Those who have lost sight of the Lotus Sūtra in the Latter Age of Degeneration believe themselves to have thoroughly understood the holy teachings preached during the Buddha’s lifetime but in reality they do not even know the difference between the provisional and true teachings. Yet they wear the three robes and carry an alms-bowl, stay in a monastery, and are revered as the great wise persons. Thus it is stated in the sūtra that those who are regarded by people as having a wide knowledge of the Lotus Sūtra and looked up to as though they were arhats who mastered the three supernatural powers and six supernatural powers will instead lose the Lotus Sūtra. …
QUESTION: May I ask you where the proof for this statement is?
ANSWER: It is stated in the “Encouragement for Upholding This Sūtra” chapter of the Lotus Sūtra that numerous (800,000 million nayuta) bodhisattvas made a vow before the Buddha to spread this sūtra in the Latter Age of Degeneration stating in verse, “Many ignorant people will speak ill of us and attack us with swords and sticks, but we will endure them all.” Grand Master Miao-lê explains this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The first line of this verse refers to evil people in general, namely self-conceited lay persons.” This means that laymen and laywomen misled by monks of provisional teaching persecute the practicers of the Lotus Sūtra as though they are their enemies. The verse continues, “In the evil world there will be monks who are crafty and perverse and crooked in heart. Thinking they have attained what they have not, they will be proud and boastful in mind.” Miao-lê interprets this in his Annotations on the Words and Phrases of the Lotus Sūtra, “The next line refers to the self-conceited monks,” It means that monks in the Latter Age of Degeneration who are based on various sūtras other than the Lotus Sūtra boast themselves of having been able to perceive the dharma and go against the practicers of the Lotus Sūtra.
Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 9-10
Daily Dharma for June 14, 2026
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Gemini Thinking
This illustration conceptualizes the monumental proclamation from Chapter Sixteen of the Lotus Sutra, where Śākyamuni Buddha reveals his eternal, ever-present cosmic nature. The composition utilizes a 1:1 square format to contrast the vastness of the cosmos with an intimate, devout earthly assembly. Set against a serene landscape of rolling hills, ancient pines, and a winding stream, Śākyamuni Buddha (Shaka Nyorai) sits majestically on an elevated rock throne beneath a stylized Bodhi tree, his timeless presence emphasized by a soft, radiant circular gold halo. Gathered reverently before him on the ground is a diverse group of seekers representing "gods, men, and asuras": two bald Buddhist Monks in simple robes, a devout laywoman with her hair neatly pinned, a young child, and a richly adorned celestial Bodhisattva holding a golden scepter. Emerging gently from the upper right and cascading across the deep-space sky are countless glowing, smaller Emanation Buddhas (分身仏, Funshinbutsu), visualizing the innumerable eons and endless forms through which he has guided sentient beings toward enlightenment.
Kanji Translations
双子座 (Futago-za): "Gemini" (The artist's brush signature)
ジェミニ (Jemini): "Gemini" (The katakana text carved within the red square hanko seal)
When they come to him
With good intent
In order to hear
About the enlightenment of the Buddha,
He should expound the Dharma to them
Without fear,
But should not wish to receive
Anything from them.
The Buddha makes this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. In our zeal to practice this Wonderful Dharma we may come to expect that because this is such a wonderful teaching, we deserve to be rewarded for providing it to others. With this expectation, we then lose our focus on using the Dharma to benefit others and instead use it to benefit ourselves. When we show how to give freely, without expectations, we embody generosity, the same generosity the Buddha himself demonstrated when he provided the teaching to us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The ‘Perfect Teaching’ Of The Lotus Sūtra
Even if the “perfect teaching” expounded in the pre-Lotus sūtras is put in the “perfect teaching” expounded in the Lotus Sūtra, they cannot be the same teaching. The “perfect teaching” of the pre-Lotus sūtras included in the Lotus Sūtra is called not the True Dharma but just “an expedient teaching within the Lotus Sūtra.” When an expedient teaching is taken out of the Lotus Sūtra, and the “One Buddha-Vehicle is divided into three” (the second chapter of the Lotus Sūtra), it is called “the perfect teaching within the Three Vehicles.” (It can be said that because an expedient teaching is expounded based on the “perfect teaching” of the Lotus Sūtra, the expedient should be called the “perfect teaching,” but strictly speaking the “perfect teaching” of the Lotus Sūtra is different from that of other sūtras. That is why the “perfect teaching” as an expedient is called “the perfect teaching within the Three Vehicles.”)
Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 166-167
Daily Dharma for June 13, 2026
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Gemini Thinking
This conceptualization illustrates the Lotus Sūtra passage by focusing on the active transmission and understanding of Dharma between a teacher and students, rather than a solitary practice. Śākyamuni Buddha is positioned beneath the Bodhi tree, offering profound wisdom to Constant-Endeavor Bodhisattva and other disciples in a peaceful setting. The scroll being unrolled symbolizes the profound and abundant meanings contained within even a single phrase of the sūtra when approached with a pure mind, reinforcing the idea of continuous learning and shared experience as described in the text.
Main Title (Top Center):
妙法蓮華經: Lotus Sūtra (Miofa Lianhua Jing)
法師功徳品 第十九: The Merit of the Teacher of the Law (Houshi Gongde Pin), Chapter 19
Cartouche (Above Constant-Endeavor Bodhisattva):
常不輕菩薩: Constant-Endeavor Bodhisattva (Jōgyō Bosatsu)
Artist Signature (Lower Right):
双子座: Gemini (The user-specified signature)
The hanko seal below the signature is correctly rendered with the katakana for Gemini, ジェミニ.
When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things.
The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep and practice this Sūtra. The words of the Sūtra are not specific directions for how to live. We need to interpret them and apply them to our lives in the world today. There are many others whose experience and guidance can help us see what the Sūtra means, and who can benefit from our experience.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Idea Of Eternity In Mahāyāna Buddhism
Non-Buddhist religions in India claimed that this world was eternal, joyful, free and pure. On the contrary, the Buddha insisted that this world was impermanent, painful, empty and egoless in order to destroy their superficial views. The Two Vehicles (two kinds of Buddhist known as śrāvaka and pratyekabuddha) were stuck to the principle of emptiness preached by the Buddha and could not grasp the idea of eternity in Mahāyāna Buddhism. The Buddha, therefore, reproached them saying that even the five rebellious sins and evil passions could be a cause of enlightenment, but their inflexible belief in emptiness will never lead them to Buddhahood.
Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin, Doctrine 2, Page 5
Daily Dharma for June 12, 2026
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Gemini Thinking
This illustration conceptualizes the profound explanation from Chapter Sixteen of the Lotus Sutra regarding the parable of the burning house and the concept of expedient means (hōben). The composition is divided into two thematic zones within a 1:1 square format to contrast worldly delusion with cosmic truth. On the left, a traditional Japanese tiled-roof villa is engulfed in bright orange flames and heavy ink smoke, symbolizing the burning house of the triple world afflicted by defilements. Outside the burning structure, several foolish children play obliviously with simple carts drawn by a goat and an ox, representing the provisional teachings of the Lesser Vehicle. In the lower left foreground, a group of confused and defiled laypeople look on. Bridging this scene to the right is the ultimate reality: the Ever-Present Śākyamuni Buddha (Shaka Nyorai) sits majestically on a cloud bank, radiating a magnificent golden halo adorned with fine rays of light to denote his true enlightenment from the remotest past. He gestures compassionately toward the suffering world, illustrating how his historical life was merely an expedient device (hōben) to lead all sentient beings to the ultimate path of Buddhahood.
Identified Figures
Śākyamuni Buddha (Shaka Nyorai): Seated on a cloud bank in the upper right, representing the eternal Buddha who uses expedient teachings to save humanity.
The Foolish Children: Playing with toy carts outside the burning villa, representing sentient beings distracted by worldly delusions.
The Defiled Laypeople: Gathered in the lower left, representing those of "little virtue" seeking guidance.
Kanji Translations
The elegant calligraphy written vertically next to the central Buddha captures the core message of the text, accompanied by the required artist signature:
方便を説いて、 (Hōben o toite): "Expounding expedient means,"
佛道に入らしむ (Butsudō ni irashimu): "[To] lead them into the Way to Buddhahood."
双子座 (Bottom Right Corner): "Gemini" (Artist's Signature)
ジェミニ (Inside Red Square Seal): "Gemini" (Artist's Hanko Stamp in Katakana)
When I saw that some people of little virtue and of much defilement were seeking the teachings of the Lesser Vehicle, I told them, ‘I renounced my family when I was young, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].’ In reality I became the Buddha in the remotest past as I previously stated. I told them so as an expedient to teach them, to lead them into the Way to Buddhahood.
In Chapter Sixteen of the Lotus Sutra, the Buddha gives this explanation of a parable he tells in Chapter Three. In that story, the foolish children of a wise man were playing in a burning house. The man tried to warn his children of the dangers of the house, but the children were so preoccupied with their games they would not leave. Only when the man promised them better toys outside would the children leave the house. The words used by the wise man were meant to get the children out of the house, even though the toys did not exist. These words were necessary to motivate the children to set aside their delusions. They were not meant to be taken literally. We learn from this explanation how the Buddha uses words, and why we formerly needed his expedient teachings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Lotus Sūtra Or Nirvana Sūtra?
