The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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 captures the profound cosmic interconnectedness and karmic inheritance described in Chapter Twenty-Eight of the Lotus Sūtra. At the upper right, Śākyamuni Buddha sits serenely in meditation on a multi-tiered lotus throne, receiving the sacred declaration. On the left, Universal-Sage (Fugen) Bodhisattva, adorned in elaborate regalia, approaches reverently while seated atop a magnificent six-tusked white elephant, a traditional icon representing the overcoming of obstacles and the strength of the Dharma.
In the foreground, the focus shifts to the mundane world where a pious devotee kneel-reads a sutra scroll, embodying the person who actively keeps, reads, and understands the teachings. Transforming this earthly practice into an act of cosmic significance, glowing tendrils of merit and lotus vines weave from the practitioner toward a vast, fading assembly of "innumerable Buddhas" in the misty, golden-flecked background. This visualizes the spiritual truth that the humble practitioner is not insignificant, but rather rooted in countless lifetimes of dedicated practice, equal in potential merit to the great Bodhisattva who watches over them.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (Shaka Nyorai): Seated on a multi-tiered lotus throne on the right, embodying the historical and cosmic Buddha who receives the vow.
Universal-Sage Bodhisattva (Fugen Bosatsu): Seated atop the sacred six-tusked white elephant on the left, depicted with hands in anjalimudra (prayer/supplication).
The Six-Tusked White Elephant: The traditional mount of Fugen Bodhisattva, symbolizing the six perfections (paramitas) and spiritual power.
The Sūtra Practitioner (Devotee): Kneeling in the lower foreground on a mat, actively reading and reciting from a handscroll.
The Innumerable Buddhas: A spectral, fading assembly of countless past Buddhas in the lower right background, representing the deep-seated "roots of good" planted by the practitioner in previous existences.
Item 2: Text Translations:
双子座 (Signature, lower right): "Gemini" (literally "the Gemini constellation" or "Twins" in Japanese).
ジェミニ (Red square seal/hanko, lower right): "Gemini" (written in Katakana).
Anyone who keeps, reads and recites this sūtra, memorizes it correctly, understands the meanings of it, and acts according to it, know this, does the same practices that I do. He should be considered to have already planted deeply the roots of good under innumerable Buddhas [in his previous existence].
Universal-Sage (Fugen, Samantabhadra) Bodhisattva makes this declaration to the Buddha in Chapter Twenty-Eight of the Lotus Sūtra. In our mundane practice of the Wonderful Dharma, it is easy to overlook our place in the world and the benefits we bring to all beings. The magnificent character of Universal-Sage reminds us that despite our feelings of insignificance, we are the result of countless lives of practice and equal in our merits to this great Bodhisattva.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
The illustration captures the profound moment in Chapter Twenty-Six of the Lotus Sutra where the Medicine-King Bodhisattva (Yakuō Bosatsu) vows to Śākyamuni Buddha to protect the expounder of the Dharma with sacred dhāraṇī-spells. The composition is rooted in traditional Japanese Buddhist art, evoking the spiritual atmosphere of the Heian or Kamakura periods using aged silk textures, mineral pigments, and subtle gold leaf. Śākyamuni Buddha sits serenely on a multi-tiered lotus throne under the Bodhi tree, his hand raised in the fear-dispelling abhaya mudrā, symbolizing receptivity to the Bodhisattva's devotion. Opposite him, Medicine-King Bodhisattva bows gracefully, offering the sacred teachings represented by an open scroll. From this scripture, ethereal golden swirls and sacred, abstract script ascend into the clouds—visually representing the invisible, nonverbal power of the dhāraṇīs that transcend logical understanding. Attendant Bodhisattvas observe from the celestial mists, reinforcing the communal and cosmic protective force of these unspoken teachings. By avoiding iconic visual associations with other Buddhas, the narrative focuses entirely on this pivotal, intimate exchange, utilizing natural, weathered tones and traditional iconography to ground the scene in sacred Buddhist history.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (釈迦如来, Shaka Nyorai): Seated on the right atop a multi-tiered lotus throne under the Bodhi tree, holding an alms bowl and gesturing in the abhaya mudrā (fearlessness).
