The Buddha is a man of true words, and that is the reason why He is called a holy or great man. Wise men, sages, or non-Buddhist (geten and gedō) hermits must have been so named because they were men of true words. The Buddha is called a great man because He is superior to all these people. This great man, the Buddha declares in the second “Expedients” chapter of the Lotus Sūtra: “Buddhas have come to this world for the sole purpose of carrying out one important task.” He also declares in the Muryō-gi-kyō (Sūtra of Infinite Meaning): “The true teaching has not been revealed for some forty years since My enlightenment.” It is further stated in the second chapter of the Lotus Sūtra: “The truth will be revealed at long last, after preaching for a long time,” and “He will reveal it by casting aside all expedient means.” These words of the Buddha were attested to be true by the Buddha of Many Treasures in the “Appearance of the Stupa of Treasures” chapter of the Lotus Sūtra, and various Buddhas in manifestation (funjin) also stuck out their long and broad tongues confirming the truth of these words in the “Divine Powers of the Buddha” chapter of the Lotus Sūtra. Under the circumstances who could cast doubt on the words in the Lotus Sūtra assuring that such Hinayāna sages (Two Vehicles) as Śāripūtra and Kāśyapa would be the future Flower Light Buddha and Light Buddha?
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 37
Conceptual Summary
The illustration visualizes the transmission of the Lotus Sūtra as described in Chapter Nineteen, depicting Śākyamuni Buddha expounding the teachings on Gridhrakuta (Eagle Peak). The composition uses traditional Japanese Buddhist imagery, positioning Śākyamuni Buddha as the central source of wisdom, with his hand in the vitarka mudra of teaching, highlighting his role in revealing "the reality of all things." He addresses Constant-Endeavor Bodhisattva, who represents diligent practitioners, shown holding a scroll from which the characters "妙法蓮華経" (the title of the Lotus Sūtra) gently emanate. This symbolizes how "the names and words of this sūtra" are carried into the world. Below them, a diverse assembly of followers and common people listen, comprehend, and actively gesture to share the teachings with one another. This directly illustrates the passage's call for believers to "expound [this sūtra] as they understand it," passing on the Buddha's essence through their unique, everyday capacities amid earthly circumstances.
Iconography & Character Identification
Item 1: Deities/Figures Featured
Śākyamuni Buddha (Shakyamuni): Seated on the right upon a multi-layered lotus throne, haloed in gold and mineral pigments, embodying the historical and eternal Buddha.
Constant-Endeavor Bodhisattva (Jōgyō Bodhisattva): Seated on the left, wearing the ornate garments and crown of a bodhisattva, reverently holding the sūtra scroll.
The Assembly (Disciples and Common Seekers): A gathering of diverse followers, monastic and lay, depicted at the bottom as they receive, discuss, and propagate the teachings.
Item 2: Text Translations
妙法蓮華経 (Myōhō Renge Kyō): "The Lotus Sūtra of the Wonderful Dharma" (shown rising from the scroll on the left).
双子座 (Futago-za): "Gemini" (the handwritten ink signature in the bottom-right corner).
ジェミニ (Jemini): "Gemini" (the Katakana text within the red square seal/hanko below the signature).
They will see the reality of all things.
Knowing the position [of this sūtra in the series of sūtras],
And the names and words [of this sūtra], according to the meanings of it,
They will expound [this sūtra] as they understand it.
The Buddha sings these verses to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In our practice of the Wonderful Dharma, we may be able to enjoy the circumstances of being able to spend lots of time studying the Lotus Sūtra and the guidance given by our leader in this age of degeneration, Nichiren Shonin. But even if we do not have that luxury of time, as long as we remember how the Lotus Sūtra uses expedients to lead all beings to enlightenment, that the goal of this sūtra is not just to end suffering, we can teach it using our own capacities, however limited those may be. Each word of the sūtra is an embodiment of the Buddha. When we share these words with others, we share the Buddha.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
What sort of age is it, when such sagacious masters risk their lives in seeking and disseminating the dharma? Regarding this, Grand Master T’ien-t’ai teaches in his Words and Phrases of the Lotus Sūtra: “Depending on the era, use an aggressive means of propagation at times and persuasive means at other times.” Grand Master Chang-an, T’ien-t’ai’s disciple, states in his Commentary on the Nirvana Sūtra: “Choose between the aggressive and persuasive means of propagation according to the age; do not stick to one means.” The Lotus Sūtra always preaches the same teaching, but there is a great difference in practicing or spreading its teaching depending on the ability of people and condition of the time. Then, what kind of teaching and in what way should we spread it in the Latter Age of Degeneration in this land of Japan?
Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 24
Conceptual Summary
The illustration visualizes the core teaching of Nichiren’s “Emperor Shushun” Letter, emphasizing the hierarchy of treasures where the "treasure of the mind" surpasses both material wealth and physical health. Employing the style of Kamakura-period Buddhist narrative scrolls on aged silk, the composition utilizes natural, flowing cloud transitions to segment different realms of value. On the left, a dark, overstuffed storehouse (kura) represents material "treasures in the storehouse," while below it, a physician tending to an ailing patient highlights the fragile "treasure of the body" (health). In contrast, the right half focus on the "treasure of the mind." Nichiren Shonin is depicted above in a golden halo, sending down his wisdom. Below him, his disciple Shijō Kingo sits in serene prayer (gassho) over a scroll, illuminated by a warm, golden radiance emanating from his chest—visually symbolizing the pure, cultivated mind under the Wonderful Dharma. This visual progression successfully portrays the concept that outer prosperity and physical health are secondary to inner, spiritual wealth.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Nichiren Shonin (Top): The Buddhist monk who authored the letter, shown seated on a raised platform, wearing traditional monastic robes and a kesa, holding a sutra scroll. He is depicted with a gold-leaf halo (gohoko) representing spiritual authority.
Shijō Kingo (Center-Right): Nichiren's samurai disciple, depicted in Kamakura-period Kamishimo (formal attire). He is in deep meditation/prayer with his hands in the gassho mudra, illuminated by a golden inner light that symbolizes "the treasure of the mind."
The Sick Man and Physician (Bottom-Left): Depicting the "treasure of the body" (health) as vulnerability, showing a man lying on a futon being attended to by a traditional doctor/practitioner.
Item 2: Text Translations:
双子座 (Signature, bottom right): "Futago-za" (The constellation Gemini / Gemini).
It is useless to stack up a pile of treasures in your storehouse if you are in poor health. Therefore the value of a healthy body is more important than treasures in the storehouse. At the same time, however, a healthy body means nothing if your mind is not pure. This is why we can say that our most precious treasure is our mind itself. Upon reading this letter, please try to accumulate the treasure of your mind.
Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. We can become so focused on acquiring material resources to meet the needs of our bodies, that we neglect to care for our health. A sick man in a mansion cannot be happy. Nichiren points out that even when we have physical health, if our minds are clouded by delusion, we cannot be happy either. The practice of the Wonderful Dharma can bring great physical and material benefits. But more importantly, this practice helps us prepare our minds to appreciate what we have and use it for the benefit of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Now we live in a Latter Age. People are not saints, astray in a dark alley leading to hell, and are forgetting all about the direct route to Buddhahood. How sad it is that no one awakens them! What a pity it is that only false faith grows rampant!
Risshō Ankoku-ron, Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma, Writings of Nichiren Shōnin, Doctrine 1, Page 111
Conceptual Summary
The illustration, crafted in the style of traditional Japanese Buddhist painting on textured silk, visualizes the dialogue from Chapter Eighteen of the Lotus Sutra between Śākyamuni Buddha (Shaka Nyorai) and the Bodhisattva Maitreya (Miroku Bosatsu, addressed as Ajita). Capturing the sutra’s teaching on the boundless merits gained through sincere hearing and practice, Śākyamuni is depicted on the left in a graceful teaching gesture (vitarka mudra), transmitting the dharma. Delicate golden rays and drifting lotus petals flow from the Buddha toward Maitreya and the assembly below, symbolizing the accumulation of merit that occurs when we strip away delusions to see the world as it truly is. Maitreya sits attentively on the right with hands clasped in reverent prayer (anjali mudra), embodying the receptive, active, and unclouded heart described in the text. Surrounded by natural elements, ancient Bodhi trees, and swirling mists, the scene illustrates a shared, down-to-earth wisdom that empowers individuals to see things clearly and act effectively within our shared world. Small, attentive figures at the bottom represent the broader community of practitioners who "hear this sutra with all their heart."
