RELIGION AND CHINESE FESTIVALS
The Chinese in Malaysia have inherited a variety of beliefs and practices from their forefathers who emigrated to this country from the south-eastern provinces of China. Some of these beliefs and practices have a religious basis while others are merely of a customary nature. All the three religions - Confucianism, Taoism and Buddhism - do not preach the existence of a Creator God, but Taoists and Buddhists worship a variety of gods and goddesses. The practice of polytheism and the cult of ancestor worship have given rise to many festivals, which are celebrated throughout the year with the performance of a variety of rites and rituals. Many of these rites and rituals are non-Buddhist in character, but because of the identification of the Chinese population with the Buddhist religion, non-Chinese and many Chinese themselves think that these rites and rituals performed during Chinese festivals are Buddhist in origin. In ancient times in China, whenever an event arose for the people to meet socially, a festival was held during which relatives, friends and neighbours could intermingle and indulge in some enjoyment and merry-making. However, in so doing, they did not forget their dead ancestors and the deities who had bestowed upon them certain favours that enabled them to participate in the festivities. Thus, it came about that certain religious practices were observed in the form of thanksgiving, or to honour certain warriors and outstanding statesmen who had been deified for the distinguished services they had rendered to the community or the nation. When Buddhism was introduced in China, it was readily accepted by the people because it did not interfere with their traditions and customs. The people continued to freely celebrate the festivals they had been doing for a long time, and a few other festivals were added after they became Buddhists.
In reality, the Chinese were not particular about drawing a line between purely religious ceremonies and those that originated from their traditions and customs. The tendency was to mix them and observe their festivals with the performance of certain rites and rituals in the name of Buddhism, in the same way as they practised a syncretic type of religion comprising Buddhism, Taoism and Confucianism. In Malaysia today, the majority of Buddhists of Chinese descent still continue to observe their festivals in the same way as their forefathers did. Although it may be argued that they do no harm to themselves and others in practising these rites and rituals, it cannot be denied that they do violate certain Buddhist religious principles, such as the slaughter of animals for offerings to the gods and their dead ancestors, and in many instances, indulgence in excessive drinking and merry-making. However, with the upsurge of interest in Buddhism and the relentless efforts of monks, nuns, and understanding lay people in propagating the true teachings of the Buddha, many Chinese Buddhists have come to realize the folly of practising certain aspects of their rites and rituals when celebrating their traditional festivals and have begun to abandon them.
Buddhist religious activities such as seminars, dhamma talks and study camps have made a tremendous impact on the Buddhist community and have achieved encouraging results in driving home the realization of the importance of not clinging to foolish and meaningless practices for their spiritual development. The effect of this change in attitude will greatly enhance the image of Buddhism, Mahayana and Theravada alike, and impress people who are out to detract the religion that Buddhists do take their religion seriously and are able to organize their religious activities in a dignified manner in accordance with their religious principles. A transition from the practice of age-old rites and rituals based on traditions and customs to a proper practice strictly in accordance with Buddhist religious principles will inevitably take time. Pride in their culture will demand the continuance of their observance of traditional festivals, but with increased Buddhist religious education and readiness to abandon what is meaningless and unnecessary cannot but succeed in giving them complete spiritual satisfaction that they perform their rites and rituals truly and unmistakeably in accordance with Buddhist religious principles.
Tan Tien - Beliefs and Practices Among Malaysian Chinese Buddhists
