Nichiren Shōnin’s Goibun Words - New Year’s Gosho: Seed of Buddhahood

“New Year’s Day marks the first day, the first month, the beginning of the year and the start of spring. A person who celebrates this day will gain virtue and be loved by all, just as the moon becomes full gradually, moving from west to east, and the sun shines more brightly travelling from east to west.
 ...…… Suppose we ask where the Buddha is, or where hell is. Some sutras state that hell is below the earth, while the others state that the Pure Land of the Buddhas is in the west. However the explicit truth is that both hell and the Buddha exist within five feet of our bodies. It probably can be said that hell exists in one’s mind when one despises his father and neglects his mother. As the seed of the lotus brings forth its root and flower, we have the Buddha in our minds.”

(Written on 5th January 1281, at Mt. Minobu)
 Ref.: 《Letter to Mrs. Omonsu》also known as《New Year’s Gosho》
 - The Major Writings of Nichiren Daishōnin: Volume 1 (MW 1), p. 271 and A Collection of Nichiren’s Wisdom: Volume 1, p. 43;
 - The Writings of Nichiren Daishōnin: Volume 1 (WND 1), p. 1137

日蓮聖人御遺文 - 新年御書﹕成佛之種子

 "正月一日，是日之始、月之始、歲之始、春之始。善能崇奉者，如月之由西向东而漸盈，如日之自東往西而增輝。德愈勝，人益尊！
 夫地獄與佛究在何處？経文有稱在地下，亦有経文稱在西方等地。然、論其委細，則見其正在我等五尺之身内也。如是，我等心内若有篾父疏母者，則是地獄在其人心内也。譬如花與果可具見於蓮子之中，佛亦存於我等心内。"
 (寫于1281年一月五日，發信地：身延山)
 查閱：《重須殿女房御返事》別名《十字蒸餅書》(《十字御書》)
 - 日蓮聖人御遺文﹕第1冊、第43頁，日蓮大聖人御書全集、第1573頁

Namu Myo Ho Renge Kyo

Shinkoku-O Gosho Part 6

Shinkoku-O Gosho 

(Sovereign of Our Divine land)

Part 6

The Juei and Jokyu Incidents

The 81st sovereign, Emperor Antoku, was the eldest son of Emperor Takakura, and his mother, Kenrei Mon'in, was a daughter of Lay Priest Prime Minister Taira no Kiyomori. Emperor Antoku, defected by the army of Minamoto Yoritomo, was drowned in the Sea of Yashima on the 24th day of the 3rd month in the first year of the Genryaku Period (1184).

The 82nd sovereign, Emperor Gotoba, was later called the ex-Emperor in Buddhist Robe on Oki Island. He was the third son of Emperor Takakura and was enthroned in the first year of the Bunji Period (1185). The 83rd sovereign was Emperor Tsuchimikado, known as ex-Emperor of Awa province. He was the fist son of Emperor Gotoba  and was placed on the throne in the second year of Kennin Period (1202). The 84th was Emperor Juntoku, known also as ex-Emperor on the Island of Sado. he was the second son of Emperor Gotoba who ascended the throne on the 26th of the second month in the third year of Jokyu Period (1221) but was exiled to Sado Island in the seventh month of the same year. Thus, the three sovereigns of 82nd, 83rd and 84th emperors were a father and his two sons. defeated by Hojo Yoshitoki, vassal of Minamoto Yoritomo of Kamakura, these three sovereigns were banished respectively to Oki, Awa, and Sado Provinces, an event of disgrace that never been paralleled in history.

by Nichiren Daishonin
12th year of Bun'ei Era (1275) 

Shinkoku-O Gosho - Part 5

Sinkoku-O Gosho
(Sovereigns of Our Divine Land)
Part 5

Introduction of the Shingon Sect

During the same reign Emperor Kammu, a monk named Kukai (Grand Master Kobo) went to China to study Shingon Buddhism. Not returning to Japan during Kammu's reign, Kukai, however, returned in the first year of the Daido Period (806) during the reign of the fifty-first sovereign, emperor Heizei. On the 19th day of the first month in the 14th year of the Konin Period (823) during the reign of the 52nd Emperor Saga, Kukai was granted the Toji Temple in Kyoto as the headquarters of the Shingon esotericism, which was named Kyoo Gokoku-ji Temple. It was a year after the death of Grand Master Dengyo.

