Study Materials

The Gift of Rice

(WND-I, pg 1125-1126)

I have received the sack of polished rice, the sack of yams, and the basket of river laver that you took the trouble to send me by messenger.

Human beings have two kinds of treasure. One is clothing and the other is food. A sutra states, "Sentient beings live in dependence on food."1 This passage means that living beings dwell in this world owing to food and clothing. Fish dwell in water and regard water as their treasure. Trees grow on the earth and regard the earth as their treasure. Human beings have life owing to food, and regard food as their treasure.

Life is the foremost of all treasures. It is expounded that even the treasures of the entire major world system cannot equal the value of one's body and life2. Even the treasures that fill the major world system are no substitute for life. Life is like a lamp, and food is like oil. When the oil is exhausted, the lamp goes out, and without food, life will cease.

In worshipping all the deities and Buddhas, the word namu is put ahead of their names. To explain exactly what namu means, namu is a word from India. In China and Japan, it is translated as "dedicating one's life." "Dedicating one's life," means to offer one's life to the Buddha. In accordance with their status, some have wives and children, relatives, fiefs, and gold and silver, while others have no treasure. Whether one has wealth or not, no treasure exceeds the one called life. This is why those known as the sages and worthies of ancient times offered their lives to the Buddha and then became Buddhas.

The boy Snow Mountains offered his body to a demon to receive a teaching composed of eight characters.3 Bodhisattva Medicine King burned his arms as an offering to the Lotus Sutra. In our own country too, Prince Shotoku peeled off the skin of his hand and copied the Lotus Sutra on it, and the sovereign known as Emperor Tenji4 burned his third finger as an offering to Shakyamuni Buddha. Because these things are the affairs of worthies and sages, they are impossible for us to do.

However, as for the matter of becoming a Buddha, ordinary people keep in mind the words "earnest resolve" and thereby become Buddhas. When we carefully consider what exactly earnest resolve refers to, it is the doctrine of observing the mind. When we inquire into what exactly the doctrine of observing the mind refers to, it means that offering one's only robe to the Lotus Sutra is equivalent to peeling off one's skin; and that in a time of famine, offering the food that is the only means for sustaining one's life that day to the Buddha is offering one's life to the Buddha. The blessings from this are in no way inferior to those Bodhisattva Medicine King gained by burning his arms, or the boy Snow Mountains gained by offering his body to a demon. Thus, what is appropriate for sages is offering in actuality [offering one's life itself for the Law]. What is appropriate for ordinary people is offering in principle [sincerely offering what is important to one's own life]. This is the teaching called the paramita of almsgiving5 for the observation of the mind that is set forth in the seventh volume of Great Concentration and Insight.

The true path lies in the affairs of this world. The Golden Light Sutra states, "To have a profound knowledge of this world is itself Buddhism." The Nirvana Sutra states, "All of the non-Buddhist scriptures and writings in society are themselves Buddhist teachings, not non-Buddhist teachings."

When the Great Teacher Miao-lo compared these passages with the one from the sixth volume of the Lotus Sutra that reads, "No worldly affairs of life or work are ever contrary to the true reality,"6 he revealed their meaning and pointed out that although the first two sutras are profound, since their meaning is still shallow and fails to approach that of the Lotus Sutra, they relate secular matters in terms of Buddhism, whereas the Lotus Sutra explains that in the end secular matters are the entirety of Buddhism.

The essence of the sutras preached before the Lotus Sutra is that all phenomena arise from the mind. To illustrate, they say that the mind is like the great earth, while the grass and trees are like all phenomena. But it is not so with the Lotus Sutra. It teaches that the mind itself is the great earth, and that the great earth itself is the grass and trees. The meaning of the earlier sutras is that clarity of mind is like the moon, and that purity of mind is like a flower. But it is not so with the Lotus Sutra. It is the teaching that the moon itself is mind, and the flower itself is mind. You should realise from this that polished rice is not polished rice; it is life itself.

