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大家好!这个博客是由四位同学们所做的。组员们是嘉颖 (组长), 美均,思颖和芷晴。 我们是达迈中学,2E4的学生。这博客是有关〃农历七月〃的资讯.希望大家能支持我们, 谢谢!
Hello everyone! This blog is done by four students, namely Joyce (leader), Adeline, Stephanie and ZhiQing. We are from Damai Secondary, class of 2E4'08. This space is on the 7th lunar month. We hope that we will get your fullest support! Thank you! :)

回忆

September 2008

朋友们

傅老师
国豪的组
晋瑞的组
如爱的组
馨仪的组
伊亭的组
湘月的组
雪薇的组

留言坂

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谢谢

Images: Deviantart Photobucket Adobe Photoshop
Coding: Adeline/美均

Saturday, September 13, 2008





































































12:40 AM

全国各地的中元节习俗

中元节俗称鬼节。这天,家家祭祀祖先,有些还要举行家宴,供奉时行礼如仪。酹酒三巡,表示祖先宴毕,合家再团坐,共进节日晚餐。断黑之后,携带炮竹、纸钱、香烛,找一块僻静的河畔或塘边平地,用石灰撒一圆圈,表示禁区。再在圈内泼些水饭,烧些纸钱,鸣放鞭炮,恭送祖先上路,回转“阴曹地府”。过去,民间在七月初七就要通过一定仪式接先人鬼魂回家,每日晨、午、昏,供3次茶饭,直到七月十五日送回为止。现在,逐渐剔除迷信色彩,保留祭奠形式,作为对祖先的缅怀和纪念。

Guijie commonly known as the Ghost Festival. That day, the families worship their ancestors, some also hold a private banquet at the salute as for worship. Lei wine three visits, said Bi Yan ancestors, the family corporation to sit together festive dinner. Off black, carrying firecrackers, Zhiqian, incense, to find a secluded riverside or Tangbian the ground, a circle with lime spread that the restricted area. Then poured some water in the circle of rice, burned more Zhiqian, Ming firecrackers, escort the ancestors of the road, Rotary, "Yincao the House." The past, civil Chuqi in July to a certain ceremony to their ancestors by the ghost to go home, the daily morning, afternoon, fainted, for the three Chafan, until the date back to July 15. Now, the color gradually remove superstition, to retain the form of Festivals, as the memory and commemoration of their ancestors.




〔河北省〕
南皮县七月十五携带水果、肉脯、酒、楮钱等前往祖先墓地祭扫。并持麻谷至田梗,称为「荐新」。广平县中元节以时鲜食物祭拜祖先,并准备果蔬、蒸羊送给外孙,称为「送羊」。清河县七月十五上坟祭扫,以蒸面羊赠送女儿。

[Hebei Province] Nanpi County, July 15 carrying fruits, Roufu, wine, such as Chu money to their ancestors graves Jisao. And a Ma-to-stem, known as "the new nomination." Local tastes from Tokyo-County Ghost Festival food offerings to ancestors and prepared fruits and vegetables, steamed sheep gave grandson, known as "sending the sheep." Qinghe County, July 15 Shangfenjisao to give steam-sheep daughter.


〔山西省〕 永和县读书人於此日祭魁星。长子县的牧羊人家於中元节屠羊赛神,俗传如此可使羊只增加生产。又赠肉给诸亲戚,家贫无羊者则蒸面作羊形来代替。阳城县农家以麦屑作成猫、虎及五谷之形,於田间祭祀,称为「行田」。马邑县民中元节以麦面作儿童的形状,名为「面人」,互赠亲戚家的小孩。忻县农民於中元节在田梗上挂五色纸。


[] In Shanxi Province Yonghe County, scholars, this festival Kuixing. County, home of the eldest son of shepherds in the Ghost Festival Tuyang赛God, so vulgar-sheep can increase production. Also donated meat to all relatives, no sheep Jiapin face while steam for the sheep-shaped instead. Yangcheng County wheat farmers to make cat litter, and the grain of the tiger-shaped, in the field ritual, known as "Gyoda." Ma Yi County, the Ghost Festival of wheat to the shape of a child, called "face", Huzeng relatives of the children. Xin County farmers in the Ghost Festival in the field stems hung colored paper.