In the fifth year of the Jowa Period (838) during the reign of the 54th sovereign, Emperor Nimmei, Venerable Priest Ennin (Grand Master Jikaku) went to China for further study of Tendai-Lotus and Shingon teachings, returning to Japan in the 14th year of Jowa (847). During the Ninju and Saiko Periods (851-857), in the reign of the 55th sovereign, Emperor Montoku, Ennin wrote commentaries on the Diamond Peak Sutra and the Sutra of the Act of Perfection, totaling 14 fascicles, calling them, together with the Annotations on the Great Sun Buddha Sutra (Dainichi-kyo gishaku), the "triple works of Shingon Sect", built the Sojin Temple on Mt. Hiei, and began spreading Shingon Buddhism. Thus Shingon Sect was permitted to spread on Mt. Hiei, and it became customary that the chief ministers of the Tendai Sect, thereafter, concurrently studied both Lotus and Shingon doctrines. Nevertheless, as the Lotus Sect was compared to the moon while the Shingon Sect to the sun, people as a whole assumed that the Shingon teaching was superior. At any rate, the head priests of Mt. Hiei studied both Tendai and Shingon Buddhism and so did all other priest on the mountain.

During the same reign of Emperor Montoku, Venerable Enchin (Grand Master Chisho) went to Tang China. Studying both the Lotus and Shingon schools of Buddhism, he returned to Japan in the second year of the Ten'an Period (858). Venerable Enchin and mastered in Japan not only the Lotus and Shingon Buddhism under the guidance of  Gishin (first Chief  Priest of Mt. Hiei), and Encho (the second Chief Priest), Grand Master Betto (Kojo), and Ennin (the third Chief Priest), but also the Shingon doctrine of Toji temple. Therefater, he ventured to China, to study both the Lotus and Shingon teachings further. He is the Grand Master Chisho who found the Tendai-esoterism of the Miidera Temple today.

These are the so called four grand master of Shingon Budhism in Japan. Generally speaking, eight streams exist within Japanese esotericism, of which five belonging to the Toji were founded by Grand Master Kobo and three belonging to the Tendai Sect were originated by Grand Master Jikaku.



by Nichiren Daishonin
12th year of Bun'ei Era (1275) 

Nichiren Shōnin’s Goibun Words: Urabon Gosho (On the Ullambana Service)

"The great virtue of Venerable Maudgalyāyana having Faith in the Lotus Sutra not only made himself a Buddha but also his parents Buddhas. Moreover, all the parents in seven generations above & below, and all the parents in the limitless generations above & below became Buddhas unexpectedly. In addition, sons, husbands & wives, their retainers, devotees, and an incalculable number of people all were emancipated from the three evil realms. Not only that, they all entered the rank of shojū & eventually attained Buddhahood. Therefore, it is preached in the Lotus Sutra, fascicle 3 (“Parable of a Magic City” chapter), 'May this merit be spread over all living beings so that we & all others may attain Buddhahood together'."  

Written on 13th July 1277, 

at Mt. Minobu 

[Ref.: Writings of Nichiren Shōnin: Volume 4 (WNS 4), p. 175]

日蓮聖人御遺文: 盂蘭盆御書 (關於盂蘭盆会)

"目犍蓮尊者信奉法華経之大善，非祗自身成佛，父母亦成佛。上七代、下七代，上無量生、下無量生之父母等，意想不及，均得成佛。乃至子息、夫妻、所從、檀那、無量眾生，不僅得離三惡道，悉皆成初住、妙覺之佛。故、法華経第三卷云 (《化城宝處譬喻品》) ：「願以此功德，普及於一切，我等與眾生，皆共成佛道」。"

寫於1277年七月十三日，

發信地：身延山 

[查閱：日蓮大聖人御書全集，第1505頁]日蓮聖人御遺文: 盂蘭盆御書 (關於盂蘭盆会).

