In the year 1006 AD, the city on the Gobi Desert was once again shrouded in terror. After the Black Han Dynasty in Xinjiang and Central Asia occupied the Kingdom of Khotan, they may continue to advance eastward. News came that the monks of Sanjie Temple, who had suffered from war, realized that another great disaster was imminent. They decided to go out and flee. Just before fleeing, they hid all the scriptures, documents, embroidery, and artifacts that were inconvenient to take away in this small cave, then sealed them with clay sculptures and painted murals, making everything seem traceless. 30 years later, the Western Xia Dynasty, which believed in Buddhism, finally occupied the city. However, for some unknown reason, The monks who fled never returned, and this mysterious cave containing scriptures and documents became a secret that had been sealed for thousands of years.
More than 900 years have passed, and one day in the early summer of 1900, an ordinary Taoist from Hubei accidentally discovered this mysterious cave. When these cultural relics and treasures in the cave reappeared, the almost forgotten historical and cultural city on the Silk Road finally bid farewell to its thousand year silence and regained world attention. Its former glory gradually became clear and vivid.
The Shi Yue family lived in Dunhuang, and this passage in the “Records of the Grand Historian” between the Qilian Mountains is the earliest record of the place name Dunhuang. Later generations explained the meaning of Dun Da Ye and Huang Sheng Ye in Dunhuang; During the Warring States period, the powerful Yue clan annexed the Qiang people. At the end of the Qin Dynasty, they drove away the local Wusun people, making the Yue clan the masters of Dunhuang and Hexi regions. However, there was no eternal power. In 209 BC, the rising Xiongnu defeated the Yue clan and became the new owners here, constantly invading the Han Dynasty border.
In 138 BC, Emperor Wu of Han, Liu Che, sent Zhang Qian on an envoy to the Western Regions to contact the Dayue clan to fight against the Xiongnu. However, at this time, the people of the Yue clan were not interested in Shu, so Zhang Qian had to return empty handed. Zhang Qian had unexpected gains, and he submitted a report to Emperor Wu of Han based on his 13 year long mission. This report became an important reference for Emperor Wu of Han’s subsequent military campaigns in the Western Regions and the opening of the Silk Road.
Zheng Binglin, Director of the Dunhuang Studies Research Institute of Lanzhou University: At that time, Emperor Wu of the Han Dynasty fought against the Huns, after the Huns and Qiang people were combined, after the Hexi Corridor was occupied, the Han government gambled away the whole window line of contact with the world. He had no way. If he wanted to contact the world, he had to break the encirclement formed by the Huns and Qiang people.
In 121 BC, the talented and strategic Emperor Wu of Han sent the Cavalry General Huo Qubing to lead an expedition west of Hexi. As a result, Huo Qubing defeated the Xiongnu and incorporated Hexi into the territory of the Han Dynasty. In order to ensure the long-term stability of Dunhuang and the Hexi region, in 111 BC, the Western Han Dynasty established four counties in Hexi, namely Wuwei, Jiuquan, Zhangye, and Dunhuang, for administrative jurisdiction, and large-scale immigration and farming. Dunhuang gradually prospered, and the recorded history of Dunhuang officially began. The Silk Road, an international land route for transportation between China and the West, was also opened.
Zheng Binglin, Director of the Institute of Dunhuang Studies, Lanzhou University: Dunhuang is playing an increasingly important role in this route. No matter which route you go out to, you have to walk nearly 1500 miles after leaving Dunhuang. Therefore, when you leave Dunhuang, you must go through the preparation of funds. After a month, you have to rest when you return to Dunhuang. So in Dunhuang area, this commercial city has been formed in this way. Therefore, the formation of Dunhuang city is both military and commercial.
At the end of the Eastern Han Dynasty, warlords in the Central Plains region engaged in a chaotic war. Although they experienced a brief unification of the Western Jin Dynasty, they quickly became the Eight Kings Rebellion and the Yongjia Rebellion. Following the downfall of the Western Jin Dynasty, the Jin dynasty moved southward, and the Central Plains entered the period of 16 states. Dunhuang also belonged to five political regimes, including the Former Liang, Former Qin, Later Liang, Northern Liang, and Western Liang. Compared with the war-torn Central Plains region, the overall situation of Dunhuang society was relatively stable, and the economy continued to develop. With the influx of a large number of Central Plains aristocrats and scholars, culture gradually flourished.
