On Attaining Buddhahood in a Single Lifetime

一生成佛鈔 Issho Jobutsu-sho

夫無始の生死を留めて、此度決定して無上菩提を證せんと思はば、すべからく衆生本有の妙理を觀ずべし。衆生本有の妙理者妙法蓮華經是地。故に妙法蓮華經と唱へたてまつれば、衆生本有の妙理を観ずるにてあるなり。

If we wish to bring an end to the beginningless cycle of birth and death and are determined to at last realize unsurpassed awakening, then we must contemplate the wondrous principle that is inherent in all sentient beings. The wondrous principle that is inherent in all sentient beings is the Sutra of the Lotus Flower of the Wonderful Dharma (Myoho Renge Kyo). Therefore, if we chant the Sutra of the Lotus Flower of the Wonderful Dharma (Myoho Renge Kyo), we can contemplate the wondrous principle inherent in all sentient beings.

文理眞正の經王なれば文字卽實相也。實相卽妙法也。 唯所詮一心法界の旨を說顯を妙法と名く。故に此經を諸佛の智慧とは云なり。

This king of sutras is true and correct in its wording and principles, composed of written words that are the true reality. The true reality is the Wonderful Dharma. After all, it is called the Wonderful Dharma because it reveals the principle of the Dharma-realm of One Mind. Therefore, this sutra is called the wisdom of all buddhas.

一心法界の旨者十界三千の依正色心·非情草木·虚空刹土いづれも除かず、一念の心に收て、此一念の心法界に偏滿するを指て萬法とは云なり。此理を覺知するを一心法界とも云なるべし。但妙法蓮華經と唱へ持つと云とも、若己心の外に法ありと思はば、全く妙法にあらず、麤法なり。麤法は今經にあらず。今經にあらざれば方便也。權門也。方便權門の数ならば、成佛の直道にあらず。成佛の直道にあらぎれば、多生曠劫の修行を經て、成佛すべきにあらざる故に一生成佛叶がたし。故に妙法と唱へ蓮華と讀ん時は、我一念を指て妙法蓮華經と名くるぞと、深く信心を發すべきなり。

This principle of the Dharma-realm of One Mind perfectly encompasses the bodies and minds, insentient plants, space, and lands of the ten realms and three thousand realms without exclusion, not a speck of dust is left out. All of it is included in the mind of a single thought-moment. This Dharma-realm of the mind of a single thought-moment is partially or completely indicated by all things and is called the ten thousand dharmas. To perceive this principle is called the Dharma-realm of One Mind. However, even if we chant the Sutra of the Lotus Flower of the Wonderful Dharma (Myoho Renge Kyo), if we think it is a dharma outside of our minds then it is not the Wonderful Dharma but a coarse dharma. If it is a coarse dharma then it is not this sutra. If it is not this sutra then it is only a teaching of skillful means. It is a provisional gate. If it is a teaching of the provisional gate of skillful means, then it is not the direct way to attain buddhahood. Without the direct way to attain buddhahood, even after practicing those sutras for many lifetimes over vast kalpas we will not be able to attain buddhahood, and will certainly not be able to attain buddhahood in this single lifetime. Therefore, when we chant the Wonderful Dharma (Myoho) and recite the Lotus Flower (Renge), we must generate the mind of deep faith that the name of the Sutra of the Lotus Flower of the Wonderful Dharma (Myoho Renge Kyo) indicates our present thought-moment.

都て一代八萬の聖教·三世十方の諸佛菩薩も我心の外に有とはゆめゆめ思ふべからず。然れば佛教を習ふといへども、心性を観ぜざれば全く生死を離る>事なきなり。若心外に道を求て、萬行萬善を修せんは、譬ば貧窮の人日夜に鄰の財を計へたれども、半銭の得分もなきが如し。然れば天台の釋の中には若不観心重罪不滅とて、若心を観ぜざれば、無量の苦行となると判ぜり。故にかくの知きの人をば御法を學して外道となると恥しめられたり。爰を以て止親には雖學佛教還同外見と釋せり。

We should never even dream of thinking that the eighty thousand sacred teachings and the buddhas and bodhisattvas of the past, present, and future throughout the ten directions are outside our minds. Thus, even if we practice the Buddha’s teachings, if we don’t contemplate the nature of the mind then we cannot free ourselves from the cycle of birth and death. If we seek the Way outside the mind, even if we cultivate ten thousand practices and ten thousand good deeds, we would be like a poor person who counts his neighbor’s wealth day and night but still does not have even half a penny to show for it. Thus, a Tiantai commentary, [Supplemental Amplifications on the Great Calming and Contemplation,] says, “If you do not contemplate the mind extreme transgressions will be inextinguishable.” A judgment that if we do not contemplate our minds our practice will become an endless painful austerity. Therefore, people like this who have learned the Buddha Dharma have been shamed for becoming followers of non-Buddhist teachings. Consequently, the [Great] Calming and Contemplation says that despite studying Buddhist teachings, they become the same as those who hold the views of non-Buddhists.