Shinkoku-O Gosho - Part 4

Shinkoku-O Gosho
(Sovereigns of Our Divine Land)

Part 4

Spread of the Tendai-lotus Sect

During the reign of the fiftieth sovereign, Emperor Kammu, a sage priest named Saicho (Grand Master Dengyo) founded the Lotus Sect which was superior to other Buddhist schools and defected in debate the six sects of Nara: Kisha, Jojitsu, Ritsu, Hosso, Sanron and Kegon.

Learning about the school of Buddhism called Dainichi (Great Sun Buddha: Shingon) Sect in China, Grand Master Dengyo, moreover, went to China during the reign of the same emperor (23rd year of the Enryaku Period: 804) to study and transmit the four schools of Buddhism. he studied the Lotus, Shingon (True word),  Zen and Mahayana Ritsu Sects in China. Upon returning to Japan, however, Grand Master Dengyo spread only the Lotus and Mahayana Ritsu Sects without spreading the Zen Sect. As for the Shingon Sect, Dengyo did not recongnize its independence, merely permitting monks of the seven great temples of Nara to perform the esoteric rite of "sprinkling water on the head" ceremony. Not knowing the true intent of the Grand Master, however, people in those days conjectured that he studied the profound teaching of the Tendai-Lotus school, but not the doctrine of Shingon esotericism.

by Nichiren Daishonin
12th year of Bun'ei Era (1275)

Shinkoku-O Gosho - Part 3

Shinkoku-O Gosho 
(Sovereigns of Our Divine Land)
Part 3

Introduction of the Six Sects in Nara

During the thirty-third reign of Emperor Shushun, Buddhism began spreading in Japan, gaining momentum during the reign of the thirty-fourth Emperor Suiko, whoese Imperial Regent, Prince Shotoku, did much for the rise of Buddhism such as the promulgation of the Seventeen Article Constitution based on Buddhist doctrines. it was during his reign that schools of Buddhism called Sanron (Three Treatises) and Jojitsu (Completion of Truth) were transmitted to Japan for the first time. This Sanron Sect was the first of the Buddhist sects, Mahayana or Hinayana, appearing in India, China or Japan. Therefore, is is called the mother or father of Buddhist Sects.

Thereafter, the Zen Sect was transmitted to Japan in the reign of Emperor Kogyoku, the thirty-sixth sovereign; the Hosso (Dharma Characteristics) Sect, in the reign of Emperor Temmu, the fortieth sovereign; the Great Sun Buddha Sutra, in the reign of Emperor Gensho, the forty-fourth sovereign; and the Kegon (Flower Garland) Sects, in the reign of forty-fifth Emperor Shomu. Both Ritsu (Precepts) and Tendai-Hokke (Lotus) Sects were introduced to Japan by Venerable Priest Chien-Chen (Ganjin) in the reign of the forty-sixth Emperor Koken, but Chien-chen propagated only the Ritsu Sect without spreading the Tendai-Lotus Sect.

by Nichiren Daishonin

12th year of Bun'ei Era (1275)

Shinkoku-O Gosho - Part 2

Shinkoku-O Gosho 
(Sovereigns of Our Divine Land)
Part 2

Introduction of Buddhism
(in Japan)

The thirtieth sovereign was Emperor Kimmei, eldest son of the twenty-seventh Emperor keitai. He reigned for 32 years, and on the thirteenth day of the tenth month during the thirteenth year of his reign (552 A.D.), King Song-myong of Paekche presented to the Japanese Emperor a gilt-copper statue of Shakyamuni Buddha, which all the people of Japan today from the emperor down, regard as the Buddha of Infinite Life.

The Paekche king's letter of presentation stated:" I, a subject of Your highness, have heard that Buddhism is the best of all teachings and supreme of all ways in the world. In order for Your Highness to practice it, I respectfully present you this Buddhist statue, scriptures and monks through my emissary. I pray that Your Highness may have faith in Buddhism and practice it."

