Ghost Festival

This article is about the Chinese Ghost Festival. For the festival in Loei province, Thailand, see Pee Ta Khon.

Ghost Festival
An array of foods being offered to the deceased at a Buddhist temple
Official name	Buddhism: Ullambana (TC: 盂蘭盆, SC: 盂兰盆 Yúlánpén) Taoism and Folk Belief: Zhōngyuán Jié (TC: 中元節, SC: 中元节)
Also called	Ghost Month
Observed by	Buddhists, Taoists, Chinese folk religion believers
Significance	The opening of the gates of Hell, permitting all ghosts to receive food and drink
Date	14th night of the 7th lunar month
2010 date	August 24
2011 date	August 14
2012 date	August 31
Observances	Ancestor worship, offering food (to monks as well as deceased), burning joss paper, chanting of scriptures
Related to	Obon

Ghost Festival
Traditional Chinese	盂蘭盆
Simplified Chinese	盂兰盆
Transcriptions Mandarin - Hanyu Pinyin Yúlánpén Min - Hokkien POJ Chhit-goe̍h-poàⁿ Cantonese (Yue) - Jyutping jyu4 laan4 pun4
Alternative Chinese name
Chinese	鬼節
Transcriptions Min - Hokkien POJ Kúi-chiat

The Ghost Festival, also known as the Hungry Ghost Festival, is a traditional Chinese festival and holiday celebrated by Chinese in many countries. In the Chinese calendar (a lunisolar calendar), the Ghost Festival is on the 15th night of the seventh lunar month (14th in southern China).

In Chinese tradition, the fifteenth day of the seventh month in the lunar calendar is called Ghost Day and the seventh month in general is regarded as the Ghost Month (鬼月), in which ghosts and spirits, including those of the deceased ancestors, come out from the lower realm. Distinct from both the Qingming Festival (in Spring) and Chung Yeung Festival (in Autumn) in which living descendants pay homage to their deceased ancestors, on Ghost Day, the deceased are believed to visit the living.

On the fifteenth day the realms of Heaven and Hell and the realm of the living are open and both Taoists and Buddhists would perform rituals to transmute and absolve the sufferings of the deceased. Intrinsic to the Ghost Month is ancestor worship, where traditionally the filial piety of descendants extends to their ancestors even after their deaths. Activities during the month would include preparing ritualistic food offerings, burning incense, and burning joss paper, a papier-mâché form of material items such as clothes, gold and other fine goods for the visiting spirits of the ancestors. Elaborate meals (often vegetarian meals) would be served with empty seats for each of the deceased in the family treating the deceased as if they are still living. Ancestor worship is what distinguishes Qingming Festival from Ghost Festival because the latter includes paying respects to all deceased, including the same and younger generations, while the former only includes older generations. Other festivities may include, buying and releasing miniature paper boats and lanterns on water, which signifies giving directions to the lost ghosts and spirits of the ancestors and other deities.

Origins

Buddhists from China and Taoists claim that the Ghost Festival originated with the canonical scriptures of Buddhism, but many of the visible aspects of the ceremonies originate from Chinese folk religion, and other local folk traditions (see Stephen Teiser's 1988 book, The Ghost Festival in Medieval China). This process of syncretism is not limited to China: the ghost festival has parallels in Theravada Buddhism, such as the Cambodian Pchum Ben festival, reflecting the same assumptions about an annual opening of the gates of hell, and with the same (ultimately canonical) role of King Yama. In Tang Dynasty China, the Buddhist festival Ullambana (see below) and the Ghost Festival were mixed and celebrated together.

Ullambana origin

The Buddha's joyful day

To Mahayana Buddhists, the seventh lunar month is a month of joy. This is because the fifteenth day of the seventh month is often known as the Buddha's joyful day and the day of rejoice for monks. The origins of the Buddha's joyful day can be found in various scriptures. When the Buddha was alive, his disciples meditated in the forests of India during the rainy season of summer. Three months later, on the fifteen day of the seventh month, they would emerge from the forests to celebrate the completion of their meditation and report their progress to the Buddha. In the Ullambana Sutra, the Buddha instructs his disciple Maudgalyāyana on how to obtain liberation for his mother, who had been reborn into a lower realm, by making food offerings to the sangha on the fifteenth day of the seventh month. Because the number of monks who attained enlightenment during that period was high, the Buddha was very pleased.