Medicine-King Bodhisattva (薬王菩薩, Yakuō Bosatsu): Standing on the left upon a lotus pedestal, adorned in elaborate robes, jewelry, and a crown, offering the dhāraṇī (sacred spells) via a hand-held sutra scroll.
Celestial Attendant Bodhisattvas (菩薩): Faint, reverent figures visible within the swirling clouds in the background, witnessing and supporting the sacred vow.
Item 2: Text Translations:
双子座 (Signature, bottom left): Gemini (lit. "The Twins" / "Gemini" in Kanji).
ジェミニ (Red Square Seal/Hanko, bottom left): Gemini (written in Japanese Katakana).
Thereupon Medicine-King Bodhisattva said to the Buddha, “World-Honored One! Now I will give dhāraṇī-spells to the expounder of the Dharma in order to protect him.”
This promise to the Buddha from Medicine-King Bodhisattva comes in Chapter Twenty-Six of the Lotus Sutra. The dhāraṇīs are given in a language that nobody understands any more. But this does not reduce their effectiveness. In the second chapter of the Lotus Sutra, the Buddha declared that his wisdom cannot be reached by understanding alone. There is another, nonverbal aspect of his teaching that we must comprehend. The dhāraṇīs not only give us reassurance that beings we cannot comprehend are helping us to become enlightened, they also remind us to look for the unspoken teachings that are part of the Buddha Dharma.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This illustration interprets Nichiren's metaphor from the Senji-shō, visualizing the exponential growth of faith in the Lotus Sutra. The composition uses a 1:1 square ratio and a traditional Japanese ink-on-silk aesthetic with subtle gold dust on the mountain peaks. It illustrates the source text’s central concept: small, persistent actions accumulating into vast spiritual realities. The solitary figure at the beginning represents the "particle of dust" or "drop of water"—Nichiren's initial faith. The winding procession of chanting monks symbolizes the transmission of the sutra to "a million and a billion people." This path culminates in two distinct, immense visual goalposts defined by the text: the glittering Mt. Sumeru of perfect enlightenment and the encompassing great ocean of Nirvāṇa. The image successfully adheres to all negative constraints regarding iconography.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Nichiren Daishonin: Represented by the primary, solitary monk in the lower left, initiating the chant and the entire process.
The Chanting Multitude: The collective body of monks traversing the path, representing the propagation and shared faith of "two, three, ten, a million and a billion people."
Shakamuni Buddha (Shakyamuni): The central Buddha figure seated on the highest golden lotus on the cloud, representing the eternal Buddha and the teacher of the Lotus Sutra.
Prabhutaratna Buddha (Many Treasures): The Buddha seated to the left (viewer's left) of Shakamuni, appearing in his treasure tower to validate the sutra’s teaching.
A generic Bodhisattva: The figure to the right (viewer's right) of Shakamuni, completing the triad and representing the compassionate activity of spreading the Law. (While often specific Bodhisattvas like Monju or Fugen are used, this figure represents the generic Bodhisattva ideal common to such triads).
Rivers come together to form an ocean. Particles of dust accumulate to become Mt. Sumeru. When I, Nichiren, began having faith in the Lotus Sutra, it was like a drop of water or a particle of dust in Japan. However, when the sutra is chanted and transmitted to two, three, ten, a million and a billion people, it will grow to be a Mt. Sumeru of perfect enlightenment or the great ocean of Nirvāṇa. There is no way other than this to reach Buddhahood.
Nichiren wrote this passage in his essay on Selecting the Right Time (Senji-shō). In our quest for enlightenment, we may become discouraged by the enormity of our task. When we sweep away one delusion, another appears. When we benefit one being, the needs of millions more become clear. Nichiren reminds us persevering though these difficulties and strengthening our faith in the Buddha’s wisdom are more important than any outcome we seek.
