Rebirth-reincarnation-transmigration and Ichinen Sanzen

Nichiren uses the terms rebirth, reincarnation, and transmigration synonymously, though technically, rebirth is the transmigration of body and mind while reincarnation is the transmigration of body and soul. Provisional Buddhism does not teach soul. However, Lotus Sutra Buddhism encompasses not only Two Truths (Temporary Existence or body and Non-substantiality or mind) but Three Truths (body, mind, and soul or entity). Let me explain. Newborn baby Joel has a certain appearance, nature, and essence (or entity). Old man Joey has a totally different appearance and nature (body and mind) than newborn Joey. However, one can not say that newborn Joey is not old man Joey. This thread that connects newborn Joey with old man joey is Joey's essence or entity. It is Namu Myoho renge kyo. It is the entity of Joey that transmigrates unchanged bringing along with it remnants (or karma) of Joey's appearance and nature. "Joey's" appearance and nature from lifetime to lifetime differs even more than the difference from newborn Joey and old man Joey in one particular lifetime.* The reason for this is that "Joey's" appearance and nature from one lifetime to the next is not only determined by "Joey's" karma (remnants) brought along by his entity but the DNA of his parents and the environment to which he is born. 

Proof of what I say is that Nichiren likened our essence or entity to soul:

"I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Namu-myoho-renge-kyo." - Reply to Kyo

The main determinant of Joey's appearance and nature from lifetime to lifetime is the World (Realm or Realms)** to which Joey gravitates and the intensity/determination (ichinen) of Joey's thoughts, words, and deeds (karma) in the several realms in which Joey habitually returns. For example, if Joey habitually returns to the Worlds of Hell and Animality with the intensity and consequences of one as Hitler, he might be reborn as a centipede or cockroach. Fortunately few live in the Worlds of Hell and Animality with the intensity and consequences of a Hitler. Therefore, most people reincarnate with little such drastic change in their appearance and nature.

Those who habitually gravitate to the Worlds of Bodhisattva and Buddha (great compassion and wisdom) and who live in these Worlds with great determination and intensity decide to where they return.

*Another even more extreme example is the difference in appearance and nature between a particular blue whale zygote and an adult blue whale (TALK ABOUT DIFFERENCE). Yet again, one can not say that a particular blue whale zygote and blue whale adult is not one particular blue whale despite the vast change in appearance and nature.

** The Ten Worlds and Three Thousand Worlds in a Momentary Existence of Life:

In this Latter Day it is Namu Myoho renge kyo and Gohonzon. This is Actual Ichinen Sanzen, 3000 Worlds in a Moment of Life is Theoretical Ichinen Sanzen.

Theoretical Ichinen Sanzen:

Three Thousand Realms (or Worlds) In a Momentary Existence of Life 

Each of the Ten Realms [Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Self Realization, Bodhisattva, and Buddha] is manifest from moment to moment and contains Ten Realms which are latent. This makes One Hundred Realms. Each of the One Hundred Realm contains Ten Factors (appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end). This makes One Thousand Realms. Each Realm also contains the Three Principles of Individuation [the Realm of the Individual, the Realm of the Society of Beings and the Realm of the Environment. This makes Three Thousand Realms. 

In general, a Bodhisattva [selfless being] manifests primarily Bodhisattva from moment to moment and always quickly returns to Bodhisattva when manifesting one of the other realms. The Bodhisattva has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of a Bodhisattva. Both the society or collection of beings in which the Bodhisattva resides and the environment [land] of the Bodhisattva manifest predominantly the Realm of Bodhisattva. 

In general, a cat manifests primarily Animality from moment to moment and always quickly returns to Animality when manifesting one of the other realms. The cat has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of an animal. Both the society or collection of beings in which the cat resides and the environment of the cat manifest predominantly the Realm of Animality. 

A Bodhisattva will manifest Animality for periods of time when, for example, he experiences the urge to sleep or defecate. A cat will manifest Bodhisattva for periods of time when, for example, it acts selflessly towards its kittens or its owner. 

Tientai asserted that every being has the potential to elevate its central life tendency [or the Realm or Realms to which it gravitates] through the principle of Ichinen Sanzen. For example, a cat can create the causes and conditions for Bodhisattva by either very strongly [for a moment] or habitually acting selflessly. Intent, according to Tientai, is far less important than actuality or suchness in elevating [or lowering] one's central life tendency. 

The practice advocated by Tientai was meditation directed towards perceiving the Three Thousand Realms In a Momentary Existence of Life. He recited the title of the Lotus Sutra ten thousand times a day for his personal practice but since the time and the people's capacity were not ripe for the widespread propagation of the principle practice of the Lotus Sutra, he refrained from advocating this practice for others. 

