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
Daily Dharma for July 26, 2026
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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
The Answer to the Most Important Question
Prince Shōtoku of Japan was a son of Emperor Yōmei, the thirty-second sovereign of Japan. When he was six years old, elderly men coming from Paekche, Koguryō, and T’ang China paid homage to the Emperor. The six-year old crown prince declared that they were his disciples, and these elderly men holding hands in reverence said that the crown prince was their teacher. It was indeed a wonder. It is also said in a non-Buddhist work that a certain man, while walking on a street, came across a young man about thirty years old beating an old man of about eighty years old on the street. Asked what was the matter, the story says, the young man answered that this elderly man he was beating was his son. The relationship between Śākyamuni and great bodhisattvas from underground is similar to these stories.
Therefore, Bodhisattva Maitreya and others asked a question, “World Honored One! When You were the crown prince, You left the palace of the Śākya clan and sat in meditation under the bodhi tree not far from the town of Gayā until You attained perfect enlightenment. It has only been forty years or so. How could You, World Honored One, achieve so much in so short a time?”
For forty years or so starting with the Flower Garland Sūtra, bodhisattvas have asked questions in every assembly to dispel the doubts all beings might have had. This, however, is the most serious question of all. In the Sūtra of Infinite Meaning, for instance, 80,000 bodhisattvas such as Great Adornment put forth a serious question concerning the apparent discrepancy in time required for attaining Buddhahood. While it has been said in the sūtras preached in the first forty years or so that it would take many kalpa, now it was preached that one could obtain Buddhahood quickly through the teaching of the Sūtra of Infinite Meaning. However serious the question of Great Adornment Bodhisattva was, that of Maitreya was more crucial. …
The thirty-six questions asked by Kāśyapa in the Nirvana Sūtra were also not as serious as the one asked by Maitreya. If the Buddha had not squarely answered the question to dispel this doubt, all the holy teachings of the Buddha’s lifetime would have appeared to be as worthless as bubbles, and the questions of everyone would have remained unanswered. Here lies the importance of the sixteenth chapter, “The Life Span of the Buddha,” of the Lotus Sūtra.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 71-72
Daily Dharma for July 25, 2026
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Conceptual Summary
The illustration interprets the message of trust in the Buddha Dharma by translating the abstract concept of overcoming doubt into a classical Japanese Buddhist narrative scene on silk. It visually separates the mundane suffering of sentient beings from the profound peace of the enlightened state, as described in the provided text. The bottom left quadrant graphically illustrates the Burning House parable from the Lotus Sutra; an orange and yellow fire consumes a complex mansion, symbolizing the dangerous, dramatic, and deluded world people are reluctant to leave. In the center-right, a contrasting calm scene shows individuals (the wise men and children) beginning to step out of the chaotic, fiery influence and turn, with curiosity and developing gratitude, toward the teaching. This shift represents the realization that their created crises are petty compared to the vast benefit available in the Buddha's world, which is depicted as a beautiful, harmonious environment. The soft mineral pigments and subtle gold leaf reinforce the serene and compassionate nature of the Buddha Dharma, visually countering familiar pain with a vision of genuine enlightenment.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
The primary figure in the upper center is Śākyamuni Buddha (Shaka Nyorai), seated and teaching.
He is surrounded by a group of attentive disciples and various other sentient beings, including some who appear to be monks and others who are children or laypeople, representing the 'wise men' and potentially the children from the parable.
Two distinct figures of common people are shown exiting the burning house area and facing towards the Buddha.
Item 2: Text Translations:
Kanji signature in the lower right: '双子座' translates to 'Gemini' or 'The Twins (constellation)'.
Katakana in the red square seal: 'ジェミニ' translates exactly to 'Gemini'.
All of you, wise men!
Have no doubts about this!
Remove your doubts, have no more!
My words are true, not false.
The Buddha sings these verses in Chapter Sixteen of the Lotus Sūtra. If we come to the Buddha, attached to our delusions and fearful of the potential for peace and joy we all have within us, it is easy to doubt what he says. We have been suffering a long time. Like the children playing in the burning house, we are so caught up in the drama and insanity of our world that we cannot imagine any other way to live. When the Buddha warns us of how dangerous it is to continue as we are, we are more certain of our familiar pain than of his enlightenment. When we trust the Buddha Dharma, and cultivate our potential to create unimaginable benefit in this world, then we realize the pettiness of the crises we create for ourselves. We awaken our curiosity and gratitude and learn to see this beautiful world for what it is.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Conducting a Service for the Remains of the Dead
When a wise man who mastered the Lotus Sūtra conducts a service for the remains of the dead, the dead man’s human body becomes the Dharma Body. This is what is meant by “with one’s present body.” It is possible for a wise man of the Lotus Sūtra to recover the spirit that left the dead person, put it back into the remains and convert it into the Buddha mind. This is the so-called attainment of Buddhahood.
