在甘肃经历“法会” 我发现了什么

【留美学子】第2836期

9年国际视角精选

仰望星空·脚踏实地

【陈屹视线】教育·人文·名家文摘

拉卜楞寺正月法会调查报告

作者：白家睿

白家睿

北京四中国际部学生，热爱社会学以及传播学

【导语】

拉卜楞寺的宗教节庆活动众多，时间均以农历计算。主要有正月法会、七月法会、九月法会，其中正月法会规模最大、时间最长、内容最丰富、参加人数最多。正月大法会也称拉卜楞寺毛兰木法会，源于1407年宗喀巴大师在拉萨举办的祈愿法会，第二世嘉木样久美昂吾（1728年-1792年）时流传至拉卜楞寺。

法会自每年农历正月初三晚上开始，至正月十七日结束，历时15天。拉卜楞寺毛兰木法会在国内外享有一定的知名度，其隆重、神秘的法事活动吸引了众多的旅游者。每逢法会期间，拉卜楞寺周围乃至世界上其他国家的朝拜者都会远道而来，人山人海，场面极为壮观。

本文照片由作者提供

藏传佛教因为活佛、灌顶、密宗仪轨、面貌凶狠的护法神，充满了神秘感；藏地步行数月去寺院朝圣的信教徒也引人敬畏；而藏族僧人在宗教活动中的言行举止穿戴更令人着迷。

我身边的藏族人，每一个都是虔诚的藏传佛教信徒，藏传佛教文化似乎渗透在他们生活的方方面面。参加盛大的宗教节日无疑是探索藏传佛教文化的有效途径。

2020年正月十三（农历），我专程赴甘南藏族自治州夏河县，参加拉卜楞寺正月法会。

一、

拉卜楞寺正月祈愿大法会

夏河县位于青藏高原的东部边缘，甘肃省的西南部，东经102度31分，北纬35度12分，海拔2800米，拉卜楞寺院就在县城边缘。

1710年，受青海和硕特前首旗蒙古亲王济农邀请，第一世嘉木样协巴俄旺宗哲来到此地，创建了拉卜楞寺。经他亲自堪舆，此地群山环抱、流水潺潺、青草丰美、林木成荫、石料丰富，风水佳妙，因此在当地蒙藏首领的供养布施下兴建了寺院。

拉卜楞，占地辽阔、寺院僧人众多、佛殿林立、属寺众多[1]、寺内僧官体系完备。寺院六大札仓为闻思、医药、时轮、金刚、上密院、下密院，寺院内精通佛学的活佛高僧涌集。寺院佛殿后山坡上分散坐落的白色小屋，即为密宗修习场所。它也是全蒙藏地区藏传佛教寺院中显宗密宗修习体制最完备的。

正月法会，藏语音译“默朗姆钦波”，源自藏传佛教格鲁派创始人宗喀巴大师1409年在西藏拉萨举办的祈愿法会。

拉卜楞寺正月法会，是寺院一年一度最重要的法会，旨在向佛祈愿，求佛保佑新的一年风调雨顺、吉祥如意。

它也是寺院举行的讲经说法、供养佛僧、弘扬佛法的大型集会。正月法会，不仅是寺院佛僧最盛大的宗教节日，也是周边信仰藏传佛教的藏族人最盛大的宗教节日。

法会期间，我发现平日只有僧人居住的拉卜楞寺寺院周边的僧舍，不断有穿着藏袍的男女老少进进出出。

询问多名寺院僧人后获悉，像拉卜楞寺这样的藏传佛教格鲁派寺院，每年大型法会期间，为了方便礼佛，寺院僧人才可以允许家人留宿在自己的僧舍。法会期间，最为繁忙的就是活佛了。

一年之计在于春，很多信众早早守候在活佛囊欠外，等着襄佐通报，请活佛打卦卜算家中诸多事务。他们在向活佛呈现的哈达中卷上一定数目的现金，请襄佐转达。哈达中的现金数目可多可少，据询问当地信众目前普遍在500元左右。

襄佐将他们请教的事情向活佛报告，再将活佛卜算的结果转达他们。当然，也有个别有威望、地位、身份的人会得到活佛的亲自接见,活佛为他们摸顶、祈福、乃至打卦，为他们新出生的孩子起名、为他们卜算盖新房的时间等。也有不少信众只是前来拜访，虔诚地送来酥油、曲拉，就又悄无声息地走了。

拉卜楞寺有多名活佛，周边的藏人是按照自己家族乃至村庄信仰供奉的活佛，选择供奉活佛的。寺院管理委员会进出的，多为以拉卜楞寺十三庄为主的附近藏族村庄的村长，他们代表整个村庄请寺管会安排僧人，在新的一年去村庄祈福诵经、或者举办佛事活动的情况，他们会与寺管会管理相关事务的负责人商议，到本村庄的具体日期、时间长短、僧人人数多寡、佛事活动规模大小，以及村庄对寺院的供养情况。

正月法会历时十五天，自正月初三至正月十七。大型的宗教活动有正月十三的晒佛节，正月十四的法舞法会，正月十五的酥油灯会、正月十六的“转强巴（弥勒佛）”，因为规模盛大、寺院僧人与寺院周边的供养者都参加，具备较强的观赏性。

对于寺院僧人，正月法会，各种宗教仪轨、大型宗教活动，费时耗力，他们每天还需要参加六次诵经活动，诵经时间、地点、经文俱有严格明晰的仪轨戒律。法会期间，没有特殊情况，寺院僧人一律不得请假外出，也不得无故缺席诵经活动。

中华人民共和国成立前，寺院曾是藏族社会的教育中心，“舍寺院外无学校，舍宗教外无教育，舍喇嘛之外无教师”。正月法会，在拉萨，又被称为传昭大法会，活佛高僧讲经、僧人辩经，都可以允许信徒在外旁听，也是对佛法的传授和弘扬。