For thirty years or so during the three reigns of Emperors Kimmei, Bidatsu and Yomei, however, Buddhism was not believed in. Strange phenomena in the sky and natural calamities on earth similar to those today did occur during these years, though with less severity.

by Nichiren Daishonin
12th year of Bun'ei Era (1275)

Shinkoku-O Gosho - Part 1

Shinkoku-O Gosho 
(Sovereigns of Our Divine Land)
Part 1


Japan: Land and sovereigns

As I contemplate, Japan is also known variously as Mizuhonokuni (the Land of Luxuriant Rice Plants), Yamato, Akitsushima or Fuso. It consist of 66 provinces and two island of Iki and Tsushima, totaling 68 provinces, extending 3,000 ri east to west, though the measurement from north to south is not positively known.

The land of Japan is divided into five provinces in the Central district and seven circuits. The five central provinces are Yamashiro, Yamato, kawachi, Izumu, and Settsu. the seven circuits are: Tokai-do covering fifteen provinces, Tosan-do eight provinces, Hokuriku-do seven provinces, San'in-do eight provinces, San'yo-do eight provinces, Nankai-do six provinces, and Saikai-do eleven provinces, which is also called Chinzei or Dazaifu. This is the land of Japan.

Considering the rulers of Japan next, twelve gods, seven heavenly and five terrestrial gods reigned over Japan during the pre-historic legendary period. The first of the seven heavenly rulers was Kunitokotachi no Mikoto..., the seventh being Izanagi no Mikoto and his wife, Izanami no Mikoto. The first of the five terrestrial sovereigns was Amaterasu Omikami, who is the Sun Goddess enshrined at the Grand Shrine of Ise. She is the daughter of Izanagi and Izanami.(...) The fifth terrestial sovereign, Hikonagi Satake Ugaya Fukiaezu no Mikoto, was the son of Hikohohodami no Mikoto, the fourth sovereign. His mother was the daughter of the dragon king. These five reigns of terrestrial gods, together with the seven reigns of heavenly gods constitute the twelve reigns of divine rulers.

Human sovereigns, I suppose, will number about one hundred, begining with emperor Jinmu, son of Hikonagi Satake Ugaya Fukiaezu no Mikoto.(...) the fourteenth was the Emperor Chuai (Father of Great Bodhisattva Hachiman). The fifteenth was Empress jingu (Mother of Great Bodhisattva Hachiman). The sixteenth was Emperor Ojin, who is a son of Emperor Chuai and empress Jingu and now worshipped as Great Boddhisattva Hachiman.(...) Herefore, till the twenty-ninth reign of Emperor Senka, Buddhism had not been transmitted to Japan although it existed in India and China.

by Nichiren Daishonin

12th year of Bun'ei Era (1275)

Nichiren Daishōnin’s Goibun Words: Kaimoku Sho (Three Great Vows)

Nichiren Daishōnin’s Goibun Words: Kaimoku Sho 

(Three Great Vows)

日蓮大聖人御遺文: 開目抄 (三大誓願)

"No matter how many great difficulties fall upon me, I will not submit to them until a man of wisdom defeats me by reason. Other difficulties are like dust in the wind. I will never break my vow to become the pillar of Japan, to become the eyes of Japan, and become the great vessel of Japan." - Written on February 1272, at Sado Island [Ref.: Writings of Nichiren Ｄaishōnin: Doctrine 2 (WNS 2), p. 105]

"以種種大難相加，除非智者能破我義，終不為用也。其他大難，袛如風前之塵。我、誓將作日本之梁柱，作日本之眼目，作日本之大船，此願不可破！" - 寫於1272年二月，發信地：佐渡島 [查閱：日蓮大聖人御書全集，第249頁]

Namu Myo Ho Renge Kyo

The Heart Mantra of Lotus Sutra 妙法連華經心咒

This is a Mandala Gohonzon inscribed by Nichiren Daishonin

南無妙法連華經

Namu Myo Ho Ren Ge Kyo

Namo Saddharma Pundarika Sutra

Which sutra was preached right after the Lotus Sutra?

ANSWER: It was the Sutra of Meditation on the Universal Sage Bodhisattva.


QUESTION: How do you know this?

