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Pchum Ben
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| Pchum Ben | |
|---|---|
| Also called | Ancestor's Day |
| Observed by | Khmer people |
| Type | Religious |
| Date | Last day (15th of waning day or new moon) of the 10th Khmer month |
| Related to | Boun Khao Padap Din (in Laos) Mataka dānēs (in Sri Lanka) Sat Thai (in Thailand) Ghost Festival (in China) Tết Trung Nguyên (in Vietnam) Obon (in Japan) Baekjung (in Korea) |
| This article is part of a series on |
| Cambodian cuisine មុខម្ហូបខ្មែរ |
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 Category: Cambodian cuisine |
Pchum Ben (Khmer: ភ្ជុំបិណ្ឌ, Phchŭm Bĕnd [pʰcom bən], lit. 'balled rice gathering' or Khmer: សែនដូនតា, Sen Don Ta, lit. 'offerings for ancestors' in the Khmer Surin and Khmer Krom communities) is a Cambodian 15-day religious festival, culminating in celebrations on the 15th day of the tenth month in the Khmer calendar, at the end of the Buddhist Lent, Vassa.[1][2]
The day is a time when many Cambodians pay their respects to deceased relatives of up to seven generations.[3] Buddhist monks chant the suttas in Pali language overnight (continuously, without sleeping) in prelude to the gates of hell opening, an event that is presumed to occur once a year, and is linked to the cosmology of King Yama. During this period, the gates of hell are opened and spirits of the ancestors are presumed to be especially active. In order to liberate them, food-offerings are made to benefit them, some of them having the opportunity to end their period of purgation, whereas others are imagined to leave hell temporarily, to then return to endure more suffering; without much explanation, relatives who are not in hell (who are in heaven or other realms of existence) are also generally expected to benefit from the ceremonies.
In temples adhering to canonical protocol, the offering of food itself is made from the laypeople to the (living) Buddhist monks, thus generating "merit" that indirectly benefits the dead.[4] However, in many temples, this is either accompanied by or superseded by food offerings that are imagined to directly transfer from the living to the dead, such as rice-balls thrown through the air, or rice thrown into an empty field. Anthropologist Satoru Kobayashi observed that these two models of merit-offering to the dead are in competition in rural Cambodia, with some temples preferring the greater canonicity of the former model, and others embracing the popular (if unorthodox) assumption that mortals can "feed" ghosts with physical food.[5]
Pchum Bun is considered unique to Cambodia. However, there are merit-transference ceremonies that can be closely compared to it in Sri Lanka, such as offering food to the ghosts of the dead. In its broad outlines, it also resembles the Taiwanese Ghost Festival in its links to the notion of a calendrical opening of the gates of hell, King Yama, and so on.[6][7][8]
See also
[edit]References
[edit]- ^ Shavelson, Lonny; Fred Setterberg (2007). Under the Dragon: California's New Culture. Heyday. pp. 120–121. ISBN 9781597140454.
- ^ Say, Vathany. Prachum Benda, "Ancestors' Day" Archived 2007-05-10 at the Wayback Machine
- ^ Holt, John Clifford (2012). "Caring for the Dead Ritually in Cambodia" (PDF). Southeast Asian Studies. 1. Kyoto University.
- ^ Recasting Reconciliation through Culture and the Arts, Ly Daravuth, Brandeis University
- ^ 小林知, Kobayashi, Satoru, 2004/6, An Ethnographic Study on the Reconstruction of Buddhist Practice in Two Cambodian Temples: With the Special Reference to Buddhist Samay and Boran, Kyoto Journal of Southeast Asian Studies, Vol. 42, No. 4, [1]
- ^ "Pchum Ben: The Festival of the Dead".
- ^ Gouin, Margaret (2012-09-10). Tibetan Rituals of Death: Buddhist Funerary Practices. Routledge. ISBN 9781136959172.
- ^ Williams, Paul (2005). Buddhism: Buddhism in South and Southeast Asia. Taylor & Francis. ISBN 9780415332330.
