WONS

The Difficulty In Acting According To Lotus Sūtra

Now in the Perfect Teaching, the practice leading an ordinary person to Buddhahood is divided into six levels, which is designated as the six stages of practice (rokusoku). The third of the six stages is kangyō-soku, which is defined by T’ien t’ai as the stage in which one’s actions and words are in complete agreement. Accordingly, those in the stages below it, namely those in the first stage (ri-soku) and the second stage (myōji-soku) believe in the True Teaching in name but are unable to practice it in reality. For instance, the books of the Three Emperors and Five Rulers in ancient China are read by numerous people, but not even one out of one thousand or ten thousand can govern the world or act as preached in them. Therefore, it is difficult to govern the world. Likewise, we can read the Lotus Sūtra aloud as written on the paper, but it is difficult to act according to what is preached in it.

Tenjū Kyōju Hōmon, Lightening the Karmic Retribution, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 30-31

AI Contribution, Daily Dharma

Daily Dharma for July 30, 2026

20260730-ddi

Illustration by Google Gemini

Show Gemini's thinking

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

WONS

Provisional vs. True Teaching

Śākyamuni Buddha is our parent and all the holy teachings taught by Him in His lifetime is the teaching taught by our parents in order to lead us. There are numerous sūtras of His lifetime teachings in the realm of heaven, in the Palace of the Dragon King, and in India. But only 5,000 or 7,000 fascicles of them have been transmitted to China and Japan. It is difficult for us to say on our own which of these numerous sūtras was expounded first or last and which is superior or inferior. Because no person of wisdom in the Latter Age of Degeneration amounts to the commentators, grand masters or noble priests of earlier times, it is wise to follow the judgments of the great predecessors. There are many of them such as the Five Teachings and the Four Teachings of the Kegon (Hua-yen) School, the Three Periods, the Two Storehouses and the Three Preachings by Śākyamuni Buddha established by the Hossō ( Fa-hsiang) and Sanron (San-lun) Schools. However, Śākyamuni Buddha already showed the order and comparative superiority of each of His holy teachings. That is, he states in chapter 2 “Expedients” of the Lotus Sūtra, “The World-Honored One will expound the true teaching after a long period of expounding expedient teachings.” According to this statement, the teachings of the Buddha can be roughly divided into provisional sūtras preached before the Lotus Sūtra and the True Teaching of the Lotus Sūtra. This is like the Joei Code which stipulates that when parents revoke an earlier decision to bestow their property to their children the later verdict takes precedence over the earlier. Or rather, I wonder if the way of the ordinance may be taken from the teachings by the Buddha. Whether we are pious or impious to our parent, Śākyamuni Buddha, depends on whether we believe in the provisional pre-Lotus sūtras, which is the earlier verdict, or the True Dharma, the Lotus Sūtra, which is the later verdict.

Hōmon Mōsaru-beki-yō no Koto, The Way to Refute the Evil Teaching, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 146

AI Contribution, Daily Dharma

Daily Dharma for July 29, 2026

20260729-ddi

Illustration by Google Gemini

Show Gemini's thinking

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

WONS

The Merit Of The 50th Person Rejoicing At Hearing The Lotus Sūtra

The Pure Land Buddhists today … [say] it is impossible to practice the Lotus Sūtra unless one possesses a high capacity to understand and it bewilders the evil ordinary people in the Latter Age of Degeneration. Are they not contradicting themselves? Grand Master Miao-lê in his Annotations to the Words and Phrases of the Lotus Sūtra asserts, “Most people make mistakes, without knowing how great the merits of the inexperienced practicers can be. They imagine that only the experienced practicers can have merits and slander the inexperienced. Therefore, in the ‘Merits of Rejoicing at Hearing This Sūtra’ chapter it is shown that the merits of the inexperienced practicer can be great and how great the merits of the Lotus Sūtra are.” This passage means that the merit of the 50th person rejoicing at hearing the Lotus Sūtra transmitted one after another was preached to show that the merit of an ignorant person with little capacity in the Latter Age rejoicing even for a moment at hearing the sūtra preached is superior to the merit of sages who practice the pre-Lotus sūtras preached during the 40 or so years before the Lotus Sūtra. This is preached so that the Lotus Sūtra is not mistaken as the teaching attained by only persons of superior capacity and devotion.

Therefore, Grand Master T’ien-t’ai in his Words and Phrases of the Lotus Sūtra compares the 50th person rejoicing at hearing the Lotus Sūtra transmitted one after another, the lowest rank in the practice of the Lotus Sūtra, against the practicers of non-Buddhist teachings, Hinayana Buddhism, and provisional Mahayana Buddhism. He states that the merits of the lowest rank in the practice of the Lotus Sūtra are superior to those of any other practice.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 8

AI Contribution, Daily Dharma

Daily Dharma for July 28, 2026

20260728-ddi

Illustration by Google Gemini

Show Gemini's thinking

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

WONS

Theoretical Study Of Buddhist Teaching

The doctrine of the Tendai School clearly shows the true intent of various Buddhas through its theoretical study of Buddhist teaching. Therefore it is stated by Grand Master Dengyō in his Outstanding Principles of the Lotus Sūtra, “The Lotus Sūtra appears to be admired but in fact the heart of the sūtra is being destroyed.” Grand Master T’ien-t’ai, furthermore, explains this in his Profound Meaning of the Lotus Sūtra, “In spreading various sūtras other than the Lotus Sūtra, it does not matter in their doctrines whether the theoretical study is clarified or not. To spread the Lotus Sūtra, however, it will be difficult to understand its scriptural statements and to discuss the doctrine unless the theoretical study is clearly explained.” This shows that the doctrine of the Tendai School is based especially on theoretical study.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 163

AI Contribution, Daily Dharma

Daily Dharma for July 27, 2026

20260727-ddi

Illustration by Google Gemini

Show Gemini's thinking

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

WONS

Distance Traveled Show Depth of Aspiration

Among the many disciples of Śākyamuni Buddha there are ten representative ones known as the “ten great disciples.” Venerable Maudgalyāyana among them was foremost in his supernatural power. He traveled around the entire world preaching without losing even a single strand of his hair. How could he accomplish such a feat? It is said that it was due to his merit in his previous life of listening to Śākyamuni Buddha preaching despite the distance of 1,000 ri (about 5,000 km). Also Chang-an, a disciple of Grand Master T’ien-t’ai, traveled a distance of more than 10,000 ri (about 50,000 km) in order to hear the Grand Master preach the Lotus Sūtra. Grand Master Dengyō traveled to China, more than 3,000 ri (about 15,000 km) away, to study the Great Concentration and Insight. Tripiṭaka Master Hsüan-tsung of China had to overcome a distance of 200,000 ri (about 1,000,000 km) to introduce the Wisdom Sūtra from India.

Doesn’t the distance they traveled show the depth of their aspiration? However, they were all males and incarnations of the Buddha or bodhisattvas. In contrast, you are a woman with five hindrances. As such it is almost impossible for you to be an incarnation of a Buddha or bodhisattva. Yet it is certain that you will attain Buddhahood. I can only imagine the kind of meritorious acts you performed in your previous life.

Oto-gozen no Haha Gosho, A Letter to the Mother of Lady Oto, Writings of Nichiren Shōnin, Followers II,
Volume 7, Page 142-143

AI Contribution, Daily Dharma

Daily Dharma for July 26, 2026

20260726-ddi

Illustration by Google Gemini

Show Gemini's thinking

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

On the Journey to a Place of Treasures