Background

The name of this letter's addressee and its date of composition are unknown. The title, "The Gift of Rice," derives from the opening passage of the letter, in which Nichiren Daishonin gives thanks for offerings made. It also indicates the theme of this letter -- the spirit of offering in Buddhism. While sages of old practised "offering in actuality," giving their very lives for Buddhism, ordinary people in the present age practise "offering in principle," giving what sustains or is of value to them. Ultimately, Nichiren says, "earnest resolve" is what makes offering, or almsgiving, a meaningful act in Buddhism. Nichiren thus equates the polished rice he has received to life itself.

Life at Mt Minobu was harsh, and Nichiren and his disciples were often in need of food and other provisions. Fortunately, he had a loyal group of lay supporters who helped provide these necessities.

Commentary Our Earnest Resolve is the Key to Revealing Our Innate Buddhahood

However as for the matter of becoming a Buddha, ordinary people keep in mind the words "earnest resolve" and thereby become Buddhas.

Here, Nichiren Daishonin explains that our earnest resolve is the key to revealing our innate Buddhahood. Earnest resolve refers to our innermost determination to practise and spread Buddhism for ourselves and for the sake of others. In terms of making Buddhist offerings, it denotes our sincerity -- our heartfelt actions.

For what purpose do we live each day? What is the fundamental thought behind our chanting of Nam-myoho-renge-kyo? Our innermost thoughts as we go through our everyday lives are essentially imperceptible to others and even to ourselves at times. But subtly and steadily, those thoughts find expression in our lives and in our Buddhist practice. At a critical moment, our innermost resolve shows itself clearly in our lives.

In other words, our earnest resolve -- its depth and strength -- determines our lives from moment to moment. Ultimately, Nichiren explains, it determines whether or not we reveal ourselves to be Buddhas and enjoy authentic happiness.

In the beginning of this letter, Nichiren explains that the legendary sages of the past attained Buddhahood through offering their lives to Buddhism because "life is the foremost of all treasures." (WND-I, pg 1125) He says, "Even the treasures that fill the major world system are no substitute for life." (Ibid)

Nichiren teaches that life should be the foundation of all values, not material wealth, power or status. Food becomes precious because it nourishes life. Clothing becomes valuable because it protects life. Nichiren Buddhism stresses the dignity of life for it is endowed with universal, eternal Buddhahood. Life's fundamental purpose, therefore, is fulfillment through revealing life's greatest potential. For this reason, our devotion to Buddhist practice is not self-sacrifice but the direct path to self-actualisation.

But the legendary devotional acts of sages depicted in the various Buddhist scriptures -- such as peeling off one's skin to write down a Buddhist teaching, offering one's body to a demon in exchange for learning a Buddhist teaching or burning one's arms as a lamp for the Buddha -- seem to us very extreme and bizarre.

In this regard, Nichiren writes: "Should we peel off our skins as the ascetic Aspiration for the Law did, follow the boy Snow Mountains" example and offer our bodies to a demon, or emulate Bodhisattva Medicine King in burning our arms? … The practice we should perform in order to master the correct teaching and attain Buddhahood depends upon the times. If there were no paper in Japan, then you should peel off your skin. If the Lotus Sutra had not yet been introduced to our country and a single demon were to appear who knew it, then you should offer your body to him. If there were no oil available in our country, then you should burn your arms. But of what use is it to peel off our skin when the country has an abundant supply of heavy paper?" ("Letter to the Sage Nichimyo", WND-I, pg 324)

Here, Nichiren points out that the forms of offering in Buddhism may change according to the times and circumstances. What remains unchanged is the spirit behind Buddhist offerings; it comes down to one's earnest resolve to seek and spread the truth of Buddhism. Earnest resolve is not a watered-down version of the physical sacrifices made by the legendary sages in Buddhism. Rather, it constitutes the essential aspect of all offerings in Buddhism.

No matter the age or circumstances, what is most important in making offerings in Buddhism is our sincerity. Nothing but our sincere devotion to Buddhism enables us to reveal our innate Buddhahood. As Nichiren writes in this letter, "As for the matter of becoming a Buddha, ordinary people keep in mind the words 'earnest resolve' and thereby become Buddhas."