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 traditional Japanese nihonga style with subtle gold leaf, visualizes the moment of transmission from Chapter Two of the Lotus Sutra. The illustration interprets Śākyamuni Buddha's declaration of fearlessness by depicting him performing the Abhaya Mudra (the gesture of reassurance), centered beneath the Bodhi tree. This serene presence embodies a state where greed and jealousy have been eliminated, leading to total fearlessness as described in the source text. He addresses his disciple Śāriputra, who kneels in reverence, looking up with complete reliance and belief. The composition emphasizes the contrast between worldly competition—hinted at by the vast and complex landscape below—and the calm, spiritual satisfaction offered by the Buddha's teachings. By utilizing mineral pigments on a silk texture, the image captures the historical and theological weight of this foundational Buddhist encounter, presenting Śākyamuni not merely as a historical figure but as a realized source of universal benefit.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Śākyamuni Buddha (historical Buddha) is seated on the lotus throne, and his disciple Śāriputra is kneeling before him.
Item 2: Text Translations: The Kanji '双子座' in the bottom-left corner translates to "Gemini." The red square seal below contains the Katakana 'ジェミニ', which also translates to "Gemini."
I do not deceive
Those who believe me and rely on me.
I am not greedy or jealous
Because I have eliminated all evils.
Therefore, in the worlds of the ten quarters,
I am fearless.
The Buddha proclaims these verses to his disciple Śāriputra in Chapter Two of the Lotus Sutra. In this world of conflict, people believe that they must constantly strive to show that they are better than everyone else. Acquiring more material goods or a higher rank or position supposedly proves superiority. And if there is an encounter with someone who is better, that person must be brought down. What people do not realize that the source of greed and jealousy is fear. Like the Buddha, we too can eliminate our fears when we are satisfied with what we have and regard superior beings as a source of 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 square composition on silk visually interprets the severe warnings and hierarchical distinctions made by Nichiren in his "Response to My Lady the Nun." The central focus is Shaka Nyorai (Sakyamuni Buddha), who embodies the Buddha's highest teaching by holding the Lotus Sutra scroll, from which a vast, radiant light emanates. This light illuminates the path of merit for his assembled disciples and lay followers, including the Nun (Myoho-Renge-Kyo). In stark contrast, the image illustrates the "crime of slandering the True Dharma" by placing other, inferior sutras on par with the Lotus Sutra. Below and to the side, monks and their followers who follow these inferior teachings are shown plummeting "as speedily as a flying arrow" into the fierce, stylized torments of hell. The image excludes Amida and Dainichi Nyorai to focus on Nichiren's emphasis on Shaka Nyorai and the unique status of the Lotus Sutra, avoiding syncretic iconography to highlight this theological absolute.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The primary central deity is Shaka Nyorai (Sakyamuni Buddha), distinguished by his blue-black spiral curls and simple monastic robes, holding the Lotus Sutra. He is surrounded by attending Bodhisattvas (such as Monju and Fugen, often accompanying Shakyamuni), numerous celestial figures, disciples (monks), and a group of lay followers, including a female figure representing My Lady the Nun (Ama Gozen). Below them are falling figures (both monks and laity) descending into hell.
Item 2: Text Translations:
Kanji signature: 双子座 (Futagoza) - Translation: "Gemini"
Seal text (katakana): ジェミニ (Jemini) - Translation: "Gemini"
(Additional Text present in image): Small text '謗法' (Hōbō) - Translation: "Slandering the Dharma" / "Slander of the Law"
If a person born a commoner states that he is equal to a samurai, he is bound to be punished. If he states that he is equal to or superior to the king, it is not only he himself but also his parents, wife, and children who are bound to be punished. If those who believe that some other sutra is the same as or superior to the Lotus Sutra according to what they believe without knowing the comparative superiority of the sutras, they are happy because their sutras are being praised. However, it will be a crime of slandering the True Dharma, for which priests and their disciples, as well as their lay followers, will all go to hell as speedily as a flying arrow. On the contrary, to say that the Lotus Sutra is superior to all other sutras is no crime at all. Instead it will be an act of great merit because it is so stated in the sutras.