The term “with one’s present body” is the physical aspect while the “attainment of Buddhahood” is the spiritual aspect. Therefore, it is possible to convert the dead person’s physical and spiritual aspects into the state of enlightenment that lasts forever from the eternal past. This is called the attainment of Buddhahood with one’s present body. Therefore, it is stated in the “Expedients” chapter of the Lotus Sūtra, “The reality of all things consists of appearance (body of the dead), nature (his mind), substance (his body and mind), etc.”
Mokue Nizō Kaigen no Koto, Opening the Eyes of Buddhist Images, Wooden Statues or Portraits, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 98
Daily Dharma for July 24, 2026
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Conceptual Summary
This 1:1 composition interprets the specific passage from Chapter Fourteen of the Lotus Sutra, focusing on the instructions to spread the Dharma with compassion and respect, free from quarrels. The illustration depicts Śākyamuni Buddha seated at the center, preaching peacefully to a respectful assembly of diverse living beings. He is shown as a figure of 'great compassion,' and his teaching posture emphasizes impartially sharing the Dharma. The assembly includes monks and laypersons, all looking up in respectful, attentive listening. Flanking the Buddha are two prominent Bodhisattvas, representing the 'loving fathers' (Tathāgatas) and 'great teachers' (Bodhisattvas) from the text, appearing alongside generic celestial Bodhisattvas in the surrounding 'worlds of the ten quarters,' all depicted in traditional, respectful poses. The artwork strictly uses classical Japanese Buddhist style (traditional inks, mineral pigments, subtle gold leaf on silk), excluding specific icons of Amitabha or Mahavairocana. The composition avoids dynamic confrontation, illustrating the ideal of peaceful exposition and mutual respect among all beings.
Iconography & Character Identification
Item 1: Deities/Figures Featured:
Central Figure: Śākyamuni Buddha (釈迦如来), depicted seated in meditation and teaching with a gentle mudra.
Attendant Bodhisattvas: Two main Bodhisattvas flanking the Buddha, embodying the compassionate nature of "great teachers." One holds a lotus flower, the other a scroll, signifying teaching and wisdom.
Celestial Figures: Multiple smaller Bodhisattvas appearing in the clouds around the halo, representing "great Bodhisattvas of the worlds of the ten quarters," depicted as celestial beings in varying poses of worship and respect.
Diverse Audience: An assembly of common human beings (men, women, monks) representing "all living beings" listening attentively and peacefully to the Dharma.
Item 2: Text Translations:
Signature (Kanji): 双子座 — Futagoza (translates to "Gemini" as a constellation/zodiac sign, corresponding to the artist's conceptual name).
Seal (Katakana): ジェミニ — Jemini (translates directly to "Gemini" in Japanese Katakana script).
He should not have fruitless disputes or quarrels about the teachings with others. He should have great compassion towards all living beings. He should look upon all the Tathāgatas as his loving fathers, and upon all the Bodhisattvas as his great teachers. He should bow to all the great Bodhisattvas of the worlds of the ten quarters respectfully and from the bottom of his heart. He should expound the Dharma to all living beings without partiality. He should be obedient to the Dharma. He should not add anything to the Dharma or take away anything from the Dharma.
The Buddha declares this passage in Chapter Fourteen of the Lotus Sūtra. In an earlier teaching, the Buddha proclaimed, “I do not quarrel with the world. The world quarrels with me.” The Buddha does not need to prove anything to anyone. He realized the truth and teaches it out of his compassion for all beings. He understood that when people reacted poorly to his teaching and began to argue with him or chastise him, it was due to the illusions they had not yet eliminated. This chapter of the sūtra instructs us to keep the same mind when we spread the Dharma. We teach from our compassion and respect.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Bodhisattvas Who Reside in the Minds of Ordinary People
The bodhisattvas described in the fifteenth chapter, “Appearance of Bodhisattvas from Underground,” who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Śākyamuni who resides within our minds.
They are like T’ai-kung-wang and Duke of Chou, retainers of King Wu of the Chou dynasty in ancient China, who at the same time served the King’s young son, King Ch’eng; or Takeuchi no Sukune of ancient Japan, a leading minister to Empress Jingu, who concurrently served her son, Prince Nintoku. Just like them Bodhisattvas Superior Practice (Jōgyō), Limitless Practice (Muhengyō), Pure Practice (Jōgyō), and Steadily Established Practice (Anryūgyō), the four leaders of these bodhisattvas sprung from the earth, are simultaneously followers of the Original Buddha and bodhisattvas who reside in the minds of us, ordinary people.
Therefore, Grand Master Miao-lê has declared in his Annotations on the Mo-ho chih-kuan (Mo-ho chih-kuan fu-hsing-chiian hungchiieh): “You should know that both our bodies and the land on which we live are a part of the 3,000 modes of existence which exist in our minds. Consequently, upon our attainment of Buddhahood, we are in complete agreement with the truth of ‘3,000 existences contained in one thought,’ and our single body and single thought permeate through all the worlds in the universe.”
