摘要
明代后期，宝卷已随着民间宗教传入甘肃地区。编刊于张掖地区的《敕封平天仙姑宣卷》说明清康熙末年河西地区存在宣卷和宝卷，它们的传播方式和演唱形式与内地的宣卷和宝卷相同。河西宝卷的来源，和敦煌变文并无直接关系，在演唱形式和仪式特征上，更近于唐代俗讲，而它们之间也只是源渊关系。河西宝卷和中国宝卷发展的一般过程一样，有一个从宗教宝卷向民间宝卷的发展过程。在这一过程中，河西宝卷的地域性民俗文化特征是十分明显的。
In the late Period of the Ming, Baojuan transmitted into Gansu with religions. The author of thepaper finds a block - printed edition of Baojuan which was Published in Zhangye area in 1698. Itshows that Xuanjuan and Baojuan all existed in Heal area in the late period of Kangxi of the QingDynasty,and they are the same with inland Xuanjuan and Baojuan in the propagating way andsinging form. The Origin of Heal Baojuan had not direct relations with Dunhuang Bienwen. But theywere the similar to Sujiang of the Tang Dynasrty in the singing form and rites. From the religiousBaojuan to folk Baojuan, Hexi Baojuan and Chinese Baojuan had the same coures of the developmentand Hen Baojuan, demonstrated the great features of local culture.
出处
《敦煌研究》
CSSCI
北大核心
1999年第4期40-49,187,共11页
Dunhuang Research
