WONS

Mantras Representing the Gist of the Lotus Sutra

The Miao-fa lien-hua-ching is a Chinese designation for the Lotus Sutra, which is called the Saddharma-pundarīka-sūtra in India. Tripitaka Master Subhākarasimha’s mantras representing the gist of the Lotus Sutra are as follows: “I put my faith in the everywhere-penetrating Buddha, the three-bodied Buddha. When one attains Buddha Wisdom, which is opened and revealed to all the people, he will, like the crisp-clear sky, be able to get rid of all delusions and evil passions, accept the teaching of the Sutra of the Wonderful Dharma and live with joy, firmly upholding the teaching.”

These mantras representing the gist of the Lotus Sutra came from an iron Stupa in Southern India. The Satsuri-daruma among them means the True Dharma, while “satsu” means shō (true) or myō (wonderful). Therefore, the Lotus Sutra is called either the Sūtra of the Lotus Flowers of the True Dharma or the Sūtra of the Lotus Flowers of the Wonderful Dharma. Placing the two words of na and mu in front of the latter, we get Namu Myōhō Renge-kyō (I put my faith in the Sutra of the Lotus Flowers of the Wonderful Dharma).

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 65-66

AI Contribution, Daily Dharma

Daily Dharma for January 3, 2026

20260103-ddi

Illustration by Google Gemini

Show Gemini's thinking

Conceptualizing a Scene
I'm currently focused on the scene composition. I'm exploring how to depict the interaction between the two sons and their mother, ensuring it captures their persuasive energy within the traditional framework. The goal is to convey a sense of familial devotion and the importance of spiritual guidance. I need to figure out the best angles and placements of the characters to create the right narrative flow within the illustration.

Designing the Composition
I am now focusing on the visual composition of the scene. I plan to use the square format to balance the familial and spiritual elements. The sons and mother will occupy one side, bowing towards the radiant Buddha in the cloud-filled sky. I intend to connect the two groups with a symbolic path to guide the viewer's eye and emphasize the importance of spiritual guidance. The scroll with the Lotus Sutra title will be a visible focal point. I will also incorporate appropriate Buddhist iconography to enhance the scene's message.

Examining Image Compliance
I'm verifying that the image I've considered aligns exactly with the user's instructions. Specifically, I'm checking the depiction against the request for Buddhist iconography, including its adherence to the specified scene. The format, as well as the subjects, are focal points of my scrutiny.

Reviewing Visual Fidelity
I'm now fully immersed in comparing the image with the initial user prompt. I've confirmed it's consistent with the requested iconography and stylistic elements. The square format is correct, and I've focused on how accurately the visual details align with the narrative from the Lotus Sutra. Currently, I'm examining the depiction of the specific figures and the associated text to assess completeness and accuracy.

Kanji translation
The kanji text in the image is:
妙法蓮華経

This translates to:
The Lotus Sutra

It is the title of one of the most important and influential scriptures in Mahayana Buddhism. A more literal translation would be "The Sutra of the Lotus Flower of the Wonderful Law."

The two sons, Pure-Store and Pure-Eyes, came to their mother, joined their ten fingers and palms together, and said, ‘Mother! Go to Cloud Thunderpeal-Star-King-Flower-Wisdom Buddha! We also will go to attend on him, approach him, make offerings to him, and bow to him because he is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all gods and men.

The Buddha tells the story of King Wonderful-Adornment in Chapter Twenty-Seven of the Lotus Sūtra. The two sons chose to be born at a time when Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha was alive and led their parents to follow that Buddha and learn the Wonderful Dharma from him. They overcame their father’s attachment to wrong views, not by arguing against those views, but by demonstrating the wonders that come from the Buddha’s great teaching. This shows how when we as Bodhisattvas live this difficult teaching we lead others to it.

