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 grasses 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 grasses 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 realize from this that polished rice is not polished rice; it is life itself.
This letter is missing the name of its addressee and the date of composition. The title, The Gift of Rice, derives from the opening passage of the letter, in which Nichiren Daishonin gives thanks for the offerings made. It also indicates the theme for this letter, which addresses the spirit of offering in Buddhism. While sages of old practiced “offering in actuality,” giving their very lives for Buddhism, ordinary people in the present age practice “offering in principle,” giving what sustains or is of
value to their lives. Ultimately, the Daishonin says, “earnest resolve” is what makes offering, or almsgiving, in Buddhism.a meaningful act. The Daishonin thus equates the polished rice he has received to life itself.
Life at Mount Minobu was harsh, and the Daishonin and his disciples were often in need of food and other provisions. Fortunately, he had a loyal group of lay supporters who helped provide him with necessities.