Actual Ichinen Sanzen:

Nichiren Daishonin taught Actual Ichinen Sanzen or one moment of exceptionally profound faith and joy in Namu Myoho renge kyo and its continuous recollection is itself Buddhahood.

More on Ichinen Sanzen:

In This Latter Age, People Principally Cycle through the Lower Six Worlds.

Question: How can that be? Tientai describes Three Thousand Worlds In a Momentary Existence of Life [Ichinen Sanzen]?

Answer: Ichinen Sanzen is a “non-random generator” but appears to the unenlightened as a random generator. From moment to moment, any one of the Three Thousand Worlds may manifest but not randomly. This is akin to the non-random generator of a slot machine which appears to the slot player as random. The slot machine, like Ichinen Sanzen, is set for most pulls [moments] to lead to no return on the money (Hell), little return on the money (Hunger, Animality, Anger, Tranquility, and Rapture), some return on the money (Learning and Self Realization), a small jackpot (Bodhisattva), and the super jackpot (Buddha). We set the non-random generator of Ichinen Sanzen though our thoughts, words, and deeds, just as the engineer sets the non-random generator of the slot machine with his knowledge of physics. The functioning of the non-random generator of our Three Thousand Worlds from moment to moment is determined by the Law of Myoho renge kyo [cause and effect] while the functioning of the non-random generator of the slot machine is determined by the Law of physics.

It is as rare to continuously hit the super jackpot pull after pull as it is to continuously manifest Buddhahood from moment to moment. However, one may continuously hit the super jackpot if one has a powerful properly configured electromagnetic device attached to the slot machine which alters the generator of the machine [making it always come up super jackpot]. In like manner, chanting Namu Myoho renge kyo with a correct faith can alter the generator of Ichinen Sanzen so many or all of our life moments come up Buddhahood. Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra is an example of one who has manifested Buddhahood since the infinite past. Nichiren Daishonin also strung together many moments of Buddhahood which will carry over into the next life. We too are able to string together many moments of Buddhahood through a correct faith and practice of the Lotus Sutra. 

Nichiren explains the Buddhist concepts of Twelve Linked Causation and Transmigration

"Question: What is the twelve-linked chain of causation as it applies to the process of transmigration?

Answer: The first link is ignorance. The Dharma Analysis Treasury says: “The state resulting from past delusion is ignorance.” That is to say, ignorance represents the earthly desires of love and craving that one gave rise to in the past. Thus a son may conceive hatred for his father and love for his mother, or a daughter may conceive hatred for her mother and love for her father, as described in the ninth volume of Dharma Analysis Treasury.

The second link is action. Dharma Analysis Treasury says: “The various deeds carried out in the past are called action.” That is, the deeds or karma one has created in the past are called action. There are two kinds of karma. The first is “karma leading to rebirth,” that is, karma that determines what realm of existence we will be reborn into. The second is “completing karma,” which represents all the karma not included in the above category. It is past karma that determines such things as whether one will break a leg or cut a finger. This is completing karma.

The third link is consciousness. Dharma Analysis Treasury says: “Consciousness is the one of the five aggregates that is crucial in the forming of life.” The five aggregates are already present when the child is in the mother’s body. The five aggregates are form, perception, conception, volition, and consciousness. They are also known as the five components.

The fourth link is name and form. Dharma Analysis Treasury says: “What precedes the six sense fields is name and form.”

The fifth link is the six sense fields. Dharma Analysis Treasury says: “After the eyes and other organs are produced, but before the three elements of perception,1 the six sense fields come into being.” The six sense fields are the activities, or output, of the six sense organs, the eyes, ears, nose, tongue, body, and mind.

The sixth link is contact. Dharma Analysis Treasury says: “In the process of perception, the stage before there is any awareness of whether the perception is pleasing, unpleasing, or neutral, is known as contact.” This is the stage in which one does not yet understand that fire is hot, that water is cold, or that a knife is something that can cut a person.

The seventh link is sensation, or perception. Dharma Analysis Treasury says: “The stage before any inordinate desire exists is called sensation.” At this time one understands that a thing is hot or cold, but has not yet experienced any sexual desire.

The eighth link is desire. Dharma Analysis Treasury states: “The craving for material goods or sexual satisfaction is called desire.” This refers to the time when one desires a woman and has feelings of sexual desire.

The ninth link is attachment. Dharma Analysis Treasury says: “Because one hopes to acquire various objects, one races here and there in search of them, and this is called attachment.” This means that while one is in this present life, one pursues worldly affairs and is greedy tograsp and acquire things that belong to others.