The Doctrine of Observing the Mind

When we carefully consider what exactly earnest resolve refers to, it is the doctrine of observing the mind.

In his treatise, "The Object of Devotion for Observing the Mind, "Nichiren Daishonin explains, "The observation of the mind means to observe one's own mind and to find the Ten Worlds within it." (WND-I, pg 356)

From the viewpoint of Nichiren Buddhism, the Ten Worlds are potential states or conditions that a person can manifest and experience at any moment. Among all possible states of life, Nichiren explains, "Buddhahood is the most difficult to demonstrate." (Ibid, pg 358) To "observe one’s own mind and to find the Ten Worlds within it," then, means perceiving and manifesting Buddhahood within us, no matter what our circumstances. To put it simply, the "observation of the mind" refers to one’s practice to attain Buddhahood.

Nichiren also writes: "Shakyamuni's practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was." (Ibid, pg 365) Myoho-renge-kyo is the fundamental Law of the universe inherent in all life. When people become aware that their lives are Myoho-renge-kyo itself, they manifest their Buddha nature. Here, Myoho-renge-kyo also refers to the Gohonzon, the object of devotion in Nichiren Buddhism, as the embodiment of life's essential Law. In other words, Nichiren teaches that by embracing the Gohonzon with faith and chanting Nam-myoho-renge-kyo, we can perceive our innate Buddhahood. This is known as the teaching that "embracing the Gohonzon is in itself observing one's mind." Since the key to putting this teaching into practice is our faith that our lives are entities of Myoho-renge-kyo, Nichiren equates one’s earnest resolve, or sincere faith, with the doctrine of observing the mind. Putting it in another way, our earnest resolve to devote ourselves to Nichiren Buddhist practice is synonymous with the "observation of the mind" -- with our attainment of Buddhahood.

Offering in Actuality and Offering in Principle

When we inquire into what exactly the doctrine of observing the mind refers to, it means that offering one’s only robe to the Lotus Sutra is equivalent to peeling off one’s skin ... This is the teaching called the paramita of almsgiving for the observation of the mind that is set forth in the seventh volume of Great Concentration and Insight.

The most commonly used Sanskrit word for "offering" in the Buddhist tradition is puja, which derives from a verb meaning "to respect" or "to revere." When people respect someone or something, they are motivated to express it in concrete form, So, by making various forms of offering, early Buddhists expressed their respect towards the three treasures of Buddhism: to the Buddha for teaching the Law; to the Law for leading them to genuine happiness; and to the community of practitioners for their spreading the Law and protecting its integrity.

In keeping with this original meaning of Buddhist offerings, Nichiren Daishonin stresses the importance of earnest resolve in making them. He also explains that earnest resolve is the key to revealing our innate Buddhahood, thus equating earnest resolve with the doctrine of observing the mind, or the teaching of Nam-myoho-renge-kyo that enables all people to attain Buddhahood.

Nichiren explains that the necessary ingredient to self-knowledge and self-realisation "observing one’s own mind and to find the Ten Worlds within it" -- is our "earnest resolve." When sincerity is the underlying sentiment in all our efforts -- whether we communicate the greatness of Nichiren Buddhism to others or offer our time and financial support for the further development of the SGI -- we begin to see our essential self, that is, Buddhahood.

Action without sincerity lacks substance and becomes formality. At the same time, intentions without action do not fully realise their value.

Nichiren explains that one’s sincere offering of clothes or food for the sake of Buddhism becomes one’s life itself. So to feel appreciation without expressing it through our actions or to make offerings without a sense of sincere appreciation -- both fall short of expressing our true potential.

Everything we do -- if based on our utmost sincerity -- becomes a projection of our innermost will to propagate the Law in order to relieve the misery of others, an extension of our life itself.

