One of the best known of Chinese Mahayana festivals is the annual
Ullambana (also Avalambana) or Yulan (or more fully Yulanpen) from the
transliteration as wulanpo and wulanpona.
The word ullambana is closely related to the Sanskrit lambana (“hanging”)
or avalamba (“hanging down, depending, supporting”).
Here, it is interpreted as “hanging upside down,” or “to be in suspense,”
referring to extreme suffering in the hells, giving a hint of the departed’s
dependence on the living. Some scholars take “pen” to be a Chinese word
that is not a part of the transliteration, but refers to a vessel filled with
food offering.
Interestingly, the word ullambana is not found in Sanskrit. It is more
likely that the term is related to the Pali ullumpana which is the verbal noun
of the verb ullumpati, meaning “he helps, saves, rescues.” It was possible that
the Mahayana Buddhist adopted the word ullumpana but spelled it as ullambana.
The term Ullambana has stuck, and is applied to the All Souls feast or
Ghosts Festival, held usually on the 15th of the 7th lunar month, and is known as the Yulanhui
or Yulanpenhui, or Yulan zhai (The Ullumbana Observance”), or Yulanpen zhai.
The roots of Ullambana teaching are attributed to the Buddha’s left- hand
disciple Maudgalyayana (Maha Moggallana), who, according to Chinese Buddhist
mythology, is said to have descended into the underworld to relieve his
mother’s sufferings. The Buddha told him that only the combined effort of the
“sangha of the ten directions” (shifang zhonghui) could alleviate such
suffering.
Maudgalyayana successfully made such an offering, and this became the
model for the well known Chinese festival, observed even by Daoists and
Confucianists to this day.
On this day, masses are led by Buddhist and Daoist priests, and elaborate
offerings made to the Buddhist Trinity and king Yama, the lord of the hells,
for the purpose or releasing from the hells the souls of those who have died on
land or at sea. All kinds of food are offered, and paper garments, etc, burnt
as offerings.
The best known of the Ullambana texts is the Ullambanapatra Sutra (Yulan
jing or Yulanpen jing), which was first translated into Chinese by Dharmaraksa
(zhu fahu)(266-313 or 317). The first mass documented was in 538, during the
time of emperor Wudi of Liang. They were later popularized by the south Indian
monk Amoghavajra (732), under the influence of the esoteric Tantric school,
Mizong. They were particularly important during the Tang dynasty, and is still
popular in Chinese Buddhism the world over.
It should be noted that this popular belief and ritual of liberating
“hell-beings” are totally alien to early Buddhism, but is a characteristically
Chinese innovation in response to Confucian criticism of Buddhism being a foreign
religion and lack filial piety. The Chinese Buddhists responded by producing
the following texts on filial piety, putting them into the Buddha’s own mouth
to endorse their gravity.
“The Sutra on the Difficulty of Repaying the Goodness of Parents spoken
by the Buddha” 佛说父母恩难报经
“The Sutra of the Gravity of Parents’ Benevolence” 父母恩难经
“The Great Parinirvana Sutra” 大般涅槃经
“The Sutra on Dizang Bodhisattva’s Fundamental Vows” 地藏菩萨本愿经
“The Sutra on Filial Son spoken by the Buddha” 佛说孝子经
In the Ullambana teachings, we see the assimilation of Confucian filial
piety into Buddhist notions of rebirth and cosmology. The Sutra relates how
Maha Maudgalyayana or Mulan (the Buddha’s left hand monk), according to the
Chinese account, discovered that his mother has been reborn as a hungry ghost
(preta).
He asks the Buddha on how to save his unfortunate mother. The Sutra
records the Buddha as instructing how a food offering should be made to
Sangha “of the ten directions,” headed
by the Buddha for the benefit of pretas. This is evidently an indigenious
Chinese text written to counter Confucianist allegations that Buddhism lacked
filial piety.
This practice has become very popular amongst Chinese Buddhists to this
day.