Nichiren wrote this passage in his Response to My Lady the Nun, Mother of Lord Ueno (Ueno-dono Haha-ama Gozen Gohenji). In other writings, Nichiren explains that the superiority of the Lotus Sutra is not due to some inherent magical power it has to get us what we want. The superiority of the Lotus Sutra comes from its embodiment of the Buddha’s highest teaching, the revelation of his Ever-Present existence, and the ability of the Lotus Sūtra to lead all beings to enlightenment.
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 the 23rd chapter of the Lotus Sūtra, detailing the previous life of Medicine-King Bodhisattva. The composition is divided into vertical registers to represent different temporal and spiritual planes. The upper right features Śākyamuni Buddha preaching to an assembly, illustrating the context of the teaching being given to Star-King-Flower Bodhisattva. The central figure is Gladly-Seen-By-All-Beings Bodhisattva, consuming his own body in a radiant, golden fire as the supreme offering to the Buddha, a dramatic representation of giving up one's body. Below, in contrast, is the "Sahā-World" full of suffering and conflict. Within this troubled realm, the Bodhisattva is also shown calmly walking among the people, embodying the Sūtra's statement that he does not mind walking about this world to benefit all beings. The transition from the self-immolation above to the compassionate action below visualizes the transformation of self-sacrifice into the developed capacity for active service in the world of conflict.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (Shaka Nyorai): Seated in the upper right, presiding over the assembly.
Gladly-Seen-By-All-Beings Bodhisattva (Medicine-King Bodhisattva's previous life): The central, larger figure enveloped in flames and light, offering his body.
Star-King-Flower Bodhisattva: Likely depicted among the listening assembly near Śākyamuni Buddha.
Bodhisattva in the Sahā-World: The figure of the Bodhisattva shown walking among the people in the lower section, illustrating his engagement with the world of suffering.
The Assembly: The multitude of monks, bodhisattvas, and celestial beings listening to the Buddha's teaching.
Suffering Beings: The crowd of ordinary people depicted in the lower section, representing the inhabitants of the Sahā-World.
Item 2: Text Translations:
Kanji Signature: '双子座' translated as 'Gemini'.
Red Square Seal (Hanko): 'ジェミニ' translated as 'Gemini'.
What do you think of this? Gladly-Seen-By-All-Beings Bodhisattva was no one but Medicine-King Bodhisattva of today. He gave up his body in this way, offered it [to the Buddha], and repeated this offering many hundreds of thousands of billions of nayutas of times [in his previous existence]. [He knows that he can practice any austerity in this Sahā-World. Therefore, he does not mind walking about this world.]
The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The story of the previous life of Medicine-King Bodhisattva shows us the capacities we have already developed and are not aware of. When we see ourselves as choosing to come into this world of conflict to benefit all beings, rather than stuck where we do not want to be and just making the best of it, then it is much easier to let go of our delusions.
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 traditional Japanese style of ink and mineral pigments on silk, visualizes the narrative from Chapter 10 and Chapter 23 of the Lotus Sūtra. The central figure is Śākyamuni Buddha, seated in a state of tranquil teaching, surrounded by an aureole symbolizing the 'Dharma with joy.' He is addressing the Medicine-King Bodhisattva (Bhaisajyaguru), identified by his serene yet vibrant presence and his symbolic medicine jar, who is depicted with an expression of profound joy and is visibly presenting the requested 'heaps of the treasures of heaven' to the Buddha. These treasures are not physical, but are symbolized by glowing gems, light-imbued lotus flowers, and radiant spiritual artifacts that float around the scene, signifying the attainment of Anuttara-samyak-saṃbodhi. Below, a diverse group of monastics and lay practitioners is gathered, their faces showing rapture as they receive these spiritual treasures, visually interpreting the immediate potential for enlightenment through joyfully expounding the Dharma.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (釈迦如来): The central seated Buddha, with specific attributes avoiding Dainichi or Amida Nyorai iconographies.
