This letter was written at Minobu to the lay nun Sennichi, the wife of Abutsubo, who lived on Sado Island. After Nichiren Daishonin left Kamakura for Mount Minobu, the lay nun’s husband traveled all the way from Sado three times at least to visit him on her behalf.
In this letter, the Daishonin praises Sennichi for her sincerity in sending him offerings from so far away, and explains the benefits resulting from sincere offerings. Then he declares the Lotus Sutra to be the supreme teaching by revealing that all the Buddhas derive their enlightenment from it. Because the Lotus Sutra is the source of all Buddhas, he explains, the act of making offerings to the Lotus Sutra brings the same benefit as making offerings to all the Buddhas throughout the universe. He also says that the Lotus Sutra, ultimately the Law of Nam-myoho-renge-kyo, possesses the power to change poi
son into medicine and is capable of transforming past offenses into sources of benefit and good fortune. The Daishonin goes on to discuss the moment of death, and encourages Sennichi, a woman advanced in years, to strengthen her faith in the Lotus Sutra even further.
In the last section, the Daishonin expresses admiration for Sennichi’s faith and seeking mind that helped enable her husband to travel all the way from Sado to Minobu. Although the lay nun herself was unable to visit the Daishonin, he says to her, “Your heart has come to this province.” Adding that “it is the heart that is important,” he goes on to explain that believers in the Lotus Sutra, or Nam-myoho-renge-kyo, although dwelling in the mundane world, can enjoy supreme happiness without having to go elsewhere to find it.
1. This incident is said to have occurred when Shakyamuni Buddha, accompanied by his disciple Ananda, was begging in a Brahman city. An old woman offered rice gruel to the Buddha. Though the gruel had spoiled and smelled bad, because her intent was genuine, she was reborn a pratyekabuddha as a result of her sincerity.
2. These Buddhas of the ten directions are enumerated in The Commentary on the Ten Stages Sutra. However, since the expression “the Buddhas of the ten directions” is used here to indicate all Buddhas throughout the universe, these ten should be regarded as representing all the Buddhas in their respective directions.
3. One of the three kalpas, the Glorious Kalpa is the name of the past major kalpa. The present major kalpa is called the Wise Kalpa, and the next major kalpa, the Constellation Kalpa. Each major kalpa consists of four smaller kalpas — the kalpa of formation, the kalpa of continuance, the kalpa of decline, and the kalpa of disintegration. The
Record of the Three Thousand Buddhas of the Three Kalpas mentions the advent of a thousand Buddhas in succession, from the first, Flower Glow Buddha, to the last, Vishvabhu Buddha, in the Glorious Kalpa.
4. Three Thousand Buddhas says that in the Wise Kalpa a thousand Buddhas, from the first, Krakucchanda Buddha, to the last, Ruchika Buddha, will appear in succession.
5. Three Thousand Buddhas also refers to the advent in the Constellation Kalpa of a thousand Buddhas, beginning with Sunlight Buddha and ending with Sumeru Appearance Buddha.
6. The Indian or Sanskrit word is vaipulya. The vaipulya sutra literally means a sutra of great extension. In China it was translated as the “correct and equal” sutra or the “great vehicle” sutra. It is generally used to refer to Mahayana sutras but, in the quotation from the Universal Worthy Sutra here, indicates the Lotus Sutra. In this paragraph, the Daishonin gives the terms Mahayana (great vehicle) and Hinayana