Traditional
Chinese beliefs hold that the seventh lunar month, or commonly known as the
Hungry Ghost Month is an annual event when the gates of Hell realm open, and
departed souls return to visit the living.
During this so-called inauspicious month, incense and food are offered to deities and the “wandering souls”, and activities like home renovations and wedding ceremonies are out of the question for fear of bad luck. Other taboos include avoiding late night outings, swimming and even painting your nails black.
But is the month-long Hungry Ghost Festival really nothing more than an ill-omened period? Well, apparently not.
In fact, the seventh lunar month is an auspicious time for Buddhists – a joyful and blessed month, in particular the 15th day of this period where Buddhists celebrate the “Ullambana Festival”, also known as “Buddha’s Joyful Day”.
Focusing on the values of filial piety and gratitude - both to the departed loved ones and even those who are still around, prayers are made by chanting to help in the liberation of one’s deceased parents and relatives.
During this so-called inauspicious month, incense and food are offered to deities and the “wandering souls”, and activities like home renovations and wedding ceremonies are out of the question for fear of bad luck. Other taboos include avoiding late night outings, swimming and even painting your nails black.
But is the month-long Hungry Ghost Festival really nothing more than an ill-omened period? Well, apparently not.
In fact, the seventh lunar month is an auspicious time for Buddhists – a joyful and blessed month, in particular the 15th day of this period where Buddhists celebrate the “Ullambana Festival”, also known as “Buddha’s Joyful Day”.
Focusing on the values of filial piety and gratitude - both to the departed loved ones and even those who are still around, prayers are made by chanting to help in the liberation of one’s deceased parents and relatives.
The Ullambana Sutra
Nomo homage to the Ullambana Assembly of Buddhas
and Bodhisattvas.
Thus I have heard, at one time, the Buddha dwelt at
Shravarsti in the Garden of the Benefactor of Orphans and the
Solitary.
Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.
Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.
Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But, before it entered her mouth, it turned into burning coals which could not be eaten.
Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.
The Buddha said, "your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.
I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.
The Buddha told Maudgalyayana: "The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.
Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.
Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.
Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But, before it entered her mouth, it turned into burning coals which could not be eaten.
Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.
The Buddha said, "your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.
I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.
The Buddha told Maudgalyayana: "The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.
On
that day, all the holy assembly, whether in the mountains practicing dhyana
samadhi, or obtaining the four fruits of the way, or walking beneath trees, or
using the independence of the six penetrations, to teach and transform sound
hearers and those enlightened to conditions. Or provisionally manifesting as
bhikshus when in fact they are great Bodhisattvas on the tenth ground--all
complete in pure precepts and oceanlike virtue of the holy way--should gather
in a great assembly and all of like mind receive the pravarana
food.
If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.
At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations.
After practicing dhyana concentration, they then may accept the food. When first receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the mantras and vows, then they may accept it.
At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.
At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost.
Maudgalyayana addressed the Buddha and said, "this disciple's parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.
If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?"
The Buddha replied "good indeed, I am happy you asked that question. I just wanted to speak about that and now you have also asked about it.
Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.
If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.
At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations.
After practicing dhyana concentration, they then may accept the food. When first receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the mantras and vows, then they may accept it.
At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.
At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost.
Maudgalyayana addressed the Buddha and said, "this disciple's parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.
If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?"
The Buddha replied "good indeed, I am happy you asked that question. I just wanted to speak about that and now you have also asked about it.
Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.
They should vow to cause the length of life of the
present father and mother to reach a hundred years without illness, without
sufferings, afflictions, or worries, and also vow to cause seven generations of
fathers and mothers to leave the sufferings of the hungry ghosts, to be born
among men and gods, and to have blessings and bliss without limit.
The Buddha told all the good men and good women, "those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them. All Buddhas' disciples should respectfully receive this dhamma."
At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.
The Buddha told all the good men and good women, "those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them. All Buddhas' disciples should respectfully receive this dhamma."
At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.
End of the Buddha speaks of Ullambana Sutra
True words for repaying parents' kindness.
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