敦煌本《新集吉凶書儀》及S.1725書儀所述的親迎儀節，過去學界以為是有別於唐五代一般的婚嫁儀式，整個過程全是在女方家舉行。本文引述了《大唐開元禮》、宋代司馬光《書儀》、朱熹《家禮》等文獻的記載，得知敦煌書儀所述和一般傳世文獻所見的唐五代婚嫁儀式之親迎儀節並沒有太大的差別，依舊是畫分為在男家、至女家以及又回到男家等三個階段。藉此，我們也可以重新檢視敦煌文獻中那些婚嫁儀式詩文實際運用的情形：如二篇的〈障車詞〉應是運用於前往女家途中，而《論女婿》一組詩應是運用於親迎隊伍剛到女家時，屬於「下婿」的一部分，至於包括〈詠同牢盤詩〉、〈去扇詩〉、〈去花詩〉等詩篇則是回到男家時才運用的。咒願文的實際運用情形，則因材料有限，到目前為止，只曉得它可運用於撒帳和拜見賓客親友時，P.3909、S.6207的〈論咒願新郎文〉應當是撒帳之咒願，S.5546、P.3608、Dx01455、S.8336、S.2049V等五個寫本的〈咒願新郎〉及S.5546、S.8336、S.2049V三個寫本的〈咒願新婦〉則為拜見賓客親友之咒願。

Many previous researches were revealed that the qinying rites in Xinji jixiong shuyi and S.1725 Shuyi were different from marriage ceremonies of Tang Wu Dai. However, this paper cites Datang Kaiyuan li, Shuyi and Jiali to show marriage rites in Dunhuang Shuyi and marriage ceremonies of Tang Wu Dai are almost the same, which all have three stages: being in bridegroom’s house, going to bride’s house and coming back to bridegroom’s house. This paper reviews the applications of poems depicted in Dunhuang Manuscripts: (1) two chapters of Zhangche Ci should be used while going to bride’s house; (2) a poem named Lun Nuxu should be used when just arriving bride’s house, which belongs to one part of Xiaxu; (3) poems named Yong Tonglaopan Shi, Qushan Shi and Quhua Shi are used while coming back to bridegroom’s house. Restricted to insufficient materials, the application of Zhouyuan Wen is interpreted that it could be used while Sazhang and greeting guests. P.3909, S.6207 of Lun Zhouyuan Xinlang Wen should be Zhouyuan of Sazhang. The five transcripts of Zhouyuan Xinlang, S.5546, P.3608, Dx01455, S.8336, S.2049V, and the three transcripts of Zhouyuan Xinfu, S.5546, S.8336, S.2049V, are Zhouyuan for greeting guests.