ANSWER:  Defining when it was preached, the Buddha declared in the sutra,"I shall enter Nirvana in three months time.... I have already preached extensively the One Vehicle True Way on Mt. Sacred Eagle and in other places. I will now preach it here in the Great Forest Monastery."

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

What Sutra was preached after the Sutra of Infinite Meaning?

ANSWER: It was the Lotus Sutra.


QUESTION: What proof do you have to support?

ANSWER: The " Introductory" chapter of the Lotus Sutra states," The Buddha preached a Mahayana sutra entitled Infinite Meaning, the dharma to instruct bodhisattvas, which had been upheld by the Buddhas. when he had finished preaching the sutra, He sat cross-legged and began meditating on the ultimate reality of all phenomena in order to preach the Lotus Sutra.

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

Which sutra was preached after the Wisdom Sutra?

Answer: Its was the Sutra of Infinite Meaning.


Question: What evidence do you have to support this?

Answers: The conclusion of the Wisdom Sutra, the Sutra of the Benevolent King, states that this teaching was preached "in the 29th year" since the Buddha began preaching the Wisdom Sutra. As the buddha had spent 12 years preaching the Agama sutras, it was in the 42nd year of His preaching when He finished preaching the Wisdom Sutra. And the Sutra of Infinite Meaning declares,"The truth had not been revealed for  forty years or so since His attainment of Buddhahood."

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

Which sutra was preached following the Hodo (Vaipulya) sutras?

Answer: The Wisdom Sutra (Mahaprajnapramita Sutra).


Question: How do you know this?

Answer: The Nirvana Sutra states that the Wisdom Sutra was preached after the Hodo sutras were.

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

What sutras were expounded following the Agama sutras?

Answer: They were the Hodo (Vaipulya) sutras.

Question: How do you know this?

Answer: It is stated in the Sutra of Infinite Meaning, "At the beginning the teaching of the Four Noble Truths was preached in Agama sutras ..., the Hodo sutras were preached next." The Nirvana Sutra also states, "The Hodo sutras were preached after the Agama sutras were."

Question: Hodo is an Indian term meaning Mahayana in Chinese and Japanese. The Flower Garland, Wisdom, Lotus and Nirvana Sutras all belong to the Mahayana Hodo sutras. Why do you then call only those sutras preached in the Hodo period the Hodo sutras?

Answer: In fact, not only sutras of the Hodo period are considered Hodo sutras but also Mahayana sutras as the Flower Garland Sutra, Wisdom Sutra, and Lotus Sutra also belong to this category. Nevertheless, these are clear reasons why only those teaching preached during Hodo period are called the Hodo sutras. Precedents for this can clearly be found in the Sutra of Infinite Meaning and the Nirvana Sutra. The enlightenment preached in the Agama sutras is strictly of the Hinayana teaching. The Buddha then preached the Mahayana teachings beginning with the Hodo sutras. The teachings from the Hodo sutras onward then are all considered Mahayana. However, since the teachings in the Hodo sutras are the beginning of the Mahayana teachings, there are called Hodo to distinguish these teachings from those preached after. For instance, when the Discourse on the Repository of Abbidharma Discussions analyzes cognition into eighteen elements, although only ten and a half of the eighteen are of matter, while the remaining seven and a half element are mind, they are called realms of matter because they begin with matter.

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

What sutras were preached following the Flower Garland Sutra?

Answer: Agama (Hinayana) sutras were preached following the Flower Garland Sutra.


Question: How do you know this?

Answer: Regarding what sutra were preached after the Flower Garland Sutra, the "Introductory" chapter of the Lotus Sutra states, "To those who suffer, hating old age, sickness and death, the Buddha preaches the teaching of Nirvana, showing ignorant people the way to tranquility and extinction of worldly passions." In the "Expedients" chapter of the Lotus Sutra, it states, "The Buddha went to the Deer Park in Baranasi Kingdom.... and preached the dharma to five monks." It is also stated in the Nirvana Sutra, "The Buddha preached on the Middle Way in the Deer Park of the Baranasi Kingdom." This indicates what sutras were preached after the Flower Garland Sutra. According to these scriptural statements, it seem clear that it was the Agama sutras for sravaka disciple which were expounded after the Flower Garland Sutra for great bodhisattvas.