法会上的各种宗教活动，都有固定的仪轨。法会上僧人的行为举止，则是信徒礼佛的学习榜样。寺院教育以大小五明为研习对象，以藏传佛教文化为核心，培养出了众多的硕学之才。

与此同时，藏族聚居区，特别是远离中央王朝各级政权中心的边远地区，藏族人学习文化知识甚至识文断字，只能是入寺为僧，或者入寺求学。因着寺院的神圣性与对外的封闭性，藏传佛教的俗家弟子很难学到文化知识。1928年，夏河县才有了第一所藏民小学，还是拉卜楞寺五世嘉木样活佛的兄长黄正清，借助寺院的力量，聘请外来教师创办。

法会期间，群山环抱、夏河缠绕的寺院，打破了原本的宁静。熙熙攘攘的人群，三三两两的高头大马，络绎不绝的外地车辆，源源不断地向寺院汇聚。

四面八方赶来的藏族人穿着崭新的藏袍，他们大多拖家带口，间或有青年人三五结伴。汉族人大多是被藏传佛教文化深深吸引的游客乃至藏传佛教信徒，其中也有扛着长枪短炮的摄影爱好者。

回族人最值得一提，他们全部是来摆摊做小生意的，各种水果饮料零食，各类遮阳帽御寒衣物，统一摆放在人群外围不太拥挤的地方。民族之间，虽称不上泾渭分明、大相径庭，但服饰举止明显不同、各有特色。

盖因各民族的文化差异,宗教信仰不同,生计方式有别。正应了费孝通先生所讲：“各美其美，美人之美，美美与共，天下大同。”

二、

晒佛节实为瞻佛节

正月十三上午八点多，高原的冬日天气还很寒冷，我和其他虔诚的信教人员一道，早早等候在拉卜楞寺大佛殿前的广场上。终于从人群的喧嚣骚动中盼到了晒佛节的序幕拉开。数十名身着红色僧袍、头戴黄色鸡冠帽的僧人，抬着金黄丝绸包裹的佛像卷轴，从寺院的佛殿方向缓缓走来。这个队列堪称壮观！

佛像卷轴长约百米，不仅有穿着繁复的僧官开道，还有穿戴花里胡哨的“土地爷”[2]（汉族民间信仰的地方保护神），这是由寺院内的两名小僧人装扮，他们今天的一举一动都经过寺院专门的培训演练。

更有甚者，一只高大威猛的老虎在队列前左右奔跑，驱赶夹道相迎的人群向两边散开，为行进的僧人队列让出道路，装扮老虎的僧人既维持了法会的秩序，也逗得围观者尖叫哄笑成一片。这使得庄严的佛教法会，平易近人了许多。

拉卜楞寺的僧人队列在围观人群的迎接、簇拥下，在茫茫白雪覆盖的草原上宛如蜿蜒的游龙，从佛殿行至寺院东南面的晒佛台，在众人的期盼中跌跌绊绊爬上山坡，佛像卷轴终于被放置晒佛台顶端。

晒佛台下平整的场地，是专为寺院僧人诵经而备的，当地群众会在僧人的指挥下留出一块长方形的空地。寺院法台（藏语称赤巴）率领的一干僧官（即拉卜楞寺六大札仓的堪布[3]、格贵[4]、翁则[5]等人）早已拉开阵仗，准备念诵经文。经后来请教，才得知晒佛日，法台主持所诵经文为“浴佛仪轨文”。我推测，这类似于汉地，信徒在礼佛之前，需要沐浴焚香。

僧人们的梵音佛号一响起，喧嚣的人群立刻肃静了。因为他们使用藏语、又在拖长声调念诵经文，我是一个字儿也听不明白。

引人注目的是僧人们使用的法器，除了铙钹等发声乐器、有白海螺、藏地最特殊也最多见的金刚杵[6]。此外，还有一形似孩童玩具拨浪鼓的法器[7]，藏人称为达玛如，诵经时僧人手持左右摇摆，使鼓槌击打两侧鼓面。因为这些法器形制奇特，只有藏地、藏传佛教寺院宗教仪轨中使用，它们不仅吸引了外地游客的目光，也令晒佛节平添了神秘色彩。

拉卜楞寺晒佛节，目前展示的佛像有三幅，分别为佛祖释迦牟尼、未来佛阿弥陀佛（往生佛）、宗喀巴大师的堆绣像，每年选择其中一幅展示，据当地人称，佛像是三年一次、轮流展示的。诵经结束后，巨大的佛像由僧人徐徐拉开金黄色的丝绸，礼佛的僧俗顿时喧腾起来，晒佛节到达了高潮。围观人群层层叠叠，簇拥在晒佛台周边。

当地藏族僧俗，既有向着佛像磕长头的，也有手持转经轮、小声念诵六字真言的。更有个别老年人由家人背着来瞻仰佛像的。晒佛节，对于寺院僧众，是为展佛，对于寺院周边的信教人员实为瞻佛。

挤近佛像的青年男子纷纷向佛像投掷哈达，哈达内或多或少都包裹有钱币，他们中有不少人以额头碰触晒佛台的边缘，以示顶礼佛祖、活佛。人群外围，妇女、老年人则在远处向着佛像磕头膜拜。大约中午两点左右，瞻仰佛像的人员陆续散去，僧人将佛像卷轴抬回佛殿。

“宗教是一种与既与众不同又不可冒犯的神圣事物相关的信仰与仪式所组成的统一体系。…这些仪式将所有信奉他们的人结合在一个被称之为‘教会’的共同体内。”[8]礼敬佛法僧、供养寺院僧佛，既是藏族人虔诚的宗教信仰表达，也已融入他们的民族传统文化习俗。藏地，步履蹒跚的老年人、幼龄孩童，礼佛、念诵六字真言、转动大小经筒，都随处可见。对于聚居在甘南藏族自治州的藏族，随时随地礼敬佛法僧，是他们日常生活模式的重要组成部分。

三、

法舞法会与酥油花供灯法会

法舞法会，旨在祈愿和降魔驱邪。法舞，藏语音译羌姆，法舞法会，藏语称羌姆钦。不同寺院的法舞，因为宗教仪轨沿袭的传统不同[9]，内容多有不同。拉卜楞寺法舞，基本雷同于扎什伦布寺法舞，系沿袭四世班禅在扎什伦布寺时兴的法舞。

