Nevertheless, for what purpose did you take the trouble of sending a messenger all the way to this island? It was for the purpose of sending me the articles of offering in memory of the third-year memorial service for your beloved mother, which is an important matter in your life. To me, however, it was like a dream for a few days. I felt like Priest Shunkan of the Hosshōji Temple when he encountered his former boy servant of many years on Yuōjima Island [sic], where he had been exiled. When Duke Yang of a northern barbarian country was taken prisoner by the Chinese and brought southward from the north, he saw the wild geese flying northward, and sighed, saying, “They must be flying to my homeland.” I am sure that the sorrow the Duke Yang experienced then is not comparable to what I am undergoing today.
Nevertheless, it is preached in the Lotus Sūtra, “The Teacher of the Dharma” chapter, “Suppose there is a good person, man or woman, who can secretly preach even a phrase of the Lotus Sūtra for just one person after My (the Buddha’s) passing. You should know that such a person is a messenger of the Buddha, one who has been dispatched by the Buddha to carry out the work of the Buddha.” He who chants even one word or phrase of the Lotus Sūtra or explains it for the people is an envoy of the Lord Śākyamuni Buddha. Therefore, I am the person who has come to this country under the decree of the Lord Śākyamuni Buddha, though my social standing is humble. Accordingly, those who speak ill of me, even one word, will fall into the Hell of Incessant Suffering while those who speak even a word or phrase for me will gain the merits superior to that which is received by supporting numerous Buddhas.
Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I,
Volume 6, Page 119
Daily Dharma for August 6, 2026
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Conceptual Summary
The conceptual thinking for this image focuses on materializing the central revelation of Chapter Sixteen of the Lotus Sūtra: the eternal presence of the Buddha. To convey this immeasurable lifespan while adhering to traditional Japanese Buddhist aesthetics (specifically, the Kamakura style), the illustration employs traditional inks, soft mineral pigments, and subtle gold leaf accents on a silk-like texture. Rather than visualizing the concept of "immeasurability" through vast, cosmic scenes which can become abstract, the focus is placed on the act of teaching to the gathered, virtuous audience mentioned in the text. The presence of gold leaf subtle highlights around the Buddha and the Bodhi tree symbolizes the unconditioned, timeless light of enlightenment that the historical Śākyamuni reveals to be his true, ever-present nature. By focusing on this direct relationship between the teacher and the gentle, disciplined listeners, the illustration visualizes the sūtra's premise that the eternal Buddha is always visible to those properly attuned to receive his message.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The primary central figure is Śākyamuni Buddha (the historical Buddha), depicted in the gesture of teaching (the Dharmachakra mudra). The supporting figures in the foreground represent the audience of disciples (monastic figures with shaved heads) and laypeople described in the text as "gentle and upright."
Item 2: Text Translations:
Kanji Signature: 双子座 (Futagoza) — Gemini (constellation)
Red Square Seal (Hanko): ジェミニ (Jemini) — Gemini (katakana transliteration)
Kanji Title in the Illustration: 無量寿 (Muryōju) — Immeasurable Life
To those who have accumulated merits,
And who are gentle and upright,
And who see me living here,
Expounding the Dharma,
I say:
“The duration of my life is immeasurable.”
The Buddha declares these verses in Chapter Sixteen of the Lotus Sūtra. This chapter is where the Buddha reveals for the first time his ever-present nature. He became enlightened in the remotest past, and will continue teaching all beings far into the future. There is a view that to see a Buddha in our time requires a supernatural way of seeing, even a personal vision or a revelation not available to ordinary people. What the Buddha teaches here is that he is always visible to anyone, anywhere. It is when we look for him to teach us and are compassionate and disciplined in our desires that he appears to us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The True Mahāyāna Teaching Of The Lotus Sūtra
Śākyamuni Buddha’s last words state that it is not non-Buddhist religions but Buddhists themselves that will destroy Buddhism, just as an insect living inside the body of a lion will eat up its flesh. In fact, some Buddhists destroy Mahāyāna teachings through Hinayana teachings while others extinguish the true Mahāyāna teachings by the provisional Mahāyāna teachings. These people, however, cannot exterminate the true Mahāyāna teaching of the Lotus Sūtra just as non-Buddhist religions cannot destroy Buddhism.