〔河南省〕 商丘县中元祀地官时,悬挂纸旗於门口,传说可以防虫。孟津县中元节放风筝.郲县七月十五日在门前画一灰圈,在圈内焚烧纸公以祭拜祖先。
[Henan Province] Shangqiu county officials to Siren Mesoproterozoic, the flag was hoisted at the entrance of paper, the legend can be pest control. Mengjin County Ghost Festival kite-flying. Lei County on July 15 in front of a painted gray circle, circle of burning paper offerings to ancestors.


〔山东省〕 长岛渔民以木板秫稽制成小船,上贴一纸条「供××使用」,或供溺海者的牌位,再装上食物、衣帽、鞋袜等用具,然后点燃蜡烛,由已婚的男子将小船放入海中。沾化县各各家采麻柯及新鲜草叶搭棚子,称为「麻屋」,请祖先牌位於其中祭祀。独陵县称中元节为掐嘴节,家家吃粗茶淡饭。
[Shandong Province] Long Island fishermen in a boat made of wood Panicum italicum JI, posted a note "for the use of × ×", or drowning for the memorial tablets of the sea, and then fitted with food, Yimao, footwear and other appliances, and then lit candles, have The man married a boat into the sea. Zhan Huaxian the various mining Ma Ke and fresh scaffolding of Leaves of Grass, known as "Ma house", in which ancestor worship licensing. Lingxian said independence for the Ghost Festival Qia mouth Festival, the families eat Cuchadanfan.


〔陕西省〕 临潼县七月十五日烧纸祭麻姑。城固县中元节农家会饮,称为「挂锄」。延缓农家,中元节早晨至田间,择取最高、最茂密的稻穗,挂上五色纸旗,名为「田旛」。


[Shaanxi Province] Lintong County, July 15 Shaozhi festival Magu. Ghost Festival Chenggu County farmers will drink, known as "linked to hoe." Delaying farmers, the Ghost Festival morning to the field, optional for the highest and most dense rice, hang colored paper flags, "Tian banner."


〔江苏省〕 吴县居民中元节以锡箔折锭,沿路焚化,谓之「结鬼缘」。仪徵县各地尚流行一种纸鬼,内藏碗灯,有赌鬼、酒鬼、大老官等等。宜兴县中元节河中放四艘船,一艘放焰口,一艘载佛婆念佛,一艘烧锡箔纸锭,一艘放河灯。东县乡民於此日吃扁食,是一种以面粉和糖作成畚箕形的食品。上海放河灯时,在船尾点缀红红绿绿的纸灯,称为「度孤」。


[Jiangsu Province] Wu Xian residents Ghost Festival to Xibo pack spindles, along incineration, that "Guitar ghost margin." Yizheng County is still popular around the ghost of a paper containing bowl lights, Dugui, drunkard, Dalao Guan, and so on. Yixing County Ghost Festival in the River-four vessels, a flame-mouth, one containing the Buddha Great Yu, a burning Xibo Zhi spindles, a release Hedeng. East of this county and township people, eating Biansi, is a flour and sugar to make Benji-shaped food. Shanghai-He Deng, in the stern embellished red lights Lvlv of paper, known as the "degree of solitary."


〔四川省〕 四川省俗以中元祭祖烧袱纸。即将纸钱一叠、封成小封,上面写著收受人的称呼和姓名,收受的封数,化帛者的姓名及时间。俗传七月十五鬼门关闭,各家都要「施孤送孩」。成都一带人们用纸扎「花盘」,上放纸钱及供果,端在手上,在屋内边走边念:「至亲好友,左邻右舍,原先住户,还舍不得回去的亡魂,一切孤魂野鬼,都请上花盘,送你们回去罗!」说完后端到屋外焚化。

[Sichuan Province] Sichuan Popular Mesoproterozoic place for ancestral worship to burn Fu paper. Zhiqian a pile of upcoming closures into small letters, reading and receiving the call name, received a few letters, the name of silk and time. Popular Guimen Guan-July 15 closure, individual should "send Shigu child." Chengdu people along with Zhizha "Face Chuck", the release Zhiqian, and for fruit, the hands-on, while walking in the house read: "loved ones friends, neighbors, the original tenants, but also reluctant to go back to the spirits, all Guhun Yegui, please Face Chuck, send you back! "To finish the back-end to outside incineration.



