马德 纪应昕

内容摘要：8—10世纪，敦煌出现了冠以“无遮”之名的佛教斋会，用于祭奠先亡、印沙和石窟庆典等;由于地域和人口的限制，虽然内容广为涉及，但规模不可能与帝王和国家级道场的无遮大会相提并论。印沙和石窟营造落成庆典等的“无遮”，体现了敦煌特色的地域文化与时代风貌。

关键词：敦煌;无遮斋会;印沙;庆窟

中图分类号：B945;K879.21  文献标识码：A  文章编号：1000-4106（2021）02-0001-08

A Preliminary Study on the Wuzhe Ceremonies

in 8-10th Century Dunhuang

MA De1 JI Yingxin2

（1. Dunhuang Academy， Lanzhou， Gansu 730030; 2. Lanzhou University， Lanzhou， Gansu 730000）

Abstract：From the 8th to the 10th centuries， a type of Buddhist ceremony known as wuzhe ceremonies that served the various functions of mourning the deceased， making statues and stupas from molds and celebrating the completion of cave construction appeared in Dunhuang. Wuzhe means “uncovered” or“unconcealed” to indicate that all members of society were welcome to participate and would be seen as equals within the ceremony. Due to the limitations of the local geography and population， even though the contents covered by the ceremonies were great， the scale of the Dunhuang version could not compare with the imperial or national-level wuzhe ceremonies. Furthermore， the repurposing of these gatherings for the purposes of making Buddhist statues and stupas and celebrating the completion of cave construction evince features of regional culture that was unique to Dunhuang.

Keywords：Dunhuang; wuzhe ceremonies; making Buddha images on sand; celebrating the completion of cave construction

（Translated by WANG Pingxian）

序：无遮大会的由来

法会为佛教仪式之一，又作法事、佛事、斋会、法要，通常是为讲说佛法及供佛施僧等所举行的集会，或设斋、施食、说法、赞叹佛德，以供养诸佛菩萨。法会起源于印度，自古盛行且种类名目繁多。佛教传入中国后，东汉时即有皇帝斋请僧侣行斋会之事，光和三年（180）汉灵帝于洛阳佛塔寺饭诸沙门，悬缯烧香，散花燃灯。设会讨论佛义、讲经等，以达祈福增慧之目的，称为千僧会、万僧会。

佛教法会中规模最大者当推无遮大会，由帝王所施设的一种佛教大斋会，又名无遮会、无遮施会、无遮斋筵、无遮祠祀大会。“无遮”意即宽容而无遮现。无遮大会提倡广结善缘，不分贤圣、贵贱、上下、僧俗、智愚、善恶，都一律平等对待，平等行财施及法施。此风始于印度阿育王，曾广泛地流行于印度及西域。多行于春季，聚集远近会众，进行种种供养。会期有时长达三个月之久。法显《佛国记》云：“值其国王作般遮越师。般遮越师汉言五年大会也。会时请四方沙门，皆来云集。集已，庄严众僧坐处，悬缯幡盖，作金银莲华着僧座后，铺净坐具。……