The tenth link is existence. Dharma Analysis Treasury states: “Existence means that one performs karmic actions that will determine the kind of fruit, or state of existence, that one will have at one’s next birth.” That is, existence here refers to the carrying out of karmic actions that will lead to one’s receiving life once more in a future existence.

The eleventh link is birth. Dharma Analysis Treasury says: “Birth refers to the receiving of life in one’s next existence.” This refers to the time when one receives life in a future existence and enters the womb of one’s mother.

The twelfth link is aging and death. Dharma Analysis Treasury says: “Until one reaches the stage of sensation in one’s future existence, one is subject to aging and death.” To be subject to birth, aging, and death means that one suffers the anxieties and distress of aging and death.

Question: How do the twelve links in the chain of causation apply to the three realms of past, present, and future and the two categories of cause and effect?

Answer: Ignorance and action represent two causes in a being’s past existence. Consciousness, name and form, the six sense organs, contact, and sensation represent five effects that appear in a being’s present existence. Desire, attachment, and existence represent three causes appearing in a being’s present existence. Birth and aging and death represent two effects that will appear in a being’s future existence.

I will summarize these as follows: two causes in the past (ignorance, action), five effects in the present (consciousness, name and form, the six sense organs, contact, sensation), three causes in the present (desire, attachment, existence), and two effects in the future (birth, aging and death).

Question: How does the twelve-linked chain of causation operate when it applies to the process of transmigration?

Answer: Ignorance is the condition that causes or brings about action, action brings about consciousness, consciousness brings about name and form, name and form bring about the six sense organs, the six sense organs bring about contact, contact brings about sensation, sensation brings about desire, desire brings about attachment, attachment brings about existence, existence brings about birth, and birth brings about the anxieties and distress of aging and death.

Thus it is that one transmigrates through the sea of the sufferings of birth and death. This is how one comes to be an ordinary mortal.

Question: How does one go about wiping out the twelve-linked chain of causation, thereby attaining emancipation?

Answer: Wipe out ignorance and action will be wiped out. Wipe out action and consciousness will be wiped out. Wipe out consciousness and name and form will be wiped out. Wipe out name and form and the six sense organs will be wiped out. Wipe out the six sense organs and contact will be wiped out. Wipe out contact and sensation will be wiped out. Wipe out sensation and desire will be wiped out. Wipe out desire and attachment will be wiped out. Wipe out attachment and existence will be wiped out. Wipe out existence and birth will be wiped out. Wipe out birth and this will wipe out the anxieties and distress of aging and death. This is how one wipes out the chain of causation, thereby attaining emancipation. This is how the Buddha frees himself from earthly desires.

In my view, persons who are in the intermediate state between death and a new life are not affected by all of the links in the twelve-linked chain of causation. Likewise, beings in the heavenly realm are not affected by all of them. And likewise, beings in the world of formlessness are not affected by all of them." (On the Principle of Three Thousand Realms in a Single Moment of Life)

The Lotus Sutra and (More) Nichiren on Transmigration

The Lotus Sutra reads, "The true aspect of all phenomena [can onlybe understood and shared between Buddhas. This reality consists ofthe appearance, nature . . . and] their consistency from beginning toend." The "Life Span" chapter states, "It has been immeasurable,boundless [hundreds, thousands, ten thousands, millions of nayutas ofkalpas] since I in fact attained Buddhahood." In this passage, "I"refers to all beings in the Ten Worlds. Because all beings of the TenWorlds are inherently Buddhas, they dwell in the pure land.The "Expedient Means" chapter reads, "These phenomena are part of anabiding Law, [and] the characteristics of the world are constantlyabiding." Since it is the way of the world that birth and death areeternally unchanging characteristics of life in the three existencesof past, present, and future, there is no need to grieve or to besurprised. The single word "characteristic" represents the eightcharacteristics, or phases, of the Buddha's existence. Even theseeight phases do not transcend the two words birth and death. To beenlightened in this way is referred to as the attainment ofBuddhahood in one's present form by the votaries of the LotusSutra."(Hell Is the Land of Tranquil Light)

"The sufferings of birth and death are nirvana" exists only inrealizing that the entity of life throughout its cycle of birth anddeath is neither born nor destroyed. The Universal Worthy Sutrastates, "Without either cutting off earthly desires or separatingthemselves from the five desires, they can purify all their sensesand wipe away all their offenses." Great Concentration and Insightsays, "The ignorance and dust of desires are enlightenment, and thesufferings of birth and death are nirvana." The "Life Span" chapterof the Lotus Sutra says, "At all times I think to myself: How can Icause living beings to gain entry into the unsurpassed way andquickly acquire the body of a Buddha?" The "Expedient Means" chaptersays, "The characteristics of the world are constantly abiding."Surely such statements refer to these principles. Thus what is calledthe entity is none other than Namu-myoho-renge- kyo."(Sufferings Of Birth and Death are Nirvana)