The Confucian classics are widely circulated in Dunhuang, and some great scholars such as Zhang Huan, Guo Yu, Song Xian, Suo Xian, Kan Yin, Liu Biao, etc. have all lived here and gathered to give lectures. Among them, Liu Biao wrote extensively throughout his life, including 84 volumes of “Lue Ji” and 20 volumes of “Dunhuang Shilu”. Zhang Zhi, the son of Zhang Huan, is a famous calligrapher who is skilled in cursive script and is known as the “Grass Saint”. He played a leading role in the development of calligraphy style for later calligraphers such as Wang Xizhi. Dunhuang has become a place where people and cultures gather. The mountains are no longer high, and there are fairies and spirits. Only a city with literati and culture can be considered a truly meaningful city. After four hundred years of accumulation, cultural Dunhuang has finally appeared before us. However, at this time, Dunhuang still makes people feel that there is still one thing missing.
So Buddhism came, which was exactly what Dunhuang had been waiting for silently. Starting around 260 BC, Buddhist scriptures were brought into the Western Regions by Indian monks. The Western Regions became the second homeland of Buddhism and the most prosperous region of Buddhism at that time. Dunhuang was the first stop for Buddhism to be introduced to the Central Plains. At the beginning of Buddhism’s introduction, many famous monks emerged in Dunhuang. During the Wei Zhengshi period (240-249), Zhu Fahu, a member of the Yue family, became a monk in Dunhuang. During the reign of Emperor Wu of Jin, he traveled with his teacher to various countries in the Western Regions and brought back many Buddhist scriptures, which were translated and spread in Dunhuang, Chang’an, Luoyang, and other places. Due to Zhu’s teachings, Hu Shi resided in Dunhuang, and people called him “Dunhuang Bodhisattva”. Zhu Fahu’s disciple Zhu Facheng was also a high-ranking monk of his generation, and his influence in the Dunhuang area even exceeded that of his master.
Baima Temple, Dunhuang City, Gansu Province
This is a unique Buddhist prayer ceremony in Dunhuang. Every spring, the monks in Dunhuang hold a ritual event in front of the White Horse Pagoda built in 386 AD in the east of the city to commemorate the beloved white horse of the famous monk Kumarash.
During the Sixteen Kingdoms period, the venerable monk Kumarash of the Kucha Kingdom came to the Central Plains to teach Buddhism. He rode a white horse called “Tianliu” and headed east. When he arrived at Dunhuang, the white horse suddenly fell ill. It is said that on the night of his death, the white horse entrusted a dream to Kumarash, saying that it had already entered the border and was ahead of him on Yangguan Avenue. Dunhuang was his place of transcendence from life and death, and he could no longer accompany him on his journey. He reminded Kumarash to cherish it all the way, and after finishing his journey, it turned into a colorful glow and ascended to the sky. In memory of this white horse, which had relied on him all the way, Kumarash made a fortune and built it. This White Horse Pagoda has stood tall in the city of Dunhuang for over a thousand years, becoming a witness and witness to the long history of this ancient city.
During the Sixteen Kingdoms period, due to the advocacy of minority rulers who had taken control of the Central Plains, Buddhism in the Central Plains region became increasingly prosperous. More and more high-ranking monks from the Western Regions went through countless hardships to come to the Central Plains to promote Buddhism. Dunhuang remained their first stop in entering the Central Plains, and the moment of great historical significance in Dunhuang finally arrived. The preparation for hundreds of years seemed to be for the arrival of this moment.