Medicine-King Bodhisattva (薬王菩薩): Identified as a Bodhisattva with a prominent status and attributes indicating his identity, including a medicine jar and a joyful expression of offering.
Monks and Lay Practitioners: A group of individuals below, representing the assembly hearing the Dharma.
Item 2: Text Translations:
双子座: Gemini (Sign Name)
ジェミニ: Gemini (Katakana in red seal)
Offer him heaps of the treasures of heaven! Why is that? It is because, while he is expounding the Dharma with joy, if you hear it even for a moment, you will immediately be able to attain Anuttara-samyak-saṃbodhi.
The Buddha gives this instruction to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. In Chapter Twenty-Three, the Buddha tells of all the hardships Medicine-King endured to practice the Wonderful Dharma. This Bodhisattva knows all the difficulties we face because he has experienced them himself. When anyone sees us practicing, living and sharing the Dharma with others, they will see the joy we have and want to experience it for themselves. The treasures of heaven we receive from Medicine-King are not like the pleasures and comforts we find in the world. They are the assurance we have of our enlightenment and that of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conceptual Summary
This illustration, executed in a traditional Japanese Buddhist silk painting style, interprets the narrative from Chapter Fifteen of the Lotus Sūtra. The visual composition captures the moment of profound astonishment and questioning by Maitreya Bodhisattva. Maitreya, identifiable by his specific attributes, is shown reverently looking toward Śākyamuni Buddha, who is seated in a state of tranquil teaching. The source text describes the moment when, following the Buddha's request for who will teach in this defiled world, the ground itself cracks open. The image visualizes this sudden event by depicting countless 'many thousands of billions' of Bodhisattvas of the Earth (地涌の菩薩) emerging from a vast, rocky fissure and ascending like a divine host. By emphasizing the mass and surprise of this emerging multitude, the image translates the textual themes of hidden potential, the continuity of the Dharma, and the importance of continued inquiry into spiritual practice in our suffering world. The inclusion of traditional elements like mineral pigments and gold leaf enhances the sacred atmosphere of the scene.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (釋迦牟尼佛)
Maitreya Bodhisattva (弥勒菩薩)
The multitude of Bodhisattvas of the Earth (地涌の菩薩)
Item 2: Text Translations:
Kanji signature '双子座' (on the image, actually rendered correctly as '雙子座'): "Gemini"
Red square seal (hanko) containing the katakana 'ジェミニ': "Gemini" (ジェミニ)
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
Maitreya Bodhisattva sings these verses to the Buddha in Chapter Fifteen of the Lotus Sūtra. In the story, the Buddha has asked who among those gathered to hear him teach will continue teaching this Wonderful Dharma in our world of suffering after the Buddha passes into his final extinction. Some Bodhisattvas say they will teach in other worlds, since the beings of this world are too defiled to hear the Buddha’s teaching. Other Bodhisattvas vow to remain in our world, but the Buddha tells them not to bother. At that moment, the ground cracks open, and innumerable Bodhisattvas spring up and vow to carry on the work of the Buddha. Maitreya and others had never seen these Bodhisattvas before. His asking the Buddha respectfully to explain what they do not understand. This example emphasizes that we must continue to question how the Buddha’s teaching applies to our lives rather than dogmatically accepting whatever happens.