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Pchum Ben
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Etymology and Terminology
Name Origin
The name "Pchum Ben" derives from two Khmer words: "pchum," meaning "to gather" or "to mass," and "ben," referring to a balled portion of rice or food offering.[6][3] Together, the term literally translates to "gathering of balled rice," encapsulating the communal assembly for preparing and offering rice balls during the festival.[6] The full traditional name is Bonn Pchum Ben, where bonn (from Pali/Sanskrit puṇya, meaning merit or celebration) denotes a festival.[7] The word "ben" traces its roots to the Pali and Sanskrit term pinda, which denotes a ball-shaped food offering, such as sticky rice formed into portions for ritual purposes.[8] This linguistic borrowing reflects the historical integration of Indic languages into Khmer vocabulary, particularly through the spread of Theravada Buddhism and earlier Hindu influences in Cambodia, where such terms adapted to describe acts of communal alms-giving to support the deceased.[9][10] In contrast, "pchum" is a native Khmer term emphasizing collective gathering, highlighting the festival's social dimension without direct Indic etymology.[3] The pronunciation of "Pchum Ben" in standard Khmer aligns with the broader phonetic patterns of the Khmer language, which incorporates tones and aspirated consonants influenced by its Austroasiatic base and subsequent Pali-Sanskrit loans.[9]Regional Variations
In Khmer-speaking communities outside central Cambodia, such as the Khmer Surin in northeastern Thailand and the Khmer Krom in southern Vietnam, the festival is commonly known as Sen Don Ta, a term that translates to "offerings for ancestors," highlighting its emphasis on honoring the deceased rather than the ritual preparation of rice balls central to the name Pchum Ben.[11][12] This nomenclature reflects local linguistic adaptations while preserving the core ancestral veneration, with celebrations involving similar pagoda visits and food offerings but integrated into the cultural contexts of Thailand and Vietnam.[13] Among Khmer diaspora communities, particularly in Western countries like France and the United States, the festival is often referred to as "Pchum Ben Day" or simply "Ancestors' Day," simplifying the traditional Khmer terminology to facilitate observance in multicultural settings.[14][15] These variations underscore a shift toward emphasizing familial and spiritual remembrance over specific ritual elements like the ben (sticky rice balls), adapting the festival's identity to resonate with younger generations abroad who may blend it with local holidays.[16] In non-Cambodian Khmer groups, such as those in Thailand's Isan region, names like Sen Don Ta prioritize the act of ancestral offerings, sometimes incorporating local dialects that evoke communal prayers and merit-making for the spirits of the departed, distinguishing it from the more harvest-oriented connotations in central Khmer usage.[11] This focus on lineage and piety helps maintain cultural continuity amid assimilation pressures, as seen in Vietnamese Khmer communities where the term Sen Đôn-ta evokes filial devotion through temple rituals.[13]Historical Origins
Legendary Foundations
The legendary foundations of Pchum Ben are rooted in the Buddhist scripture known as the Ullambana Sutra (also called the Yulanpen Sutra), which recounts the story of Mahamaudgalyayana, one of the Buddha's foremost disciples renowned for his supernatural powers. Using his divine eye, Mahamaudgalyayana peered into the realms of existence and discovered that his deceased mother had been reborn as a preta, or hungry ghost, tormented by insatiable hunger due to her past karma of stinginess. When he attempted to offer her food, it transformed into burning embers in her mouth, preventing her from consuming it, as her suffering extended to all such spirits in the realm.[17][18] Seeking relief for her, Mahamaudgalyayana turned to the Buddha, who instructed him that liberation required collective merit-making through offerings to the monastic community on the fifteenth day of the seventh lunar month. Following this guidance, Mahamaudgalyayana gathered food, incense, and other gifts for one thousand monks at the end of their rain retreat, dedicating the merit to his mother. This act enabled her to escape the hungry ghost realm and achieve a higher rebirth, establishing the foundational practice of ancestral offerings to alleviate suffering in lower realms. The sutra emphasizes filial piety and the transfer of merit as means to aid deceased kin, forming the scriptural basis for festivals like Pchum Ben across Buddhist traditions.[19][20] In Cambodian adaptations of this legend, the narrative incorporates local cosmological elements, such as the role of King Yama, the lord of death, who is believed to open the gates of hell for fifteen days during Pchum Ben, allowing tormented spirits—including hungry ghosts with minuscule mouths unable to eat normally—to return to earth and seek alms from living relatives. One prominent tale involves Preah Samphot (also known as Samanakkodom), regarded as the final Buddha in Khmer tradition, who descends to hell to intercede on behalf of suffering relatives. There, he encounters evil spirits—former kin of King Bath Pempeksa—who are deprived of food and clothing as punishment for past misdeeds. Preah Samphot instructs these spirits to await offerings from the king during the Pchum Ben ceremonies, assuring them that acceptance of the alms will reduce their sins and lead to rebirth in paradise, thus reinforcing the festival's emphasis on timely ritual aid.