[paragraph continues] God's Holy Name for all His servants departed this life in God's faith and fear." There is no public prayer, but there is grateful .

The same principle holds good in the case of the particular dead, as in that of the dead in general.

IV. The kijitsu and saijitsu, anniversaries, and memorial days, for parents, wife, or children, are changed from days of prayer and intercession to days of praise and thanksgiving, and if the Shinshuist celebrates these days with the same dignity and pomp that is observed in other bodies, his motives are not the same. He has no intention to benefit the dead by what he does: he looks to the benefit to the worshipper himself, to the good the service will do to the non-believer ( section 92). That the souls of the dead may be benefited by these services is not denied. Only, the main object is to benefit the living rather than the dead ( section 93), and the benefit to the dead seems to be connected more especially with those forty nine days before mentioned during which the soul lingers in the intermediate state (chu-u) before entering definitely into its proper sphere, be it good or bad ( section 94).

All these things the Shinshu observes, and yet in every one of them it has modified the accepted Buddhist tradition in favour of one which is essentially its own. The same may be said of the indo ceremony to which I have already alluded, and to the practice of giving a homyo or kaimyo (posthumous names) to the deceased. The former is considered by the Shinshu as being given to the soul after death by Amida himself, who comes and takes it by the hand to Paradise: the latter is given by

the priests at the time of the funeral ceremonies, as a sign, like the symbolical head-shaving of a deceased layman, that the departed So-and-So, has now definitely entered into religion (buppo), and left the ranks of the laity. There is a striking resemblance here to the New Name which, in the Apocalypse, is said to be given to him that is faithful.