PACIFIC WORLD - The Institute of Buddhist Studies

Arai: The Dead as Personal Buddhas 9is a family member. In many ways, understanding itself is the Buddha’shealing balm. The Buddha in the home altar is not thought to beomniscient, but this buddha is thought to know all that is important toany family member. This “personal buddha” knows one’s deepest levelof honne or private self. When both were alive, it was not possible forone person to know another’s honne in regard to all things. The vantagepoint of death, however, enables the deceased to know completely.Furthermore, becoming a buddha means that the deceased has becomea wiser and more compassionate version of his- or herself. In life,shortcomings, idiosyncrasies, and various tensions and misunderstandingsmake it difficult to see another clearly. But, in death, the familymember can become a “personal buddha” to the survivors. One womaneven confessed—after over a dozen hours of interviews—that she getsalong better with her mother now that her mother is dead!The transformation of the relationship between the living and thedead is fostered through offerings, chanting, prayer, and conversationmade at the home altar. Offerings are made by the most devout twice aday, morning and evening. The offerings typically consist of five elementsas listed in the Nirvå√a S¥tra: light (candles), flowers, incense,water or tea, and food (rice and/or fruit). In homes where rice is madefor breakfast and dinner, rice offerings to Hotoke-sama are made first,then rice is served to others. Some women, however, only offer a cup oftea in the morning and reserve the full compliment of offerings forspecial occasions. Such occasions are the annual or monthly deathanniversary and O-bon. In addition, people who give the five types ofofferings regularly usually give more elaborate offerings on specialoccasions, often including favorite foods of their “personal buddha.”After the offerings are made, those who are busy and perfunctorymay just ring the bell, put their hands together in prayer, and just say,“Good morning,” with a bow of the head. The fuller ritual often includesringing the bell after the incense is lit, holding prayer beads(juzu), and chanting some scripture. The most commonly chanted oneis the Heart S¥tra. Kannon-gyø or one if its shorter versions, JikkuKannon-gyø, is chanted by those with more time. If there is somethingon the mind of the person, it is often during this time that they willtalk about their concerns with their “personal buddha,” beseechingtheir advice, assistance, or forgiveness. Expressing gratitude andmaking promises to improve on something is often articulated atthis time as well.Being able to interact with deceased loved ones in the familiarity oftheir own home helps them maintain a sense of intimacy and continuity.Being in the home, it facilitates transforming the relationship of theliving and dead in a manner that integrates the loss in a life-affirming