[2][21] Cambodian lore further classifies the released spirits into four distinct types, each reflecting varying degrees of karmic affliction that determine their ability to benefit from offerings: those who subsist on pus and blood from sores, perpetually burning ghosts engulfed in flames, ordinary hungry ghosts (preta) tormented by endless thirst and famine, and Pakrakteaktopak Chivi, the least afflicted category capable of directly receiving food offerings transferred through monks. Only spirits reduced to the Pakrakteaktopak Chivi state can partake in the merits of alms, underscoring the festival's ritual precision in merit dedication to elevate ancestors from lower realms.[22][2]Development in Cambodian History
The origins of Pchum Ben trace back to the Angkorian era (9th–15th centuries), where practices of animist ancestor worship were gradually blended with emerging Theravada Buddhist traditions. Early references appear in inscriptions, such as one from the East Baray constructed under King Yasovarman I around 900 CE, which mentions rituals honoring deceased soldiers through offerings. This fusion reflected the Khmer society's longstanding veneration of spirits (neak ta), integrated into Buddhist merit-making rites like alms-giving to monks, as temples transitioned from Hindu-Mahayana dominance to Theravada influences by the late 13th century. Kings like Jayavarman VII (r. 1181–1218), a devout Mahayana Buddhist, supported this evolution by endowing numerous monasteries and hospitals, facilitating communal alms distributions that paralleled ancestral feeding ceremonies.[10][23] Following the fall of Angkor in the 15th century, Pchum Ben adapted amid shifting political and religious landscapes, maintaining its core as a Theravada ritual condensed to 15 days by King Ang Duong (r. 1848–1860) to align with the lunar calendar's end of Buddhist Lent. The festival endured colonial influences under French rule (1863–1953) but faced severe suppression during the Khmer Rouge regime (1975–1979), when the radical communist government banned religious practices, executed or disrobed most monks (killing an estimated 60–80% of the sangha), and destroyed nearly all monasteries and sacred texts. Despite this, underground observances persisted in secret among surviving families, often in hushed household rituals to evade persecution, preserving the tradition's familial essence amid widespread trauma.[10][23] The revival of Pchum Ben began in the early 1980s under the Vietnamese-backed People's Republic of Kampuchea, with initial monk reordinations in 1979 allowing limited rituals to resume, though full restoration awaited the withdrawal of Vietnamese forces in 1989. By the 1990s, following the 1991 Paris Peace Accords and the 1993 UN-supervised elections that established the constitutional monarchy, the festival gained renewed vigor as a symbol of cultural resilience and national healing. It was formally recognized as a national holiday, granting three official days off for the culminating celebrations, underscoring its role in post-conflict reconciliation and the reconstitution of over 4,000 monasteries by decade's end.[23][24]Religious and Cultural Significance
Buddhist Context
Pchum Ben holds a prominent place within Theravada Buddhism as a festival observed primarily in Cambodia, marking the end of the Vassa, the three-month rainy season retreat during which monks adhere to strict seclusion, meditation, and disciplinary precepts. This conclusion of Vassa, typically in September or October, creates an opportune moment for lay devotees to resume offering alms and support to the sangha, capitalizing on the accumulated spiritual potency from the monks' ascetic practices to facilitate rituals for the deceased.[25] The festival spans 15 days, with intensified observances in the final week, aligning the communal merit-making with the transitional purity of the monastic community post-retreat.[26] A core doctrinal element of Pchum Ben is merit-making through offerings such as pin (pinda), rice balls prepared by laypeople and presented to monks, which generates positive karma transferable to ancestors. This practice draws on Theravada concepts of interdependent rebirth, where karmic actions influence the continuum of consciousness across lifetimes, allowing the living to alleviate the suffering of deceased kin—particularly those reborn as pretas (hungry ghosts)—by sharing merit via the sangha's intermediary role.[25] The transfer, known as anumodana, is believed to transform negative karmic residues, promoting better rebirths for ancestors up to seven generations, as rooted in Pali canonical narratives emphasizing compassion and ethical reciprocity in samsara.[26] Overnight ceremonies during the festival feature the chanting of specific Pali suttas to invoke blessings and doctrinal justification for merit transfer. Monks recite texts such as the Tirokudda Sutta from the Petavatthu in the Khuddaka Nikaya, which recounts verses on how offerings relieve the torment of ghostly ancestors, and the Parabhava Sutta, elucidating the causes of rebirth in lower realms.[25] These recitations, performed in the ancient Pali language, reinforce the festival's alignment with Theravada teachings on impermanence, karma, and the efficacy of selfless giving to foster communal harmony and ancestral welfare.[26]Ancestral Veneration