〔浙江省〕 嘉善县以中元节下雨为水稻丰收之兆。桐庐县民中元节晚上鸣锣撒饭於野,称之「施食」。浙东的盂兰盆会,请廿四位老太太「走八结」,一边念经。天台中元节吃「饺饼」,筒类似春卷。又有放路灯的习俗,以六个壮丁为一组:一人敲锣、一人打梆、一人提灯笼、一人沿途撒盐米、一人沿途摆设香烛(插在一片蕃薯或芋头上),一人沿途摆设一块豆腐及一饭团(置於一片大树树上),大约每隔百来步设一处祭品。

[Zhejiang] Jiashan County in the rain for the Ghost Festival of the rice harvest trillion. Tonglu County, the Ghost Festival at Mingluo spreading in the wild rice, known "soup kitchens." Zhedong the Bon-odori, 24 old lady "take eight guitar," one chanted Buddhist scripts. Rooftop Ghost Festival to eat, "dumplings cake", similar tube spring rolls. Has put the custom street lamps, for a group of six Zhuangding: Qiaoluo one person, one of a bang, one question lanterns, one along the spreading salt meters, one displayed along the incense (inserted on a sweet potato or taro), one along the way Display a tofu and rice balls 1 (under a tree a tree), about every 100 steps to set up a sacrifice.


〔江西省〕 吉安人中元节焚纸,锭然而禁止孕妇折纸锭。据说孕妇折的纸锭,焚化后鬼拿不动,送到阴间也无益处。放焰口时,法师向台下掷包子、水果。传说妇女抢取包子一个,次年就可得子。小孩抢得包子,一生可不受惊吓。安远县祭祖,先於七月十二日起焚香泡茶,早晚上供。至十五夜烧楮衣冠,纸钱祭送。

[] Jiangxi Province Ji'an people Ghost Festival burning of paper, ingots, however prohibit pregnant women origami spindles. It is said that pregnant women pack of paper ingots, after the ghost of incineration with fixed, sent to Hell has no benefits. Fang Yan mouth, the Master to the audience throwing steamed stuffed buns, fruit. Legend of women抢take a steamed stuffed buns, the next year will be a son. Children Qiangde steamed stuffed buns, life may shock. Far from the county a place for ancestral worship, first on July 12 Fenxiang tea, sooner or later上供. 15 nights to burn Chu Yi Guan, sent Zhiqian festival.


〔福建省〕 永福县中元节,已嫁之女子须回家祭祖。福州方言称中元为「烧纸衣节」。已嫁之女准备父母之衣冠袍笏置於箱中,以纱笼之,名为「纱箱」,送父母家。闽中中元有普度之俗,无论城乡必定举行,其经费则由人沿门募集。即使极贫穷之家,也会想尽办法筹款来应付。有谚语道:「普度不出钱,瘟病在眼前。普度不出力,矮爷要来接」。举行普度时,也有子弟乐团之演出。


[Fujian] Yongfu County Ghost Festival, has married the woman returned home to be a place for ancestral worship. Fuzhou dialect that Mesoproterozoic "Shaozhi clothing section." Has been prepared to marry the woman of the Yi Guan gowns Wat parents put me in, to a sarong, known as "yarn me," send parents home. Purdue's central Fujian Mesoproterozoic a vulgar, both urban and rural areas will be held, with funds raised by the people along the doors. Even a very poor family, will try to raise funds to meet. A proverb: "Purdue is not paid for blast in front of us. Purdue does not contribute to low access to God." Purdue held when there are children Orchestra performed.