Nichiren then explains that there are two kinds of offering: "offering in actuality" and "offering in principle;" Offering in actuality refers to the physical offering of one’s body and life for Buddhism as demonstrated by the legendary sages. Offering in principle denotes the offering of one's material possessions with the earnest resolve to support the further spread of Buddhism as demonstrated by ordinary believers such as this letter’s recipient.

Nichiren teaches that the benefit derived from offering in principle is no less than the benefit derived from offering in actuality. In other words, making offerings out of one’s earnest resolve to spread Buddhism and protect its integrity is the solid path towards attaining Buddhahood.

He often cautions us, however, that Buddhist offerings should be made towards the correct teaching of the Lotus Sutra and its genuine practitioners. For example, in "The Bodies and Minds of Ordinary Beings," he writes: "Though one may perform meritorious deeds, if they are directed towards what is untrue, then those deeds may bring great evil, but they will never result in good. On the other hand, though one may be ignorant and make meager offerings, if one presents those offerings to a person who upholds the truth, one’s merit will be great. How much more so in the case of people who in all sincerity make offerings to the correct teaching!" (WND-I, pg 1134) Our earnest resolve or sincerity counts as long as our offerings are directed towards that which accords with the spirit and intent of Nichiren Buddhism.

Simultaneously, though we may be sincere, if we support those who slander the correct teaching of Buddhism, we are committing "the offence of complicity" -- the same degree of offence as the slanderers themselves. It is our responsibility, then, in making offerings as Nichiren Buddhists, to recognise any unjust act contrary to the Buddhist ideals of compassion and humanism, and refrain from supporting those who work to destroy the spirit and intent of Buddhism.

"The paramita of almsgiving" refers to the first of the six paramitas, or practices, required of Mahayana bodhisattvas to attain Buddhahood. The Sanskrit word paramita means "perfection." According to T’ien-t’ai, a sixth-century Chinese Buddhist scholar, the paramita of almsgiving is a method of overcoming greed -- one's inability to share his or her possessions with others. Greed interferes with the practice of observing the mind. T’ien-t’ai explained in his treatise, Great Concentration and Insight, that there are two kinds of almsgiving: "in actuality" and "in principle." According to T’ien-t’ai, almsgiving in actuality is to offer one's material possessions to others, while almsgiving in principle is to offer the Law. In "The Gift of Rice", although Nichiren uses T’ien-t'ai’s terminology, he presents different definitions. To recap, he defines offering in actuality as the offering of one's body and life, and offering in principle as the offering of material possessions based on one’s sincerity.

Nichiren’s intent here seems to lie in his emphasis on sincerity in making offerings. If the offering of body and life is emphasised without acknowledging the underlying sincerity, that is the key, and it may lead to a fanatical disregard for life, which directly goes against the Buddhist ideal of life’s dignity. At the same time, if the offering of material possessions is encouraged simply for their monetary value, this will give the false impression that enlightenment is reserved only for those who possess wealth and can give more than others. Nichiren unites these different forms of Buddhist offering by emphasising the single essential element of sincerity.

Whatever we do in our Buddhist practice, he admonishes us, should be an expression of our earnest resolve, or sincere faith.

Practising Engaged Buddhism

The true path lies in the affairs of this world ... In the end secular matters are the entirety of Buddhism.

From this passage to the end of the letter, Nichiren Daishonin discusses the ultimate non-duality of Buddhism and secular matters, of the spiritual and the material, of the true aspect (the Mystic Law of Myoho-renge-kyo) and all phenomena. He does so to explain that the sack of polished rice, which has only a material value from a secular perspective, becomes life itself when offered with one's earnest resolve to spread the teaching of universal Buddhahood and support the Lotus Sutra's votaries.

Nichiren writes, "The true path lies in the affairs of this world." Here, the "true path" refers to the correct teaching of Buddhism. In other words, he teaches that the correct teaching of Buddhism does not exist apart from secular matters, that the practice of the correct teaching does not exist anywhere apart from society and one’s daily life.