然間佛の名を唱へ經卷をよみ、華をちらし、香をひねるまでも、皆我が一念に納たる功徳善根なりと、信心を取べきなり。依之浄名經の中には諸佛の解脱を衆生心行に求めば衆生卽菩提なり生死卽涅槃なりと明せり。又衆生の心けがるれば土もけがれ、心清ければ土も清しとて、浄士と云ひ穢土と云も土に二の隔なし。只我がか心の善惡によると見えたり。

Thus, if for even a moment, we chant the name of the Buddha, recite sutra scrolls, scatter flowers or light incense [as an offering], we should have faith that the meritorious wholesome roots [of these acts] are achieved in our every thought-moment. According to the Vimalakirti Sutra, it is clear that if the liberation of all buddhas is sought in the working of the minds of sentient beings, then the sentient beings are themselves awakening and the cycle of birth and death is itself nirvana. Also, if the minds of sentient beings are defiled then their lands will be defiled, but if their minds are pure then their lands will be pure too. We say “pure land” and “impure land” but they are not two separate lands. Their appearance depends solely on the good and evil within our minds.

衆生と云も佛と元も亦如此。迷時は衆生と名け、悟時をば佛と名けたり。譬ば闇鏡も磨きぬれば玉と見ゆるが如し。只今も一念無明の迷心は磨かざる鏡なり。是を磨かば必法性眞知の明鏡と成べし。深く信心を發して、日夜朝暮に又懈らず磨くべし。何樣にしてか磨くべき。只南無妙法蓮華經と唱へたてまつるを、是をみがくとは云なり。

We say “sentient being” and “buddha,” but it is also like this. When we are confused we are called sentient beings, but when we are enlightened we are called buddhas. For example, if you polish a tarnished mirror then it will appear like a jewel. Even now the confusion of this single thought-moment of ignorance can be polished into a mirror. If shined, it will certainly become a bright mirror of the suchness of Dharma-nature. Generate a mind of deep faith and polish [the mirror of your mind] day and night, morning and evening, without slackening. How should we polish it? Only to offer the chanting of Namu Myoho Renge Kyo, this is what we call polishing.

抑妙とは何と云心ぞや。只我が一念の心不思議なる處を妙とは云なり。不思議とは心も及ばず語も及ばずと云事なり。然ればすなはち、起るところの一念の心をね見れば、有と云はんとすれば色も質もなし。又無と云はんとすれば樣樣に心起る。有と思ふべきに非ず、無と思ふべきにも非ず。有無の二の語も及ばず、有無の二の心も及ばず。有無に非ずして、而も有無に偏して、中道一實の妙體にして不思議なるを妙とは名るなり。有無に非ずして、而も有無に偏して、中道一實の妙體にして不思議なるを妙とは名るなり。此妙なる心を名て法とも云なり。此法門の不思議をあらはすに譬を事法にかたどりて蓮華と名く。一心を妙と知ぬれば、亦轉じて餘心をも妙法と知る處を妙經とは云なり。然ればすなはち、善悪に付て起り起る處の念心の當體を指で、是妙法の體と説宣たる經王なれば、成佛の直道とは云なり。

First of all, what do we mean when say “wonderful” (myo)? Only the sphere of the inconceivable mind of this single thought-moment is what we call “wonderful” (myo). “Inconceivable” is what we call that which neither thoughts nor words can reach. Thus, if we observe the mind of a single thought-moment as it arises, we say that it exists though it has no color or substance; however, if you say it does not exist then all sorts of thoughts arise. We should not think that it exists, nor should we think that it does not exist. The two words “existence” and “non-existence” cannot reach it, nor can the two thoughts of existence and non-existence reach it. Neither existent nor nonexistent, but then existing and non-existing, the inconceivable wondrous entity of the one true middle way is what is given the name “wonderful” (myo). This wonderful mind is also given the name “Dharma” (ho). To express the inconceivability of this Dharma-gate, we take a familiar thing and form a simile and thereby name it “lotus flower” (renge). When we know that the one mind is wonderful (myo) and then consider that other minds are also the wonderful dharma, we will realize that other minds are also wonderful sutra (kyo). Thus, this king of sutras is called the direct way to attain buddhahood, for it widely expounds that the entity of our mind, out of which arises good and evil in every thought moment, is the entity of the Wonderful Dharma.

此旨を深く信じて妙法蓮華經と唱へば、一生成佛更に疑あるべからず。故に經文には於我滅度後應受持斯經是人於佛道決定無有疑とのべたり。努努不審をなすべからず。穴賢穴賢。一生成佛の信心。南無妙法華經、南無妙法華經。

If you have deep faith in this principle and chant Namu Myoho Renge Kyo there is no doubt that we can attain buddhahood in a single lifetime. Therefore, the sutra says, “[The one] who keeps this sutra after my extinction will be able to attain the awakening of the Buddha definitely and doubtlessly.” Never doubt your efforts. Have the mind of faith to attain buddhahood in a single lifetime.

Namu Myoho Renge Kyo, Namu Myoho Renge Kyo.