Ghost Festival

The name relates to the concept of the hungry ghost, the Chinese translation of the term preta in Buddhism. It plays a role in Chinese Buddhism and Taoism as well as in Chinese folk religion, and represents beings who were originally living people, who have died, and who are driven by intense emotional needs in an animalistic way. As a Taoist festival: Taoism has the "Three Yuan" theory (representing the Three Great Emperor-Officials), which the name "Zhong Yuan" comes from. The festival flourished during the Tang dynasty, whose rulers were partial to Taoism; and "Zhongyuan" became well established as the holiday's name. As a Buddhist festival: The origin story of the modern Ghost Festival, ultimately originated from ancient India, deriving from the Mahayana scripture known as the Yulanpen or Ullambana Sutra.{{refn|group=note|Karashima:On p. 302 'Although this sutra has often been regarded as apocryphal [Japanese version has in recent times], the contents and ideas in it are well rooted in India as we have seen above. In addition to that, the vocabulary and usage of Chinese words are more archaic, compared with Kumārajīva's corpus (401-413 CE), while they resemble greatly the translations by Dharmarakṣa (fl. 265?-311 CE). Moreover, the transliteration (EH pat γwa la > MC pwât γwâ lâ} of Skt. pravāra (ṇā), which only occurs in this sutra and its adaptation, i.e. the Baoen Fengpen jing (T. 16, no. 686, 780a20), indicates clearly that this sutra is not apocryphal but a genuine translation, because only somebody who knew the original Indian form was able to transliterate it thus correctly into Chinese. In conclusion, I assume that [c.f. p 301 for derivation of Yulan from Middle Indic (Gandhari) *olana.}} The sutra records the time when Maudgalyāyana achieves abhijñā and uses his newfound powers to search for his deceased parents. Maudgalyayana discovers that his deceased mother was reborn into the preta or hungry ghost realm. She was in a wasted condition and Maudgalyayana tried to help her by giving her a bowl of rice. Unfortunately as a preta, she was unable to eat the rice as it was transformed into burning coal. Maudgalyayana then asks the Buddha to help him; whereupon Buddha explains how one is able to assist one's current parents and deceased parents in this life and in one's past seven lives by willingly offering food, etc., to the sangha or monastic community during Pravarana (the end of the monsoon season or vassa), which usually occurs on the 15th day of the seventh month whereby the monastic community transfers the merits to the deceased parents, etc., The Theravadan forms of the festival in South and Southeast Asia (including Cambodia's Pchum Ben) are much older, deriving from the Petavatthu, a scripture in the Pali Canon that probably dates to the 3rdcenturyBC. The Petavatthu account is broadly similar to that later recorded in the Yulanpen Sutra, although it concerns the disciple Sāriputta and his family rather than Moggallāna. ==Observance==

The Ghost Festival is held 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. 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 spirits of those without descendants (or, traditionally, without descendants in the male line) or whose descendants did not pay tribute to them after they died. Joss paper items are believed to have value in the afterlife, considered to be very similar in some aspects to the material world. Families pay tribute to wandering ghosts of strangers so that these homeless souls do not intrude on their lives and bring misfortune. A large feast is held for the ghosts on the day of the ghost festival or thereabouts, when people bring samples of food and place them on an altar or outside a temple or house, to please the ghosts and ward off bad luck. These acts are better known as "Merry-making". For rituals, Chinese 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. During the evening, incense is burnt in front of the doors of households. Incense stands for prosperity in Chinese culture, so families believe that there is more prosperity in burning more incense. 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. 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. ==Celebrations in other parts of Asia==