大约上午十一时，法舞表演在大经堂前的广场正式开始，僧人头戴面具，身穿固定的表演服装，饰演法王、王妃、鹿等角色，在庄严的法乐伴奏下，表演断断续续分为三场要进行将近五个小时。以寺主活佛嘉木样为首的寺院活佛高僧，根据活佛的佛位高低、品级高下，分别列坐在寺院前殿楼二楼的前廊观赏。僧俗人员则面向前殿楼呈半包围的圆圈，圈内大经堂左侧是五十余名盛装僧人整齐排坐的法舞乐队，率领僧众表演的法台，就坐于特质木椅上。中间是法舞表演者的场地。维持秩序的僧人手持十余米长的长杆，在圈内边缘走动。

法舞压轴的表演，看起来更像是驱魔仪式，是将妖魔鬼怪集中到三角形“朵儿玛”[10]身上，法台率领所有的法舞表演者，在拉卜楞十三庄（拉卜楞寺院建寺伊始，最早、最根本的供养者，人员就居住在拉卜楞寺周边，系青海河南蒙古亲王划拨给拉卜楞寺的当地牧民）的信教人员装扮的护卫队跟随下，将这座朵儿玛移送到寺外荒滩，用烈火彻底焚烧，意味着邪魔鬼怪被祛除消灭，寺院不受侵扰、信徒吉祥平安，祈愿来年人畜平安、诸事顺遂。

伴随着熊熊烈火，在鞭炮声（据僧人介绍藏地以前还鸣枪，目前风俗习惯已经与时代发展同步并进了）、藏族青年的呐喊声中，法舞表演落下帷幕。

正月十五晚的酥油花供灯法会，藏语称“美多却杰”，是宗喀巴大师为庆祝佛祖释迦牟尼与其他教派辩论胜利而设立。僧人需用冰水浸泡的冷手反复揉搓酥油，分别染色，捏制成精美的佛像、鸟兽、花草、人物，乃至呈现佛教故事的大型酥油花，连同酥油供灯奉献在佛前。拉卜楞寺的酥油花灯会，一般为七架花灯，系嘉木样活佛囊谦、寺院的六大札仓，分别制作。

绚丽多彩、美轮美奂的酥油花，是藏传佛教传统艺术的传承，也是寺院各札仓僧人酥油花制作手艺的较量和比拼。一年一度的酥油花灯会，在大经堂前举办。色泽艳丽的飞禽走兽、花鸟虫鱼，给茫茫白雪映照下的隆冬草原，带来了勃勃生机，唤醒了沉睡的苍茫大地；细腻柔和、栩栩如生的佛像满足了草原深处藏族牧民的信仰需求。虔诚的僧众和信众排队诵经磕头膜拜，直至深夜才渐渐结束。

正月十五晚的酥油花灯会，还是藏族青年男女结伴出游的时机。花灯点燃后，闪烁摇曳，为庄严肃穆的寺院平添了鲜艳夺目的辉煌色彩，他们徜徉于灯海人流之中，通宵达旦地游玩，也不必担心家人的苛责。

四、

转强巴佛祈愿未来

正月十六转强巴佛，是正月法会大型集会的最后一项活动。强巴，或者香巴，都是藏语音译，指弥勒佛，即未来佛。佛有纵三世，即按照时间划分的前世、今世、来世，分别为过去佛-燃灯佛，它是释迦佛修行尚未成佛之前的老师；今世佛即释迦牟尼佛，来世佛，即弥勒佛。

佛经讲，弥勒佛在兜率天宫，将来某一时刻会接替释迦牟尼佛的地位和职责，教化众生，因此弥勒佛有时也成弥勒菩萨。因此弥勒佛像分为“佛相”和“菩萨相”。直观地讲，就是佛像的造型不同。藏传佛教寺院转强巴佛，所抬佛像都是善跏趺坐[11]的坐佛。拉卜楞寺乃至藏传佛教很多寺院都有转强巴佛的习俗，旨在欢迎未来佛的出现。

上午八点多人群就陆续地聚集在大经堂前的广场上，因为煨桑的人络绎不绝，桑烟[12]袅袅、松香阵阵，空气中弥漫着松柏的香味，法会的仪式感顿增。大约十点，僧人从弥勒佛殿抬着一大一小的弥勒佛像列队而出，其后为穿戴黄色袈裟的僧人，另有僧人抬着两个装有弥勒佛像的佛龛小轿子紧随其后，盛装的法乐队吹吹打打、随行进的队列伴奏着佛乐，头戴黄色鸡冠帽的僧人簇拥着弥勒佛庄严前行。

由僧人装扮的老虎在队列稍后两侧，腾挪跃动、维持秩序，使礼佛的人群留出通道，维持转强巴佛的僧人队列有序前进。但看闪光灯的频次，摄影爱好者人数之多，就可以想像。汹涌的人群中，与身着簇新藏袍的藏族人摩肩擦踵的，既有操着多种方言的外来游客，还有说着本地方言的汉族，间或有着蒙古袍的男女。寺院周边空地荒滩停车场的车牌，显示游客来自全国各地，藏传佛教文化的魅力可见一斑。

转强巴佛的队列，要顺时针[13]绕行拉卜楞寺整整一圈，期间僧人会在寺院的东、南、西、北四个角停顿，分别举行小型的祈愿活动。绕行结束，强巴佛被放置在寺院中心的大金瓦佛殿前的讲经台，接受信徒的顶礼膜拜观瞻。

这一天礼佛的藏人，大多会在拉卜楞寺的转经廊上转动经筒[14]。因为人员众多，长长的转经廊上2000多个转经筒，不停地被转动，场面极为壮观。当壮观的僧人队列将强巴佛抬回弥勒佛店，这一天的宗教活动就结束了，拉卜楞寺正月法会中所有僧俗共同参加的集会活动也就结束了。

【结论】

“宗教”作为客观存在的事实，无论就时间的绵延或空间的广袤看，都是人类现象的首要特征。我们可以毫不夸张地说：有人群聚居之处，必有宗教痕迹。宗教信仰决定和影响着民族的风俗习惯。它作为民族传统文化特征，增强了民族内部的凝聚力。

