledge of the Lotus Sūtra and looked up to as though they were arhats who mastered the three supernatural powers and six supernatural powers will instead lose the Lotus Sūtra. …

QUESTION: May I ask you where the proof for this statement is?

ANSWER: It is stated in the “Encouragement for Upholding This Sūtra” chapter of the Lotus Sūtra that numerous (800,000 million nayuta) bodhisattvas made a vow before the Buddha to spread this sūtra in the Latter Age of Degeneration stating in verse, “Many ignorant people will speak ill of us and attack us with swords and sticks, but we will endure them all.” Grand Master Miao-lê explains this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The first line of this verse refers to evil people in general, namely self-conceited lay persons.” This means that laymen and laywomen misled by monks of provisional teaching persecute the practicers of the Lotus Sūtra as though they are their enemies. The verse continues, “In the evil world there will be monks who are crafty and perverse and crooked in heart. Thinking they have attained what they have not, they will be proud and boastful in mind.” Miao-lê interprets this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The next line refers to the self-conceited monks,” It means that monks in the Latter Age of Degeneration who are based on various sūtras other than the Lotus Sūtra boast themselves of having been able to perceive the dharma and go against the practicers of the Lotus Sūtra.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 9-10

AI Contribution, Daily Dharma

Daily Dharma for June 14, 2026

20260614-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 Śākyamuni Buddha reveals his eternal, ever-present cosmic nature. The composition utilizes a 1:1 square format to contrast the vastness of the cosmos with an intimate, devout earthly assembly. Set against a serene landscape of rolling hills, ancient pines, and a winding stream, Śākyamuni Buddha (Shaka Nyorai) sits majestically on an elevated rock throne beneath a stylized Bodhi tree, his timeless presence emphasized by a soft, radiant circular gold halo. Gathered reverently before him on the ground is a diverse group of seekers representing "gods, men, and asuras": two bald Buddhist Monks in simple robes, a devout laywoman with her hair neatly pinned, a young child, and a richly adorned celestial Bodhisattva holding a golden scepter. Emerging gently from the upper right and cascading across the deep-space sky are countless glowing, smaller Emanation Buddhas (分身仏, Funshinbutsu), visualizing the innumerable eons and endless forms through which he has guided sentient beings toward enlightenment.

Kanji Translations
双子座 (Futago-za): "Gemini" (The artist's brush signature)
ジェミニ (Jemini): "Gemini" (The katakana text carved within the red square hanko seal)

When they come to him
With good intent
In order to hear
About the enlightenment of the Buddha,
He should expound the Dharma to them
Without fear,
But should not wish to receive
Anything from them.

The Buddha makes this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. In our zeal to practice this Wonderful Dharma we may come to expect that because this is such a wonderful teaching, we deserve to be rewarded for providing it to others. With this expectation, we then lose our focus on using the Dharma to benefit others and instead use it to benefit ourselves. When we show how to give freely, without expectations, we embody generosity, the same generosity the Buddha himself demonstrated when he provided the teaching to us.

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

WONS

The ‘Perfect Teaching’ Of The Lotus Sūtra

Even if the “perfect teaching” expounded in the pre-Lotus sūtras is put in the “perfect teaching” expounded in the Lotus Sūtra, they cannot be the same teaching. The “perfect teaching” of the pre-Lotus sūtras included in the Lotus Sūtra is called not the True Dharma but just “an expedient teaching within the Lotus Sūtra.” When an expedient teaching is taken out of the Lotus Sūtra, and the “One Buddha-Vehicle is divided into three” (the second chapter of the Lotus Sūtra), it is called “the perfect teaching within the Three Vehicles.” (It can be said that because an expedient teaching is expounded based on the “perfect teaching” of the Lotus Sūtra, the expedient should be called the “perfect teaching,” but strictly speaking the “perfect teaching” of the Lotus Sūtra is different from that of other sūtras. That is why the “perfect teaching” as an expedient is called “the perfect teaching within the Three Vehicles.”)

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 166-167

AI Contribution, Daily Dharma

Daily Dharma for June 13, 2026

20260613-ddi

Illustration by Google Gemini

Show Gemini's thinking

Gemini Thinking

This conceptualization illustrates the Lotus Sūtra passage by focusing on the active transmission and understanding of Dharma between a teacher and students, rather than a solitary practice. Śākyamuni Buddha is positioned beneath the Bodhi tree, offering profound wisdom to Constant-Endeavor Bodhisattva and other disciples in a peaceful setting. The scroll being unrolled symbolizes the profound and abundant meanings contained within even a single phrase of the sūtra when approached with a pure mind, reinforcing the idea of continuous learning and shared experience as described in the text.

Main Title (Top Center):

妙法蓮華經: Lotus Sūtra (Miofa Lianhua Jing)

法師功徳品 第十九: The Merit of the Teacher of the Law (Houshi Gongde Pin), Chapter 19

Cartouche (Above Constant-Endeavor Bodhisattva):

常不輕菩薩: Constant-Endeavor Bodhisattva (Jōgyō Bosatsu)

Artist Signature (Lower Right):

双子座: Gemini (The user-specified signature)

The hanko seal below the signature is correctly rendered with the katakana for Gemini, ジェミニ.

When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things.

The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep and practice this Sūtra. The words of the Sūtra are not specific directions for how to live. We need to interpret them and apply them to our lives in the world today. There are many others whose experience and guidance can help us see what the Sūtra means, and who can benefit from our experience.

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

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