〔广东省〕 曲江县猺族人七月十五日祭祖,又祭狗头王,以小男童及女童穿花衣歌舞酬神。归善县民以七月十四日为中元节。据传因当年元兵南下,为了避兵灾,故提早一天过节。澄海县中元节祭祖先及灶神。德庆州中元以冬叶裹粉作饼,名为「架桥」,用以祭祖。古代的潮阳县施孤时,有钱人家还会买下犁耙、水车,甚至穷人家的女孩,分别写在纸片上,施食时也把纸片撒下。买不起农具或娶不起老婆的,可以凭单领取。

[Guangdong Province] Yao people in Qujiang County, a place for ancestral worship on July 15, festival nugget Wang, a small boy and girl wearing Huayi dance Choushen. In the good people in the county on July 14 for the Ghost Festival. Yuan soldiers was reportedly due south, in order to avoid Bingzai, the day ahead of the holidays. Chenghai County Ghost Festival and the Kitchen God first place for ancestral worship. Deqing, Zhongyuan powder wrapped in leaves for winter cakes, called "bridge" for a place for ancestral worship. Ancient Chaoyang County Shigu, the rich will buy Lipa, water tankers, and even the girls from poor families, were written on paper, soup kitchens, the paper also cast. Can not afford to buy tools or can not afford to marry his wife, can receive vouchers.

〔广西省〕 阳山人以七月十四日为目连节,多杀鸭祭祖,当日路无行人,名为「躲鬼」。

[Guangxi province Yangshan people by July 14 to head even festival, killing more ducks a place for ancestral worship, the same day without the pedestrian path, "hide ghost."


〔云南省〕 腾越人祭祖后焚包,又用黄瓜一只,刻成船形,叫「黄瓜船」,与包一起焚化。
[Yunnan Province] Tengyue people a place for ancestral worship after the burning of packages, with a cucumber, Kecheng boat-shaped, called "cucumber boat", and the Pack incineration.

12:17 AM

Thursday, September 11, 2008

Incense Pictures, Images and Photos

鬼节注意事项:避免带红绳、铃铛风铃等招鬼物,尽量避免出门。若遇到鬼压身鬼打墙等灵异事件,不要慌张,集中一切注意力,睁开眼睛。
三月三江淮江南一带,每年农历三月三称为鬼节,传说这一天鬼魂出没,夜晚,家家户户在自家每间房屋里鸣放鞭炮,来吓走鬼、驱鬼。清明节我国传统节日 参见 “ 清明节 ”词条。七月十五相传,每年从七月一日起阎王就下令大开地狱之门,让那些终年受苦受难禁锢在地狱的冤魂厉鬼走出地狱,获得短期的游荡,享受人间血食,所以人们称七月为鬼月,这个月人们认为是不吉的月份,既不嫁娶,也不搬家。 每年农历七月十五日为盂兰节,又称中元节、七月半或鬼节,过去人们在这天晚上除拜祭自己的祖先外,还准备一些菜肴、酒、饭、金银衣纸之类到路口去祭祀鬼神。 七月十五日包容的节俗比较复杂,既是民间的鬼节,又是道家的中元节佛教盂兰盆节,僧道俗三流合一。道教有所谓天官、地官、水官,合称三官,这三位是玉帝派驻人间的代表,每年都要考察人间的善恶,向上天汇报。三官分别以正月十五、七月十五、十月十五为诞辰,这三个日子也叫三元。七月十五日,叫中元,正值地官校籍赦罪之时,这一天,他要拿出厚厚的花名册,根据神仙、凡人、动物们的表现,勾勾画画,赦罪免刑。民间在中元节这一天搞一些祭祀活动,拯救那些孤魂野鬼,应当与地官的赦罪有关。七月十五又是佛教的盂兰盆节。据说释迦牟尼有个叫目连的弟子,其母虽然年轻漂亮,却无嘉言懿行,爱财小气,尤其仇视僧人,死后被打入恶鬼行列,目连按佛组指点,在七月十五日这一天,准备百味五果,各种用具,装入盆中,供养十方僧众,其母才脱离恶鬼界,升入天堂。佛祖有鉴于此,推而广之,要求佛门弟子尽心行孝,每年的七月十五,做盂兰盆,施佛及僧,报答父母恩情。佛家盂兰盆会的意义与儒家的孝道合拍,这一天则成为民间祭祀已逝父母及先人的鬼节。   

8:37 AM


Part 1: 五爪豬受詛咒 無人敢殺?!