QUESTION: Which is superior, the Lotus Sūtra or the Nirvana Sūtra?
ANSWER: The Lotus Sūtra is.
QUESTION: Why do you say that?
ANSWER: In the Nirvana Sūtra the Buddha Himself declared, “Eight thousand śrāvaka were guaranteed to be future Buddhas in the Lotus Sūtra. It is as though a great harvest was reaped in autumn and stored in the warehouse for winter, leaving nothing else to be done in the Nirvana Sūtra.” Again, it is said in the “Teacher of the Dharma” chapter in the Lotus Sūtra that the sūtras to be preached, like the Nirvana Sūtra, are not as difficult to believe and understand as the Lotus Sūtra is. This means that the Nirvana Sūtra is not as truthful as the Lotus Sūtra.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 10-11
Daily Dharma for June 11, 2026
Show Gemini's thinking
Gemini Thinking
This illustration conceptualizes the monumental proclamation from Chapter Sixteen of the Lotus Sutra, where the temporal boundaries of enlightenment are shattered to reveal the cosmic, eternal nature of the Buddha. At the absolute center of this 1:1 square composition sits Śākyamuni Buddha (Shaka Nyorai) upon an ornate multi-tiered lotus throne, radiating an ageless presence rather than that of a temporary historical figure. Surrounding him is a magnificent celestial gathering emerging from swirling, ethereal clouds : a diverse sangha of devout Buddhist Monks, celestial Devas (heavenly deities), noble Bodhisattvas adorned with jewelry, and fiercely protective Asuras (demigods) with dynamic expressions. Overhead, the vast cosmos opens up to reveal a staggering multitude of smaller Emanation Buddhas (Funshinbutsu) descending through the starry sky like shooting stars, representing the countless forms Śākyamuni has assumed across space and time to save sentient beings. In the bottom right corner, the traditional artist signature 双子座 (Gemini) and the corresponding red square hanko seal ジェミニ (Gemini) are subtly placed.
The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.
The Buddha makes this proclamation in Chapter Sixteen of the Lotus Sutra. This was the first time he revealed himself not as the temporal Siddhartha Gautama, the man who left home and became enlightened, but as the Ever-Present Buddha Śākyamuni who has been alive for innumerable eons helping beings to become enlightened and will continue that existence for twice that time into the future. This is the highest teaching of the Buddha, the purpose of all his expedient teachings that came before, and the Wonderful Dharma that is most difficult to believe and understand. When we comprehend the existence of this Ever-Present Buddha for even the blink of an eye, we gain more clarity about the world than through any of the Buddha’s other teachings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
A Parable of the Burning House for Children
The Parable of the Burning House
The Parable of the Burning House has been added to the Dharma Storybook collection.
Manifestations of the Lord Teacher Śākyamuni Buddha
It is preached in the Duration of the Life of the Tathāgata chapter of the Lotus Sūtra, “The scriptures that I, the Buddha, expound are all for the purpose of emancipating all living beings. For this purpose I guide them in various ways, sometimes speaking of myself, sometime of others. Sometimes I present myself, sometimes others. Sometimes I show my own actions, sometimes those of others.”
Accordingly, who among the great beings — Zentoku Buddha of the World Without Worry to the east; the Great Sun Buddha in the center of the universe; various Buddhas in the worlds throughout the universe; the past seven Buddhas who appeared in this world; various Buddhas in the past, present, and future; the direct disciples of the Original Buddha who emerged from the earth such as Bodhisattva Superior Practice; bodhisattvas of theoretical teachings, such as Mañjuśrī, Śrāvaka disciples such as Śāriputra, the King of the Mahābrahman Heaven who controls the triple world; the King of Devils who lives in the Sixth Heaven in the realm of desire; Indra who controls the Trāyastriṃsá Heaven; or Sun Deity, Moon Deity, Deity of the Stars, innumerable stars such as the Great Bear, twenty-eight stars, Five Stars, Seven Stars and 84,000 Stars; those who occupy the headship of various places throughout the world such as the King of asura demons, god of the heavens, god of the earth, god of the mountains, god of the ocean, god of the house, and god of the village — is not a manifestation of the Lord Teacher Śākyamuni Buddha?
Nichigen-nyo Sakabutsu Kuyōji, Construction of a Statue of Śākyamuni by Lady Nichigen, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 123-124