He then goes on to explain the inseparability of Buddhism and secular matters through comparing the Lotus Sutra with other sutras. The provisional Mahayana teachings (Mahayana sutras other than the Lotus Sutra) do not explain the non-duality of Buddhism and secular matters.

Nichiren cites two examples from the provisional Mahayana teachings. The Golden Light Sutra teaches, "to have a profound knowledge of this world is itself Buddhism." And the Nirvana Sutra teaches, "all of the non-Buddhist scriptures and writings in society are themselves Buddhist teachings, not non-Buddhist teachings." These two sutras first view Buddhism and secular matters as separate. But they later explain that Buddhism is closely related to secular matters, as the former constitutes the foundation of the latter.

These provisional Mahayana teachings, as Nichiren points out, can be described as profound since they do teach the close relationship between Buddhism and secular matters. This is in contrast to the earlier monastic, or Hinayana, Buddhism, which seeks enlightenment in the transcendental realm of nirvana, which is set apart from the realm of ordinary human beings.

These two provisional Mahayana teachings may be also described as profound when compared to other provisional Mahayana teachings -- such as the Pure Land teaching, which seeks enlightenment in the Pure Land of Perfect Bliss said to lie in the west, far removed from our world.

The Golden Light and Nirvana sutras, however, do not teach the non-duality of Buddhism and secular matters. In opposition to these provisional Mahayana teachings, the correct Mahayana teaching is that, from the ultimate viewpoint of the Lotus Sutra, society and people's daily lives are entirely at one with Buddhism.

In the "Benefits of the Teacher of the Law" chapter, the Lotus Sutra states: "The doctrines that they preach during that time will conform to the gist of the principles and will never be contrary to true reality. If they should expound some text of the secular world or speak on matters of government or those relating to wealth and livelihood, they will in all cases conform to the correct Law." (The Lotus Sutra, pg 263) Regarding this passage, T’ien-t’ai commented in The Profound Meaning of the Lotus Sutra, "No worldly affairs of life or work are ever contrary to the true reality." In the above passage and in T’ien-t’ai’s commentary, the "true reality" refers to the true aspect of all phenomena, the ultimate truth that permeates all phenomena and is in no way separate from them. In the "Expedient Means" chapter, the Lotus Sutra states, "The true entity of all phenomena can only be understood and shared between Buddhas." (LS, pg 24) From the viewpoint of Nichiren Buddhism, this true reality, also called the "true aspect" or "true entity," is the Mystic Law of Myoho-renge-kyo.

In "The True Aspect of All Phenomena," Nichiren writes, "The ‘true aspect' is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo." (WND-I, pg 384) From the ultimate viewpoint of those awakened to the Law of Myoho-renge-kyo, therefore, Buddhism is at one with secular matters. Buddhist practice and daily life are never separate. The seemingly separate aspects of the religious and the secular, of the spiritual and the material, become one and the same from the standpoint of the Lotus Sutra. This is why Nichiren writes, "The Lotus Sutra explains that in the end secular matters are the entirety of Buddhism." The non-duality of Buddhism and secular matters means that the concrete actions we take in the course of our daily lives for the widespread propagation of Nichiren Buddhism and the peace and happiness of all people constitute our Buddhist practice and thus the cause for revealing our innate Buddhahood. Nichiren Buddhism is engaged Buddhism, and it must be practised as such. Continually bringing the humanistic wisdom of Buddhism to our individual lives, families and communities -- this is the genuine way to practise Buddhism.

Faith Equals Daily Life

The essence of the sutras preached before the Lotus Sutra is that all phenomena arise from the mind... But it is not so with the Lotus Sutra. It is the teaching that the moon itself is mind, and the flower itself is mind.

Following the comparison between the correct Mahayana teaching of the Lotus Sutra and the provisional Mahayana teachings of the Golden Light and Nirvana sutras, Nichiren Daishonin writes, "The essence of the sutras preached before the Lotus Sutra is that all phenomena arise from the mind." Here, "the mind" refers not only to spirituality but also to the ultimate reality, or to Buddhism, which expounds the ultimate reality. "The mind" here could be also described as the cosmic life pervading the entire universe. In other words, Nichiren explains that the sutras other than the Lotus view Buddhism as essentially separate from secular matters, that they view the ultimate reality or cosmic life as essentially separate from all phenomena -- although the latter arises from the former.

