敦煌講唱文學中的物，往往不僅僅是單純、平凡的物件，它或擁有神 異的能力，或具有深層的意蘊，或成為敘事的結點。本文以劍為焦點，討 論劍在敦煌講唱文學中的意義。在有些文本中劍充分發揮了敘事美學的功 能，像〈伍子胥變文〉，劍讓故事的結構更加緊密、前後情節互為照應，伍 子胥也成功地被形塑為劍俠，快意恩仇的主題更因此被完整地突顯。此外， 在敦煌講唱文學中，劍時而是尚武精神的展現，時而是正義、避邪的象徵。 在講經變文裡，劍又常與解脫的智慧連結在一塊，而在講史變文裡，劍則 是地位權勢的象徵。

This article discusses the meaning of the sword in Dunhuang telling and singing literature. Objects in Dunhuang telling and singing literature are seldom only simple and ordinary, but have divine power, contain deep meanings, or serve as the key of a story. In some texts, the sword performs a narrative function; for example, it tightens the structure of “Wu Zi-Xu Bianwen,” connects the plots, shapes Wu Zi-Xu into a courageous swordsman, and completely spotlights the topic of gratitude and revenge. The sword also represents martialism or symbolizes justice or warding off evil spirits in Dunhuang telling and singing literature. In Buddhist bianwen, the sword is often associated with the wisdom of liberation, while in historical bianwen, it symbolizes position and power.