amietron
08-09-2003, 05:20 PM
The Japanese O-Bon Festival and the Chinese Festival of Hungry Ghosts
By Bill "Charlie" Chin
These two Buddhist festivals are part of the same historical thread that goes back roughly 1,500 years in Asia. While they are similar to eachother and overlap in their beliefs, they are not exactly the same.
According to Chinese records the festival was celebrated for the first time in the year 538 AD during the Six Dynasties Period. The origin of the festival is found in the Buddhist legend of one of the most important disciples of the historical Buddha, Maudgalyayana (Skt.) or Moggalana (Pali.). Also know as the "great" or Maha-maudgalyayana. He came from a high caste Brahman family and entered the Buddhist community with a friend of his youth, Shariputa, who also became a famous disciple. In China, images of Maha-maudgalyayana and Shariputa are often seen next to a statue of the Shakyamuni Buddha.
Once while in meditation, Maudgalyayana's divine eye or Abhijna allowed him to "see" that his dead mother had been reborn as a "Hungry Ghost." These are beings reborn with huge stomachs, a symbol of great hunger, and tiny mouths the size of the eye of a needle, indicating they can never satisfy they hunger and so must suffer endlessly. Maudgalyayana asked the Buddha what he could do to save his mother from this fate and the Buddha explained that all members of the Sangha should make an effort to sooth the torments of these "Hungry Ghosts." From this came the idea of offering food and entertainment to the spirits. Maudgalyayana was later to "see" that his mother had been delivered from her suffering and was reported filled with great joy.
When Buddhist arriveed in China, such imported ideas blended perfectly with the native Confucian and Taoist thoughts on rituals that show respect for one's ancestors. To this day there are Conducian and Taoist aspects of Chinese Festival of Hungry Ghosts. Since the Tang Dynasty (618-951 AD) the festival has been very popular and by the Sung Dynasty (960-1126 AD) it had been filtered down to the general population and it became a Folk Festival for both Buddhists and non-Buddhist alike.
The Chinese language makes a clear distinction between Ancestors and Ghosts. Ancestors are Tso Sin, a term chich would be loosely translated as "Former holy founder" while other spirits are simply Kwai or disembodied spirits or ghosts. Ghosts are those who have died without children, or were unlucky enough to have their descendants die out, still others have been unable to reach the world of the dead because they didn't have a proper funeral or died in an unhappy state. All of these kwai are considered the underpriveledged dead. In Chinese belief, they receive none of the food, paper clothing, spirit money, or the respect that is given to the ancestors in family rituals that take place during the year. It is believed that kwai resent this and so become dangerous to the living.
Legend says that on the 15th day of the 7th month, the gates of the underworld open and the ghosts are free to roam wherever they like. To prevent problems arising from these hungry ghosts people will put out food offering, burn paper clothes and objects, and Chinese opera and puppet shows are performed out of doors so that the spirits can see and enjoy the shows. In China the whole event is overseen by Taai Si Wong or the "Policeman and Recorder for the Jade Emperor" who will return to give his report that all went well. Also, often in attendance to the festival is Kwan Yin, or Kannon Sama, the Bodhisattva Avalokiteshvara. It is explained that out of mercy and compassion, "she" was the first to give a festival for Hungry Ghosts, but htat they behaved so badly that "she" had to ask the King of Hell to send someone to give her a hand with the unruly crowd of ghosts.
In Japan, according to official records, Buddhism, arrived on October 13, 552 AD, most likely by way of Korea, but many historians believe it had arrived earlier. After a shaky start in the first few years, the great Emperor Shotoku, who among other accomplishments, like opening schools, promoting transportation and communication, ordering a history of Japan to be complied, and sending envoys to the courts of China to bring back books, also laid down a firm foundation for Japanese Buddhism. It was during the reign of Emperor Saimei (655-661) Taika Period, that the custom on July 15th of callin court officials and subjects to the temples of the capital to recite the Urabonkyo i.e. the Ullambana Sutra, in appreciation of what one owes ones parents and ancestors for going back for seven generations began. From this came the Urabon'e or Bon festival.
