PACIFIC WORLD - The Institute of Buddhist Studies

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16Pacific WorldNOTES1. I count Nagatomi Sensei among my “personal buddhas.” I am deeplygrateful for all his assistance and support.2. I am currently working on a book manuscript, Polishing the Heart:Japanese Buddhist Women’s Healing Rituals, in which I will present amuch fuller analysis of the material including more direct quotes fromthe women collaborators.3. Traditionally a person becomes an ancestor thirty-three or fifty yearsafter passing away. By this time few, if any, of the people continuing toperform the rituals would have actually known the deceased. At thefinal memorial ritual, the deceased is formally recognized as an ancestor.From thereon a person is not ritually referred to by their Buddhistname (kaimyo), but is an “ancestor” (go-senzo-sama).4. O-bon is an annual ritual that usually takes place in August or July.It is a three-day period when ancestors return for a visit. The living alsooften return to their hometowns at this time.5. See the following: Helen Hardacre, Lay Buddhism in ContemporaryJapan: Reiyukai Kyodan (Princeton: Princeton University Press, 1984);Robert J. Smith, Ancestor Worship in Contemporary Japan (Stanford:Stanford University Press, 1974); Yangida Kunio, About Our Ancestors,trans. by Fanny Mayer and Ishiwara Yasuyo (Kyoto: UNESCO, 1970).6. Hardacre observes that in Reiyukai, “ancestors are simply a categoryof deities on a par roughly with Buddhas and kami” (Lay Buddhism inContemporary Japan, p. 66). She adds that worship of other families’ancestors is distinctive to Reiyukai and not typical of most Japaneseancestor worship practices.7. For more detailed explanation of this practice, see Yanagita Kunio’sAbout Our Ancestors, p. 107.8. Yanagita explains that a Shintø-based understanding of ancestorsholds that “ancestors have the power and pleasure to help us under anycircumstances” (About Our Ancestors, p. 146). The nature of the relationshipof this Shintø-based and my Buddhist-based concept of ancestorsis beyond the scope of this study. One would also need to considerthe Confucian influence on ancestor worship rituals that entered Japanfrom China. There do seem to be distinctions among these differentimpulses to commemorate ancestors, but there is undoubtedly influencefrom and in many directions.9. Hardacre, Lay Buddhism in Contemporary Japan, p. 229.
Arai: The Dead as Personal Buddhas 1710. Linda Barnes, Vanderbilt University presentation, spring 2001.11. This conjugation is the passive tense (here in past form), but themeaning of it as used by my collaborators includes an expression ofgratitude. The gratitude is implied in that one is not alone but there issupport from beyond oneself.12. Based upon extensive anthropological field research in CraftingSelves: Power, Gender, and Discourses of Identity in a Japanese Workplace(Chicago: Chicago University Press, 1990), Dorinne Kondo givesa detailed analysis of Japanese construction of identity.13. For further elaboration of the concept of amae, please see Takeo Doi,The Anatomy of Dependence, trans. by John Bester (Tokyo, New York:Kodansha International), 1973.
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82Pacific Worldable to interpret Pu
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The Nature of the World in Nineteen
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118Pacific Worldwhich Sutra and Man
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120Pacific WorldFirst Essential: As
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122Pacific Worldare variations of s
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124Pacific WorldThese absurd permut
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126Pacific WorldSpace-Like Meditati
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128Pacific World5. ascertaining tha
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130Pacific World3. letter deity4. f
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132Pacific Worldthe Sutra system, a
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134Pacific Worlddescriptions of the
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136Pacific Worldthe initial and the
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138Pacific WorldHowever, a somewhat
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140Pacific WorldNOTES1. Thomas Kuhn
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142Pacific WorldMeaning of Action T
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144Pacific Worldfirst of such holy
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146Pacific Worldgives the impressio
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148Pacific Worldnated the heir appa
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150Pacific Worldtestimony to nirvan
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152Pacific Worlda defiance of his o
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154Pacific Worldyet untamed, they b
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156Pacific Worldenjoy longevity. Th
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158Pacific Worldthat lets the nonar
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160Pacific Worlduprooted trees and
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162Pacific WorldNOTES1. An abbreiva
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164Pacific WorldKyoto. Her grandfat
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166Pacific Worldman who, when trave
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168Pacific Worldabout peace. Ram’
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170Pacific Worldtokens of peace and
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172Pacific WorldTo Shigeko, the mea
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174Pacific Worldbell would mean dif
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176Pacific WorldNOTES1. I offer thi
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178Pacific World23. Phone interview
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180Pacific Worldis ultimately real.
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182Pacific Worldmore demanding than
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184Pacific Worldyears (five hundred
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186Pacific Worldthe Buddha (in this
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188Pacific Worldname, Amitåyus), a
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190Pacific WorldTaishø, vol. 12, n
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192Pacific Worldagain there is no m
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194Pacific Worldthat admission was
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196Pacific World5. On this motif se
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198Pacific WorldAcademic Year 2004,
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200Pacific World28. The unreliabili
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Advayavajra’s Instructions on the
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Wallis: Advayavajra’s Instruction
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Editorial Note: Japanese Buddhism i
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“Japanese Buddhism in America”R
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Hardacre: Japanese Buddhism in Amer
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238Pacific WorldShintø became forg
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240Pacific Worldthe “Buddhism”
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242Pacific Worlddevastated by newly
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244Pacific Worldservice in Honolulu
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246Pacific Worldlonger sending wage
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248Pacific WorldAs in Japan, many m
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250Pacific WorldHawaii, it was embr
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252Pacific World12. Hirochika Nakam
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254Pacific World54. Embree, “Accu
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256Pacific Worldsituation as an ene
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258Pacific Worldthe receipts from o
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260Pacific WorldIncarcerationWithin
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262Pacific WorldIssei Priests (Tota
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264Pacific WorldIncarceration in Ca
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266Pacific WorldBuddhist Teaching a
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268Pacific Worldtime, something can
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270Pacific WorldThe importance in B
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272Pacific WorldJapanese lay in the
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274Pacific World6. Daishø Tana, Sa
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276Pacific Worldwhich they drew spi
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278Pacific Worldality seems to sugg
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280Pacific Worldof the home shrine.
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282Pacific WorldThe butsudan repres
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284Pacific Worldreligious backgroun
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286Pacific Worldcontinually fashion
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288Pacific Worldconversation with m
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290Pacific World7. Presenting such
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lank—page 292—
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294Pacific World“Buddhism,” a r
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296Pacific WorldShinran’s followe
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298Pacific Worldreproduce, and diss
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300Pacific Worldconsistently the la
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304Pacific Worldtheir preoccupation
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306Pacific Worldsingle blow of a ta
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Going beyond Tradition andStriving
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Cho: Going Beyond the Tradition 311
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A Cybernetic Approach to DzogchenRa
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Studstill: Cybernetic Approach to D
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The Gzhi as “Creator”Studstill:
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BOOK REVIEWSIntroduction to the Mid
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Book Reviews 379Wisdom and Compassi
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Book Reviews 381including the confl
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Book Reviews 383The Impact of Buddh
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Book Reviews 385material culture (p
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Book Reviews 387Interestingly, Kies
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BDK ENGLISH TRIPITAKA SERIES:A Prog
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BDK Tripitaka Series: A Progress Re
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BDK Tripitaka Series: A Progress Re
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The Pacific World—Its HistoryThro
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