"For example, Shakyamuni Buddha once ascended to the heaven of thethirty-three gods to fulfill his obligations to his deceased mother. But because of the Buddha's transcendental powers, with the exception of the Venerable Maudgalyayana, no one in the entire land of Jambudvipa was aware of it. Thus, even though Buddhism is before their very eyes, if people lack the proper capacity, it will not be revealed, and if the time is not right, it will not spread. This is a principle of nature. It is as if, for instance, the tides of the ocean were ebbing and flowing in accordance with the time, or themoon in the heavens were waning and waxing." 

"Shakyamuni Buddha, the lord of teachings, treasured this Gohonzon in his heart for numberless major world system dust particle kalpas, and even after he appeared in this world, he did not expound it until more than forty years after his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching. He began things in the "Treasure Tower" chapter, he revealed it in the "Life Span" chapter, and he brought things to a close in the "Supernatural Powers" and "Entrustment" chapters."(Reply to Niiama)

Thus we are not aware of the phases of life and death because appearance and nature, the way in which we quantify and qualify phenomena, change so radically between life and death, much more so than the union of microscopic egg and sperm becoming a great blue whale. Even Kirlian photography, infrared cameras, gamma ray detectors, Bodhisattvas of the Kegon or Mahavarochaina Sutra etc. are not adequate to see the appearance and nature through the phases of life and death. A Buddha with a Buddha sees these things and one day we may have the technology to see the appearances.

"Transmigrating" is used in the Lotus Sutra to describe the process of change from life to death:

"Transmigrating in the six states of existence,

They suffer the utmost misery.

Received into the womb in minute form,

Life after life they ever increase and grow,

Poor in virtue and of little happiness.

They are oppressed by all the distresses;

They have entered the thickets of heretical views,

such as 'existence' or 'non-existence' ;

Relying on these (false) views,

Altogether sixty-two,

They are deeply attatched to these false laws,

Firmly holding unable to give them up,

Self-sufficient and self-inflated,

Suspicious, crooked, and faithless in mind;

During thousands and milliards of kalpas

They have not heard the name of the Buddha,

Nor have they heard the True Law;" (Lotus Sutra Chapter 2, Expedient

Means)

"The Benevolent Kings Sutra states: "If persons destroy the teachings of the Buddha, they will have no filial sons, no harmony with their six kinds of relatives, and no aid from the heavenly deities and dragons. Disease and evil demons will come day after day to torment them, disasters will descend on them incessantly, and misfortunes will dog them wherever they go. And when they die, they will fall into the realms of hell, hungry spirits, and animals. Even if they should be reborn as human beings, they will be destined to become soldiers or slaves. Retribution will follow as an echo follows a sound, or a shadow follows a form. Someone writing at night may put out the lamp, but the words he has written will still remain. It is the same with the effect of the deeds we perform in the threefold world."

The second volume of the Lotus Sutra says, “If a person fails to have faith but instead slanders this sutra . . . When his life comes to an end he will enter the Avīchi hell.” And in the “Never Disparaging” chapter in the seventh volume, it says, “For a thousand kalpas they underwent great suffering in the Avīchi hell.”

In the Nirvana Sutra, we read: “If a person separates himself from good friends, refuses to listen to the correct teaching, and instead embraces evil teachings, then as a result he will sink down into theAvīchi hell, where the size of his body will become eighty-four thousand yojanas in total length and breadth.”

When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the correct teaching. How pitiful that people should all go out of the gate of the correct teaching and enter so deep into the prison of these distorted doctrines! How stupid that they should fall one after another into the snares of these evil doctrines and remain for so long entangled in this net of slanderous teachings! They lose their way in these mists and miasmas, and sink down amid the raging flames of hell. How could one not grieve? How could one not suffer?

Therefore, you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become theBuddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm? If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled. You must believe my words; heed what I say!" (On Establishing the Correct Teaching for the Peace of the Land)

One should, by all means, carefully examine the teachings one embraces so as to avoid slander.

"With their teachings for a ship, could one ever cross over the sea of the sufferings of birth and death? With their teachings for a bridge, could one ever escape from the maze of the six paths? But the Buddha, our great teacher, has advanced beyond even transmigration with change and advance, let alone transmigration with differences and limitations. " (Opening of the Eyes)