Singapore and Malaysia During the 1800s to 1980s in Singapore, temples and various organisations would hire opera troupes to perform street opera for the wandering ghosts and residents alike. Malaysian Chinese would also celebrate the festival with street opera. With the decline of street opera in both Singapore and Malaysia, modern concert-like performances became a prominent feature of the Ghost Festival. Those live concerts are popularly known as Getai in Mandarin () or Koh-tai (Hokkien ) meaning song stages. They are performed by groups of singers, dancers, entertainers, and opera troops or puppet shows on a temporary stage that is set up within a residential district. The festival is usually funded by the temples or organisations of each individual district. During these Getai the front row is left empty for the special guests—the ghosts. It is known to be bad luck to sit on the front row of red seats, if anyone were to sit on them, they would become sick or similarly ailed. Indonesia , Medan, Indonesia. In Indonesia, the festival is popularly known as Chit Gwee Pua (Hokkien ) or Chit Nyiat Pan (Hakka ; Pha̍k-fa-sṳ:Chhit-ngie̍t-pan), Cioko, or Sembahyang Rebutan in Indonesian (Scrambling prayer). Observers gather around temples and bring an offering to a spirit who died in an unlucky way, and after that, they distribute it to the poor. The way people scramble the offerings is the origin of the festival name, and the festival is mostly known in Java Island. Other areas like North Sumatra, Riau, and Riau islands also conduct live concerts known as Getai (Mandarin ) like those in Malaysia and Singapore, and there are also times when observers conduct Tomb sweeping known as Sembahyang Kubur to respect ancestor spirits and garner luck. This is done by buying hell notes or Kim Cua (Hokkien ) and paper-based goods like paper house, paper horse, paper car, etc., which will end up being burned as it is believed that burned goods will be sent to help the spirits feel better in afterlife. Philippines In the Philippines, the occasion is more popularly known as Ghost Month, as it affects the entire seventh lunisolar month of the Chinese calendar around August to September (which coincided with the months of the Immaculate Heart of Mary and the Feast of Our Lady of Sorrows respectively). The month-long observances are mostly traditionally practiced and originated by Chinese Filipinos which its observance has since spread to other Filipinos that have become aware of it, since it reverberates economically through the stock market as a sizable amount of investors stop investing and put off their investments for later dates past the occasion. Generally, those who observe it find it to be a very unlucky time of the year, as traditional belief states that the souls of dead relatives, wandering souls or vengeful spirits roam the earth during the month-long occasion. This means that practitioners take extra precautions and caution others of making important decisions when it comes to relationships, professions, businesses, and finances. People avoid practices like, making life-changing decisions, getting married or engaged, starting new businesses, moving to a new home, traveling, signing contracts, making impulsive major financial decisions, committing to big professional projects, inaugurations, buying or selling off high priced possessions such as cars, phones, or real estate properties, staying late out at night especially kids and elderlies, making noise or whistling at night, leaving food or hanging clothes out after sunset and leaving them overnight since their human-like shape may invite spirits, or even taking pictures at night, wearing black clothes, tapping people on the head or shoulders as it may affect their luck, picking up coins or strange items you find since these may belong to the dead, or even constantly talking to oneself, or going to cemeteries alone, or answering unknown whispers or sobbing, or being constantly close to bodies of water, or constantly talking about ghosts or death. Besides these many avoidances, practitioners also make offerings and prayers for the souls of the dead, such as burning spirit money, lighting incense, and laying out food like fruits and drinks on home or temple altars or cemetery tombs or graves or mausoleums of deceased relatives that people during this month also start to visit. Some people also start to hold memorial services to deceased relatives or ancestors held either at home or at a Chinese temple or funeral home. Due to occasion being held around the months of the Immaculate Heart of Mary, the Feast of Our Lady of Sorrows and many feast days in the months of August to September, many Filipino Catholics and other Christians had tend to focus on the devotion of the Jesus, Virgin Mary and many other patron saints at home or at a church instead as a result of responsas by Catholic and Christian authorities. Filipino also offered masses for the souls of dead relatives, wandering souls or vengeful spirits. Taiwan in Taiwan. Traditionally, it is believed that ghosts haunt the island of Taiwan for the entire seventh lunisolar month, when the mid-summer Ghost Festival is held. The month is known as Ghost Month. 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 deter them from visiting homes and spirit paper money is also burnt as an offering. During the month, people avoid surgery, buying cars, swimming, moving house, marrying, whistling, and going out or taking pictures after dark. Vietnam This festival is known as Tết Trung Nguyên and is viewed as a time for the pardoning of condemned souls who are 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. The lunisolar month in which the festival takes place is colloquially known as Tháng Cô Hồn - the month of lonely spirits, and believed to be haunted and particularly unlucky. Influenced by Buddhism, this holiday coincides with Vu Lan, the Vietnamese transliteration for Ullambana. In modern times, Vu Lan is also seen as Parents' Day. People with living parents would bear a red rose and would give thanks while those without can choose to bear a white rose; and attend services to pray for the deceased. ==Related traditions==

