THOUGHTS AND HISTORY OF O-BON
By
Rev. Gensho Hara
O-Bon is a joyous season,
On these days, my beloved ones who have departed,
Even they return to us on this Earth.
As this poem reads, O-Bon is a celebration of our life, both departed and living. It is a time of remembrance of our loved ones and ancestors and of reflection on our own lives. O-Bon instills in me a feeling of oneness, enlightenment, and joy. The young and the old of all ethnicities join together wearing yukata (cotton summer kimono) and happi coats and dance to the rhythm of the music and drums. The atmosphere is one of happiness and joy. This summer festivity is one of the most observed celebrations of the entire community.
The origin of O-Bon is based on the legendary Ullambana Sutra (J. Urabon-gyō, the observance was started by Maudgalyayana’s deep love for his mother. Maudgalyayana (J. Mokuren) was one of the Buddha’s ten great disciples. After years of concentration, he gained knowledge of the true nature of existence. Thus, after he became enlightened, he wondered what happened to his departed mother. In his effort to seek her whereabouts, he was surprised to discover his mother in hell, thin and raw-boned. Upon seeing this, Maudgalyayana was so saddened that he immediately put food in a bowl and took it to her. His mother was so pleased and happy to see her son again and to see the food before her. She then tried to eat the food but it turned into a bowl of flames. Maudgalyayana was heartbroken by this sad scene and rushed back to the Buddha to ask for his mother’s salvation.
The Buddha said, “Your mother performed many bad deeds in her lifetime that you yourself can do nothing for her. Though your love for your mother is deep, even the gods of heaven and earth cannot help her.” The Buddha then advised him to ask all the monks to give a special prayer offering for her. July 15 was the day when the monks completed their devotion and confessional session.
This was the day that Maudgalyayana asked all the monks to offer prayers for his mother. He offered them various foods and other necessities. He also asked them to pray for seven generations of ancestors as well as for those who live in suffering.
After the monks offered their prayers, Maudgalyayana and all the monks felt great happiness and peace. Maudgalyayana’s mother was finally saved from hunger and isolation in the other world, and his deep sorrow was dispelled. The Buddha advised him to preserve this special Ullambana service for future generations. Thus, this observation became an annual practice that continues to be observed in Buddhist communities throughout the world.
The Japanese word, “O-Bon,” or urabon, originates from the Sanskrit word ullambana, which means “being hung upside down,” referring to the suffering in hell. In Japan, ura was omitted and the honorific prefix O was added to bon; thus, the rite to be saved from this state of being came to be called O-Bon.
The dances at the O-Bon festival come from Japan and symbolize Maudgalyayana’s great joy when his mother was saved. Most of these Bon dances have been choreographed in modern times. The Bon dance signifies honoring the departed souls and is an expression of our joy that we are living happily today.
The toro nagashi (floating lanterns ceremony) is customarily held on the last day of O-Bon. The families and friends send off the souls of their loved ones back to the other shore known as the Pure Land (Jōdo) of Amida Buddha, the Buddha of the Western Paradise.
In welcoming O-Bon, let us show our appreciation and deep gratitude for all that our loved ones have done. Let us pay our respect to them, realizing that we are now living in the Great Compassion of Amida Buddha. In doing so will lead us into a life of daily happiness and fulfillment.
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