Part 2: 知名酒店 鬼影幢幢?!


Part 3: 碟仙牽引 命喪黃泉?!


Part 4: 林正義談鬼月玩碟仙


Part 5: 跳樓六次 鬼月斷魂?!

Taken from: www.youtube.com

6:06 AM

Wednesday, September 10, 2008
農曆七月十四鬼節燒街衣

Taken from: http://www.youtube.com/watch?v=UyhSvYe3TJw

5:53 AM

Tuesday, September 9, 2008
農曆七月普渡與台灣社會

農曆七月普渡與台灣社會.

在早期的台灣社會中,孤魂野鬼被視為社會
不安的源頭。因此,為安撫無人祭祀的鬼魂
,於每年農曆七月舉辦融合佛、道兩教的普
渡儀式。然而長達一個月的祭典儀式,不僅
代表早期社會對鬼神的敬畏,也傳達了台灣
人民對客死異鄉的孤鬼一種蘊含宗教情懷與
同胞手足般的憐憫之情;十九世紀以後,普
渡祭典的舉行更成為台灣社會區域人際網路
連結的重要媒介。本週「台灣歷史之窗」特
別邀請師大歷史系教授溫振華執筆,介紹此
一融合幽暗與熱鬧的傳統節慶,並述說其在
台灣社會中所獨具之特殊意義。

鬼魂在漢人信仰中的意義 :

農曆七月為漢人俗稱的鬼月,月中的普渡是
漢人社會一年中重要的祭典,祭拜無人奉祀
的孤魂野鬼。要了解鬼魂在漢人信仰中的意
義,可由下圖漢人的神鬼信仰體系來說明:

The Jade Emperor
玉皇大帝

Kuanyin, Matsu
觀音、媽祖

Paosheng, Chingshui
保生大帝、清水祖師

The Sage King Kaichang, the King of the Three Mountains
開漳聖王、三山國王

The God of the Earth
土地公

One's ancestors
祖先

Wandering souls (also called the "answering men," "the hordes of old men," "the justice men," "the Lao Ta men", "the good men," "the good brothers," etc.)
孤魂野鬼(或稱有應公、大眾爺、義民爺、
老大公、萬善爺、好兄弟......)


神界中,最高的神祇是玉皇大帝,其次是觀
音、媽祖等等,最低的是土地公。鬼界中,
有人供奉的是祖先,無人奉祀的是孤魂野鬼
。孤魂野鬼由於無人祭祀,成為漢人信仰中
,社會不安的重要來源。

融合道教與佛教信仰的普渡儀式 :

面對社會不安之源的孤魂野鬼,發展出七月
普渡的儀式,以安頓這些地獄中無人祭祀的
惡鬼。今日農曆七月普渡,除了漢人的鬼魂
信仰,也融入道教與佛教的思想,因此七月
普渡常稱為「中元普渡」或「盂蘭盆會」。
「中元普渡」之稱與道教思想有關,在道教
的神祇中,有天官、地官、水官,地官執掌
赦罪,於農曆七月十五日(即中元日)神祇
生日降臨人間,定人之善惡罪福。孤魂野鬼
被認為罪過較深,乃延請道士做科儀救渡眾
孤鬼。「盂蘭盆會」是梵語之漢譯,意為施
食拯救苦難。「盂蘭盆會」係釋迦牟尼告知
其弟子目連於七月十五日以盆盛五果百味,
供養十方大德,以救母脫離餓鬼道。由於佛
、道兩教思想之滲入,中元普渡也有佛、道
兩教不同的儀式。

普渡之儀式主要分成:請鬼、施食、誦經、
驅鬼等。請鬼,是打開鬼門,迎請陰間的孤
魂野鬼來到陽間。為讓眾鬼順利得由幽暗的
地獄來到人間,人們在廟前豎立燈篙,上掛
燈籠,上書「慶讚中元」,引導鬼魂。燈篙
愈高,照明範圍愈大,來食的孤鬼就越多,
因此各廟必須衡量自己能供食的程度,以免
「鬼多粥少」,造成鬼魂的怨懟而加禍於人
間。除陸上豎燈篙外,水中也有放水燈之儀
式,照明來自水中的溺鬼。因深恐來到陽間
的眾鬼不能滿足口食之慾,慎重的街市如鹿
港,從鬼門開後,街民分組輪流按日供食祭
祀,以保平安。

