A third aspect of the all-inclusiveness of the daimoku comes to the fore in Nichiren’s writings after his banishment to Sado. This is the idea that the whole of the Buddha’s enlightenment is contained within the daimoku and accessible to the practitioner in the act of chanting it. This theme is most clearly developed in a passage from the Nyorai metsugogo gohyakusai shi kanjin honzon shō (The contemplation of the mind and the object of worship first [revealed] in the fifth of the five-hundred-year periods following the nirvana of the Tathāgata) or simply Kanjin honzon shō, regarded in the tradition as Nichiren’s single most important writing. In this work, written in question-and-answer style, a hypothetical interlocutor asks what is meant by the “contemplation of the mind” (kanjin). Nichiren responds that it is to “observe one’s own mind and see [in it] the ten dharma realms”—specifically, to see that one’s own mind contains the Buddha realm. Several rounds of further questioning and explanation follow as the hypothetical interlocutor finds it “hard to believe that our inferior minds are endowed with the Buddha dharma realm.” This questioner may perhaps be thought to represent the people of the Final Dharma age, who are not capable of practicing introspective contemplation on the three thousand realms in a single thoughtmoment. Finally, in a passage considered by many within the Nichiren tradition to represent the very core of his teaching, Nichiren indicates that “contemplating the mind” in the Final Dharma age is not a matter of “seeing” the identity of the Buddha realm with one’s own mind in introspective meditation, but of embracing the daimoku, which encompasses Buddhahood within it:

The Wu-liang-i Ching states, “Even if one is not able to practice the six Pāramitās, the six Pāramitās will naturally be present.” The Lotus Sütra states, “They wish to hear to the all-encompassing Way.” … To impose my own interpretation may slight the original text, but the heart of these passages is that Śākyamuni’s causal practices (ingyō) and their resulting merit (katoku) are inherent in the five characters myōhō-rengekyō. When we embrace these five characters, he will naturally transfer to us the merit of his causes and effects.”