The arhat Maudgalyāyana and his mother

Food is offered to the ancestors during the annual Ghost Festival

The Buddhist origins of the festival can be traced back to a story that originally came from India, but later took on culturally Chinese overtones. In the Ullambana Sutra, there is a descriptive account of a Buddhist monk named Maudgalyāyana, originally a brahmin youth who later ordained, and later becoming one of the Buddha's chief disciples. Mahāmaudgalyāyana was also known for having clairvoyant powers, an uncommon trait amongst monks.

After he attained arhatship, he began to think deeply of his parents, and wondered what happened to them. He used his clairvoyance to see where they were reborn and found his father in the heavenly realms i.e. the realm of the gods. However, his mother had been reborn in a lower realm, known as the Realm of Hungry Ghosts. His mother took on the form of a hungry ghost (preta) – so called because it could not eat due to its highly thin and fragile throat in which no food could pass through, yet it was always hungry because it had a fat belly. His mother had been greedy with the money he left her. He had instructed her to kindly host any Buddhist monks that ever came her way, but instead she withheld her kindness and her money. It was for this reason she was reborn in the realm of hungry ghosts.

Maudgalyāyana eased his mother's suffering by receiving the instructions of feeding pretas from the Buddha. The Buddha instructed Maudgalyāyana to place pieces of food on a clean plate, reciting a mantra seven times to bless the food, snap his fingers to call out to the deceased and finally tip the food onto clean ground. By doing so, the preta's hunger would be relieved. Through these merits, his mother was able to be reborn as a dog under the care of a noble family.

Maudgalyāyana then sought the Buddha's advice to help his mother gain a human birth. The Buddha established a day after the traditional summer retreat (the 14th day of the seventh month in the lunar calendar, usually mid-to-late August) on which Maudgalyāyana was to offer food and robes to five hundred bhikkhus. Through the merits created, Maudgalyāyana's mother finally gained a human birth.

Due to Confucian influence, the offering became directed towards ancestors rather than the Sangha and ancestor worship has replaced the ritual of relieving the hunger of pretas. However, most Buddhist temples still continue the ancient practice of donating to the Sangha as well as to perform rituals for the hungry ghosts.

Religious festivities

A young girl performing during Ghost Festival in Kuala Lumpur, Malaysia. The red seats in front are reserved for ghosts.

Chinese lotus lanterns floating in a river.

The Ghost Festival is celebrated during the seventh month of the Chinese calendar. It also falls at the same time as a full moon, the new season, the fall harvest, the peak of Buddhist monastic asceticism, the rebirth of ancestors, and the assembly of the local community.^[1] During this month, the gates of hell are opened up and ghosts are free to roam the earth where they seek food and entertainment. These ghosts are believed to be ancestors of those who forgot to pay tribute to them after they died, or those who were never given a proper ritual send-off. They have long needle-thin necks because they have not been fed by their family, or as a punishment so that they are unable to swallow. Family members offer prayers to their deceased relatives, offer food and drink and burn hell bank notes and other forms of joss paper. Joss paper items are believed to have value in the afterlife,considered to be very similar in some aspects to the material world, People burn paper houses, cars, servants and televisions to please the ghosts.^[2] Families also pay tribute to other unknown wandering ghosts so that these homeless souls do not intrude on their lives and bring misfortune. A large feast is held for the ghosts on the fourteenth day of the seventh month, when people brings samples of food and places them on an offering table to please the ghosts and ward off bad luck.

In some East Asian countries today, live performances are held and everyone is invited to attend. The first row of seats are always empty as this is where the ghosts sit. The shows are always put on at night and at high volumes as the sound is believed to attract and please the ghosts. Some shows include Chinese opera, dramas, and in some areas, even burlesque shows.^[3] These acts are better known as "Merry-making".^[4]

For rituals, Buddhists and Taoists hold ceremonies to relieve ghosts from suffering, many of them holding ceremonies in the afternoon or at night (as it is believed that the ghosts are released from hell when the sun sets). Altars are built for the deceased and priests and monks alike perform rituals for the benefit of ghosts. Monks and priests often throw rice or other small foods into the air in all directions to distribute them to the ghosts.^[4]

During the evening, incense is burnt in front of the doors households. Incense stands for prosperity in Chinese culture, so families believe that there is more prosperity in burning more incense.^[4] During the festival, some shops are closed as they want to leave the streets open for the ghosts. In the middle of each street stands an altar of incense with fresh fruit and sacrifices displayed on it.^[4]

Fourteen days after the festival, to make sure all the hungry ghosts find their way back to hell, people float water lanterns and set them outside their houses. These lanterns are made by setting a lotus flower-shaped lantern on a paper boat. The lanterns are used to direct the ghosts back to the underworld, and when they go out, it symbolizes that they have found their way back.^[4]

Singapore and Malaysia

A temporary stage of Ghost Festival in Kuala Lumpur.