施食:

「施食」是普渡中最重要的儀式,信眾供奉
豐盛的飯菜以飽眾孤鬼口福。除食物之外,
也為其準備經衣(即新衣),讓其在陽間渡
過短暫的舒適生活。施給眾鬼的食品,因有
法師的科儀,信眾認為食後會帶來好運,因
此有搶取貢品的「搶孤」活動,形成普渡過
程中最熱鬧的畫面。除了施食之外,也為這
些孤魂眾鬼誦經,使其能超渡達於樂土。普
渡的尾聲是農曆七月二十九的「關鬼門」,
這天傍晚,人們在自家門前準備菜餚,為眾
孤鬼「餞別」,廟前的燈篙也要拆除,宣告
普渡結束。有時寺廟生怕孤鬼留連不願歸回
陰間而危害陽間之人,因此於是日深夜特請
鍾馗押孤,以保地方安寧。

孤魂野鬼在台灣社會裡的特殊意義 :

七月普渡在台灣漢人社會中,比其在原鄉還
來得受重視。十七世紀以來,漢人冒險來台
拓墾,毒蛇猛獸、瘟疫、勞累、械鬥、民變
,奪走珍貴的人命。「九死一生」的諺語說
明了其生活競爭的艱辛。遍地無人收埋的屍
骨形成先民對鬼魂強烈的畏懼心理。但這些
身死異鄉的孤魂野鬼有許多是來自原鄉的兄
弟,在宗教與憐憫的驅使下,人民集資收埋
曝露的屍骨,形成台灣有應公或萬善祠高密
度的現象,台北一個小小的木柵區就有二十
六間這樣的祠廟。由於這些客死台灣的孤魂
野鬼都是在台灣如兄弟般互相照料的拓墾者
,因此七月普渡在台灣稱為「拜好兄弟」,
不同於原鄉的「拜人客(即外地人)」。

就台灣社會發展史觀察,中元普渡的祭典成
為十九世紀以後,台灣社會區域人際網路連
結重要媒介。這些中元節祭祀的好兄弟,許
多是為了保鄉衛民而犧牲的。在祖籍別意識
強烈的時代,不同祖籍別的人群各自透過中
元節祭典,形成自己的集團,彼此團結,共
同面對敵人。台北大龍峒的保安宮是祖籍福
建同安縣人中元節的祭祀中心,台北盆地內
同安籍人分三組輪流擔任中元祭典主持。艋
舺的龍山寺、清水的祖師廟分別是福建三邑
(即南安、晉江、惠安三縣)與安溪縣移民
的祭典中心。新竹縣新埔鄉枋寮的義民廟是
新竹客家祖籍為主的中元節祭祀中心,祭祀
在清朝林爽文與戴潮春的反清事件中為鄉而
犧牲的鄉民。因其為鄉抵抗反清者,清官方
為拉攏賜予「義民爺」。

台灣七月普渡稱為拜好兄弟實有其特殊的歷
史背景。除宗教的意義外,七月普渡成為連
結十九世紀台灣中北部社會最重要的媒介。
如果人們能以七月拜好兄弟的「熱情」來關
懷幫助人間的弱者,則孤魂野鬼或可減少。


Ghost Month and the Pudu rite.

In early Taiwanese society, wandering ghosts were seen
as the source of social disturbances, and so in order
to placate these souls who had no one to carry out
ceremonies for them, each year in the seventh month of
the lunar calendar, the "Pudu" rite, which blends
Buddhist and Taoist beliefs, was held. However, the
month-long ceremonies and rites not only represent
the fear and reverence that early Taiwanese society
had for ghosts and gods, they also convey the religious
and brotherly pity which Taiwanese people felt for the
souls of those who had died in a strange land; after
the nineteenth century, the holding of the Pudu rite
became an even more important medium through which
Taiwanese regional society could connect interpersonal
networks. This week's Window on Taiwan is written by
Professor Wen Chen-hua of the history department at
National Taiwan Normal University, who introduces this
traditional festival which blends darkness and
liveliness, and describes its unique and special
significance in Taiwanese society.

