PACIFIC WORLD - The Institute of Buddhist Studies

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278Pacific Worldality seems to suggest that the particular path by which the practitionerenters into a higher understanding of her existence is through the particularitiesof her everyday life. Indeed, the butsudan, by its very design,encourages the devotee to make a series of associations (impermanenceand Truth) and reciprocal exchanges (rice offering as both an expression ofgratitude and in recognition of our own need for Amida’s sustenance) thatare meant to help her recognize the profound co-existence of the sacred andthe mundane.Undoubtedly, an awareness of these details may help heighten one’sexperience of the butsudan. However, I would argue only the most knowledgeableof practitioners possess such an understanding. This is not to saythat the practice of those who do not understand the symbolism of theshrine’s adornments is any less significant; while she may not fully comprehendthe altar’s symbolism, she has usually developed a highly functionalsense of its meaning. In respect for such practitioners, I would like tooffer an alternative framework. 7There are three main elements of butsudan practice (see diagram): theindividual, the family network or ancestors, and the larger tradition(Buddhism). These are meant to refer to not only physical objects thatoccupy the shrine space, but also to particular historical narratives, myths,and stories within the cognitive space of the practitioner.First of all, the individual brings his life story and the events that hefinds most significant to the altar space. Second, there are the lives ofdeceased family members and ancestral network represented by photographs,the family death register, and hømyø cards. Jonathan Z. Smithwrites about the relation between the individual and the ancestors in thefollowing way:The transformation of the ancestor is an event that bars, forever,direct access to his particular person. Yet through this very processof metamorphosis, through being displaced from his ‘self’ andbeing emplaced in an ‘other’—in an object, person, or mark—theancestor achieves permanence. He becomes forever accessible,primarily through modes of memorialization. 8While the deceased are no longer with us, ritualized objects ensure theirmemory and help us continually recall the significance of their lives. Third,there are the narratives of the larger tradition—Buddhism in general andShin Buddhism in particular—that give shape to our faith. These areembodied in the statues and images of the Buddha or myøgø. 9All three elements “condense within themselves two forms of temporality—….the‘then’ and the ‘now’—and are thus freed from specifichistorical location.…a time sequence…is transposed into a spatial sequence.”10 The “now” is represented by the individual’s presence in front
Iwamura: Altared States 279Elements of Butsudan PracticeIndividual Ancestors Larger Tradition(s)hømyø cardsfamily death registerphotographsstatues or paintedimages of AmidaBuddha and thepatriarchs, writtenscrolls (myøgø)now thenInteractions of butsudan practice(re)creativeshrine constructionactual constructioninstallationemplacement of objectsarrangement(re)orientingshrine maintenanceadornmentscandles/candle holdersflowers/vaseincense burnerbellfood/food holdersactsgassho (thanks and reverence)meditation (attention and remembrance)chanting/reciting the nembutsu(namoamidabutsu)expressing personal appeals and concernsfood and gift offerings
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Masatoshi Nagatomi, In MemoriamThis
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4Pacific Worldformed is the Jizø N
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6Pacific World6. Understandings of
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8Pacific Worldof the deceased in th
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10Pacific Worldmanner. Family membe
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12Pacific Worldincluded, however, f
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14Pacific Worldweaving the illness
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16Pacific WorldNOTES1. I count Naga
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Kiyozawa Manshi and the Path to the
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Bloom: Path to the Revitalization o
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36Pacific Worldif followed conscien
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38Pacific WorldVakkali is subsequen
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40Pacific Worldancient capital city
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Carter: Identity in Relation 43as a
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Carter: Identity in Relation 45bask
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Carter: Identity in Relation 47NOTE
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Carter: Identity in Relation 49draw
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Carter: Identity in Relation 5124.
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Carter: Identity in Relation 5348.
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56Pacific WorldWest, but in relatio
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58Pacific Worldness, and controvers
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60Pacific WorldPramå√asamuccaya
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62Pacific Worldstill does not expla
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64Pacific WorldThere also is a prob
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66Pacific Worldattains the state of
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68Pacific WorldWithout faith (aΩra
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70Pacific Worldbodhisattva, and the
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72Pacific WorldMahåyåna? Are they
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74Pacific Worldproblem of predictab
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76Pacific Worldticed in American un
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78Pacific World7. T. W. Rhys Davids
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80Pacific Worldof the Tathågata”
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82Pacific Worldable to interpret Pu
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The Nature of the World in Nineteen
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Hansen: The Nature of World 87THE M
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Hansen: The Nature of World 89spiri
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Hansen: The Nature of World 91mount
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Hansen: The Nature of World 93conve
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Hansen: The Nature of World 95throu
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Hansen: The Nature of World 97shown
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Hansen: The Nature of World 99world
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Hansen: The Nature of World 101devo
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Hansen: The Nature of World 103King
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Hansen: The Nature of World 105“H
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Hansen: The Nature of World 107the
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Hansen: The Nature of World 109NOTE
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Hansen: The Nature of World 111Boud
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Hansen: The Nature of World 11342.
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Hansen: The Nature of World 11579.
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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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Page 266 and 267: 260Pacific WorldIncarcerationWithin
Page 268 and 269: 262Pacific WorldIssei Priests (Tota
Page 270 and 271: 264Pacific WorldIncarceration in Ca
Page 272 and 273: 266Pacific WorldBuddhist Teaching a
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Page 276 and 277: 270Pacific WorldThe importance in B
Page 278 and 279: 272Pacific WorldJapanese lay in the
Page 280 and 281: 274Pacific World6. Daishø Tana, Sa
Page 282 and 283: 276Pacific Worldwhich they drew spi
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Page 288 and 289: 282Pacific WorldThe butsudan repres
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Page 294 and 295: 288Pacific Worldconversation with m
Page 296 and 297: 290Pacific World7. Presenting such
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Page 327 and 328: 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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