Gift of Rice Study Points

(2) “The Gift of Rice”
The following study point is related to the following passage: “As for the matter of becoming a Buddha, ordinary people keep in mind the words ‘earnest resolve’ and thereby become Buddhas” (WND-1, 1125).

Earnest Resolve Determines the Quality of Our Lives From Moment to Moment
Nichiren Daishonin explains that our earnest resolve is the key to revealing our innate Buddhahood. Earnest resolve refers to our innermost determination to practice and spread Buddhism for ourselves and for the sake of others. In terms of making Buddhist offerings, it denotes our sincerity—our heartfelt actions. The power of our resolve determines the quality of our life from moment to moment and also determines whether or not we reveal our Buddha life-condition and enjoy authentic happiness. (See Study Guide, p. 36, or March–April 2007 Living Buddhism, p. 70.)

The following study point is related to the following passage: “When we carefully consider what exactly earnest resolve refers to, it is the doctrine of observing the mind” (WND-1, 1125).

Observing the Mind Means Perceiving and Manifesting Buddhahood Within Us, No Matter What Our Circumstances
To “observe one’s own mind and to find the Ten Worlds within it” (WND-1, 356) means perceiving and manifesting Buddhahood within us, no matter what our circumstances. Put simply, the “observation of the mind” refers to one’s practice to attain Buddhahood. Nichiren teaches that by embracing the Gohonzon with faith and chanting Nammyoho- renge-kyo, we can perceive and bring forth our innate Buddhahood. (See Study Guide, p. 37, or March–April 2007 Living Buddhism, p. 71.) Our earnest resolve to devote ourselves to Nichiren Buddhist practice is synonymous with the “observation of the mind”—with our attainment of Buddhahood. (See Study Guide, p. 38, or March–April 2007 Living Buddhism, p. 72.)

The following study point is related to the following passage: “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” (WND-1, 1125–26).

Benefit of Offerings
Offering in actuality refers to the physical offering of one’s body and life for Buddhism as demonstrated by the stories of 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 toward attaining Buddhahood. (See Study Guide, p. 39, or March–April 2007 Living Buddhism, p. 73.)

The following study point is related to the following passage: “The true path lies in the affairs of this world. . . . In the end secular matters are the entirety of Buddhism” (WND-1, 1126).

Buddhist Practice and Daily Life Are Never Separate
The “true path” refers to the correct teaching of Buddhism which does not exist apart from secular matters. The practice of the correct teaching does not exist anywhere apart from society and one’s daily life. (See Study Guide, p. 40, or March–April 2007 Living Buddhism, p. 74.) Since “all phenomena are Myoho-renge-kyo” (WND-1, 384), from the ultimate iewpoint of those awakened to the Law of Myoho-rengekyo, Buddhism is at one with secular matters. Buddhist practice and daily life are never separate. (See Study Guide, p. 41, or March–April 2007 Living Buddhism, p. 75.)
Continually bringing the humanistic wisdom of Buddhism to our individual lives, families and communities—this is the genuine way to practice Buddhism. (See Study Guide, p. 41, or March–April 2007 Living Buddhism, p. 75.)

The following study point is related to the following passage: “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” (WND-1, 1126).

The Spiritual and Material Are Essentially Inseparable
From the non-dualistic viewpoint of the Lotus Sutra 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. (See Study Guide, p. 42, or March–April 2007 Living Buddhism, p. 76.)

The following study point is related to the following passage: “You should realize from this that polished rice is not polished rice; it is life itself” (WND-1, 1126).

Sincere Buddhist Offering Is Not Self-sacrifice
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 toward 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 practicing Buddhism. (See Study Guide, p. 44, or March–April 2007 Living Buddhism, p. 78.)