The significance of ghosts in Han belief :

The seventh month of the lunar calendar is commonly
called Ghost Month by Han Chinese people, and the
"Pudu" rite in the middle of this month is an
important sacrificial ceremony in Han society, when
we offer sacrifices to those roaming dead souls who
cannot be reincarnated, and who have no one to offer
sacrifice to them. The diagram below explains Han
people's gods and spirits belief system, and may
help you to understand the significance of Ghost
Month in Han belief.

The highest deity in the celestial world is the Jade
Emperor, and after him come deities such as Kuanyin
and Matsu. At the bottom of the pile is the God of
the Earth. People sacrifice to their ancestors, and
the wandering souls are those who have no descendants
to sacrifice to them. Because wandering souls have no
one to offer them sacrifice, they are a major source
of social unrest in Han belief.

The Pudu rite blends Taoist and Buddhist belief:

The Pudu rite, or "Universal Salvation," held in the
seventh month, was developed to deal with the wandering
souls, cause of so many problems in society, to help
settle these demons in hell who have no one to
sacrifice to them. These days, the Pudu rite blends
not just Han beliefs about spirits and dead souls,
but also Taoist and Buddhist thought, and so it's
often called the "Chungyuan Pudu" or the "Ullambana
Rite." The name "Chungyuan Pudu" is related to Taoist
thought. In the Taoist pantheon, there are the Three
Officials, of the sky, the earth and the waters. The
Earth Official is in charge of absolution, and on the
15th day of the seventh month in the lunar calendar
(the day known as Chungyuan), which is his birthday,
he comes down to be among mortals, and decides who is
good and who is bad, who will have suffering and who
will have good fortune. The wandering souls were
thought to have committed greater sins, and so Taoist
priests are sent for to perform the "Ke Yi," a
discipline rite, and thereby rescue these lonely
souls. "Ullambana" is a Sanskrit word which means
to offer food to the souls of the dead and rescue
them from their suffering, and is what the Buddha
told his disciple, Mahamaudgalyayana. He told him
that on the 15th day of the seventh month, he should
go with basins full of "hundreds of flavors and the
five fruits," and offer them to the greatly virtuous
assembled Sangha of the ten directions, and thus
save his mother from the way of the hungry ghosts.
Thanks to the mixing of Buddhism and Taoist thought,
Chungyuan Pudu has two different Buddhist and Taoist
rites.

The Pudu rite can be split up into the following parts:
inviting the ghosts, offering them food, reciting
sutras, then driving the ghosts away again. Inviting
the ghosts involves opening the ghost gate, and
inviting the wandering souls to come up from the
underworld into the light. So that the horde of ghosts
can have a smooth passage from the gloomy underworld
up into the world of mortals, people erect lantern
poles in front of temples and hang lanterns, "celebrate
Chungyuan" as mentioned above, and guide the ghosts.
The higher the lantern poles, the larger the area they
light up, and so the more lonely ghosts that can be
fed. For this reason, each temple must consider the
amount of feeding they can provide, so as to avoid
having "too many ghosts and too little gruel" and
angering the ghosts into bringing misfortune on
humans. Apart from the lantern poles erected on the
ground, there is also a ceremony where water lanterns
are set on the water, lighting the way for the souls
of the drowned. Fearing that the ghosts may be afraid
of the world of mortals and will not be able to eat
their fill, so cautious towns such as Lukang have
patrols that take it in turn to offer sacrificial
food each day, after the ghost gate has been opened,
so as to keep things safe.