在藏族历史上，那些较大规模的寺院是集政治、经济、文化、教育功能于一体的，并成为广大藏区层次不一、程度不同的政教合一制度的权利核心。走进甘南藏区，你会发现藏传寺院可谓星罗旗布，藏族农牧民集中的地区周边总会有建筑规模大小不等的寺院，而林林总总的静修院、佛塔等藏传佛教仪式性建筑更是数不胜数。2008年甘南藏族自治州分布藏传佛教寺院121座，在寺活佛170人，在寺僧尼8000余人[15]。

拉卜楞寺院做为甘南藏区乃至周边蒙古族群众精神信仰的社会物质形态，既是宗教组织更是全体信教众进行宗教活动的场所。它作为格鲁派的六大寺院之一，制定了严格的僧规戒律，僧人过着与世俗世界隔绝的寺院生活，他们眼中只有“佛、法、僧”。拉卜楞寺做为当地藏民族传统教育的重要场所，为信教群众提供了一种与从事农牧业生产截然不同的生活方式，个别僧人在宗教寺院社会中的成功，又为藏族群众展示了一种美好的生活前景，使虔诚的教徒纷纷落发效仿。

寺院僧人做为藏族社会的一个特殊阶层，通过对藏传佛教格鲁派门类众多的学科的潜心钻研和学习，做为藏民族最重要的知识分子，传承和弘扬着民族传统文化，受到周边信教群众的礼遇和尊崇，他们对周边农牧民的思想起着重要的影响。寺院在共同的民族宗教文化的基础上，通过大型的宗教活动，加强了当地藏族群众的凝聚力，传播着以藏传佛教为核心的民族传统习俗文化。

习俗文化以藏传佛教文化为核心，从物质文化生活、人生仪礼到节庆礼仪的风尚习俗中，对于生活在其中的人，通过日常生产、生活中的细微琐事来渗透、影响个人形成一套从经济行为、家庭生活、宗教仪式到政治倾向的相辅相成的和谐一致的价值观念，并通过家庭[16]内部言传身教的方式完成了代际传递。表现在外部形式上就是该区域内个体行为方式、思维方式、文化心理的一致性。

对于出生于斯、成长于斯、生活于斯的每一个藏族个体来说，当地风尚习俗浸润到他们的日常生活中，他们对此耳熟能详、驾轻就熟，并在共同的宗教信仰和共同的宗教生活指导下不断规范个体自身的言行使之更加适应集体生活的一致性。

正月法会一类的大型宗教活动，既满足了信教群众的宗教情感；寺院僧众的言传身教，又使得藏族习俗文化依托着藏传佛教文化这一核心，得以传播、乃至浸润到藏族人生活的方方面面。

[1]属寺号称有108座。不过据我调查，108似乎是藏传佛教，乃至佛教喜用的一个吉祥数字，不少规模较大的寺院谈及属寺，都喜用108，就连僧人指称寺院藏宝也常说108件。

[2]拉卜楞寺所处的甘南藏族自治州，位于青藏高原东麓，是汉藏交届的地带，费孝通先生称之为“青藏高原的窗口”，这里是中华民族大杂居小聚居的典型代表地区。根据夏河县政府2022年公布数据，拉卜楞寺所在的夏河县，全县总人口9.03万人，藏族人口7.2万人，约占总人口的79.7％。因为与汉族农耕区毗邻而居，当地藏族农牧业生产乃至宗教活动，使用汉族的农历。当地藏传佛教的宗教仪轨中，也吸收了很多汉族道教信仰乃至民间信仰崇拜的神祇，譬如土地爷、五冠佛。

[3]堪布，是寺院各札仓即各学院的主持人，由佛教知识渊博的僧人担任，大多已经取得格西学位。在拉卜楞寺系通晓显宗五部大论并通过了寺院公开的辩经等选拔考试。堪布是寺院各札仓和学院的管理者，施行任期制。

[4]格贵，藏传佛教寺院的僧官名称，亦即执事僧，他负责参照宗教仪轨、寺院传统，颁布任职期间各札仓僧人应遵守的清规戒律，管理僧人在寺院的学习生活，并在一定程度上负责解释维护札仓的清规戒律。

[5]翁则，藏语音译，意为法会的领诵经师。他们不仅要能熟练背诵经文，最关键诵经时声音高低起伏、抑扬顿挫，能有效把握诵经节奏，声音听起来雄厚有力。翁则，多为寺院的札仓推选。偶遇一位僧人笑着解释，因为翁则领诵很费气力，一般任期只有一年。

[6]金刚杵，又称降魔杵，藏语称多吉。它源自古印度的武器，在藏传佛教里，代表所向无敌、无坚不摧的智慧和佛性，能够阻断愚痴妄想、摧毁内外魔障，象征着牢固、不灭、降服。藏人名字中多吉、多杰、道杰、道吉，都是取金刚杵，长寿或英勇无畏之意。形状有独股、三股、五股、九股等，大小也不等。金刚杵最常见的为三股，底部为锐利三棱柱、中间为人手持部分，顶端为三色的三面佛，分别是三位菩萨的忿怒相，代表诸佛的身、语、意。

[7]达玛如，系藏语音译，又称骷髅鼓（以前藏地用人的头盖骨制作），嘎巴拉鼓。这是一种无木柄的小型双面细腰鼓。鼓面多蒙以墨绿色的羊皮、牛皮。鼓腰两侧有鼓绳所系球状鼓坠。达玛如，鼓体大小不等、规格不一。鼓面以圆形居多，也有椭圆形。据传，该法器最早来源于印度教，后被藏传佛教密宗吸收，宗教活动僧人诵经时手持使用。