Concert-like performances are a prominent feature of the Ghost Festival in Singapore and Malaysia. Those live shows are popularly known as 'Koh-tai' by Hokkien-speaking people. They are performed by groups of singers, dancers and entertainers on a temporary stage that is set up within a residential district. The festival is funded by the residents of each individual district.

Taiwan: Ghost Month

Traditionally, it is believed that ghosts haunt the island of Taiwan for the entire seventh lunar month, when the mid-summer Ghost Festival is held.^[5] The month is known as Ghost Month.^[6] The first day of the month is marked by opening the gate of a temple, symbolizing the gates of hell. On the twelfth day, lamps on the main altar are lit. On the thirteenth day, a procession of lanterns is held. On the fourteenth day, a parade is held for releasing water lanterns. Incense and food are offered to the spirits to avoid them visiting homes and spirit paper money is also burnt as an offering.^[7] It is important that addresses are not revealed to the ghosts.

Japan: Chūgen

Chūgen (中元), also Ochūgen (お中元), is an annual event in Japan on July 15, when people give gifts to their superiors and acquaintances. One of the three days that form the sangen (三元^?) of Daoism, it is sometimes considered a Zassetsu in the Japanese calendar. Originally it was an annual event for giving gifts to the ancestral spirits.

O-bon

Main article: O-bon

Illuminated by the Albuquerque Bridge, Japanese volunteers place candle lit lanterns into the Sasebo River during the Obon festival.

O-bon, or simply Bon, is the Japanese version of the Ghost Festival. It has since been transformed over time into a family reunion holiday during which people from the big cities return to their home towns and visit and clean their ancestors' graves.

Traditionally including a dance festival, it has existed in Japan for more than 500 years. It is held from of July 13 to 16, ("Welcoming Obon" and "Farewell Obon" respectively) in the eastern part of Japan (Kantō), and in August in the western part (Kansai).

Vietnam: Tết Trung Nguyên

This festival is viewed as the time for the pardoning of condemned souls who are then released from hell. The "homeless" should be "fed" and appeased with offerings of food. Merits for the living are also earned by the release of birds and fish.

Influenced by Buddhism, this holiday coincides with Vu Lan，the Vietnamese transliteration for Ullambana.

In modern times, Vu Lan is also seen as Mother's Day. People with living mothers would give thanks while those without would attend services to pray for the deceased.

See also

• Chinese ghosts, Hungry ghosts in Chinese religion
• Buddhism, Buddhist art
• Nine Emperor God / Festival of Nine Emperor God (Chinese: 九皇爺, Hokkien: Kow Ong Yah, Cantonese: Kow Wong Yeh)

References

1. ^ Teiser, Stephen. The Ghost Festival in Medieval China. Princeton University Press, 1996.
2. ^ "Hungry Ghost Festival". Essortment, 2002. Retrieved October 20, 2008. Essortment Articles.
3. ^ "Chinese Culture: Hungry Ghost Festival" Modern China
4. ^ ^{a b c d e} "Ghost Festival" ChinaVoc 2001–2007, Online Store.
5. ^ Mid-Summer Ghost Festival, Chine Town Connection.
6. ^ Ghost Month, Ghost Festival, Government Information Office, Taiwan.
7. ^ Taiwan's Ghost Festival and Other Religious Events, Go2Taiwan.net.

External links

• The Bristol University Buddhist Death Ritual Project Images and a documentary film by Ingmar Heise and Han Zhang "The Spirit's Happy Days: Buddhist Festivals for the Dead in Southeast China" can be downloaded there.
• Zhongyuan Festival
• Chinese Ghost Culture
• Hong Kong University Library Digital Archives Oral History Project of Hong Kong
• Waters, Dan, "The Hungry Ghosts Festival in Aberdeen Street, Hong Kong", pp. 41-55, Journal of the Royal Asiatic Society Hong Kong Branch, Vol. 44 (2004)