This dualistic view of the ultimate reality and all phenomena, of Buddhism and secular matters, is then explained through the metaphor of the "great earth" and "grass and trees." Nichiren writes: "To illustrate, they say that the mind is like the great earth, while the grass and trees are like all phenomena." Here, the "great earth" refers to the ultimate reality or Buddhism, while "grass and trees" refers to all phenomena or secular matters.

He continues: "But it is not so with the Lotus Sutra. It teaches that the mind itself is the great earth, and that the great earth itself is the grass and trees." In contrast with the other sutras, the Lotus Sutra is non-dualistic. It teaches that the mind is literally the great earth, that the ultimate reality or cosmic life is at one with the great earth ("the mind itself is the great earth"). Since the ultimate reality and the great earth are no longer two separate things, the metaphor collapses; one cannot say that "the mind is like the great earth." From the non-dualistic viewpoint of the Lotus Sutra, one must understand that "the great earth itself is the grass and trees" instead of regarding them as separate things. This Lotus Sutra teaching viewing the earth and plants as one is akin to the modern perspective that all lives and their environment are a single ecosystem.

Nichiren goes on to say: "The meaning of the earlier sutras is that clarity of mind is like the moon, and that purity of mind is like a flower. But it is not so with the Lotus Sutra. It is the teaching that the moon itself is mind, and the flower itself is mind." From the dualistic viewpoint of the other sutras, concrete things may be used in similes to explain the immaterial mind since these sutras teach that the spiritual and material are ultimately separate. In other words, "clarity of mind is like the moon," and "purity of mind is like a flower."

From the non-dualistic viewpoint of the Lotus Sutra, however, the spiritual and material are essentially inseparable. Each life, each entity, is at one with the cosmic life. That is, "the moon itself is mind, and the flower itself is mind." Instead of seeking the ultimate reality in a transcendent, metaphysical realm beyond all phenomena, the Lotus Sutra finds the ultimate reality at one with all phenomena, the cosmic life at one with our lives.

Nichiren explains the meaning of the true aspect of all phenomena as follows: "All beings and environments in the Ten Worlds, from hell, the lowest, to Buddhahood, the highest, are without exception manifestations of Myoho-renge-kyo ... Thus, the entire realm of phenomena is no different than the five characters of Myoho-renge-kyo." ("The True Aspect of All Phenomena," WND-I, pg 383) All phenomena in the universe -- including our own lives -- are inseparable from the fundamental Law of Myoho-renge-kyo.

Since our lives and the environment -- all externals, like the moon and the flower -- are manifestations of the essential Law of Myoho-renge-kyo, our lives and the environment are at one, inseparable. For those awakened to the true aspect of all phenomena, or to Myoho-renge-kyo in all things, including their own lives, the distinctions between the ultimate reality and all phenomena, between Buddhism and secular matters, between the spiritual and the material, cease to exist. Those awakened to Myoho-renge-kyo within and without can expand their lives to actually embrace the entire universe. From the viewpoint of the Lotus Sutra, Nichiren writes, "The moon itself is mind, and the flower itself is mind." The moon and each flower are essentially at one with the cosmic life of Myoho-renge-kyo.

Buddhism does not exist apart from the reality of our daily lives. Our Buddhist faith should thus find its expression in the compassionate, wise action we take. Our everyday reality is in itself Buddhism. Some of us, however, tend to separate our Buddhist practice from our everyday life -- thinking that Buddhist faith is limited only to reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo or to attending SGI meetings and activities.