Buddhist traditions In Asian Theravadin Buddhist countries, related traditions, ceremonies, and festivals also occur. Like its Ullambana Sutra-origins in Mahayana Buddhist countries, the Theravada scripture, the Petavatthu gave rise to the idea of offering food to the hungry ghosts in the Theravada tradition as a form of merit-making. In stories published in the Petavatthu Maudgalyayana, who also plays the central role in the rise of the concept in the Mahayana tradition, along with Sariputta also play a role in the rise of the concept in the Theravada tradition. Similarly to the rise of the concept in Mahayana Buddhism, a version of Maudgalyayana Rescues His Mother, where Maudgalyayana is replaced by Sariputta is recorded in the Petavatthu and is in part the basis behind the practice of the concept in Theravadin societies. The concept of offering food to the hungry ghosts is also found in early Buddhist literature, in the Tirokudda Kanda. Cambodia In Cambodia, a fifteen-day-long annual festival known as Pchum Ben occurs generally in September or October. Cambodians pay their respects to deceased relatives up to seven generations. The gates of hell are believed to open during this period and many people make offerings to these hungry ghosts. Laos In Laos, a festival known as, Boun khao padap din usually occurs in September each year and goes on for two weeks. During this period, it is believed that hungry ghosts are freed from hell and enter the world of the living. A second festival known as Boun khao salak occurs directly after the conclusion of Boun khay padab din. During this period, food offerings are made to the hungry ghosts. Sri Lanka In Sri Lanka, food offerings are made to Buddhist monks as a way for indirectly offering them to their relatives who might have been born as a hungry ghost. This is typically offered on the seventh day, three months and one year after the death day of a deceased person. It is a ceremony conducted after death as part of traditional Sri Lankan Buddhist funeral rites and is known as mataka dānēs or matakadānaya. The offerings that are made acquire merit which are then transformed back into the equivalent goods in the world of the hungry ghosts. The deceased who do not reach the proper afterworld, the Hungry Ghost realm, are feared by the living as they are believed to cause various sicknesses and disasters to the living. Buddhist monks are called upon to perform pirit to ward off the floating spirits. The rite is also practiced in Thailand and Myanmar and is also practiced during the Ghost Festival that is observed in other Asian countries. Thailand In Thailand, a fifteen-day-long annual festival known as Sat Thai is celebrated between September and October in Thailand especially in southern Thailand, particularly in the province of Nakhon Si Thammarat. Like related festivals and traditions in other parts of Asia, the deceased are believed to come back to earth for fifteen days and people make offerings to them. The festival is known as Sat Thai to differentiate it from the Chinese Ghost Festival which is known as Sat Chin in the Thai language. Japan : placing candle-lit lanterns for the dead into flowing water during Obon, in this case into the Sasebo River. Chūgen Chūgen (中元), also , is an annual event in Japan on the 15th day of the 7th month, when people give gifts, especially to their superiors. Originally it was an annual event for giving gifts to the ancestral spirits. One of the three days that form the of Daoism, it is sometimes considered a zassetsu, a type of seasonal day in the Japanese calendar. Bon Obon (sometimes transliterated 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 the resting places of their ancestors. Traditionally including a dance called Bon Odori, Indonesia In Bali and some parts of Indonesia, particularly among the indigenous Hindus of Indonesia, ancestors who have died and cremated are said to return to visit their former homes. This day is known as Hari Raya Galungan and celebrations typically last over two weeks, often in the form of specific food and religious offerings along with festivities. The festival date is often calculated according to the Balinese pawukon calendar and typically occurs every 210 days. == See also ==

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