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水陸齋的核心是施餓鬼供養,是東亞地域除了日本以外很有代表性的一種齋會。本文結合敦煌文獻,整理了水陸齋的歷史變遷及其文字資料的繼承軌跡,找到韓國江原道東海水陸齋所依據的教本《天地冥陽水陸齋儀纂要》的來龍去脈;證實了頻繁舉行儀式的記載和戰爭結束後或災害發生後的時間相契合的論點。接着,以儀式次第為主,考察了中國金山寺的水陸齋和朝鮮半島傳承的水陸齋的不同之處。筆者認為水陸齋儀從漸漸成形的9世紀末到10世紀左右,傳到了朝鮮半島。最後,調查了在三和寺所見到的中壇和儀禮,它的特點是把中國五行、五帝再加上五方佛混在一處。通過這次考察和研究,筆者很滿意地管窺到了一些敦煌變文在演變成型過程中的具體情形。
The essence of Landsail is hungry ghosts, which is a kind of fast-food society that is typical of East Asia except Japan. Combining with the Dunhuang literature, this paper summarizes the historical changes of Shulu Zhai and the inheritance of its written materials, and finds out the origins and origins of the textbook “The Land and Water Museum of Ming and Qing Dynasties”, which is based on the East Sea territorial waterscape in Gangwon Province, Korea. Record the arguments that coincided with the time since the end of the war or after the disaster. Then, taking the second place as the ritual, the paper explores the differences between the land and the sea in the Jinshan Temple in China and the land and water in the Korean Peninsula. The author believes that the Water Margin spread from the late 9th century to the 10th century and reached the Korean Peninsula. Finally, I investigated the altars and ceremonies seen in Sanhe Temple. It is characterized by a combination of the Five Elements of China, the Five Emperors and the Five-Buddha. Through this study and research, I was very satisfied with the peep to some Dunhuang Variations in the evolving process of the specific circumstances.