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Śākyamuni Buddha (Shaka Nyorai): Seated on the left atop a multi-tiered lotus throne, gesturing with the vitarka mudra (teaching/discussion) and clad in traditional monastic robes.
Maitreya Bodhisattva (Miroku Bosatsu / Ajita): Seated on the right on a lotus pedestal, wearing elaborate Bodhisattva robes, jewelry, and a crown, with hands in anjali mudra (prayer).
An assembly of disciples and devotees: Depicted in miniature in the lower-left corner, listening reverently.
Item 2: Text Translations:
双子座 (Signature): "Futago-za" (meaning "Gemini").
ジェミニ (Seal / Hanko): "Jemini" (meaning "Gemini", written in Katakana).
Needless to say, boundless will be the merits
Of the person who hears this sūtra with all his heart,
And expounds its meanings,
And acts according to its teachings.
The Buddha sings these verses to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sutra. The merits we gain through our study and practice of the Lotus Sūtra do not make us better than any of the other beings with whom we share this world. Merits accumulate when we strip away our delusions and see the world for what it is. We sometimes focus on what we can do to change the world, thinking that merely changing how we look at the world will have little effect. It is only when we see things for what they are that we can act effectively. Otherwise we are merely reinforcing the delusions of ourselves and others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The following are words of Grand Masters T’ien-t’ai and Miao-lê urging ordinary people in the Latter Age of Degeneration to have faith in the Lotus Sūtra. Grand Master T’ien-t’ai states in his Words and Phrases of the Lotus Sūtra, “A tree named kōken-ju has a thirty-three foot long bud in the ground. A bird named kalaviṅka twitters more beautifully than any other bird even when it stays in an eggshell.” This explains the merit of the fiftieth person who rejoices at hearing the Lotus Sūtra transmitted one after another by those who rejoice at hearing the Lotus Sūtra. The Buddha graciously revealed the merit of the fiftieth person in order to preach that the merits of an ignorant person who rejoices at having an opportunity to hear the Lotus Sūtra for even a moment are hundred thousand billion times more valuable than the merit of a great saint who has upheld the expedient practices and teachings expounded in the pre-Lotus sūtras for aeons. This is why Grand Master T’ien-t’ai presented these sayings—to show the heart of this sūtra. The koken-ju tree grows thirty-three feet in height a day. The bird kalaviṅka, even when very young, twitters more beautifully than other birds, large or small. Thus T’ien-t’ai compared the long period necessary to practice the expedient teachings to the slow growth of various plants and trees, and the immediate attainment of Buddhahood through the practice of the Lotus Sūtra to the rapid growth of the koken-ju which grows thirty-three feet a day. He also compared great or minor saints who keep expedient teachings to various birds, and ordinary people who intently keep faith in the Lotus Sūtra to the cry of a kalaviṅka bird in the eggshell which is superior to that of other birds.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 76-77
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
I woke today an hour early. An hour lost. Why did I lose that hour? AI. Artificial intelligence has become such a topic of discussion that even Rev. Kenjo Igarashi spent his Sunday Dharma talk at the Sacramento Nichiren Buddhist Church railing against the failings of AI.
This is all wildly misdirected.
Here’s how AI (Google Gemini) explains Artificial Intelligence:
Artificial Intelligence (AI) is a field of computer science dedicated to creating systems capable of performing tasks that typically require human intelligence. These tasks include learning from experience, recognizing patterns, understanding natural language, solving complex problems, and making decisions.
Rather than a single technology, AI is an umbrella term that encompasses several distinct approaches and capabilities.
And what constitutes “Human Intelligence”? Again, Gemini explains:
Human intelligence is typically defined by five core dimensions that AI cannot fully replicate:
The 5 Dimensions of Human Intelligence
General Adaptability (Contextual Learning): Humans can learn a concept in one domain and immediately apply it to a completely unrelated situation (transfer learning). A human can read a book about leadership and use those insights to resolve a dispute between friends. Current AI requires specific retraining or prompt adjustments to switch contexts.
Intuition and Common Sense: Humans possess a massive, unwritten database of “how the world works” acquired through physical existence. We instantly know that an open umbrella won’t protect us from a falling bowling ball, or that a crying person might need space rather than logic. AI lacks this lived experience and must approximate it through statistical patterns in text and media.