Hōmon Mōsaru-beki-yō no Koto, The Way to Refute the Evil Teaching, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 155
Daily Dharma for August 5, 2026
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Conceptual Summary
This painting interprets Śāriputra's joyful proclamation from Chapter Three of the Lotus Sūtra using traditional Japanese Buddhist silk painting techniques. Śāriputra stands prominently in the foreground clad in monastic robes, filled with profound joy rather than pride upon receiving the prediction of his future Buddhahood. Behind him, a radiant golden Dharma Wheel (Dharmachakra) turns, symbolizing his vow to teach the unsurpassed Law. He is surrounded by an attentive assembly of celestial deities (devas), humans, and a gathering of graceful Bodhisattvas who bow and listen with reverence. Rendered with fine black ink, mineral pigments, subtle washes, and delicate accents of gold leaf (截金, kirikane), the composition visually balances mutual respect—reflecting the text's theme that recognizing the Buddha-nature within oneself inspires deep veneration for the sacred potential in all beings.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śāriputra (The Foremost in Wisdom): The central Arhat figure standing with hands joined in añjali mudrā (prayer gesture), illuminated by joy.
Bodhisattvas: An assembly of celestial beings surrounding the central figure, representing those who will receive teachings on the Dharma.
Devas & Humans (Gods and Men): Figures representing celestial deities and earthly humans who revere and respect the future Buddha.
Dharmachakra (Wheel of the Law): An iconography element symbolizing the turning of the wheel of the unsurpassed Dharma.
Item 2: Text Translations:
'双子座' (Kanji Signature): "Gemini" (lit. The Constellation of the Twins).
'ジェミニ' (Katakana Hanko Seal): "Gemini".
I shall become a Buddha without fail.
I shall be respected by gods and men.
I will turn the wheel of the unsurpassed Dharma,
And teach Bodhisattvas.
These verses are spoken by Śāriputra, regarded as the wisest of the Buddha’s disciples, at the beginning of Chapter Three of the Lotus Sūtra. His words come not from conceit, but from joy. How does our view of the problems in the world change when we have the assurance that we will become Buddhas? How does our view of others change when we know that they too will become Buddhas? For one thing, we might spend less effort demanding respect and more giving respect.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Invitation to Rate One Minute Daimoku Videos
I’m in the process of building a new website that includes 100 reasons why someone should chant Namu-Myoho-Renge-Kyo. The original idea was to help my grandkids understand the value of chanting the Odaimoku, but as I worked in Gemini Notebook to extract reasons why chanting is important I realized that I, myself, had lost sight of why the Odaimoku is the “Essence of the Essential.” Reading commentaries on the Lotus Sutra, studying other sutras – these are all fine but they shouldn’t become a distraction from the Odaimoku.
As part of this work, I’ve used Gemini Notebook‘s ability to create short explanatory videos illustrating each of the 100 reasons why you should chant Namu-Myoho-Renge-Kyo. Each of these videos is about one minute long and I hope to use them in the future as daily One Minute Daimoku inspiration videos.
Before I finish the overall project I want to get some feedback on the videos. I created a carousel of all 100 videos. When you finish watching a video you are invited to rank the video with one to five stars. The average will be displayed along with the number of viewers who have voted.
My email address appears at the bottom of the page. Feel free to contact me with questions or concerns.
The Practice Of The Perfect Teaching
What we should chant all the time as the practice of the perfect teaching is “Namu Myōhō Renge Kyō,” and what we should keep in mind is the way of meditation based on the truth of “3,000 existences contained in one thought.” Only wise men practice both chanting “Namu Myōhō Renge Kyō” and meditating on the truth of “3,000 existences contained in one thought.” Lay followers of Japan today should recite only “Namu Myōhō Renge Kyō.” As the name has the virtue of reaching the body for which it stands, when one chants “Namu Myōhō Renge Kyō” one will not fail to receive all the merit of the Lotus Sūtra.
Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin,
Doctrine 2, Page 4
Daily Dharma for August 4, 2026
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Conceptual Summary
The illustration is a traditional Japanese-style Buddhist painting on silk, capturing the core concepts of Nichiren’s letter. The central figure is the Eternal Shakyamuni Buddha, distinct from forbidden figures, seated on a lotus throne. His aura and hand gesture (Abhaya mudra) represent the spirit of the Eternal Buddha that "enters into our bodies," enabling the practice. Flanking him are the Bodhisattvas Manjushri and Samantabhadra, representing wisdom and praxis. Below the main assembly, Nichiren is depicted as a devout priest (Shonin) kneeling on a mat, hands clasped, illustrating his commitment to chanting and teaching the Odaimoku, the "heart of the sutra." The background features stylized 'hemp' and 'mugwort' grasses growing together, directly visualizing the metaphor that mugwort, though not straight, is 'straightened' by growing amongst the hemp, symbolizing how the mind is straightened by chanting the Lotus Sutra. The square composition uses traditional pigments and subtle gold accents.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Shakyamuni Buddha (Shaka Nyorai, interpreted as the Eternal Buddha)
Manjushri Bodhisattva (Monju Bosatsu, on the lion)
Samantabhadra Bodhisattva (Fugen Bosatsu, on the elephant)
Nichiren Shonin (seated as a priest below)
Item 2: Text Translations:
'双子座' (Kanji, right side): "Gemini"
'ジェミニ' (Katakana, red seal): "Gemini"
I, Nichiren, sincerely keep the most profound Lotus Sutra among other sutras which have been preached, are being preached, and will be preached. I also chant Odaimoku, the heart of the sutra, by myself and teach others to chant it. Mugwort grass grows straight amidst the hemp field. Trees do not grow straight, but by cutting them straight, they become useful. If you chant the sutra as it instructs, your mind will be straightened. Be aware that is hard for us the chant even the title of the sutra unless the spirit of the Eternal Buddha enters into our bodies.