[8] [美]包尔丹著，陶飞亚等译《宗教的七种理论》第121页，摘引涂尔干《宗教生活的基本形式》

[9]藏区藏传佛教寺院，不仅因教派不同而区分。在格鲁派内部，虽同为黄教，寺院一年一度的宗教仪轨、宗教活动，不仅因着寺院大小、僧人多少，时间安排、经济能力而有所变通。更重要的是，寺院宗教仪轨，因寺院历史上活佛高僧，师出不同的寺院，而有着“门户”之见。最根本的，是达赖活佛所领拉萨甘丹、色拉、哲蚌寺，与班禅所率扎什伦布寺的各种细微差别，分别影响着各寺的活佛高僧，乃至潜移默化地影响着藏地其他寺院前来学经的僧众。拉卜楞寺作为藏传佛教格鲁派六大寺院之一，建寺最晚，宗教仪轨中细微不同之处，基本沿用扎什伦布寺。虽说，社会生活现象位于一切宗教的彼岸，宗教活动却不能完全脱离社会生活的俗世。

[10]朵儿玛，系藏语音译，是酥油糌粑制作的面团，即食子。在藏传佛教的宗教活动中用途甚广，既是礼佛的供品，又可在山神祭祀时做施食，还是各种祛魔的武器。朵儿玛作为驱魔使用时，密宗有专门的仪轨经文。

[11]善跏趺坐，是佛像上身端坐与莲花宝座，两脚自然下垂。强巴佛善跏趺坐，意指弥勒佛将随时起身，接替释迦牟尼佛教化众生的重担。实事求是地讲，佛像的造型，坐姿、手印、手持等，纷繁复杂，很难完全搞懂。

[12]桑烟，桑，是藏语音译，本意为净，类同熏香。煨桑，在藏区多用侧柏的树枝，来源于藏地的苯教习俗，敬山神必不可少。无论佛教寺院的宗教活动、苯教祭祀山神、藏人家中祈福，都必不可少。

[13]顺时针旋转，对于藏传佛教四大教派格鲁派、噶举派、萨迦派、宁玛派，乃至最早的教派噶当派都非常重要。至少从外在形式讲，即礼佛的各类宗教仪轨中，这是与藏地原来宗教-苯教的根本区别之一。尽管藏传佛教中，各种忿怒像的护法神，都源自苯教。

[14]转古拉，当地老年人和妇女礼佛的一种仪式，他们会围绕寺院佛殿，或者转经廊一圈一圈转动大大小小的经筒，意为诵读了经筒中的经文。这是他们日常生活中必不可少的一部分。拉卜楞寺转经廊，号称为世界上最长的转经廊，长约3500米，建在寺院南侧。高原的阳光下，铜制的转经筒格外耀眼，在人烟稀少的草原上实在是一道靓丽的风景。

[15]来自当地宗教局数据

[16]核心家庭甚至是家族。

Dharma Assembly in Tibettan Buddhism ：

An Immersion into a Modern Day “Sound of Silence”

Abstract: there are a variety of religious festival activities in Labrang Lamasery that are counted by the lunar calendar, including the Rural January Dharma Assembly, July Dharma Assembly, and September Dharma Assembly. Rural January Dharma Assembly is of the biggest scale, the longest term, the richest contents, and the most attendees. Rural January Dharma Assembly also called Labrang Lamasery Monlam Dharma Assembly that could be traced back to the prayer meeting held by Master Tsongkhapa in Lhasa in 1407 when such an event was spread to Labrang Lamasery during the epoch of Kumei Ango of Second Jamyang (1728-1792). The Dharma Assembly starts on the night of the third day of rural January and ends on January 17, lasting for 15 days. Monlam Dharma Assembly of Labrang Lamasery has enjoyed quite a big popularity and a mass of tourists for its solemn and mysterious religious rites and activities. During the assembly, the pilgrims around Labrang Lamasery or even other countries all over the world would rush to come in an extremely spectacular style.

Due to its living Buddhists, Abhiseca, Tantric Sadhana, and Fierce Dharma Protectors, Tibetan Buddhism is full of a sense of mystery; the Buddhists in the Tibetan region that have spent months walking to the temples have been so formidable; the behaviors and dressings of the Tibetan Buddhists in the religious activities look fascinating. Every Tibetan that I've met in the daily life is a devout Tibetan Buddhist, therefore, it seems that Tibetan Buddhism has affected their life in all aspects. Attending such a magnificent religious festival definitely will be an effective way to probe into the Tibetan Buddhism culture. Eventually, on rural January 13, 2020, I made a special trip to Xiahe County of Tibetan Autonomous Prefecture to attend the Rural January Dharma Assembly of Labrang Lamasery.

I. The prayer meeting in Labrang Lamasery in rural January

Xiahe County is located at the eastern edge of Qinghai-Tibet Plateau, the southwest of Gansu Province, of a latitude of 35degrees 12'north and an altitude of 2800meters, of which Labrang Lamasery is on the edge. In 1710, invited by Ji Nong, the former first banner Mongol prince of Qinghai Hesuote Horde, Xiebaewangzongze of First Jamyang came and established Labrang Lamasery. According to his geomantic omen, this place was embraced by mountains, gurgling water, lush green grass, shady woods, and abundant aggregated rocks, therefore, the temple was built under the donations and support of the Tibetan and Mongol leaders at the local. As a result, Labrang Lamasery enjoys a vast land, a mass of Buddhists, a forest of Buddhism palaces, several annex temples, and a complete Buddhist-level system. The six biggest Buddhism study rooms are Meditation Monastery, Medicine Monastery, Kalachakra Monastery, Warrior Monastery, Gyuto Monastery, and Gyumey, which are fulfilled with living Buddhists and eminent monks. The white small house on the slope behind the Buddhism palace is the place for esoteric Buddhism to learn and practice. It's the most complete learning and practicing system for exotic Buddhism and esoteric Buddhism among the Tibetan Buddhism temples in the whole Mongol and Tibetan region.

Rural January Dharma Assembly, “Mo-Lang-Mu-Qin-Bo” in Tibetan transliteration, could be traced back to the prayer dharma assembly held by Master Tsongkhapa- the founder of Tibetan Buddhism Gelug Sect in Lhasa Tibet in 11409. The rural January Dharma assembly of Langbrang monastery is the most significant yearly assembly of the temple, to pray for good weather for the crops and good luck and happiness in the new coming year. It’s also a mass gathering for expounding the texts of Buddhism, worshipping Buddhists and monks, and spreading Buddhist doctrines. Rural January dharma assembly is not only the biggest religious festival for the Buddhists and monks in the temple but also the most magnificent religious festival for the Tibetan people nearby believing in Tibetan Buddhism.

During the Dharma assembly, it was found that the monk dormitories in which only the monks lived in ordinary times around Labrang Monastery would welcome a lot of people of all ages in Tibetan robes. It's said by the monks in the temple that, for the temples of Tibetan Buddhism like Labrang Monastery, the monks of the temple would be allowed to bestow their family members in their dormitories for the Buddha worshiping convenience. During such a period, the busiest ones are the living Buddhas. Since the whole year's work depends on a good start in spring, many religious believers waited outside the living Buddha's houses for the notification of assistants and fortune telling. A certain number of cash would be hidden in the rolled hada that was presented to the living Buddha by the assistant. According to the local believers, it's a proper number that was about 500RMB. The Buddha assistant would report their questions and deliver the results of fortune telling. Of course, the ones of a certain fame, status, or identity would be received by the living Buddha who could touch their heads, pray, tell fortune, and the name of the newly-born children, as well as determine the timing for construction commissioning. Many believers would just pay a visit with butter and milk serums and just leave in silence. There were many living Buddhas in Labrang monastery, therefore, the Tibetan people nearby would choose the living Buddha according to the faith of the family or even the whole village. Entering and existing the temple management committee were the village heads of the Tibetan villages nearby, with Thirteen Village of Labrang Monastery as the core, they would invite the temple management committee on behalf of the whole village to arrange the monks, who were to pray for fortune, chant sutras, or even hold Buddhism activities in the village in the new year. They would discuss with the leaders of the temple management committee about the detailed time, duration, monk volume, Buddhism activity scale, and the worshiping situation of the village.

The rural January Dharma Assembly lasts for 15 days from January 3 to January 17. The large-scale religious activities include Buddha Demonstrating Festival on January 13, the Dancing Dharma Assembly on January 14, Butter Lantern Show on January 15, and the "Rotating Strong Buddha" on January 16. All of these were of large scale and big volumes of monks and believers, so they deserved an ornamental value. For the monks in the temple, the rural January Dharma assembly meant a lot of religious ritual procedures and activities that took time and effort, every day they may need to attend six sutras chanting. Strict ritual procedures and rules had been applied to the sutras chanting's time, location, and texts. During the Dharma assembly, it's not allowed for the monks in the temple to go out for vacation or be absent from the sutras chanting activities at all.

Before the founding of the People's Republic of China, the temple used to be the education center of Tibetan society, for "no school out of the temple, no education out of religion, and no teacher out of lama". The rural January Dharma Assembly was also called the big spreading dharma assembly, in which the living Buddhas, the eminent monks, and the Buddhists would lecture sutra, debate Buddhist scriptures, allow the believers to learn from outside, teach and spread the Buddhism dharma. Every religious activity at the dharma assembly would bear its fixed ritual procedures. The behaviors of the monks at the Dharma assembly were the learning model for the believers. With five Clearness as the study objects and Tibetan Buddhism culture as the core, the temple had cultivated a mass of scholars and talents. In the meantime, the Tibetan colony was far away from the political center of the central dynasty, when Tibetan people desired to learn cultural knowledge, they had to be monks of the temple or enter the temple for study. Due to the sanctity and closure of the temple, it was hard for the secular disciples of Tibetan Buddhism to learn cultural knowledge. In 1928, the first Tibetan primary school was established by Huang Zhengqing in Xiahe County, who was the older brother of the living Buddha Fifth Jamyang of Labrang Monastery and hired foreign-land teachers to teach.

During the dharma assembly, the silence of the temple embraced by mountains and wrapped by Xia River was broken. The bustling people, the horses in twos and threes, and the endless foreign vehicles kept gathering in the temple. These Tibetan people coming from far and near put on new Tibetan robes, with their whole family or friends. Most people of Han Nationality were tourists attracted by Tibetan Buddhism culture or believers of Tibetan Buddhism, and some were shutterbugs with professional equipment. It's worth mentioning that, all of the people of Hui Nationality came to set up stalls and run a small business, so it's not difficult to discover a variety of fruits, drinks, snacks, caps, and clothes that were unified to set out in the places of fewer people. Although people may not be too obviously distinguishing from each other, they were different in clothing with their nationality characteristics. Due to cultural diversity and religious belief differences, people lived in different ways. It's just as what Mr. Fei Xiaotong said, "when everyone is beautiful with her features, appreciates the beauty of others, and shares the beauty, there will be a shared world of peace."

II. Buddha Demonstrating Festival was the day to worship the Buddha

At about 8 a.m. on rural January 13, it was very cold in the winter days of the highland. Together with those devout believers, I was waiting on the plaza in front of the Buddha Palace of Labrang Monastery. Buddha Demonstrating Festival kicked off with the passion of the people. Dozens of monks, who wore yellow cockscombs and golden silk clothes, came at a slow pace from the Buddha palace of the temple. It was so magnificent. The scroll of the Buddha figure was about 100m long, demonstrated by the troops of monks and "gods of land"(local protectors believed by the folks of Han Nationality) in colorful clothing, which was played by the well-trained small monks in the temple. What's more, a big and fierce tiger was running in front of the troops, so the crowds were forced to divide into two sides and give away to the marching monks. The monk acting as a tiger not only kept order but also pleased the audience, making the solemn Buddhism dharma assembly approachable.

The queue of Buddhists of Labrang Monastery welcomed and flocked by people, walked like the winding dragon on the grassland covered by snow. From the Buddhism palace to the Buddha demonstrating platform in the southeast of the temple, these Buddhists climbed on the slope in the expectation of people, so the scroll of the Buddha figure was put on the top of the Buddha demonstration platform. The flat place under the Buddha demonstration platform was prepared for the Buddhists of the temple to chant sutras, an open area was reserved by the local people under the guidance of Buddhists. The one thousand Buddhists (i.e. Kangbu, Gegui and Wengze of the top six study places of Labrang Monastery,) lead by the dharma platform (Chi-Ba in Tibetan) were well prepared for sutras chanting. It's said that the day of Buddha demonstrated the chanted sutras was "Article of Buddhism Ritual Procedures". Maybe the believers had to have a bath and burn incense before worshipping the Buddha just as those in the land Han Nationality.

As long as the horn for burning incense was sounded, the bustling people would be in silence. Since they chanted in Tibetan in a long tone, I failed to understand even a single word. The Buddhist mass used by the Buddhists included vocalization instruments, conches, and vajry pestles that was unique and popular in the Tibetan region. Besides, the Buddhist masslooked like the rattle-drum for the children was called as Da-Ma-Ru, by which the Buddhists would hold and swag to hit the drum. Due to the special shapes of these Buddhist masses that were used in the ritual procedures of Tibetan land and Tibetan Buddhism temples, they were not only an attraction for foreign tourists but also a mystery in the Buddha demonstrating festival.

For the Buddha demonstrating festival of Labrang Monastery, the shown Buddha figures were Sakyamuni, Amitabha of Future Buddha (future-life Buddha), and Tsongkhapa. Only one of these three figures would be demonstrated once three years by turns. After the sutras chanting, the huge Buddha figure would be rolled with golden silk by the Buddhists, and the monks worshipping the Buddha would be excited. This was the highlight of the Buddha demonstrating festival. The Buddha demonstrating platform was surrounded by levels of people. According to the customs of the local Tibetan Buddhists, they would kowtow to the Buddha, hold the prayer wheel or chant the ommani pedmehum in a low voice. Some older people were carried by their families to worship the Buddha. Buddha demonstrating festival was to show the Buddha to the Buddhists in the temple and to worship the Buddha for the believers around the temple.

The teenagers near the Buddha would throw hadas, which more or less would carry cash or coins. Some even touch the edge of the Buddha demonstrating platform with the forehead, to worship the Buddha and the living Buddha. In the external rounds of the people, women and old men were kowtowing to the Buddha from a far distance. At about two o'clock, the people worshipping the Buddha would dismiss, and the Buddhists would carry the scroll of the Buddha figure back to the palace.

"Religion is an integration of faiths and rituals related with the unique and sacred things…such rituals gather the believers in the body of 'church'." Worshipping the Buddha and Buddhists was not only the expression of Tibetan people's religious faith but also their traditional national and cultural custom. In the Tibetan region, it's common to see the elder and the children who would worship the Buddha, chant the sutras, and rotating prayer wheels. For the Tibetan people in Gannan Tibetan Autonomous Prefecture, worshipping the Buddha and Buddhists at any time and anywhere would be a significant component of their daily living mode.

III. Dancing Dharma Assembly and Butter Lantern Show

Dancing Dharma Assembly aimed at praying, conquering demons, and driving out evil spirits. Dancing Dharma Assembly, in the Tibetan language, was called as Qiang-Mu-Qin. The dharma dances of different temples would contain different contents for the different traditions inherited as religious rituals. The dharma dance of Labrang Monastery, basically similar to that of Tashilhunpo Monastery, could be traced back to that of Panchen of the fourth generation. At about 11 a.m., the dharma dance would be started in the plaza in front of the sutras palace. The Buddhists would put on masks and typical performance costumes to play Dharma King, Queen, and Deer, and give out three performances in the solemn dharma music for nearly five hours. The living Buddhas led by the major Jamyang, would sit according to official rank and appreciate in the narthex on the second floor of the Palace Building in front of the temple. The monks and laymen would be in a half-open circle, and the 50 monks in splendid attire would sit orderly on the left side of the Sutras Palace, the dharma leader mastering the whole performance would sit on a wooden chair. The performance place would be in the middle of the circle. The monks to maintain the order would hold a pole that was about 10 meters long to walk along the circle.

The last performance of the dharma dance looked like the rituals to cast out demons to the triangle “Duo-Er-Ma”. The dharma dance leader would guide all dancers and be followed by the guards of Labrang Thirteenth Manor (they were the earliest and most foundational believers in the very beginning of Labrang monastery, living nearby Labrang Monastery. They're the local herdsmen appropriated by Henan Mongolia Prince in Qinghai to Labrang Monastery) in religious believer dressing, sending this Duo-Er-Ma to the remote beach outside of the temple and burning it into pieces with fire. It has borne the meaning of eliminating demons, evils, and ghosts, protecting the temple and believers from danger and trouble, and praying for safety and smoothness in the coming year. With the music of firecrackers and the sounds of Tibetan teenagers, the dharma dance came to an end.

Butter Lantern Show on the night of rural January 15, "Mei-Duo-Que-Jie" in Tibetan, was founded by Tsongkhapa to celebrate the victory of Sakyamuni in the debates with other sects. The Buddhist must keep rubbing the butter with cold water repeatedly, to dye and make exquisite buddhas, animals, plants, and figures, which are large-scale butter flowers to present the stories of Buddhism and sacrifice in front of the Buddha. Butter Lantern Show of Labrang Monastery included seven festive lanterns that were made by Nangqian-the living buddha of Jamyang and the top six study places of the temple. The colorful and beautiful butter flowers were the inheritance of Tibetan Buddhism traditional art and the comparison of butter flower manufacturing workmanship among the Buddhists of the temple. This yearly-held butter lantern show was held in front of the sutras palace. The colorful animal handicrafts were the vitality to the snowy grassland and the sobering to the sleeping land; the exquisite, gentle, and lively Buddhas had met the faith demands of the Tibetan herdsmen deep into the prairie. The devout Buddhists and believers would chant sutras and kowtow by queue until late at night.

Butter Lantern Show at the night on January 15 was the perfect time for the Tibetan teenagers to gather and travel together. The lightened lanterns sparkled in the breeze and dyed the solemn temple with distinguishing colors, while the teenagers went through a stream of people and played overnight without worrying about blame from the family.

IV. Rotate Strong Buddha to Pray for Better Future

Rotating Strong Buddha in rural January 16 is the last event in the large-scale Rural January Dharma Assembly. Qiangba, or Xiangba, is a Tibetan transliteration that refers to Maitreya Buddha, the Buddha of the future. Buddha has three life, i.e. previous life, present life, and future life that are divided according to time. In other words, Past Buddha-Dipamkara Buddha is the teacher of Sakyamuni Buddha who practices before becoming Buddha; Present-life Buddha is Shakyamuni Buddha. Future-life Buddha is Maitreya Buddha. As the Buddhist texts say, Maitreya is commanding the whole heavenly palace and may take over the post and responsibilities of Shakyamuni Buddha to educate the mass. Therefore, sometimes Maitreya could be Maitreya Bodhisattva. Therefore, Maitreya Buddha's pictures could be of "Buddha" or "Bodhisattva". Intuitively, his figures could be various. When rotating the Strong Buddha in the Tibetan Buddhism temple, the lifted buddha is the sitting buddha in the cross-legged full-lotus posture. Labrang Monastery, or even many temples of Tibetan Buddhism, bears the custom of rotating Strong Buddha to welcome the appearance of Future Buddha.

Later than eight o’clock in the morning, the people gathering in the plaza in front of the sutras palace became more and more, the whole place was fulfilled with bustling people burning aromatic plants, curling-upwards smokes of aromatic plants, and the rich fragrance of pine. At about 10 o'clock, the monks lifted a big Maitreya buddha and a small one and came out of the Maitreya Palace, followed by the monks wearing yellow cassocks and the Buddhists holding niches for Maitreya Buddhas. The Buddhism music played by the dharma band in full dress rang along the queue, and the Buddhists wearing yellow cockscombs forged ahead around the Maitreya Buddha. The tiger dressed up by the monk would jump along the queue, maintain the order, and make a way among the worshipping people. Therefore, you could imagine how frequently the camera was used and how many photographers there were. Among the crowd, beside the Tibetan people wearing new Tibetan robes were the tourists from foreign lands, the people of Han Nationality mastering local dialects, and the people in Mongolian robes. Seen from the license plates of the cars in the parking lots around the temple, the charm of Tibetan Buddhism culture had attracted tourists from all over the country.

The queue to rotate Strong Buddha would detour Labrang Monastery in a clockwiseway and the Buddhists would stop in the four corners (eastern, southern, western, and northern) to give out small-scale praying activities. Strong Buddha would eventually be put on the sutras platform in front of Dajinwa Buddhism Palace in the middle of the temple, to be worshiped and witnessed by the religious believers. Most of the Tibetan people worshipping the buddha on this day would rotate Prayer Wheel in the prayer, wheel-rotating gallery of Labrang Monastery. Due to the big volume of believers, the long gallery was equipped with more than 200 prayer wheels that had been rotated continuously to create a magnificent scene. When the Buddhist queue moved Strong Buddha back to the Palace of Maitreya Buddha, it meant the ending of the religious activity of this day. In other words, the gathering activity attended by all monks and laymen in the Rural January Dharma Assembly of Labrang Monastery came to an end.

Conclusion

No matter whether it's seen from the version of continuous time or vast space, "Religion", as an objectively-existing fact, has always been the primary feature of mankind's phenomenon. It could be said without exaggeration that: the inhabit of mankind bears religious traces. Determining the manners and customs of a nationality, Religious belief will be the characteristics of ethnic traditional culture and the enhancer of ethnic internal cohesion.

In the history of Zang nationality, the large-scale temples would have integrated politics, economy, culture, and education to be the right core of the unification of the state and the church at different levels and degrees on the vast Tibetan land. As long as you enter the Gannan Tibetan region, you would discover the Tibetan temples scattered all over like stars in the sky. The region where the Tibetan agro-pastoralists inhabit will be equipped with temples at different scales, as well as a mass of retreat houses, and pagodas that are the ritual buildings of Tibetan Buddhism. By 2008, 121 Tibetan Buddhism temples scattered were scattered in the Tibetan Autonomous Prefecture of Gannan, 170 living Buddhas, and more than 8000 Buddhist monks and nuns.

Labrang Monastery, as the social and physical form of the spiritual faith of the Mongol people in the Gannan Tibetan area or even the nearby, is not only a religious organization but also a place for the whole believers to conduct religious activities. As one of the top big temples of the Gelug Sect, it has formulated strict regulations and rules for the Buddhists who have lived a life only with "Buddhism, Dharma and Monk" that is isolated from secularity. Labrang, as a significant place for the local Tibetan people to conduct traditional education, has provided a living way that is different from the agricultural and animal husbandry production to the religious believers. The success of some monks in the religious society has inspired a beautiful living prospect for the Tibetan people and driven the devout believers to imitate one another. The monks in the monastery, as a special hierarchy in Tibetan society, have learned and probed into the mass of disciplines of the Buddhism Gelug Sect. As the most important intellectuals among the Tibetan people, they have inherited and spread the traditional national culture and been worshiped and respected by the surrounding believers, having an important influence on the farmers and herdsmen nearby. Based on the shared national religious culture, the monastery has promoted the cohesion of the local Tibetan people and spread the traditional national customs and culture with Tibetan Buddhism as the core.

With Tibetan Buddhism culture as the core, the custom culture has permeated and affected the people in the region with materials, cultures, etiquette, and festivals. As a result, the people in such an environment, have been affected by the trifles in daily production and life and formed up a set of values and concepts that supplement harmoniously and consistently in economic behaviors, family life, religious rites, and political tendency, as well as achieving the intergenerational transmission through the family internal words and deeds. The manifestation in the external form is the consistency of the individual in such regions in the behavioral pattern, thinking mode, and cultural psychology. For everyone that has been born, grown up, and lived here, the local customs have well integrated with daily life, therefore, they could master well and continuously regulate their behaviors under the guidance of shared religious belief and life, to better adapt to the group living.

The large-scale religious activities like the Rural January Dharma Assembly, not only met the religious feelings of the religious believers, but also made the core of Tibetan Buddhism culture help the Tibetan customs and culture to spread, or even dye the life of Tibetan people at all aspects.