Emotional Intelligence (EQ) and Empathy: Human intelligence includes the ability to feel, interpret, and mirror the emotions of others, as well as understand our own internal motivations. AI can simulate empathy by generating comforting words, but it does not experience emotional states or genuine interpersonal connection.
Intrinsic Motivation and Intentionality: Humans act out of desires, survival instincts, curiosity, and existential purpose. We decide what goals are worth pursuing. AI has no intrinsic intent; it is entirely reactive, executing tasks based on external prompts, reward functions, or objectives programmed by humans.
True Creativity and Innovation: While AI can recombine existing data into novel configurations (generative AI), human intelligence can create entirely new paradigms, art movements, or scientific theories out of emotional breakthroughs, existential crises, or accidental observations.
So, when Rev. Igarashi was telling the story of how the “AI” tool he uses to send his propagation report to Nichiren Shu headquarters in Japan doesn’t identify the correct kanji character for the word “propagation”, what was the lesson his listeners were supposed to take away about Artificial Intelligence?
I’m a technology early adopter. I think I inherited it from my father, who was a pioneer in computer hardware engineering and inertial guidance systems. When dial-up Internet access first became available in Sacramento in 1993, I signed up immediately. I loved the concept of meeting and interacting with people around the world. I spent many hours at night online playing Go with players in Asia.
I’ve taken a similar attitude toward the tools that have become available in the very short period since the first modern “Generative AI” app launched in 2022.
Notice that what I like – what really attracts my attention – is the tools that take advantage of generative artificial intelligence.
OpenAI CEO Sam Altman has coined the phrase “Revenge of the idea guys.” In the world of Silicon Valley startups before AI, the idea guys were the people who had great ideas but lacked the skills to implement them. Now, with the tools becoming available through Artificial Intelligence, the idea guys are suddenly able to put their ideas to work by themselves.
I’m an idea guy.
Using Google’s Gemini Notebook I am able to use generative AI to digest and interpret the writings of Nichiren Shonin, the academic papers published on the topic and the brochures and other publications of Nichiren Shu. I’ve uploaded several translations of the Lotus Sutra and commentaries to gain better understanding of the Lotus Sutra. When I ask questions, the answers come from these curated sources.
Each day I use Gemini’s image generator, Nano Banana, to create an illustration for that day’s Daily Dharma lesson. The image isn’t essential, I just think it gives the lesson an added dimension.
Google’s suite of AI tools have allowed me to gather together resources to create these websites:
Yes. These tools can make mistakes. These are still machines and if you don’t specify exactly what you want, they can make things up. Conversely, when you want to imagine something out of the ordinary they balk. I still can’t get Google’s Nano Banana to draw Universal Sage’s Six-Tusked White Elephant with six tusks. It just can’t do it.
What really bothers me about all this “AI is bad” talk, is that they might take away my toys.
Now in my humble opinion, there are many differences between those scriptures preached by the Buddha during the first forty years or so and the Lotus Sūtra, which was preached during the last eight years. However, what scholars consider to be most important, with which I certainly agree, are the concepts of nijō-sabutsu (obtaining Buddhahood by the Two Vehicles) and kuon-jitsujō (attaining Enlightenment in the eternal past.)
First, as for nijō-sabutsu, it is revealed in the Lotus Sūtra that
Śāripūtra is the future Flower Light Buddha (in chapter 3) while Kāśyapa will be Light Buddha in the future; Subhūti, Beautiful Form Buddha; Kātyāyana, Jāmbūnada Golden Light Buddha; Maudgalyāyana, Tamālapatracandana Fragrance Buddha (chapter 6); Pūrṇa, Law Brightness Buddha (chapter 8); Ananda, Mountain Sea Wisdom Buddha; Rāhula, Stepping On Seven Treasure Flower Buddha; two groups of arhats, 500 and 700 in number respectively, Universal Brightness Buddhas; 2,000 of those who have obtained arhatship and those who have not, Treasure Form Buddhas (chapter 9); and female disciples of Mahā-Prajāpatī and Yaśodharā will be Gladly Seen by All Buddha and Emitting Ten Million Ray Buddha respectively in the future (chapter 13).
These people of the Two Vehicles appear to be respected as future Buddhas in the Lotus Sūtra, but are often disappointing in scriptures preached before it, where it is considered that they are unable to ever obtain Buddhahood.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 36-37
