The Completion And Research Of Dunhuang Manuscripts

There are a group of lyrics titled as Quzi(曲子) or Zaquzi(杂曲子) in the Dunhuang manuscripts,we call them Quzici(曲子辞). At the same time,there are a lot of works as same as Quzici but not be titled as Quzi(曲子). Those two parts works were written in fifty-three manuscripts. This paper just take these manuscripts and it’s Quzici(曲子辞) as the core research objects.This paper consists of the introduction and two parts,the upper part and the lower part.The introduction analyzed the trend of the study of Dunhuang literature, and consider that the methods of the manuscripts science is the main way of Dunhuang literature study. The introduction have reviewed the development course of manuscripts science and troduced the specific methods of this paper.The upper part has arranged the 53 manuscripts of Quzici and analyzed them one by one. There are three forms of the manuscirpts of Quzici, the collected works, the cluster works and the scattered works. The arrangment of manuscripts has four parts,the picture information of manuscripts, the forms of manuscripts,the contents of manuscipts and the recording of Quzici. The manuscripts has its specific weakness,who has no time and place information. The main objective of upper parts is to solve this problem, and haved made the most of Quzici manuscripts’s time and place information cleared.In addition, the upper parts has gotten some other results. It have found a new manuscripts of Quzici(P.4515-18) and found a new piece of works of Quzici(定西番 in浙敦 113). This part also has splited P.2682 and P.3128,spilted P.3911 and the one photoed by桥川时雄. In past,people have made a mistake about the right side and thd reverse side of S.2607 and P.4692, now, this paper has corrected the mistake. This paper has also found that the Daozhen(道真) in Longxing(龙兴) temple is different from the Daozhen in Jinguangming(金光明)temple. It also has proved that author about the six Pusaman(菩萨蛮) written in S.2607 is not Liye(李晔) and his ministers. so, the creation time of this six Pusaman was denyed. This paper has also analyzed the three Wangjiangnan(望江南)’s creation method, point out that which were paraphrased a peom’s sentence. Regard to the name of the music, predecessors always take the Langtaosha(浪涛沙) as the Huanxisha(浣溪沙), this paper has corrected this error. And in the recording of the works of Quzi the paper also got a lot of new progess. Furthermore, the paper has studied other documents on the manuscripts written Quzici.The lower part has six chapters,and there is a introduction ahead of the main part and a conclusion behind it.The first chapter has introduced the forms of Quzici manuscripts:they can be divided into collected works, the cluster works and the scattered works from the perspective of the collecting of the works;they can be divided into copy by hand,written with memory and written with hearing from the perspective of the recording type;they can be divided into the one who has both the background document and the company document,the one who has company document but has no background document,the one only has Quzici from the perspective of its document constitution.The second chapter is a case study.of Yunyaoji(云谣集),in this chapter, the conclusion is as follows:The core documents of Stein.1441 and the Pel.chin.2838 manuscripts are primarily Zhaiwen(斋文), and secondly Lizhongjiechao(励忠节钞) and accounting documents copied on the front; while Yunyaoji(云谣集) was included incidentally. These manuscripts were preserved as collections of Zhaiwen for several decades. There are three forms of Zhaiwen collections in Dunhuang manuscripts, corresponding to the three stages in the formation history of Zhaiwen, belong to which are the second group of S.1441, P.2838, and the fourth group of S.1441, respectively. Investigating into the evolution of Zhaiwen collections, two transformations can be found. One of them was more ordered, putting more weight on classification, while the other strengthens rituality, with the persons transited from specific to generic. On the other hand, the second sub-group of P.2838 Zhaiwen collection was copied during the period when Cao Yi-jin was called "Ling-gong"(令 公), that is, between the years 928 and 935, and Yunyaoji should have been copied during this period or a little later. Deduced from the above, Yunyaoji, the first collection of Chinese Quzici, was compiled no later than 935.The third chapter is the study of P.3539 who is a close material of Quzici manuscripts,written twenty musical spectrum character on it. When we established a contact from P.3539 with some Quzici manuscripts,we found that the handwritting of Biexianzi(别仙子) written on S.7111 is same as the twenty musical spectrum character’s category name written on P.3539. It can be proved that some of the Quzici from Dunhuang could be singing at that time. The chapter also proved that the wirter of P.3539 is literary men whose social identity are Shi(士) and its writing time is after 881 but ahead of the time when the cave for preserving Buddhist sutra was closed. The S.7111’s writting time is same as the P.3539. Futhermore, this chapter has found the changing of Chidie(勅牒)’s form,that provide a new scale for judging manuscipts’s writing time.The fourth chapter is a study of the Duifeijing(兑废经)——a special material of Quzici manuscripts. This chapter has indicated the Quzici manuscripts S.7111,P4692,P4528-18’s writing time and living environment. In addition,it got some other conclusion:Duifeijing has a perticular paper form, there are about a thousand pieces of it in England and France, they are almost the legacy of the Buddhist sutra writing activity of government of Dunhuang in the period of Guiyijun(归义军). More than forty pieces of Duifeijing has influent information,it can be recovering a prosperity of Buddhist sutra writing activity of government which were orgnized by Dusi(都司). It happened many times from the middle 9th to early 11th centuary. It’s orgnizational form is different from the period in Tubo(吐蕃) occupied. The study also found that the Dusi maybe located in government compound of Guiyijun; the writer of the company documents of Duifeijing is the lower officials.The fifth chapter is a study of the name or the title style of the Quzici which is different from today’s knowing. This study has some conculsion as follows:there are nine pieces Langtaosha(浪涛沙) in Dunhaung manuscipts,they are always be regarded as Huanxisha(浣溪沙)-The Quzici Langtaosha written in the Dunhuang manuscripts is intimated with the Shengshi(声诗) Langtaosha, they are maybe spring from one song. There are different sentence forms works each two under the name Ganhuangen(感皇恩) written in P.3821. the latter two’s sentence form is same as Sumuzhe(苏莫遮), but they are Ganhuangen in essence, they are provide a reliable evidence for the record of renaming Sumuzhe with Jinfengdiao(金风调) to Ganhuangen in Tanghuiyao(唐会要). There are a lot of works named as Tongqian(同 前), people should pay attention to it, it should have many important information in it.The sixth chapter is a study about the works of Quzici spreading by performance. It point out that there are many performance works in Quzici manuscripts in Dunhuang, it has story works which were represent by actors,it also has story works showing with dancing, and also has the story works alike Guzici(鼓子词) or alike Changzhuan(唱赚), and also has set works singing by different tune. These works can remedy the undercurrent of the Qu(曲) from Tang Dynasty to Song and Yuan Dynasty. It can proved that the inference about the Qu in Song and Yuan Dynasty was originated from the Qu of Tang by Mr.Ren-bantang(任半塘) is correct. Furthermore, we should pay more attention in Quzi in a new perspective to look it as Qu because some of the set works often spreaded as solo or cluster works.The conclusion of the lower part gave a brief description of the questions about porpular time of Quzici manuscripts, the category of Dunhuang Quzici’s style, the literary form independent consciousness of Quzici and the experience of studying manuscripts etc.Due to the complexity of composition factors of dunhuang manuscripts, studying it need to multidisciplinary work together,and need to examining it from multiple perspective. This paper is only a attempting to study maunuscipts with the manuspcripts science, we hope that it can provide some inspiration for this study.