Hungry Ghosts are among us

The dead are too much with us.
–Roger Zelazny, Isle of the Dead

Hungry ghosts, or shades, are a part of Buddhism often forgotten in modern interpretations, but encompass an important part of traditional Buddhism. Hungry ghosts, or peta in Sanskrit, are those beings who lived a life of strong cravings so much so that their cravings persist beyond death. Thus, they live as shades, or ghosts, starving and without any comfort. Rebirth as a hungry ghost is thought to be only one step above Hell because you are not actively tormented, but they live life tormented by hunger and thirst.

In the Pali Canon, there is a little-known section called the Petavatthu, containing poems and stories about Hungry Ghosts. This is in the Khuddaka or “short stories” collection in the Canon. Anyways, reader Thrig found this wonderful poem yesterday on Accesstoinsight.com, explaining the virtue of offering food to the hungry shades. This practice is also done in Japan during the holiday of Obon (お盆), where people traditionally leave a tray of food outside their door for any hungry ghosts to eat.

Of note in this poem are the lines:

“He gave to me, she acted on my behalf,
   they were my relatives, companions, friends”:
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
   no sorrowing
   no other lamentation
      benefits the dead
      whose relatives persist in that way.

Even in Jodo Shinshu Buddhism, we are taught that one should reflect on all the efforts of those who came before you, and how we benefit from them. Reflecting thus, we become grateful and humbled by their efforts, and strangely comforted as well. This is also reflected in the Japanese phrase okagesama de, which is a common answer to when someone asks “how are you”? It simply means, “I live in the shadow of others (and thus benefit)”, which is a very Buddhist way to look at one’s life. Because of the efforts of loves ones past, we live and thrive.

At the same time, the poem dispells the need for excessive grief either. Life is not meant to be one unending sorrow, but rather the efforts of our loved ones is a reason to pause and reflect. Self-reflection is a very important part of Buddhism, of which meditation is just one tool for self-reflection. A Buddhist who does not reflect upon his or her life, is someone who isn’t paying attention. And so, rather than wailing and grieving, one should simply be grateful and appreciate the life and time they spent with those now dead. Life is impermanent and inconsistent; there’s no avoiding this. You can’t fight it, or change it. You can simply come to terms with it, and thereby gain your freedom.

When I think about my ancestors, I often think about how my daughter and maybe her children (my grandchildren to-be) will think about my efforts, and my wife’s efforts. Hopefully they will be feel loved and appreciated, and if so, all is well.

Namuamidabu