By Nichiren Daishonin,

in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

Which Sutra was the first one preached by the Buddha? The Flower Garland Sutra....

Question: Is there proof that the Flower Garland Sutra (Avatamsaka Sutra) is the first one preached by the Buddha?

Answer: Yes, there certainly is. The "Seken Jogen" chapter of the 60 fascicle Flower Garland Sutra states, " This is what I heard. At the time the Buddha attained Perfect Enlightenment for the first time at the Hall of Enlightenment in the Magadha Kingdom. " This statement proves that this sutra was preached under the bodhi tree where Shakyamuni Buddha had attained Buddhahood.

Moreover, it is stated in the first "Introductory" chapter of the Lotus Sutra that when the Buddha showed a potent omen of emitting a ray of light from the white curls between His eyebrows, Bodhisattva Maitreya saw Buddhas of numerous worlds in the universe expound major sutras in five periods. He then asked Bodhisattva Manjusri what this all meant: " The Buddhas, Saintly Masters, the Lion-like Ones, expounded the most wonderful sutra. I also saw them teaching many billions of bodhisattvas with pure and gentle voices." This indicates that the first preaching of the Buddha was the Flower Garland Sutra for bodhisattvas. Also, in the "Expedients" chapter of the Lotus Sutra the Buddha refers to His experience upon attaining enlightenment stating, "Sitting under a bodhi tree for the first time, I meditated on the tree, strolled about..... then various heavenly beings such as the King of the Brahma Heaven, Indra, the Four Heavenly Kings who protect the world, and Great Freedom God and billions of their retainers respectfully held their hands in gassho, bowed and requested Me to preach." This passage from Lotus Sutra indicates when the Flower Garland Sutra was preached. Hence the first fascicle of the Flower Garland Sutra includes such names as Vaisravana, Moon God, Sun God, Indra, King of Brahma Heaven, and Great Freedom God, all of whom attended the assembly of the Flower Garland Sutra.


Regarding when the Flower Garland Sutra was preached, fascicle of the Nirvana Sutra states:

Upon attainment of Buddhahood by the Buddha, the King of the Brahma Heaven requested Him to preach saying, " The Buddha, please open wide for the people the gate to the dhrama, which is as tasteful as nectar...." The King of the Brahma Heaven pleaded with the Buddha again, "All the people can be divided into three groups - the wise, mediocre, and slow. Of the three, the wise will be able to understand Your teaching. Please preach the dhrama for them." The Buddha then declared, " Listen carefully, the King of Brahma Heaven! I now will open the gate to Buddhist dharma for all people."


Considering when the Flower Garland Sutra was preached, fascicle 33 of the Nirvana Sutra, also states, "It was the same as what I had already expounded in detail for the various bodhisattvas in the past regarding the meanings and reasons of all Mahayana sutras among the twelve kinds of scriptures." These statements proves that when Buddhas appeared in the world to preach all scriptures of Buddhism, they necessarily began with the Flower Garland Sutra.

Question: The Sutra of Infinite Meaning declares, " The Four Noble Truths in the Hinayana sutras were preached at the beginning...., which were followed by Hodo sutras, the Wisdom Sutra, and the ocean-imprint meditation of the Flower Garland Sutra." According to this, the Flower Garland Sutra was expounded after the Wisdom Sutra. How you respond to this discrepancy?

Answer: I believe the above list of teaching was preached not in chronological order but according to the order of profundity in the doctrine. On the other hand, if it was preached in chronological order, placing the Flower Garland Sutra after the Wisdom Sutra may be due to the latter part of the Flower Garland Sutra that was expounded after the first part of the sutra was preached by the Buddha during the first three weeks upon attaining Buddhahood. The "Expedients" chapter of the Lotus Sutra lists the lifetime teachings of the Buddha according to the profundity in doctrine, "There is no other teaching except the Lotus Sutra, neither the Flower Garland Sutra nor the Wisdom Sutra and the Hodo sutras."





By Nichiren Daishonin,
in his writing Shugo kokka-ron (Treatise on Protecting the Nation)

Namu Myo Ho Renge Kyo
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya