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The illustrations are created using Google’s Gemini AI service. All content on this website produced by AI has the category AI Contribution at the top.
For more about the process of adding illustrations, see Illustrating the Daily Dharma.
Conceptual Summary
The illustration translates Chapter Twenty-Two of the Lotus Sūtra into visual form, focusing on Śākyamuni Buddha's universal transmission of the Dharma. The central composition centers on Śākyamuni Buddha, identifiable by his classical historical features rather than the specific attributes of Amida or Dainichi. He holds a sutra scroll, representing the Lotus Sūtra itself, and gestures outward. To visualize "all living beings," the image employs a diverse assembly: monks, laypeople, celestial beings (devas), and animals, including a prominent white elephant, all gathering around the Buddha. Soft, radiating light trails connect the central teaching figure to the distant assembly, symbolizing the transmission reaching across time and space as the Buddha revealed his true eternal nature. The traditional Japanese aesthetic using inks, mineral pigments, and subtle gold leaf on textured silk, rendered in a 1:1 composition, evokes the timelessness of the sutra and the solemnity of the event.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Śākyamuni Buddha (center), Bodhisattvas (surrounding the central throne), Heavenly Deities (Devas), the Assembly of Monks and Lay Disciples, and various Animals (symbolizing "all living beings").
Item 2: Text Translations: The Kanji signature is '双子座' (Futago-za, meaning Gemini). The red square seal contains the Katakana 'ジェミニ' (Jemini, meaning Gemini).
Now I will transmit [the Dharma] to you. Keep, read, recite and expound [this sūtra in which the Dharma is given], and cause all living beings to hear it and know it! Why is that? It is because I have great compassion. I do not begrudge anything. I am fearless. I wish to give the wisdom of the Buddha, the wisdom of the Tathāgata, the wisdom of the Self-Existing One, to all living beings.
The Buddha gives these instructions in Chapter Twenty-Two of the Lotus Sūtra. In this transmission, the Buddha bestows his highest teaching not just on those gathered 2500 years ago. He gives it to all of us who hear and keep his teaching today. When the Buddha revealed his true nature as existing through all time and space, he assured us that he is always teaching us, and that the Lotus Sūtra is the vehicle by which he comes to us. By giving us this teaching, he does not lose it. In the same way, when we benefit other beings, we should not be afraid of losing anything, other than our delusion and attachments.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
The illustration is a visual translation of Chapter Nineteen of the Lotus Sūtra, focusing on the transformative power of the "deep and wonderful voices" of those who uphold the Dharma. The composition uses a split-level hierarchy within a traditional silk painting style to depict the text's promise. In the lower realm, the visual centerpiece is the 'keeper of the sūtra,' a monk on a platform whose voice is physically manifested as waves of gold light and blooming flowers. These rays interact directly with the 'great multitude' of diverse laypersons and monastics, whose radiant, joyful faces and reverent postures confirm they are indeed 'joyful and cheerful.' In the upper realm, celestial figures—representing Śakra, Brahman, and the other gods and goddesses—gather on clouds to hear this same teaching, emphasizing the universal appeal and supreme order of the sūtra's deep voice. By focusing on the keeper of the Dharma and Śākyamuni’s surrounding multitude, the image successfully avoids restricted deities.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Lower Realm Central Figure: A Buddhist monk, identified conceptually as the 'keeper of the sūtra' and a devout practitioner (lacking the usnisa topknot, identifying him as a follower of the historical Buddha, and distinct from the restricted deities).
Great Multitude: A diverse crowd of monastic and laypersons (men, women, children, aged individuals, and varying ethnicities/attires) showing expressions of joy and devotion.
Upper Realm Celestial Assembly:
Main Seated Figure on Throne: A powerful, golden celestial Master/Deity, potentially representing Brahman (Bonten) or another high king of the form realm, seated with a specific teaching hand gesture (Vitarka Mudra variant).
Figure with Trident: Śakra (Taishakuten), identified by the trident and position of leadership within the Deva realm.
Attendant Figures: A multi-armed figure (potentially another deity) and multiple other high-ranking gods and goddesses (Bodhissatvas/Devas) gathered on clouds.
Item 2: Text Translations:
Kanji Signature ('双子座'): Gemini
Seal Katakana ('ジェミニ'): Gemini
When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them.
The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. When we share the Buddha Dharma with others, it is as if the Buddha’s mind is finding voice in our words. It should then come as no surprise to us that beings of all dispositions will want to hear more of what the Buddha has taught us. When we “practice the sūtra with our bodies,” as Nichiren described, when we make this teaching a part of our lives, then we find the words we need to reach all beings and lead them to the Buddha’s enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 square composition, rendered in the delicate style of traditional Japanese Buddhist inks and mineral pigments on silk, captures the emotional climax of the "Wayward Son" parable from the Lotus Sutra. The central figures are the wealthy, benevolent father and his kneeling, humble son. The father, depicted as a wise patriarch, gently receives the son, symbolizing the Buddha accepting a disciple ready for the ultimate teaching. The 'treasures, houses, and all the other things' from the source text are visually represented by the large, gold-roofed estate in the background and the precious scrolls and ornate boxes resting between them, catching the light. The composition focuses on their mutual recognition and the son’s profound happiness at finally inheriting the profound wisdom he was initially unprepared for. Subdued gold leaf highlights give the entire scene a sacred, warm resonance, emphasizing the spiritual inheritance while strictly avoiding specific transcendent Buddhas like Amida or Dainichi.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The Father (a representation of the Buddha as an expedient teacher)
The Son (representing the disciple, Subhūti, ready for enlightenment)
Distant background figures (attendants to the father, indicating his status)
Item 2: Text Translations:
The Kanji '双子座' translates to: Gemini
The Katakana in the red seal 'ジェミニ' translates to: Gemini
The son thought: “I was poor, base and mean.
Now I have obtained
The treasures, houses,
And all the other things
From my father.
Never before
Have I been so happy.”
These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has come into his inheritance after years of training and preparation by his father. The story explains the disciples’ understanding of how the Buddha uses expedients over time to prepare us for enlightenment. When we are not ready for the Buddha’s wisdom, he teaches to the capacity of our own minds. Now that we are ready for his highest teaching, he reveals his own mind in the Lotus Sutra.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
The illustration is a 1:1 square composition on textured silk, using traditional Japanese inks and mineral pigments with subtle gold leaf, split into two registers. The upper section features Śākyamuni Buddha (Shaka Nyorai), centered under a bodhi tree, expounding teachings to a serene gathering that explicitly includes Mañjuśrī (Monju) Bodhisattva on a lion and Fugen (Samantabhadra) on an elephant, visually rooting the scene in Chapter 14 of the Lotus Sūtra. The lower register captures the heart of the source text: a non-confrontational teaching scenario. A Bodhisattva figure, displaying patience and peace of mind, interacts with a diverse group of listeners. Floating white lotus represent the flow of 'Mahāyāna' ('Great Vehicle') teachings. The overall mood is harmonious and respectful, visually translating the directive to not find fault.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (Shaka Nyorai), seated on a lotus throne beneath the bodhi tree.
Mañjuśrī Bodhisattva (Monju), on a lion (to Śākyamuni’s left).
Samantabhadra Bodhisattva (Fugen), on an elephant (to Śākyamuni’s right).
An assembly of listening Bodhisattvas, monks, and celestial figures (lower register), including representations of Śrāvakas listening without conflict.
Item 2: Text Translations:
Kanji Signature ( bottom-right corner): 双子座 — Gemini (literally: 'Twin Constellation/Throne')
Red Seal ( bottom-right corner): ジェミニ — Gemini
When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras. He should not despise other teachers of the Dharma. He should not speak of the good points or bad points or the merits or demerits of others. He should not mention Śrāvakas by name when he blames them. Nor should he do so when he praises them. He should not have hostile feelings against them or dislike them. He should have this peace of mind so that he may not act against the wishes of the hearers. When he is asked questions, he should not answer by the teachings of the Lesser Vehicle, but expound the Dharma only by the teachings of the Great Vehicle so that the questioners may be able to obtain the knowledge of the equality and differences of all things.
The Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. For us who aspire to be Bodhisattvas in this world of conflict, this passage reminds us not to create more conflict in our efforts to benefit others. Rather we should work to remind them of their good qualities and demonstrate the respect we want to receive.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 square painting, rendered in traditional mineral pigments, ink, and gold leaf on a silk ground, visualizes the narrative from Chapter Twenty-Six of the Lotus Sutra. The artwork interprets the conceptual core of the source text—the transformation of violent nature through spiritual devotion. Śākyamuni Buddha is depicted as the central, radiant source of teaching under the bodhi tree, offering validation with a gesture of mudra. Kneeling respectfully to his right are a group of rākṣasīs. By giving them slightly fierce countenances and traditional ornaments (implied to be bone or rudimentary jewelry), the image emphasizes their violent origins, while their posture of reverent worship signifies their vow of protection. Below them, a small group of monks and laypeople reading the radiating "Lotus Flower of the Wonderful Dharma" sutra illustrates the practical outcome: those whom the rākṣasīs have vowed to defend. The composition balances the serenity of Śākyamuni with the raw power of the demons, showing how the sutra’s merit transforms destructive force into protective strength.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (釋迦牟尼佛): The primary historical Buddha, seated centrally in meditation under the bodhi tree, identified by his traditional monastic robes, golden skin, and ushnisha. He is the central figure who declares the rākṣasīs’ merit.