The early bon festivals of Japan included changing of the sutras by priests and songs and dances by the local folk. The event was usually held on Buddhist temple grounds, a tradition still uin place, and its purpose is to call to mind the obligation one has to forefather/foremothers and to express feelings of thankfulness. In the beginning it is thought that songs (Ondo/Bushi) and dances (odori) were only accompanied by hand clapping. After a while, simple instruments like the bamboo "kachi kachi" or Yotsudake a brass bell or gong, like the atarigane, and the taiko drum were brought to help the dancers keep the beat. By the Edo Period, Bamboo flutes, samisen and other instruments became common. Some bon songs and dances are local and regional, while others have become widely popular, for instance, the Tankyo Bushi or coal miner's song.
In time, it became the practice those who were far away or had moved to another place, to try to return to their home village to participate during this festival. Because it is a get-together for family members and friends, a more joyful aspect has taken priority over the sadder elements of remembering those who have gone before.
Becuase the event takes place during the summer months of Japan which are very hot and humid, it is the custom to wear the light cotton yukata and carry an uchiwa fan. Other props for dancing include the tenugui (hand towel), sensu (folding fan), or whatever the dance may call for. Historically in the US, because it was one of the few times Japanese American girls got to "dress up," it is not un common to see women and girls in somewhat more formal wear than was the old custom in Japan. But as a rule, the atmosphere at an Obon festival is a very informal and democratic one. For instance, both men and women dance the same steps, in a circle around the musicians, so there's no front or back of the line. Both the young and old participate, outside visitors are invited to dance, and getting into the "spirit" of the event is considered more important than being a "good" dancer.
Some first time visitors are under the mistaken belief that the dancers are dancing to entertain an audience and applaud at the end of a dance. In fact, the dance and music is a reminder of what we owe to those who came before us and for the enjoyment of those who've gone before, both ancestors and ghosts. Rather than applaud, one should accept invitation to participate.
This was written up by Mr. Chin for a few of the Boy and Girl Scouts who are earning their "obon patch" at the temple. It's not anything spectacular, but take it for what it is.
Do you celebrate obon or the festival of hungry ghosts?
My temple's obon is tonight at 7PM. We set up an ogura in which the lead dancers dance inside. Sorry for the long read.
By Bill "Charlie" Chin
These two Buddhist festivals are part of the same historical thread that goes back roughly 1,500 years in Asia. While they are similar to eachother and overlap in their beliefs, they are not exactly the same.
According to Chinese records the festival was celebrated for the first time in the year 538 AD during the Six Dynasties Period. The origin of the festival is found in the Buddhist legend of one of the most important disciples of the historical Buddha, Maudgalyayana (Skt.) or Moggalana (Pali.). Also know as the "great" or Maha-maudgalyayana. He came from a high caste Brahman family and entered the Buddhist community with a friend of his youth, Shariputa, who also became a famous disciple. In China, images of Maha-maudgalyayana and Shariputa are often seen next to a statue of the Shakyamuni Buddha.
Once while in meditation, Maudgalyayana's divine eye or Abhijna allowed him to "see" that his dead mother had been reborn as a "Hungry Ghost." These are beings reborn with huge stomachs, a symbol of great hunger, and tiny mouths the size of the eye of a needle, indicating they can never satisfy they hunger and so must suffer endlessly. Maudgalyayana asked the Buddha what he could do to save his mother from this fate and the Buddha explained that all members of the Sangha should make an effort to sooth the torments of these "Hungry Ghosts." From this came the idea of offering food and entertainment to the spirits. Maudgalyayana was later to "see" that his mother had been delivered from her suffering and was reported filled with great joy.
When Buddhist arriveed in China, such imported ideas blended perfectly with the native Confucian and Taoist thoughts on rituals that show respect for one's ancestors. To this day there are Conducian and Taoist aspects of Chinese Festival of Hungry Ghosts. Since the Tang Dynasty (618-951 AD) the festival has been very popular and by the Sung Dynasty (960-1126 AD) it had been filtered down to the general population and it became a Folk Festival for both Buddhists and non-Buddhist alike.
