In my view the Tendai doctrine is supported by two pillars: the doctrinal study of various sūtras (kyōdō) and the true intent of the Buddha (shōdō). Based on these two pillars, Grand Master T’ien-t’ai wrote three major works (Profound Meaning of the Lotus Sūtra, Words and Phrases of the Lotus Sūtra, and Great Concentration and Insight) in sixty [sic] fascicles. The doctrinal study of various sūtras categorizes the sūtras in chronological order and assesses each of them, while the true intent of the Buddha means to be in a state of enlightenment of the Buddha. Which pillar do you think the interpretative sentences you quoted are of?
If they are of the doctrinal study, then consider that Grand Master T’ien-t’ai has established the three standards of comparison to assess the pre-Lotus sūtras against the Lotus Sūtra. Hence they should be asked what the three standards of comparison are.
If they answer that the three standards of comparison are (1) whether or not the capacity of the people is ripe for understanding the True Dharma, (2) whether or not the beginning and ending of the guidance of the Buddha is shown, and (3) whether or not the relationship between the Buddha and His disciples is eternal, we should then inquire which of the three standards their quotations are based on.
If they answer that they are based on the first comparison, we should further ask, “There are two ways of comparing the capacity of the people: comparison by doctrinal teachings (yakkyō) and comparison by periods of preaching (yakubu). Which one are they based on?”
If they answer that they were based on comparison by doctrinal teachings, then consider asking them further, “There are two kinds of interpretation in both the yakkyō and yakubu ways: lenient (yo) and strict (datsu) interpretations. Which of these two is it?”
If they reply that they do not know anything about yakkyō and yakubu or yo and datsu, it reveals that they are very ignorant of the Tendai doctrine.
Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 162-163
Monthly Archives: June 2026
Daily Dharma for June 1, 2026
Show Gemini's thinking
Gemini Thinking
Conceptual Thinking: The scene depicts King Wonderful-Adornment’s conversion and repentance as described in the Lotus Sūtra. I have visualized the moment the King bows before Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, expressing his vow to abandon his own distorted mind and follow the Dharma. The setting is a traditional Heian-style interior looking out onto a serene, moss-covered temple garden, emphasizing the peaceful and pleasant nature of the correct practice. To capture the King's transition, I have contrasted his royal attire with a posture of deep, humble reverence.
Key Figures:
Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha: Seated on the lotus throne, emanating a soft halo containing subtle star and cloud motifs.
King Wonderful-Adornment: Kneeling in the foreground, wearing courtly robes, hands clasped in anjali mudra (prayer).
Prince Pure Treasury and Prince Pure Eye: The King's sons, kneeling behind him, witnessing the fulfillment of their efforts to convert their father.
Kanji Translation: The text in the upper-right cartouche reads:
妙荘厳王品 (Myōshōgon’ō-hon) — The Chapter of King Wonderful-Adornment
今日従往不復随心 (Kon'nichi jūō fuku zuishin) — From today on, I will not act according to my own mind.
Artist Signature: The Kanji for 'Gemini' (双子座) and the red hanko seal containing the Katakana for 'Gemini' (ジェミニ) are located in the lower-left corner.
World-Honored One! I have never seen anyone like you before. Your teachings have these inconceivable, wonderful merits. The practices performed according to your teachings and precepts are peaceful and pleasant. From today on, I will not act according to my own mind. I will not have wrong views, arrogance, anger or any other evil thought.
King Wonderful-Adornment makes this declaration to Cloud-Thunderpeal-Star-King-
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