Rākṣasīs (羅刹女): A group of five female demons with fierce features and unrefined adornments, kneeling on a rock ledge to the Buddha’s left. They represent the converted spirits vowing to protect the practitioners of the Lotus Sutra.
The Practitioners (持者): A group of monks and a young lay student (the latter without robes) kneeling below the rākṣasīs, actively reading and chanting from a copy of the Lotus Sutra, which radiates light. They symbolize "the person who keeps only the name of the Sūtra."
Item 2: Text Translations:
双子座: Gemini (The artistic signature in Kanji).
ジェミニ: Gemini (The katakana text within the red square seal).
The Buddha said to the rākṣasīs: “Excellent, excellent! Your merits will be immeasurable even when you protect the person who keeps only the name of the Sūtra of the Lotus Flower of the Wonderful Dharma.”
The Buddha declares these lines in Chapter Twenty-Six of the Lotus Sūtra. The rākṣasīs are violent, bloodthirsty demons whose nature is to satisfy their own cravings at the expense of beings weaker than themselves. In the Lotus Sūtra, they learn of their capacity to use their strength to protect others and vow to the Buddha to defend anyone who keeps this sūtra. They understand that when they dedicate their strength to caring for other beings rather than destroying them, they gain the merit which will bring them closer to enlightenment. We learn from this example about our own natures, and that of the beings we share this world with.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 composition on silk captures a key narrative moment from Chapter 24 of the Lotus Sūtra, illustrating the teaching against spiritual arrogance by Pure-Flower-Star-King-Wisdom Buddha to Wonderful-Voice Bodhisattva. The scene visually encodes the text's core tension: the massive scale difference between the figures. Pure-Flower-Star-King-Wisdom Buddha, seated and vast in the left background, looms high, representing his "six million and eight hundred thousand yojanas," while Wonderful-Voice Bodhisattva, smaller but still of incredible "forty-two thousand yojanas" height and unparalleled "handsome" light, stands attentively, listening to the critical instruction. Below them lies the imperfect, rugged Sahā-World with its uneven terrain and mud, which they overlook from their refined lotus pure land. The illustration deliberately creates a contrast between their majestic presence and the distant "impurities" of the world they must visit, visually emphasizing the Buddha's non-judgmental lesson. The style utilizes soft colors, classical outlines, and touches of gold leaf, maintaining traditional Japanese Buddhist iconography without representing Amida or Dainichi.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Pure-Flower-Star-King-Wisdom Buddha, Wonderful-Voice Bodhisattva, and distant, non-specific Bodhisattvas of the Sahā-World.
Item 2: Text Translations:
Signature: '双子座' = Gemini
Seal: 'ジェミニ' = Gemini
Thereupon Pure-Flower-Star-King-Wisdom Buddha said to Wonderful-Voice Bodhisattva: “Do not despise that world! Do not consider it to be inferior [to our world]! Good Man! The Sahā-World is not even. It is full of mud, stones, mountains and impurities. The Buddha [of that world] is short in stature. So are the Bodhisattvas [of that world]. You are forty-two thousand yojanas tall. I am six million and eight hundred thousand yojanas tall. You are the most handsome. You have thousands of millions of marks of merits, and your light is wonderful. Do not despise that world when you go there! Do not consider that the Buddha and Bodhisattvas of that world are inferior [to us]! Do not consider that that world is inferior [to ours]!”
