The Obon season again reminds me of the classic Obon legend of Mogallana, a direct disciple of Gautama Buddha, who was known for his keen powers of insight. Mogallana, it is said, "saw" his deceased mother suffering in the hell of the hungry ghosts, became deeply troubled, and tried to save her through his supernal powers. As gifted as he was with these extraordinary powers, he was unable to save his mother from the hell of the hungry ghosts. Her agitation and suffering continued to grow. She couldn't even swallow the food in her mouth. She became more emaciated as her belly distended even more, causing her more agitation and suffering.

Mogallana, in desperation, reached out to Gautama Buddha for help and instructions on how to save her from her painful condition. The Buddha responded wisely and compassionately and instructed him to prepare a feast for the many other disciples who were concluding their summer meditation retreat. He then prepared an elaborate feast. As the disciples received the delicious food placed before them, Mogallana "saw" his mother being saved and released from the hell of the hungry ghosts.

Mogallana's joy in seeing his mother's salvation knew no bounds as his joy was shared together with the Buddha's disciples. The shared joy of salvation between Mogallana and the Buddha's disciples becomes the symbolic meaning of Obon as the joyous dance of salvation and liberation. His heart and mind were transformed with joy and gratitude. His mother's salvation made him realize the meaning of a caring compassion for others reaching beyond one's own self-interests and desires. The Buddha's wise counsel awakened an inexpressible gratitude in him to the immensity of his mother's sacrifices, even should she fall into the hell of the hungry ghosts. His mother's salvation thus became his liberation also.

In this Obon season with its classic story of Mogallana's awakening, I am again reminded of the timeless, universal, but personal significance of his story. Mogallana's story resonates in my own personal journey in the dharma. It reflects the deep karmic connectedness of my life with my parents. It tells me of the untold sacrifices my father and mother made, acquiring in the process countless karmic sufferings for the sake of their children, so that we would have the opportunity for a happy and successful life in terms of wealth, social status, psychological well-being, and spiritual fulfillment. When I realized, for myself, their sacrifices were the very gift of life they gave each of us as we made our way in this world, I felt humbled in an inexpressible way. And even as they no longer share in our physical life, their true life remains inextricably interwoven with ours – a karmic tie held timelessly by the dharma itself.

Just as Mogallana's mother's sufferings in the hell of the hungry ghosts became the very catalyst for his awakening, I too appreciate my parents' many sacrifices that brought me to the Buddha-dharma. The meaning of my life as it is empowered by the dharma of Namu-amida-butsu is indelibly connected to the sacrifices of my father and mother.

The Tannisho states in Chapter 5, "I have never once recited the Nembutsu – Namu-amida-butsu – for the sake and repose of my mother and father. For all sentient beings, without exception, have been mothers and fathers, brothers and sisters n the course of countless lives in many states of existence." My sentiments are expressed in the following way, "Because of my mother and father's untold sacrifices, I am empowered to say Namu-amida-butsu to and with all beings in the past, present, and future who are my spiritual mothers and fathers, brothers and sisters in the course of countless lives in many states of existence!" In such a way at this time of Obon, Mogallana's sacred story becomes, for me, my inner spiritual story and process in the timeless flow of Namu-amida-butsu.

Finally, in the words of Ayako Suzuki, a Nembutsu devotee who died at age 47 of cancer,

My receiving the Nembutsu,
And this joyous life that I have,
Is all due to my parents,
Who have gone before me to the Pure Land of the Buddha.


I too, like my parents,
Will become Namu-amida-butsu,
For my children and husband…for my friends and others.
When you think of me, please say Namuamidabutsu,
And I will call Namuamidabutsu in return.