Namo Amida Butsu
Since the beginning of June 2026, the Obon season has already begun here on our beautiful island of Maui. People of all ages—young and old, men and women, visitors and locals—are enjoying this meaningful summer tradition. From the perspective of a Hongwanji minister, there are several ways to understand the meaning of Obon, depending on the various Buddhist traditions.
The origin of Obon comes from the Sanskrit word Ullambana, which means “to hang upside down.” Let me share the well-known story associated with this teaching.
One of Shakyamuni Buddha’s great disciples, Maudgalyayana (Moggalana), lost his kind and devoted mother. After her passing, he wondered where she had been reborn. He deeply believed that his mother had always been loving and selfless, caring for him and providing everything he needed. One evening, using his spiritual powers, Moggalana searched for his mother. To his sorrow, he discovered that she had been reborn in the realm of hungry spirits. He tried with all his strength to rescue her, but despite his efforts, he could not save her. Feeling helpless and filled with sorrow, he went to seek guidance from the Buddha.
The Buddha said, “On the fifteenth day of the seventh month, make offerings to the Sangha who have just completed their summer practice. Through this act, your mother will be saved.”
Following the Buddha’s guidance, Moggalana made sincere offerings with a heart of gratitude and respect. Through this act of filial devotion and the merits it generated, his mother was liberated and reborn into a better realm.
From this story, the Obon tradition began as a time to remember and express gratitude to our ancestors and loved ones.
During the summer, many Buddhist temples observe special memorial services, including Hatsubon, the first Obon for those who have recently passed away. Outside of the Hongwanji tradition, some temples write the names of the deceased on wooden tablets, float lanterns or boats on the ocean, or conduct special rituals for various objects, such as needles or vegetables. These practices arise from the deep wish of family members to honor and remember their loved ones. They are expressions of filial piety and gratitude.
However, as I mentioned, within the Honpa Hongwanji tradition, we do not place emphasis on such rituals. Why is this so?
In our tradition, Obon and Hatsubon services are not performed solely for the sake of the deceased. Rather, they are precious opportunities for us, the living, to encounter the Nembutsu teaching—the great wisdom and compassion of Amida Buddha, also known as Other Power. Through these services, we come to deeply realize the truth of impermanence while, at the same time, awakening to the compassionate embrace of Amida Buddha.
Amida Buddha’s guidance teaches us to see life as it truly is. During Obon services, we listen to the Dharma and reflect on the lives of those who have passed before us. Although they are no longer physically present, their love, memories, and influence continue to live within us, guiding us along the path of truth. In this way, Obon becomes a meaningful time for families to gather, express gratitude, and deepen their connection to the Buddha’s teaching.
Flowers eventually fade, yet they leave behind seeds that give rise to new life. In the same way, our loved ones may pass on, but the precious gifts they have given us—their love, care, and memories— continue to live in our hearts. Someday, we too will pass on, and our children and grandchildren will carry forward what they have received from us.
The Hongwanji understanding of Obon reminds us that this is a wonderful opportunity to encounter the compassionate guidance of Amida Buddha. It is a time not only of remembrance, but also of spiritual joy and awakening.
Let us warmly welcome the Obon service with gratitude and joy.