The Chinese language makes a clear distinction between Ancestors and Ghosts. Ancestors are Tso Sin, a term chich would be loosely translated as "Former holy founder" while other spirits are simply Kwai or disembodied spirits or ghosts. Ghosts are those who have died without children, or were unlucky enough to have their descendants die out, still others have been unable to reach the world of the dead because they didn't have a proper funeral or died in an unhappy state. All of these kwai are considered the underpriveledged dead. In Chinese belief, they receive none of the food, paper clothing, spirit money, or the respect that is given to the ancestors in family rituals that take place during the year. It is believed that kwai resent this and so become dangerous to the living.
Legend says that on the 15th day of the 7th month, the gates of the underworld open and the ghosts are free to roam wherever they like. To prevent problems arising from these hungry ghosts people will put out food offering, burn paper clothes and objects, and Chinese opera and puppet shows are performed out of doors so that the spirits can see and enjoy the shows. In China the whole event is overseen by Taai Si Wong or the "Policeman and Recorder for the Jade Emperor" who will return to give his report that all went well. Also, often in attendance to the festival is Kwan Yin, or Kannon Sama, the Bodhisattva Avalokiteshvara. It is explained that out of mercy and compassion, "she" was the first to give a festival for Hungry Ghosts, but htat they behaved so badly that "she" had to ask the King of Hell to send someone to give her a hand with the unruly crowd of ghosts.
In Japan, according to official records, Buddhism, arrived on October 13, 552 AD, most likely by way of Korea, but many historians believe it had arrived earlier. After a shaky start in the first few years, the great Emperor Shotoku, who among other accomplishments, like opening schools, promoting transportation and communication, ordering a history of Japan to be complied, and sending envoys to the courts of China to bring back books, also laid down a firm foundation for Japanese Buddhism. It was during the reign of Emperor Saimei (655-661) Taika Period, that the custom on July 15th of callin court officials and subjects to the temples of the capital to recite the Urabonkyo i.e. the Ullambana Sutra, in appreciation of what one owes ones parents and ancestors for going back for seven generations began. From this came the Urabon'e or Bon festival.
The early bon festivals of Japan included changing of the sutras by priests and songs and dances by the local folk. The event was usually held on Buddhist temple grounds, a tradition still uin place, and its purpose is to call to mind the obligation one has to forefather/foremothers and to express feelings of thankfulness. In the beginning it is thought that songs (Ondo/Bushi) and dances (odori) were only accompanied by hand clapping. After a while, simple instruments like the bamboo "kachi kachi" or Yotsudake a brass bell or gong, like the atarigane, and the taiko drum were brought to help the dancers keep the beat. By the Edo Period, Bamboo flutes, samisen and other instruments became common. Some bon songs and dances are local and regional, while others have become widely popular, for instance, the Tankyo Bushi or coal miner's song.
In time, it became the practice those who were far away or had moved to another place, to try to return to their home village to participate during this festival. Because it is a get-together for family members and friends, a more joyful aspect has taken priority over the sadder elements of remembering those who have gone before.
Becuase the event takes place during the summer months of Japan which are very hot and humid, it is the custom to wear the light cotton yukata and carry an uchiwa fan. Other props for dancing include the tenugui (hand towel), sensu (folding fan), or whatever the dance may call for. Historically in the US, because it was one of the few times Japanese American girls got to "dress up," it is not un common to see women and girls in somewhat more formal wear than was the old custom in Japan. But as a rule, the atmosphere at an Obon festival is a very informal and democratic one. For instance, both men and women dance the same steps, in a circle around the musicians, so there's no front or back of the line. Both the young and old participate, outside visitors are invited to dance, and getting into the "spirit" of the event is considered more important than being a "good" dancer.
Some first time visitors are under the mistaken belief that the dancers are dancing to entertain an audience and applaud at the end of a dance. In fact, the dance and music is a reminder of what we owe to those who came before us and for the enjoyment of those who've gone before, both ancestors and ghosts. Rather than applaud, one should accept invitation to participate.
This was written up by Mr. Chin for a few of the Boy and Girl Scouts who are earning their "obon patch" at the temple. It's not anything spectacular, but take it for what it is.
Do you celebrate obon or the festival of hungry ghosts?
My temple's obon is tonight at 7PM. We set up an ogura in which the lead dancers dance inside. Sorry for the long read.