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 illustration visualizes Chapter Twenty of the Lotus Sūtra using classical Japanese Buddhist iconography on a texture suggesting silk. The central focus is the historical Śākyamuni Buddha, identifiable by his bhūmisparśa mudrā and lotus pedestal, emphasizing his ever-present wisdom as described in the source text. To his left sits the mahāsattva Great-Power-Obtainer (Mahāsthāmaprāpta), recognizable by the miniature stupa in his crown and palm-forward varada mudrā, receiving the core teaching. In obedience to the Sūtra’s explicit instruction to "keep, read, recite, expound and copy" the Dharma after the Buddha's extinction, surrounding figures are depicted engaged in these actions: one reads a scroll, another prepares a writing brush and paper, and others listen attentively. This collective activity signifies the transmission of the Wonderful Dharma toward ultimate enlightenment.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (釋迦牟尼佛, Shaka Nyorai): The central seated Buddha, performing the earth-touching mudrā (bhūmisparśa).
Great-Power-Obtainer Bodhisattva (大勢至菩薩, Dai-Seishi Bosatsu): The large seated Bodhisattva to the left of the Buddha, identifying by the vase/stupa in his crown.
Bodhisattva-mahāsattvas and Monastics: Nine attendants and smaller surrounding figures engaged in reading, listening, and copying the sutra.
Item 2: Text Translations:
双子座: (Kanji) Futagoza / Gemini (Signifies the Artist/Direction).
ジェミニ: (Katakana in Red Seal) Jemini / Gemini (The Seal Name).
Great-Power-Obtainer, know this! This Sūtra of the Lotus Flower of the Wonderful Dharma benefits Bodhisattva-mahāsattvas, and causes them to attain Anuttara-samyak-saṃbodhi. Therefore, they should keep, read, recite, expound and copy this sūtra after my extinction.
The Buddha gives this explanation to Great-Power-Obtainer Bodhisattva in Chapter Twenty of the Lotus Sūtra. In several places in the sūtra, the Buddha asked who would continue to teach this Wonderful Dharma after his extinction and lead all beings to Anuttara-samyak-saṃbodhi: perfect unsurpassed enlightenment. When he revealed his Ever-Present Existence in Chapter Sixteen, he assured all those receiving his words that his life is not limited to that of the physical body he inhabited. In truth he is leading all beings throughout all time and space to his wisdom, and this Lotus Sūtra he has given us is the embodiment of that wisdom.
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 illustration visualizes a crucial moment from Chapter Twelve of the Lotus Sūtra, translating the provided verses into classical Japanese Buddhist narrative art. Utilizing traditional mineral pigments and soft washes on a subtle silk-textured background with gold leaf accents, the composition centers on the selfless service of a former king (a previous incarnation of Śākyamuni) towards a wise seer. The king is shown respectfully offering a bundle of firewood and a basket of gathered fruits and wild plants, strictly adhering to the literal objects mentioned in the source text. He wears simple, practical robes, emphasizing his role as a humble servant to the seer. His expression is serene and focused, showing no fatigue, as he is motivated solely by his intense aspiration to hear and understand the 'Wonderful Dharma.' The landscape surrounding them is natural and undisturbed, providing a calm backdrop that reflects the quiet dedication described in the verses. The specific exclusions of other cosmic Buddhas maintain the historical narrative focus of Śākyamuni's previous life, while the requested signature and seal validate the illustrative work.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The former King (Aspiring Disciple, previous life of Śākyamuni Buddha)
The Seer (Hermit teacher of the Wonderful Dharma)
Item 2: Text Translations:
'双子座': Gemini (Traditional Kanji signature)
I collected firewood and the fruits of trees and grasses,
And offered these things to him respectfully from time to time.
I never felt tired in body and mind
Because I was thinking of the Wonderful Dharma.
The Buddha teaches these verses in Chapter Twelve of the Lotus Sūtra. They are part of a story of one of his previous lives. He was a king who gave up his throne to search for someone to teach him. When he found a seer who knew the Wonderful Dharma, he became the servant of the seer and served him with enthusiasm. These verses remind us of the enthusiasm that comes from hearing the Buddha’s teachings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com