On the contrary, from the viewpoint of Nichiren Buddhism, our whole everyday reality -- including our work and family life becomes the arena of our Buddhist practice, where we manifest the positive values of human life. For example, through challenging the problems we face at work based on the earnest chanting of Nam-myoho-renge-kyo and altruistic actions, we not only overcome our work problems but also deepen our faith and transform our essential life-condition. Under any circumstance, we can practise Buddhism.

Since faith equals daily life, those who lead an unsavoury lifestyle cannot be called genuine Buddhist practitioners. In this sense, our everyday lives become a barometer for our Buddhist faith. A correct Buddhist practice will surely become evident in one’s correct conduct as a human being.

Offering the Gift of Life to Ourselves

You should realise from this that polished rice is not polished rice; it is life itself.

Lastly, Nichiren Daishonin writes, "You should realise from this that polished rice is not polished rice; it is life itself." Based on the Lotus Sutra teaching of the true aspect of all phenomena and on the non-duality of Buddhism and secular matters, Nichiren praises the letter’s recipient for his or her utmost sincerity in making the offering of polished rice.

In medieval Japan, people could not sustain their lives without rice. Rice was therefore a treasure that preserved life, which, as Nichiren explains at the beginning of this letter, is the "foremost of all treasures." (WND-I, pg 1125) Because of the earnest resolve with which the letter’s recipient sent the sack of polished rice to Nichiren, the votary of the Lotus Sutra, this offering amounted to offering life itself.

Viewed from the eye of Buddhism, this sack of polished rice is not merely rice or its material value. The letter’s recipient probably had to live a frugal life in order to support Nichiren’s efforts for the widespread propagation of Buddhism. This sack of rice, in other words, is the crystallisation of someone's earnest resolve to support the spread of the Lotus Sutra teaching of universal Buddhahood. For this reason, Nichiren assures the sender that the sincere offering constitutes an immense cause for attaining Buddhahood and enjoying great good fortune.

In "The Gift of Rice", Nichiren explains that the sincere offerings we make to support the spread of Buddhism are in themselves the offerings of our lives and the cause for our Buddhahood to emerge. A genuine Buddhist offering -- made out of one's earnest resolve and directed towards the correct teaching -- is not self-sacrifice. It is ultimately a gift each of us gives to his or her true self, that is, the Buddha dwelling deep within our lives. Moreover, it is an expression of and further cause for our joy and appreciation in practising Buddhism.

When sincerity is a key ingredient in all our efforts -- whether in communicating the greatness of Nichiren Buddhism to others or offering our precious time and money for the further development of the SGI community we begin to see our essential self, Buddhahood.

Everything we do for the sake of Buddhism that is based on our utmost sincerity projects our innermost will and is an extension of our very lives.

(Prepared by Shin Yatomi for the SGI-USA Study Department.)
From March-April 2007 issue of Living Buddhism, the SGI-USA magazine.

1. Source unknown.
2. A similar passage is cited in The Commentary on the Brahma Net Sutra as a quotation from The Treatise on the Great Perfection of Wisdoom.
3. The story of the boy Snow Mountains offering his body to a demon is found in the Nirvana Sutra. "A teaching composed of eight characters" refers to the last sentence of the following passage: "All is changeable, nothing is constant. This is the law of birth and death, one enters the joy of nirvana."
4. An account of Prince Shotoku (574-622) peeling off the skin of his hand is found in A Personal Commentary on Matters concerning Prince Shotoku. An account of Emperor Tenji (626-671), the thirty-eighth emperor, burning his third finger is found in A Brief History of Japan.
5. The paramita of almsgiving is one of the six paramitas, or practices, for Mahayana bodhisattvas.
6. This passage actually appears in T'ien-t'ai's Profound Meaning of the Lotus Sutra as an annotation to the following passage from the "Benefits of the Teacher of the Law" chapter of the Lotus Sutra: "The doctrines that they preach during that time will conform to the gist of the principles and will never be contrary to the true reality. If they should expound some text of the secular world or speak on matters of the government, or never be contrary to the true reality. If they should expound some text of the secular world or speak on matters of the government or occupations that sustain life, they will in all cases conform to the correct law."