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

Hsuan Hua

Master Hsuan Hua

hsuan-hua-paintingA short biography of Chinese Master Hsuan Hua can be read here:

A Brief Account of the Life of the Venerable Master Hsuan Hua (1918-1995)

Search articles about Hsuan Hua

WONS

Confirming the Verses of Chapter 13

But now, it has been over 200 years since the beginning of the Latter Age of Degeneration. I have not been allowed to meet opponents in debate; instead I have been banished with my life in jeopardy. It proves that the warning in the Lotus Sutra about much hatred and jealousy after the death of the Buddha is not an empty threat. It also proves that we are in the beginning of endless warfare and in a decadent world of corruption where unreasonableness takes precedence over reason.

Therefore, although my comprehension of the Lotus Sutra is not worthy even one ten millionth of that of T’ien-t’ai and Dengyō, I dare say that my endurance on its behalf and compassion for the people are beyond these masters. I am sure that I deserve to receive heavenly protection, but there is not even a shred of it. Instead I have been condemned to heavier and heavier penalties. Looking back in this light, I wonder whether or not I am a practicer of the Lotus Sutra and whether or not various gods and deities have left this land.

However, if only I, Nichiren, had not been born in this country, the twenty-line verse of the thirteenth chapter, “The Encouragement for Upholding This Sutra,” in the fifth fascicle of the Lotus Sutra would be empty words and the Buddha would almost be a great liar. Those uncountable number of bodhisattvas, who made the vow to uphold the Lotus Sutra, would be accused of committing the same sin of lying as Devadatta did. The verse says, “Ignorant people will speak ill of us, abuse us, and threaten us with swords or sticks.”

In the world today, is there any Buddhist priest other than me, Nichiren, who is spoken ill of, abused, and threatened with swords or sticks on account of the Lotus Sutra?

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Pages 55

AI Contribution, Daily Dharma

Daily Dharma for January 2, 2026

20260102-ddi

Illustration by Google Gemini

Show Gemini's thinking

Examining Buddhist Iconography
I'm now focusing on the key figures and concepts within the text, like Nichiren and Nāgārjuna. I'm aiming to understand the core principles expressed through the language, identifying the essential elements for the illustration.

Analyzing Conceptual Relationships
I'm now working to connect the various figures and concepts. I'm focusing on how to visually represent the hierarchies within the ideas, using the layout to demonstrate relationships. The goal is to convey the central metaphor of removing obstacles to enlightenment.

Developing Visual Narrative
I'm now structuring the visual elements, concentrating on the placement and scale of figures and the overall feel. I am organizing the composition to emphasize Nichiren and his role within the "defiled world". The use of color and texture is also in focus.

Examining Image Alignment
I'm currently reviewing how the image reflects the user's instructions. It's a square illustration in a Japanese Buddhist style. Nichiren is the central focus, and kanji are only used where essential, like for "Namu Myoho Renge Kyo" and the source title.

Verifying Prompt Accuracy
I'm now carefully checking how well the image responds to the user's instructions. The piece is a square illustration with clear adherence to the Japanese Buddhist style. It correctly identifies Nichiren as the focal point and uses kanji only for core terms. The elements of the text, like the four masters and Pure Land, are captured in the composition. The illustration aligns well with the request, so I'm finalizing its preparation.

Kanji translation
1. Center (Above the main figure)
南無妙法蓮華経

Romaji: Namu Myōhō Renge Kyō

Translation: "Devotion to the Mystic Law of the Lotus Sutra"

Significance: This is the primary mantra (known as the daimoku) chanted in Nichiren Buddhism. The figure in the center is Nichiren, the founder of this school of Buddhism, and he is shown writing or invoking this mantra.

2. Top Right (In the cartouche)
報恩抄

Romaji: Hōon-shō

Translation: "On Repaying Debts of Gratitude" (or "Treatise on Gratitude")

Significance: This is the title of one of Nichiren's five major writings. The image is likely a visual representation of the themes found in this specific treatise.

