The Shuilu Fahui (Chinese: 水陸法會; lit. 'Water and Land Dharma Assembly') is a Chinese Buddhist ceremony typically performed with the aim of facilitating the nourishment and ultimate liberation of all sentient beings in saṃsāra. The service is often credited as one of the greatest rituals in Chinese Buddhism, as it is the most elaborate and requires the labor of monastics and temple staff and the financial funding of lay Buddhist sponsors. The full name of the ceremony is the Fajie Shengfan Shuilu Pudu Dazhai Shenghui (法界聖凡水陸普度大齋勝會), which translates to "Water and Land Universal Deliverance and Grand Feast Assembly for Saints and Ordinary Sentient Beings in the Dharma Realm."

The ceremony is attributed to the Emperor Wu of Liang, who was inspired one night when he had a dream in which a monk advised him to organize a ceremony to help all beings living on land and in the seas to be surfeited from their suffering, hence the name of the rite. Traditions hold that the ritual itself was first composed by Emperor Wu, with guidance from the Chan Buddhist master Baozhi (寶志), who is traditionally regarded as an emanation of Shiyimian Guanyin (十一面觀音; lit: "Eleven-Headed Guanyin"). The liturgy received further edits and addendums in later periods, most notably by the monks Zhipan (志磐) and Zongze Cijue (宗賾慈覺) during the Song dynasty as well as the monk Yunqi Zhuhong (雲棲袾宏) during the Ming dynasty.

During the Shuilu Fahui, all enlightened and unenlightened beings in saṃsāra are invoked and invited to attend and partake in the physical and spiritual nourishment provided. In this way, the main goal of the ritual is to facilitate the nourishment and ultimate liberation of all sentient beings, including devas, asuras and humans. The ritual combines features of Chinese operatic tradition (including a wide range of instrumental music as well as vocal performances), the recitation of various sūtras and repentance rites similar to other Mahāyāna rituals as well as esoteric Vajrayāna practices (such as the recitation of esoteric mantras of Buddhist divinities and visualization practices). As a result, the Shuilu Fahui has been seen by traditional commentators as a union of the various different traditions in Chinese Buddhism, such as such as Chan, Esoteric, Pure Land, Tiantai and Huayan.

Traditional records state that the Shuilu Fahui ceremony originated during the reign of Emperor Wu of Liang (464-549), who was historically renowned as a devout patron of Buddhism. According to accounts, Emperor Wu had a dream one night in which a holy monk told him about a ritual called the Shuilu Guangda Mingzhai (水陸廣大冥齋, lit: "Grand and Expansive Netherworldly Ceremony for beings of Water and Land") which had the ability to deliver universal salvation to sentient beings in samsara. The next day, he consulted with ministers and śramaṇa at court about his dream, but no one had an explanation except for the Chan Buddhist master Baozhi (寶志; 418 - 514), who told him to search through the Buddhist canon. In doing so, the Emperor found a scriptural text which recounted Ānanda’s encounter with a ghost king named Jiaomian (焦面; "Scorched Face").

This specific encounter is also described in two later sources that were translated during the Tang dynasty (618 - 907): the Foshuo Jiu Mianran Egui Tuoloni Shenzhou Jing^[zh] (佛說救面燃餓鬼陀羅尼神咒經; lit "Sūtra Spoken by the Buddha on the Dhāraṇī-spell that Saved the Burning-Face Hungry Ghost") which was translated by Śikṣānanda^[zh] between the years 700 - 704, and the Foshuo Jiuba Yankou Egui Tuoluoni Jing^[zh] (佛說救拔燄口餓鬼陀羅尼經; lit "Sūtra Spoken by the Buddha on the Dhāraṇī that Rescued the Flaming-Mouth Hungry Ghost") which was translated by Amoghavajra between the years 757 - 770. According to these sūtras, Ānanda once encountered a ghost king named either Mianran (面燃; lit: "Burning Face") or Yankou (燄口; lit: "Flaming Mouth") that warned him about his impending death and rebirth in the realm of hungry ghosts which would happen unless he was able to give one measure of food and drink the size of a bushel used in Magadha to each of the one hundred thousand nayutas of hungry ghosts and other beings. The encounter prompted Ānanda to beg Śākyamuni Buddha for a way to avert his fate, at which point the Buddha revealed a ritual and a dhāraṇī that he had been taught in a past life when he was a brahmin by the Bodhisattva Avalokiteśvara, who is known in East Asia as Guanyin (觀音菩薩). Part of the ritual involved the brief invocation of the names of four Buddhas. According to the sūtra, the performance of the ritual would not only feed the hungry ghosts but would also ensure the longevity of the performing ritualist. The sūtra ends with Ānanda performing the rite according to the Buddha’s instructions and avoiding the threat of rebirth into the realm of the hungry ghosts. Buddhist traditions hold that he eventually achieved longevity and attained the state of arhathood.

Using this text, the Emperor composed the ritual, which took three years to complete. In the year 505, after receiving advice of Baozhi regarding where to hold the ritual, he summoned another eminent monk, the vinaya master Sengyou, and personally took part in the first performance at Zexin Temple (澤心寺), now named Jinshan Temple (金山寺), on the island of Jinshan near Zhenjiang in modern-day Jiangsu. Traditional accounts go on to state that the text was lost in the following Chen dynasty (557-589) and Sui dynasty (581-618).

According to traditional accounts, during the Xianheng era (670–674) of the Tang dynasty (618-907) period, the Chan master Daoying (道英) of Fahai Temple (法海寺) in the capital city of Chang'an was visited by the spirit of King Zhuangxiang of Qin, who requested that he reinstate the Shuilu Fahui ceremony and told him that a copy of the ritual texts that had been lost were in the possession of a monk named Yi Ji (義濟) at Dajue Temple (大覺寺). After retrieving them, Daoying oversaw the revival of the ceremony and conducted its first performance at Shanbei Temple.

Various references to performances of Shuilu Fahui ceremonies during the Tang dynasty were recorded in the form of steles. For instance, in his compendium Baoke Congbian (寶刻叢編, lit: "Collection of Treasured Carvings"), the author Chen Si (陳思) wrote about a stele in Jiankang (modern-day Nanjing) that was made in the year 833 which he labelled a "Tang-era Inscription on Performing a Water and Land Non-Discriminatory Ceremony" (唐修水陸無遮齋題). He also wrote of another stele near Huzhou that was made in the year 863 that he labelled "Records of the Re-establishment of the Society for the Ceremony of the Netherworld and the Living World at Xingguo Temple" (重置興國寺冥陽齋社記). Another Tang-era stele called the "Record of the Water and Land Assembly of the Eastern Nengren Temple" (東能仁院水陸會記) located in Wuhu is mentioned in another book, the Yudi Beiji Mu (輿地碑記目, lit: "Compendium of Geographic Inscriptions"), by the author Wang Xiangzhi (王象之).