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Venerable One, Writings of Nichiren Shōnin, Doctrine 2, Page 145
Daily Dharma for July 23, 2026
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Conceptual Summary
This 1:1 square composition, rendered in the delicate style of traditional Japanese inks, mineral pigments, and subtle gold leaf on silk, illustrates Chapter Ten of the Lotus Sutra. The visual narrative is structured vertically, contrasting the criticized 'expedient' teachings with the profound message of the sutra. In the upper register, Śākyamuni Buddha (Shaka Nyorai) is seated under the Bodhi tree, singing verses of the sutra to Medicine-King Bodhisattva (Yakuō Bosatsu), who is identified by a subtle medicine jar attribute and sits attentively. This upper scene represents the direct transmission of wisdom. A dividing line separates this from the lower register, where Śrāvaka disciples (represented as small, focused monks within a closed circle) are shown hearing the criticism that their path is limited. In contrast, on the other side of the dividing line, diverse beings are depicted actively living out the teachings of the "king of all sūtras" through acts of compassion—leading a lost animal, sharing water, and engaging in collaborative work—symbolizing the "wisdom of the Buddha" reaching all beings. A glowing text scroll representing the sutra itself unifies the top and bottom realms.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Śākyamuni Buddha (central figure, teaching), Medicine-King Bodhisattva (Yakuō Bosatsu, primary listener), Śrāvaka Monks (disciples in a group), and a diverse assemblage of laymen, laywomen, and children representing the universal range of beings reached by the sutra.
Item 2: Text Translations: The signature in the corner, written in Kanji, is '双子座' (Futagoza), which translates to "Gemini" (literally "Twins-Constellation"). The red square seal (hanko) contains the katakana 'ジェミニ' (Jemini), which is the phonetical translation for "Gemini".
In this profound sūtra
The teachings for the Śrāvakas are criticized.
Those who hear
That this sūtra is the king of all the sūtras,
And think over this sūtra clearly after hearing it,
Know this, will approach the wisdom of the Buddha.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. He has already declared that the sūtra he is teaching is the closest to his own wisdom, that it is different from anything he has taught before, and that it is the teaching for Bodhisattvas. The expedient teachings he gave to Śrāvakas before this sūtra were limited because they did not show the way to enlightenment for all beings. As we keep this sūtra in our minds, and learn to recognize it in our daily lives, we not only approach our own enlightenment, we lead all beings to enjoy the Buddha’s wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Five Principles for Propagation
Those who intend to spread Buddhism must correctly understand the five principles for propagation in order to disseminate the True Dharma. They are: (1) the teaching, (2) the capacity of the people, (3) the time, (4) the country, and (5) the sequence of spreading the Buddha’s teachings.
Ken Hōbō-shō, A Clarification of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 113.
Daily Dharma for July 22, 2026
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Conceptual Summary
This 1:1 composition visually translates Nichiren's metaphor of the Buddha's three virtues—Sovereign (Master), Parent, and Teacher—using a traditional Japanese ink and mineral pigment style on textured silk. A central, serene Shakyamuni Buddha sits enthroned, holding a sutra, representing his absolute authority and leadership. He is flanked by two illustrative groups representing partial virtues: On the left, a compassionate mother cradling her child illustrates 'parental virtue' but lacks the power of a sovereign. On the right, a powerful noble figures issuing commands, complete with followers and a cowering subject, personifies the frightening aspects of 'sovereign virtue' without compassion. Below, devoted monks study texts, embodying the transmission of wisdom and the active 'teacher virtue' that guides all. The traditional style, soft colors, and gold leaf reflect ancient Japanese Buddhist paintings, and the strict exclusion of Amida and Dainichi iconography ensures thematic focus on Shakyamuni as the all-encompassing guide.
Iconography & Character Identification
Item 1: Deities/Figures Featured: Shakyamuni Buddha (seated centrally, holding a sutra); A Compassionate Mother (holding a child, representing Parental Virtue); A Child (cradled by mother); An Imperial Sovereign/Master (authoritative figure, representing Master Virtue); Attendants/Subjects (grouped near the Master); Monks (studying scrolls and texts, representing the transmission of Teacher Virtue).
Item 2: Text Translations:
Kanji Signature: '双子座' (Gemini / Twin Stars)
Seal (Hanko): 'ジェミニ' (Gemini)
The Buddha is the master of the human and heavenly realms, the parent of all living beings, and the teacher who opens the way and leads us all to enlightenment. Lowly parents lack the virtue of a master, and the master without the virtue of parents is frightening. People with the virtues of parents or master do not necessarily possess the virtue of the teacher.
Nichiren wrote this passage in his Treatise on Prayers (Kitō-shō). This illustrates three aspects of the ever-present Buddha to which we can aspire as we practice his highest teachings. Parents care about their children, but they can lack the skill and knowledge necessary to benefit them. A skillful master can be wise about how to live in this world of conflict, but without a true concern for the well-being of those he leads, can degenerate into cruelty and selfishness. As a teacher, the Buddha has found us all within himself, and cares for us as he cares for himself. He has also found himself within all of us, and knows what it takes to lead us to his wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com