江蘇常熟白茆地區不只是演唱山歌的歷史源遠流長，民間宣卷的活動也蓬勃興盛。本文在前賢已有的基礎上，對白茆宣卷進行觀察與研究，得知白茆宣卷目前的發展情況主要依附在民間信仰中，與日常生活密切結合，且以實用目的爲主，發展出「既盡人事，也求鬼神」的活動準則；表現方式延續着傳統木魚宣卷純樸的本色，卻又逐漸在變化與生長，以適應百姓的需要。寶卷的內容，依神靈性質、位階、功能區分爲「葷、素」、「大、小」、「正經、白相」，並與地方神靈關係特別密切；寶卷都是一代代傳抄而來，主動創作、全面編修的情況很少見。白茆宣卷雖曾因歷史因素而中斷，但並未絕跡，來自民間活動的自我復原、自我生長的機制，使得白茆宣卷成爲當代語境下的活態宣卷，有持續觀察與研究的價值。

In the Baimao area of Changshu, Jiangsu, not only is folksongsinging a long-established custom, the xuanjuan scripture-recitation activities also thrive. Informed by extant scholarship, I observe and investigate myself the xuanjuan in Baimao and learn that the current development has its roots in folk belief that is closely connected with daily life. With a practical purpose in mind, people who participate in xuanjuan assume an attitude that when in action one does one’s best in his or her endeavors, at the same time they still seek the deities’ blessings. The xuanjuan performance preserves the simple style of traditional muyu xuanjuan, yet evolves gradually to become a popular art form serving the religious need of the villagers. The content of baojuan is classified according to the deities' nature, hierarchy and function into categories such as "carnivorous or vegetarian," "large or small," and "decent or recreational." In all cases, they are closely connected with local deities. The baojuan are rarely composed or compiled anew, but are hand-copied from older scriptures from one generation to another. Though the Baimao xuanjuan tradition was once broken off for historical reasons, it did not disappear altogether. The self-recovery, self-regenerating mechanism perpetuates its prevalence in folk society. It merits continuous observation and research.