Pchum Ben occupies a central place in Khmer cosmology, where the festival is believed to coincide with the opening of hell's gates during the dark fortnight of the lunar calendar, allowing spirits of deceased ancestors—extending up to seven generations—to wander the earthly realm and seek sustenance from the living. This liminal period, overseen by Yamaraja, the king of the underworld, culminates on the new moon, when these spirits, often reborn as pretas due to unresolved karmic debts, are permitted a temporary reprieve from their torments to receive aid. The belief reflects a unique synthesis of Theravada Buddhist elements with indigenous Khmer notions of the afterlife, emphasizing the interconnectedness between the living world and the realms of suffering.[10] Central to this veneration are the concepts of pretas, or hungry ghosts, who endure profound suffering as a direct consequence of greed, stinginess, and other immoral actions from their past lives, such as hoarding wealth or denying charity to others. These beings are characterized by their grotesque forms—emaciated limbs, bloated abdomens, and tiny mouths—symbolizing an unquenchable thirst and hunger that karmic retribution inflicts upon those who succumbed to avarice in previous existences. In Khmer tradition, only the offerings of food and merit from living relatives can temporarily ease this agony, as the transferred karma helps mitigate their plight and potentially elevate their rebirth prospects.[10] The festival thus embodies a profound cultural commitment to filial piety, wherein families bear the communal responsibility to honor their forebears through these rituals, fostering intergenerational bonds and moral reciprocity. Failure to provide such support is feared to provoke ancestral displeasure, resulting in curses that could manifest as illness, misfortune, or ongoing familial discord among descendants. This obligation underscores the Khmer worldview's stress on reciprocal care across lifetimes, briefly aligning with broader Buddhist merit transfer practices to sustain cosmic and social harmony.[10]Observance and Rituals
Calendar and Duration
Pchum Ben spans a 15-day period in the Khmer lunar calendar, observed from the first to the fifteenth day of the tenth month, known as Phutrobot (also spelled Photrobot or Potrbotr).[27][28][29] This timing aligns with the end of the three-month Vassa, the Buddhist rainy season retreat.[29] The festival's structure builds progressively over these 15 days, with the first 14 days designated as Kan Ben (or Dak Ben), during which families and villagers rotate visits to local temples to make offerings on behalf of ancestors.[27][29] The observance culminates on the fifteenth day, Pchum Ben or Ben Thom (Big Offering), during the waning moon phase, featuring large-scale family gatherings and communal rituals at temples.[27][28] In the Gregorian calendar, Pchum Ben typically occurs between late September and early October, with dates varying annually due to the lunar cycle.[28] For instance, in 2025, the festival ran from September 8 to September 22, with official public holidays designated for September 21–23 to accommodate the peak celebrations.[30][24][28]Key Practices
One of the central rituals of Pchum Ben involves the preparation and offering of bay ben, small balls made from glutinous sticky rice mixed with ingredients such as sesame seeds, mung beans, or coconut for added flavor and texture.[10][14] These offerings are meticulously shaped by families in the early morning hours and brought to temples, where they are thrown or scattered into surrounding fields, bushes, or specially prepared areas at dawn to feed the preta—hungry ancestral spirits believed to wander in search of sustenance.[10] As the rice balls are dispersed, participants recite the names of deceased relatives from the past seven generations, symbolizing an act of nourishment and compassion that transfers merit to ease the spirits' suffering and aid their rebirth.[10][16] During these visits in the first 14 days, devotees also listen to two special sermons: one dedicating the offerings to the ghosts and another to "awaken the sun" for a bountiful harvest.[1] Participants engage in temple processions by visiting between one and seven viharas (Buddhist monasteries or pagodas) over the course of the festival, often starting from their home villages and moving to rural sites on the final days.[10] On the 15th day, it is traditional to visit at least three pagodas before 11 a.m. and perform circumambulations around stupas, symbolizing Mount Meru.[1][3] During these visits, devotees light incense sticks and candles before sacred images and altars, creating a reverent atmosphere that invokes blessings for the living and the dead.