The offering of food :

The offering of food is the most important rite in
the Pudu, and believers make sacrifices of rich dishes
to sate the lonely ghosts' appetites. Apart from food,
people also prepare new clothes to allow their passage
into the world to be a comfortable one. Because of the
discipline rite performed by the priest, believers
think that the food for the hordes of ghosts will
bring them good luck if they eat it, and so people
compete for the food offerings in the "chiang gu"
activity, the liveliest scene in the Pudu rite.
Apart from the offering of food, people also recite
sutras for the wandering souls, so that they can
cross over into paradise. The end of the Pudu rite
is the "closing of the ghost gate" on the 29th day
of the seventh month of the lunar calendar, and at
dusk on that day, people prepare cooked food outside
the doors of their homes as a "farewell dinner" for
the lonely ghosts, and the lantern poles in front of
the temples are dismantled, announcing the end of the
Pudu rite. Sometimes, fearing that the lonely ghosts
will be unwilling to return to the underworld, and
will harm mortals, temples will invite Chung Kuei
(a special deity who protects humans from evil spirits)
to escort the ghosts, and in this way keep the locality
safe and peaceful.

The special significance of wandering souls in
Taiwanese society :

The Pudu rite of the seventh month has traditionally
been more important in Taiwanese society than it was
in the original settlers' old hometowns back in
China. From the seventeenth century, Han people
took the dangerous risk of coming to Taiwan to
develop the land, and put their lives at the mercy
of poisonous snakes, fierce animals, pestilent
diseases, backbreaking toil, mob fights and popular
uprisings. The old adage "nine deaths, one life"
[meaning a situation so dangerous that it would
kill nine out ten people] explained the tricky job
of fighting to stay alive. Everywhere, the remains
of the dead who had no one to bury them created an
atmosphere of intense fear about ghosts for the
settlers. But these wandering souls of the dead from
other places had many brothers from their hometowns,
and prompted by religion and pity, people raised
funds to bury these exposed remains, and this created
the phenomenon in Taiwan of densely-packed graveyards
for the unclaimed dead. In the small area of Mucha,
Taipei, there are 26 such memorial temples. Because
these wandering souls who had died in this foreign
land of Taiwan were taken care of like brothers by
other settlers here, the Pudu rite in the seventh
month was given the name of "honoring our brothers,"
rather different from the "honoring strangers" which
took place back in China.

The connecting medium of interpersonal networks :

If we look at the history of the development of
Taiwanese society, the Chungyuan Pudu ceremony became
and important medium for connecting interpersonal
relationships in the regions of Taiwan, from the
seventeenth century onwards. Many of these "good
brothers" of the Chungyuan Festival lost their lives
protecting their villages and defending the people
there. In an age where consciousness of one's hometown
identity was intense, people with different hometown
identities would, through the Chungyuan Festival
ceremony, form their own groups, mutually unite, and
become a common body against their enemies. The Pao
An Temple at Talungtung in Taipei was the center for
the Chungyuan Festival rites for descendants of
settlers from Tong'an County in Fujian Province,
China, and within the Taipei Basin, three groups of
Tong'an County descendants would take it in turns to
preside over the Chungyuan ceremony. The Lungshan and
Chingshui temples in Manka (Wanhua), were the center
for ceremonies for the descendents of immigrants from
Sanyi (the three Fujian counties of Nan'an, Jinjiang
and Hui'an) and Anxi county in Fujian Province. Yimin
Temple in Fangliao, in Hsinpu Township, Hsinchu
County, is the center of the Chungyuan Festival
ceremonies for Hsinchu Hakkas, and at the time of
Lin Shuang-wen and Tai Chao-chun's anti-Qing revolts
during the Qing Dynasty, the ceremony was carried out
for countryfolk who sacrificed their lives for their
hometowns. Qing officials bestowed upon them the name
of the "Yimin men" [roughly translatable as "justice
men"] on these anti-Qing resisters in order to placate
the local people.

Giving the name "honoring brothers" to Taiwan's seventh
month Pudu rite has its own special historical
background. Apart from religious significance, the
seventh month Pudu rite was the most important medium
linking communities together in north and central
Taiwan in the nineteenth century. If people could take
the enthusiasm from the "honoring brothers" ceremony
in the seventh month and apply it to helping their
more unfortunate brothers, then they could reduce
the number of wandering souls.

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There will be videos next.


Taken from: http://www.twhistory.org.tw/20010827.htm

4:27 AM