Nichiren wrote this passage in his Letter to Myomitsu Shonin (Myomitsu Shonin Gosho). This instruction ties together the practice of reciting devotion to the title of the Lotus Sūtra, Namu Myoho Renge Kyo, and the mind of the ever-present Buddha Shakyamuni. It is through unimaginable deeds of merit that we have met this Sūtra in our lives and have the opportunity to use it to find the Buddha’s wisdom and benefit all beings in this world of conflict and delusion. We are also fortunate to have Nichiren as an example of how to bring this teaching to life. May our gratitude for the merits we have received strengthen our determination to transform the obstacles we face into opportunities we welcome.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Those Who Merely Listen To Lotus Sūtra
T’ien-t’ai’s interpretation makes it clear that even great bodhisattvas who have thoroughly studied Mahāyāna sūtras such as the Flower Garland Sūtra, Hōdō sūtras and the Wisdom Sūtra and reached the rank next only to the Buddha is incomparably inferior to those who merely listened to the Lotus Sūtra and had a connection with it, namely ordinary people in the Latter Age of Degeneration who were unable to eliminate the evil passions and master even one supernatural power.
Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 8-9
Daily Dharma for August 3, 2026
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Conceptual Summary
The composition visualizes the prophecy of the Lotus Sūtra by centering Śākyamuni Buddha on a lion-like jeweled throne, actively preaching to a vast assembly of practitioners, monks, and laypeople who are reading the sacred text. Universal-Sage Bodhisattva (Fugen) is prominently featured riding a six-tusked white elephant to the Buddha’s right, representing the practitioner's idealized vow. The narrative elements are integrated directly: the 'great multitude of gods and men' forms the audience, while the defeated forces of Māra are depicted as chaotic, broken figures fleeing into the darkness in the bottom-right corner. The overall atmosphere is one of serene transformation and the universal attainment of enlightenment.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Śākyamuni Buddha; Universal-Sage Bodhisattva (Fugen/Samantabhadra) on a six-tusked white elephant; a retinue of Bodhisattvas; an assembly of monks, nuns, and lay practitioners holding sutra scrolls; and the defeated army of Māra.
Item 2: Text Translations: The Kanji signature '双子座' translates to "Gemini." The red square seal containing Katakana 'ジェミニ' also translates to "Gemini."
Universal-Sage! If you see anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma in the later five hundred years after my extinction, you should think, ‘Before long he will go to the place of enlightenment, defeat Māra and his followers, attain Anuttara-samyak-saṃbodhi, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch-shell horn of the Dharma, send the rain of the Dharma, and sit on the lion-like seat of the Dharma in the midst of the great multitude of gods and men.’
The Buddha gives this instruction to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Nichiren explained that the later five hundred years mentioned in this passage is the time in which we are living today. The Buddha is therefore talking about all of us who practice the Wonderful Dharma. When we can grow our capacity to respect each other as we respect the Buddha, it inspires the respect at the core of all beings, and transforms this world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
A Suitable Dharma For Each Country.
The use of the terms “eternity, joy, self and purity” by non-Buddhists in India were wrong in meaning, but they were so good as names that the Buddha used them to name the four kinds of virtues of Nirvana in Mahāyāna Buddhism later. However, the Buddha hated these terms at first in order to get rid of the non-Buddhist ideas. Even evil is the seed of Buddhahood, and so is virtue. Although the principle of emptiness to which śrāvaka and pratyekabuddha were stuck was virtuous, not evil at all, the Buddha reproached them in order to break their adherence to it. The nembutsu today destroys the Lotus Sūtra in this country. Therefore, the nembutsu must be denied and criticized even though it is good and not wrong in meaning for the sake of the Lotus Sūtra. It is because in Buddhism there is a suitable dharma for each country.
Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin,
Doctrine 2, Page 5