Indonesia, Singapore and Malaysia
In Singapore and Malaysia, the Ghost of the Moon features obvious performances. Live concerts are popularly known as Getai in Mandarin or Koh-tai in Hokkien. They were performed by groups of singers, dancers, entertainers and opera troopers or puppet shows on a temporary stage set up inside a public district. The festival is funded by the residents of each district. During these times the Goai left the first row seats vacant for special guests — the ghosts. It is believed that it is unfortunate to sit in front of the red chairs, if anyone sits there, they will get sick.
In Singapore, people pray for ghosts / ancestors or sacrificial ancestors and others outside their homes for the commencement of the 7th month. Most nationalist events were in the 7th month for Singapore, including general and presidential elections, the Olympics and the National Day Parade. This is where the number of sightseeing decreases.
In Indonesia, the festival is known as Cioko, or Rebutan Prayer in Indonesia, (Prayer of spread). People gathered around the temples and offered to a spirit who had died in a bad way, after which they distributed it to the poor. The name of the festival is the origin of the people's offerings.
Traditionally, it is believed that ghosts stay on the island of Taiwan throughout the seventh month, if the annual Festival of Spirits is necessary. The moon is known as the Moon of the Spirits. The first day of the month is marked by the opening of a temple that symbolizes the gates of hell. On the twelfth day, the lamps on the main altar were lit. On the thirteenth day, the procession of the lanterns takes place. On the fourteenth day, a parade for the release of water lanterns takes place. Incense and food were offered to the spirits to drive them from visiting the houses and also burnt the spiritual paper as an offering. Every month, people are avoiding surgery, buying cars, swimming, moving houses, getting married, whistling and walking or taking pictures at night. It is also important that the habitats are not revealed to ghosts.
Chūgen (中元) or Ochūgen (お 中元) is an annual event in Japan on the 15th day of the 7th lunar month, when people give gifts to their superiors and acquaintances.
Previously, it was an annual event for giving gifts to the spirits of ancestors. Because it is one of the three days that constitutes the sangen (三元) of Taoism, it is sometimes referred to as zassetsu, a type of periodical day in the Japanese calendar.
Obon (sometimes translated O-bon), or simply Bon, is the Japanese version of the Feast of the Feasts. Over time, it has evolved into a family reunion where people from big cities return to their hometowns and visit and clean up the graves of their ancestors.
Obon has been around for more than 500 years in Japan, including a dance festival called Bon Odori, traditionally. In modern Japan, it occurs on July 15 in the eastern part (Kantō), on August 15 in the western part (Kansai), and on the 15th day of the 7th lunar month in Okinawa and the Amami Islands as in China. In 2019, Obon occurred on the same date in Kansai, Okinawa and the Amami Islands as August 15 of that year was also the 15th day of the 7th lunar month.
This festival is known as Tết Trung Nguyên and is regarded as a time for the forgiveness of guilty souls who have been released from hell. The "homeless" must be fed and fed with food offerings. The rewards for living are also accumulated when birds and fish are released. The lunar month is commonly known where the festival takes place as Tháng Cô Hồn - the month of depressed spirits, and is believed to be haunted and worse.
Influenced by Buddhism, this festival coincides with Vu Lan, the Vietnamese translation of the Church.
In modern times, Vu Lan is also seen as Mother's Day. Living mothers will bring a red rose and be thankful while those who do not have can bring a white rose; and attend ceremonies to pray for the dead.
Related Buddhist traditions in other parts of Asia
In Theravada Buddhist countries, related traditions, ceremonies and festivals also take place. Like its Ullambana Sutra roots in the Mahayana Buddhist nation, the Theravada scholar, Petavatthu has come up with the idea of offering food to the hungry ghosts of Theravada tradition as a form of accumulating rewards. In the stories published in Petavatthu Maudgalyayana, which pioneered the growth of the concept in the Mahayana tradition, along with Sariputta also played a role in the development of the concept in Theravada tradition. Similar to the conceptual development of Mahayana Buddhism, a version of Maudgalyayana Saves His Mother, which replaced Maudgalyayana by Sariputta recorded in Petavatthu and partly became a basis for practicing the concept in Theravada societies. The concept of offering food to hungry ghosts is also found in ancient Buddhist literature, in Tirokudda Kanda.
In Cambodia, an annual festival known as Pchum Ben lasting fifteen days usually takes place in September or October. Cambodians pay homage to deceased relatives for up to seven generations. It is believed that the gates of hell are open now and many people are offering these hungry fines.
In Laos, a festival known as, Boun khao padap is also usually held in September each year and lasts for two weeks. Nowadays, it is believed that freeing the hungry ghosts from hell and entering the world of the living. The second festival, known as the Boun khao salak, takes place directly after the Boun khay padab. During this time, food offerings were offered to the hungry ghosts.
In Sri Lanka, meals are offered on starving meals on the seventh day, three months and one year after the day of one's death. It is a ceremony that is held after death as part of the traditional Sri Lankan burial ritual and is known as masaka dānēs. The offerings of merit have gained something that is the equivalent of the world of hungry ghosts. The offering comes on the seventh day one day after giving the garden personalized food offerings in the spirit of the deceased relative taking place on the sixth day. The dead who do not reach the proper afterlife, the kingdom of the Hungry Dead, are feared by the living because they are believed to be the cause of the various diseases and disasters of the living. Buddhist monks are invited to perform the pirit to counter the floating spirits. Rituals are also practiced in Thailand and Myanmar and are also held at the Festival of Spirits in other Asian countries.
In Thailand, the Sat Thai, a fifteen-day annual festival, is celebrated in September and October in Thailand especially in southern Thailand, specifically in the province of Nakhon Si Thammarat. As related festivals and traditions in other parts of Asia, it is believed that the dead return to the world within fifteen days and that they are offered by the people. The festival is known as Sat Thai so it is different from the Chinese Phantom Festival known as Sat Chin in Thai.
Related Hindu traditions in other parts of Asia India
Hindus consider it necessary to perform Shraddha by one male child during Pitru Paksha, to ensure that the ancestral soul goes to heaven. In this context, the author Garuda Purana says, "there is no salvation for a man without sharks". Sculptors preach that a housewife should be worshiped by ancestors (Pitris), along with gods (devas), ghosts (bhutas) and visitors. Markandeya Purana says that if the ancestors are satisfied with the shraddha, they will provide health, wealth, knowledge and long life, and ultimately heaven and salvation (moksha to the performer.
In Bali and some parts of Indonesia, especially the Indigenous Hindus of Indonesia, it is said that the deceased ancestors and returners return to visit their former homes. This day is known as Hari Raya Galungan and usually takes more than two weeks of frequent festivals in the form of specific religious food and religious celebrations. The festival date is often calculated according to Balinese calendar and usually runs 210 days.