In Chapter Twenty-Four of the Lotus Sūtra, the Buddha sends a light from his forehead to the world in which Wonderful-Voice Bodhisattva lives. When that Bodhisattva saw this light from Śākyamuni Buddha, he asked permission from the Buddha he was attending to visit our world of conflict. The instruction he receives from his Buddha reminds us that no matter what advantages we have gained from our practice of the Buddha Dharma, these do not make us any better or worse than those we are determined to benefit.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 perfectly square composition adheres to the aesthetic mandate for traditional Japanese Buddhist iconography, employing soft colors and subtle gold leaf on textured silk. The image visualizes the crucial exchange in Chapter Twenty-Eight of the Lotus Sūtra, where Śākyamuni Buddha describes the ideal practitioner to Universal-Sage Bodhisattva (Fugen). The primary figures are Śākyamuni, seated centrally on a multi-tiered lotus throne, and Fugen, distinguished by their arrival on the six-tusked white elephant. Following the strict exclusions, no iconography related to Amida Nyorai or Dainichi Nyorai is included. The soft background and flowering trees suggest the sacred assembly setting. This interaction embodies the theme of correct practice and the role of the bodhisattva as an encouraging example in a difficult world. The work is signed and sealed by the artist 'Gemini' in the traditional lower-right corner.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (Seated, Teaching)
Universal-Sage Bodhisattva (Fugen) (Seated on the white elephant)
The Sacred Six-Tusked White Elephant (Vahana of Fugen)
The Monastic Assembly (Gathering of Monks/Arhats in the background)
Item 2: Text Translations:
Kanji Signature: '双子座' (Futagoza) — Constellation Gemini
Red Seal (Hanko): 'ジェミニ' (Jemini) — Gemini (Katakana)
He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
The Buddha gives this description of the person who keeps and practices the Lotus Sūtra to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Powers of merits are what we have when we see things clearly. The three poisons are greed, anger and ignorance. The practice of Universal-Sage is to support and encourage everyone who takes on this difficult practice of the Wonderful Dharma. This is another Bodhisattva who gives us an example of how we can live in this world of conflict.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
The illustration interprets the message of trust in the Buddha Dharma by translating the abstract concept of overcoming doubt into a classical Japanese Buddhist narrative scene on silk. It visually separates the mundane suffering of sentient beings from the profound peace of the enlightened state, as described in the provided text. The bottom left quadrant graphically illustrates the Burning House parable from the Lotus Sutra; an orange and yellow fire consumes a complex mansion, symbolizing the dangerous, dramatic, and deluded world people are reluctant to leave. In the center-right, a contrasting calm scene shows individuals (the wise men and children) beginning to step out of the chaotic, fiery influence and turn, with curiosity and developing gratitude, toward the teaching. This shift represents the realization that their created crises are petty compared to the vast benefit available in the Buddha's world, which is depicted as a beautiful, harmonious environment. The soft mineral pigments and subtle gold leaf reinforce the serene and compassionate nature of the Buddha Dharma, visually countering familiar pain with a vision of genuine enlightenment.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The primary figure in the upper center is Śākyamuni Buddha (Shaka Nyorai), seated and teaching.
He is surrounded by a group of attentive disciples and various other sentient beings, including some who appear to be monks and others who are children or laypeople, representing the 'wise men' and potentially the children from the parable.
Two distinct figures of common people are shown exiting the burning house area and facing towards the Buddha.
Item 2: Text Translations:
Kanji signature in the lower right: '双子座' translates to 'Gemini' or 'The Twins (constellation)'.
Katakana in the red square seal: 'ジェミニ' translates exactly to 'Gemini'.
All of you, wise men!
Have no doubts about this!
Remove your doubts, have no more!
My words are true, not false.
The Buddha sings these verses in Chapter Sixteen of the Lotus Sūtra. If we come to the Buddha, attached to our delusions and fearful of the potential for peace and joy we all have within us, it is easy to doubt what he says. We have been suffering a long time. Like the children playing in the burning house, we are so caught up in the drama and insanity of our world that we cannot imagine any other way to live. When the Buddha warns us of how dangerous it is to continue as we are, we are more certain of our familiar pain than of his enlightenment. When we trust the Buddha Dharma, and cultivate our potential to create unimaginable benefit in this world, then we realize the pettiness of the crises we create for ourselves. We awaken our curiosity and gratitude and learn to see this beautiful world for what it is.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 composition interprets the specific passage from Chapter Fourteen of the Lotus Sutra, focusing on the instructions to spread the Dharma with compassion and respect, free from quarrels. The illustration depicts Śākyamuni Buddha seated at the center, preaching peacefully to a respectful assembly of diverse living beings. He is shown as a figure of 'great compassion,' and his teaching posture emphasizes impartially sharing the Dharma. The assembly includes monks and laypersons, all looking up in respectful, attentive listening. Flanking the Buddha are two prominent Bodhisattvas, representing the 'loving fathers' (Tathāgatas) and 'great teachers' (Bodhisattvas) from the text, appearing alongside generic celestial Bodhisattvas in the surrounding 'worlds of the ten quarters,' all depicted in traditional, respectful poses. The artwork strictly uses classical Japanese Buddhist style (traditional inks, mineral pigments, subtle gold leaf on silk), excluding specific icons of Amitabha or Mahavairocana. The composition avoids dynamic confrontation, illustrating the ideal of peaceful exposition and mutual respect among all beings.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Central Figure: Śākyamuni Buddha (釈迦如来), depicted seated in meditation and teaching with a gentle mudra.