[10] Accompanying these acts, families present donations of prepared food, clothing, and monetary gifts to the resident monks, who receive them as part of the communal merit-making process to support the temple and propagate Buddhist teachings.[10][16] These offerings underscore the festival's emphasis on generosity, as the act of giving to the monastic community generates positive karma that is dedicated to ancestral spirits.[10] The rituals culminate in overnight chanting sessions led by monks, known as bangskol, where Pali-language suttas such as the Tirokuddha Sutta are recited continuously from evening into the early morning, often without interruption.[10] These recitations, performed at the request of sponsoring families, invoke protective verses and narratives that address the plight of wandering spirits, fostering a meditative environment filled with the rhythmic cadence of sacred texts.[10] Following the chanting, the monks formally dedicate the accumulated merit to the ancestors, a pivotal moment that ritually links the living devotees with their forebears, promoting familial continuity and spiritual resolution.[10][16]Modern Celebrations
In Cambodia
In contemporary Cambodia, Pchum Ben draws millions of participants to pagodas nationwide, particularly during the peak three-day observance, resulting in significant overcrowding at temples as families perform rituals such as offering food to monks on behalf of ancestors.[31] Rural families often travel to urban pagodas in cities like Phnom Penh and Siem Reap for these gatherings, contributing to quieter urban centers and bustling rural sites while reinforcing familial bonds through shared ceremonies.[30] The Cambodian government promotes Pchum Ben as a vital element of national cultural heritage, declaring it a public holiday that underscores Khmer Buddhist traditions and ancestral veneration, with Prime Minister Hun Manet emphasizing its role in fostering national unity during annual addresses.[32] Modern adaptations integrate practical measures to manage the festival's scale, including government directives for strict adherence to traffic laws and enhanced flow around temple areas to accommodate increased travel and prevent accidents during the 15-day period.[33] State media outlets broadcast ceremonies and rituals from major pagodas, amplifying the event's visibility and encouraging widespread participation in core practices like the preparation and offering of rice balls.[31] The festival generates notable economic effects, with over 2.1 million national and international tourists traveling across provinces during the 2025 observance, a 20.1% increase from the previous year, boosting local economies through heightened demand for transportation and accommodations.[34] Families' extensive food preparation for offerings, including traditional rice cakes and communal meals, stimulates agricultural and market activity, while sites like Angkor Wat see surges in visitors—such as approximately 36,000 during the 2025 equinox period—enhancing tourism revenue in Siem Reap.[34][35]In the Diaspora
Cambodian diaspora communities adapt Pchum Ben to their host countries, often condensing the traditional 15-day observance into weekend temple events and cultural gatherings to accommodate work schedules and urban lifestyles. In the United States, particularly in Long Beach, California—home to one of the largest Cambodian populations outside Asia—celebrations center on temples such as Wat Buddhamangala and Wat 3rd Street, where families offer food to monks, perform rituals, and share rice cakes during intensified activities over the final days, as seen in the 2025 event at Wat Buddhamangala on September 21.[16][36] These events foster community bonding through pagoda visits and family meals, reclaiming cultural histories amid resettlement challenges. In France, Pchum Ben is marked at pagodas like Wat Strasbourg, where gatherings include prayers, offerings of goods to monks, and the "rob bat" ritual of scattering rice balls for ancestral spirits, as observed in recent years.[15] Traditional Khmer dishes such as Sangkhya Lapov and Num Ansom Chek are prepared and distributed, with events adjusted for cooler autumn weather through the use of heaters and layered attire. Australian Cambodian communities, through organizations like the Cambodian Buddhist Society of Western Australia, hold ceremonies at local temples emphasizing ancestral commemoration and communal unity, often inviting spiritual advisors to enhance the rituals.[37] Urban diaspora settings present challenges like smaller-scale offerings due to limited space and resources, yet communities prioritize educating younger generations about the festival's significance through structured storytelling of associated legends and interactive lesson plans. In Franco-Cambodian events, bilingual proceedings in Khmer and French reflect hybrid cultural identities, serving as bridges for youth less familiar with traditions and newcomers to Buddhism. These adaptations maintain the core practices of ancestral veneration while integrating local elements, ensuring the festival's continuity across borders.[15][16]References
- https://en.wiktionary.org/wiki/%E1%9E%94%E1%9E%BB%E1%9E%8E%E1%9F%92%E1%9E%99%E1%9E%97%E1%9F%92%E1%9E%87%E1%9E%BB%E1%9F%86%E1%9E%94%E1%9E%B7%E1%9E%8E%E1%9F%92%E1%9E%8C