3. Top Left (Near the moon and pagodas)
浄土

Romaji: Jōdo

Translation: "Pure Land"

Significance: This refers to a Buddhist celestial realm or paradise. In the image, it is depicted as a peaceful, idyllic land in the distance, contrasting with the turbulent, wavy sea (representing the suffering of the mundane world) below. The path of light leading from Nichiren is guiding people towards this state.

With Nichiren’s boundless compassion, “Namu Myoho Renge Kyo” will be heard forever even beyond the ten-thousand year period of Degeneration. It has the merit of curing the blindness of all people, blocking the way to hell. This merit is superior to those of Dengyō in Japan, T’ien-t’ai in China, Nāgārjuna in India or Kāśyapa who was the Buddha’s disciple. Practice for a hundred years in the Pure Land is not worth the merit of chanting the daimoku for one day in this defiled world. Propagation of the daimoku in a two-thousand year period following the death of the Buddha is not worth as much as spreading the daimoku for even a short while in the Latter Age of Degeneration. This is not from my wisdom; it is solely due to the time in which I live.

Nichiren wrote this passage in his Essay on Gratitude (Hōon-jō). In other writings, he explained that the superiority of the Lotus Sūtra is not in its power to change the world, but its power to lead all beings, without exception, to the same enlightenment the Buddha found. In this sūtra, the Buddha gives us a different idea of time, the world and our lives. All of these are truly boundless, and the Buddha is always here teaching us.

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

Blog

Welcoming 2026


Began the New Year at the Sacramento Nichiren Buddhist Church ringing the bell 108 times.

2026 altar
For my first service of the New Year I used special incense that says “Namu Myoho Renge Kyo, Mount Minobu” when it burns.


And to complete the morning, I attended the New Year service at Kannon Temple in Las Vegas with Shoda Kanai Shonin and his father, Rev. Shokai Kanai.

WONS

Confucius’ First Step Toward Buddhism

Ignorant of the past and future [these Four Chinese] sages cannot help in the future lives of their parents, rulers and teachers. Not knowing what they owe to them in the past, they cannot be considered truly holy and wise. This is why Confucius said, “Truly wise and holy men do not exist in China, but in the land to the west, there is a man called Buddha. He is a true sage.”

Confucius thus indicated Confucianism, which is non-Buddhist (geten), to be the first step toward Buddhism. It would be easier, Confucius knew, for the people to understand the fundamental Buddhist teachings of commandments, meditation, and wisdom if they first learned the fundamental Confucian concepts of rituals and music.

He therefore taught the kings’ subjects to be loyal to their rulers, children to be devoted to their parents, and students to respect their teachers. Grand Master Miao-lê therefore declared in his Annotations on the Great Concentration and Insight: “The dissemination of Buddhism in China indeed depended on Confucianism. Buddhism found its way by following on the heels of the rituals and music of Confucianism.”

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Pages 30

Blog, WONS

2026 New Year’s Goal

For the New Year I’ve decided to repost the quotes I’ve gathered from the seven-volume Writings of Nichiren Shōnin. I collected those quotes originally during my 100 Days of Study project that started in March 2018.  Since then Nichiren Shu has published a  second edition of the writings.

My ostensible reason for reposting the quotes is to update them to reflect the page numbers from the second edition. To tell if a quote you find on this website is from the first or second edition, look at the bottom of the article for the “2ndEd” tag.

However, the real reason is I’m reposting these quotes is because I want to have something to read each day and this is a simple, if time consuming, project.

In a perfect world, I’d sit down and read the seven volumes again and gather a new collection of quotes. With more than a decade of study behind me I’m sure I’d find new material overlooked the first time. But with two grandkids to babysit and the requirements of my “Honey, do…” chores, I just don’t think I’ll have the time.

Between the 100 Days of Study, the Phrase a Day booklet and Rev. Shinkyo Warner’s Daily Dharma, this website contains more than 1,700 quotes from Nichiren’s writings. I’m unsure how many of those quotes I gathered from the Writings of Nichiren Shōnin.  I expect that I will be posting daily quotes well into 2027 and maybe beyond.