Attendant Bodhisattvas: Two main Bodhisattvas flanking the Buddha, embodying the compassionate nature of "great teachers." One holds a lotus flower, the other a scroll, signifying teaching and wisdom.
Celestial Figures: Multiple smaller Bodhisattvas appearing in the clouds around the halo, representing "great Bodhisattvas of the worlds of the ten quarters," depicted as celestial beings in varying poses of worship and respect.
Diverse Audience: An assembly of common human beings (men, women, monks) representing "all living beings" listening attentively and peacefully to the Dharma.
Item 2: Text Translations:
Signature (Kanji): 双子座 — Futagoza (translates to "Gemini" as a constellation/zodiac sign, corresponding to the artist's conceptual name).
Seal (Katakana): ジェミニ — Jemini (translates directly to "Gemini" in Japanese Katakana script).
He should not have fruitless disputes or quarrels about the teachings with others. He should have great compassion towards all living beings. He should look upon all the Tathāgatas as his loving fathers, and upon all the Bodhisattvas as his great teachers. He should bow to all the great Bodhisattvas of the worlds of the ten quarters respectfully and from the bottom of his heart. He should expound the Dharma to all living beings without partiality. He should be obedient to the Dharma. He should not add anything to the Dharma or take away anything from the Dharma.
The Buddha declares this passage in Chapter Fourteen of the Lotus Sūtra. In an earlier teaching, the Buddha proclaimed, “I do not quarrel with the world. The world quarrels with me.” The Buddha does not need to prove anything to anyone. He realized the truth and teaches it out of his compassion for all beings. He understood that when people reacted poorly to his teaching and began to argue with him or chastise him, it was due to the illusions they had not yet eliminated. This chapter of the sūtra instructs us to keep the same mind when we spread the Dharma. We teach from our compassion and respect.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This 1:1 square composition, rendered in the delicate style of traditional Japanese inks, mineral pigments, and subtle gold leaf on silk, illustrates Chapter Ten of the Lotus Sutra. The visual narrative is structured vertically, contrasting the criticized 'expedient' teachings with the profound message of the sutra. In the upper register, Śākyamuni Buddha (Shaka Nyorai) is seated under the Bodhi tree, singing verses of the sutra to Medicine-King Bodhisattva (Yakuō Bosatsu), who is identified by a subtle medicine jar attribute and sits attentively. This upper scene represents the direct transmission of wisdom. A dividing line separates this from the lower register, where Śrāvaka disciples (represented as small, focused monks within a closed circle) are shown hearing the criticism that their path is limited. In contrast, on the other side of the dividing line, diverse beings are depicted actively living out the teachings of the "king of all sūtras" through acts of compassion—leading a lost animal, sharing water, and engaging in collaborative work—symbolizing the "wisdom of the Buddha" reaching all beings. A glowing text scroll representing the sutra itself unifies the top and bottom realms.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Śākyamuni Buddha (central figure, teaching), Medicine-King Bodhisattva (Yakuō Bosatsu, primary listener), Śrāvaka Monks (disciples in a group), and a diverse assemblage of laymen, laywomen, and children representing the universal range of beings reached by the sutra.
Item 2: Text Translations: The signature in the corner, written in Kanji, is '双子座' (Futagoza), which translates to "Gemini" (literally "Twins-Constellation"). The red square seal (hanko) contains the katakana 'ジェミニ' (Jemini), which is the phonetical translation for "Gemini".
In this profound sūtra
The teachings for the Śrāvakas are criticized.
Those who hear
That this sūtra is the king of all the sūtras,
And think over this sūtra clearly after hearing it,
Know this, will approach the wisdom of the Buddha.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. He has already declared that the sūtra he is teaching is the closest to his own wisdom, that it is different from anything he has taught before, and that it is the teaching for Bodhisattvas. The expedient teachings he gave to Śrāvakas before this sūtra were limited because they did not show the way to enlightenment for all beings. As we keep this sūtra in our minds, and learn to recognize it in our daily lives, we not only approach our own enlightenment, we lead all beings to enjoy the Buddha’s wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com