Summer is here and OCBC Obon Festival is coming up soon. We all roll up sleeves and work together at each booth. The term “bon盆” comes from the Ullambara Sutra 盂蘭盆経 translated from the Indian language to the Chinese around the 3rd century. We know the story about Maudgalyayana, who looked for his deceased mother with his divine power and he found her in hungry ghost realm. She was unable to eat or drink anything because all becomes flame. Maudgalyayana, who tried to rescue his mother asked Sakyamuni Buddha for help and received the advice to treat all the monks to a nice meal on the 15th of the seventh month, where the monastic community transfers the merits to the deceased parents and ancestors. As the result, his mother was rescued from the preta realm and all monks joyously danced. That is the beginning of Bon-dance.

Obon is regarded as the time when we remember our loved ones who departed before us, and we living in samsara transfer the accumulated merits to our loved ones, wishing them to be born in the better Buddha’s realm. But how about Jodo Shinshu – Shin Buddhism?

This year’s Hatsubon (the first summer since the loved one left) service will be held on July 7th, and we will place their Buddhist names (homyo) cards with candle to honor them. It is a healing process after losing a loved one and facing deep sorrow.

Shinran points out the Amida Buddha’s directing of virtue to us has two aspects in his opus magnum “Kyōgyōshinshō.”  Two aspects mean one for our going forth to the Pure Land, and another for our return to this world. Our going forth to the Pure Land, in other word, the direction to getting Buddhahood and reaching the complete nirvana in this life. Our return to this world coming from the realm of complete nirvana to guide other people to the complete enlightenment that is the spiritual settlement. The vector started from this world (samsara) and change the direction by making the U-turn to come back to this world again. One of the service books says that the teaching of Jodo Shinshu is: attaining the “entrusting heart” – awakening to the compassion of Amida Tathagata through the working of the Primal Vow – we shall walk the path of life reciting Amida’s Name (Nembutsu). At the end of life, we will be born in the Pure Land and attain Buddhahood, returning at once to this delusional world to guide people to awakening. This signifies the Mahayana Bodhisattva practice by benefiting oneself (gaining wisdom) and benefiting others (providing others with loving-compassion).

Keeping Shinran’s understanding in our mind, we think that our loved ones invite us to the Obon and Hatsubon services as doing the returning aspects to guide us to the Buddha-Dharma. As a matter of fact, not only those services but any services we all receive the benefit from our loved ones who departed before us.

Furthermore, Shinran made his own unique interpretation about those two aspects. He thought that Bodhisattva Dharmakara (before becoming Amida Buddha) had competed the practice of the two aspects (going forth and returning) and directs the Buddha’s virtue to us. One of Shinran’s wasans expresses his deep gratitude for Amida’s great compassion:

Through great love, which is Amida’s directing of virtue for our going forth,

We attain great compassion, which is Amida’s directing of virtue for our return;

If not for the Buddha’s directing of virtue,

How could we realize enlightenment in the Pure Land?

[Hymns of the Dharma-Age, #52, CWS I, p.411.]

Taitetsu Unno mentions in “Tannisho” - Going to the Pure Land and the returning from the Pure Land accords with the life of bodhisattva which is a never-ending movement of ascent to supreme enlightenment and simultaneous descent into samsara for the liberation (salvation) of all beings.  In this scheme, samsara becomes the playground of salvific bodhisattva activity.  The Pure Land is not a geographical place, a static ontological locale, but a symbol of supreme enlightenment, the source of wisdom and compassion.

Since the perfect enlightenment is attained in the Pure Land, one returns immediately to samsara for the salvation of all beings. Self-enlightenment is conditional on the enlightenment of others. Therefore, the Pure Land is not the final destination; it is a way station on the return trip to samsara. Some scholar criticized Shinran’s concept of the U-turn, and said that it should be a straight line. I think the U-turn gives us the opportunity to purify our body and mind and complete Buddhahood before engaging the important mission that benefits others by sharing deep joy to hear and recite Namo Amida Butsu.

So, why not U-turn, making a dynamic movement to deliver the wisdom and compassion embodied in Namo Amida Butsu to all beings for their spiritual settlement?

Namo Amida Butsu

Rev. Dr. Mutsumi Wondra