AI Contribution, Daily Dharma

Daily Dharma for January 1, 2026

20260101-ddi

Illustration by Google Gemini

Show Gemini's thinking

Visualizing Sutra Benefits
I'm now focusing on a square illustration adhering to Japanese Buddhist iconography, mirroring the text's description of sūtra reading benefits. I'm exploring ink wash and woodblock aesthetics, aiming for a muted, natural color palette. The goal is to convey the promised benefits visually within this stylistic framework. I'm considering compositions that effectively represent these ideas in a culturally resonant way.

Mapping Sūtra Rewards
I'm now iterating on the composition. The central figure remains, but I'm adjusting the radiating light to better integrate the symbols of suffering dissolving into peace. I'm focusing on the visual flow and balance between the central figure and the surrounding elements. The use of gold accents is being refined to enhance the overall harmony. I'm also ensuring a reverential approach to the central figure, in line with what would be required of a sage, but without distracting from the central visual theme.

Constructing a Sūtra Scene
I'm now establishing the core components. The central figure, reading the sūtra scroll, is now radiating light, representing the benefits of sūtra recitation. Surrounding this figure, visual representations of suffering are being transformed into symbols of peace and abundance, with details such as the figures becoming lotuses. A temple garden setting has also been established. I'm focusing on the interplay between the central focus and the environment now.

Analyzing Visual Correspondence
I'm currently focused on evaluating the visual alignment between the user's request and the generated output. The task involves a comparative analysis, specifically examining how well the image communicates the 'Illustrated Daily Dharma' concept through its square format and Japanese Buddhist motifs. Additionally, I am meticulously assessing the visualization of the sutra's benefits within the image.

Refining the Visualization
I'm now comparing the generated visual to the initial prompt. It effectively encapsulates the essence of an "Illustrated Daily Dharma" piece within a square format, replete with Japanese Buddhist imagery. The image also depicts the sutra's benefits, such as alleviating suffering and gaining reverence, through its visual elements. The textual elements are minimal and well-placed, a perfect fit for the user's initial instructions. The output aligns precisely with the user's requirements.

Kanji translation
the kanji text written on the scroll held by the central figure is:

妙法蓮華経

This is read as Myōhō Renge Kyō in Japanese.

It translates to "The Sutra of the Lotus Flower of the Wonderful Dharma", which is commonly known in English as the Lotus Sutra.

Anyone who reads this sūtra
Will be free from grief,
Sorrow, disease or pain.
His complexion will be fair.
He will not be poor,
Humble or ugly.
All living beings
Will wish to see him
Just as they wish to see sages and saints.
Celestial pages will serve him.

The Buddha sings these verses in Chapter Fourteen of the Lotus Sūtra. When we cultivate the mind of the Buddha, and bring his teachings to life, we help other beings find true happiness. This is different from our normal pattern of attempting to manipulate what others think about us through bribery, threats, and other forms of coercion. When we help others find their minds, they realize that they share our true mind of joy and peace.

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

Promises

Myōhō Renge Kyō Promise for Dec. 31, 2025

When the sun shines bright in the sky, everything is made clearly visible on the earth. In the same manner, when one knows the teachings of the Lotus Sutra, he will understand the meaning of the occurrences in the world. For the sake of those who live in the Latter Age of the Declining Law, who are too infantile to understand the Lotus or the Perfect Truth, and who are ignorant of the treasure of the truth of the “Three Thousand Existences in One Thought ” the Eternal Buddha will hang the treasure of the five characters (Myo-Ho-Ren-Ge-Kyo) around people’s necks. The four great Bodhisattvas who are apostles will protect the keepers of the five letters, as T’ai Kung-wang and Duke of Chou supported the young ruler Chen-wang, or as the four elders attended Emperor Hui-ti in China.

Great Compassion of the Buddha, Kanjin Honzon Sho

About this project

On the Journey to a Place of Treasures