In the year 366 AD, a high monk named Le Zun came to Dunhuang. He arrived at the eastern foot of Mingsha Mountain in the southeast of the city, and suddenly a bright light appeared in front of his eyes. Ten thousand golden lights appeared on Sanwei Mountain, and in the golden light, he vaguely saw the emergence of a thousand Buddhas. Le Zun firmly believed that this was the holy land of the Buddha he had been searching for, so he decided to stay here and practice. He dug the first Zen cave on Sanwei Mountain. This incident spread far and wide, and devout men and women came to pay their respects. Many years later, Master Faliang came to Dunhuang from the east and dug another cave next to it. From then on, Xiangliang Zen Master dug another cave. As the fire grew stronger and more people believed in Buddhism, more and more grottoes were opened. As a result, high-ranking monks, nobles, and ordinary citizens from all walks of life, regardless of their social status and economic conditions, competed to dig grottoes of all sizes on the Three Dangerous Mountains, Having achieved different merits, generation after generation, the Mogao Caves accumulate the crystallization of wisdom and brew a vast Buddhist culture.
The Abbot of Leiyin Temple in Dunhuang – Dao Zheng: Copying scriptures has merit, excavating and digging caves can eliminate our troubles. This is already recorded in the classics, and these actions can increase our wisdom. This process is first and foremost a method of cultivation.
Every day, the Mogao Caves resound with the clear sound of bells, drums, and bells. Groups of kind-hearted men and women wear beautiful costumes, holding incense burners, bouquets of flowers, or musical instruments, reciting Buddhist chants in their mouths. They go from one cave to another, paying homage and murmuring wishes. In each cave, cigarettes are swirling, and in front of each Buddha statue, an eternal light is lit.
Although the Sui Dynasty was one of the shortest lived dynasties in Chinese history, it can be well documented in the history of Buddhist dissemination in Dunhuang. In just 37 years, the Mogao Grottoes left behind 94 grottoes, with an average of more than two and a half completed each year. Some grottoes were grand in scale and could not be completed in just one or two years.
Lei Wen, a researcher at the Institute of History of the Chinese Academy of Social Sciences: Buddhism in Dunhuang achieved tremendous development during the Sui Dynasty, mainly due to two reasons. The first reason is the overall background. The two emperors of the Sui Dynasty, Emperor Wen of Sui and Emperor Yang of Sui, particularly revered Buddhism, which led to a culture of reverence for Buddhism throughout society. The other reason is specifically Dunhuang, which is located on the border and is an important route along the Central and Western trade routes. Therefore, the traveling merchants were not safe and faced with many dangers, both man-made and natural. Therefore, they also need to pray for the blessings of Buddha after arriving in Dunhuang.
Outside the city of Dunhuang, along the slow Silk Road, lies a vast and uninhabited area. Dunhuang is both the starting point and the end point for merchants traveling westward through Yangguan and Yumen Pass, resulting in the vast Gobi and endless desert. Only two things can support travelers to embark on this perilous and potentially endless road, which is faith and money. Dunhuang is not only the center of commerce between China and the West, but also a holy land of Buddhism. The real reason for this is here. In 633 AD, Dunhuang was officially renamed as Shazhou. With the arrival of the prosperous Tang Dynasty, Dunhuang ushered in its most glorious era. The Tang Dynasty was at its peak, imposing great influence on the sea and the interior. Emperor Taizong of the Tang Dynasty was revered as the “Heavenly Khan” by various ethnic groups in the Western Regions. In order to control the Western Regions and protect commercial routes, the Tang Dynasty established four towns under the Anxi Protectorate, namely Guizi, Yutian, Yanqi, and Shule, known as the Anxi Four Towns in history.
Hao Chunwen, President of the Chinese Dunhuang Turpan Society: Before the establishment of the Anxi Protectorate and the Anxi Four Towns, once the Western Regions were controlled by ethnic minority regimes, Dunhuang became a frontier defense front. Now, with the Anxi Four Towns and the Anxi Protectorate, Dunhuang became a rear area. Therefore, in the early Tang Dynasty, during the period when the Anxi Protectorate existed, Dunhuang’s safety was guaranteed.
According to the “Tongdian” written by Tang Dynasty scholar Du You, during the Tianbao period, Dunhuang had a population of 6395 households and 32234 people. The city of Dunhuang on the vast Gobi Desert presented a prosperous scene. During the three hundred years of modern Tang Dynasty, people opened 279 caves in Mogao Grottoes, which is the most in history. By now, on the southern cliff surface of the Three Weishan Mogao Grottoes, a group of small and large grottoes were dense like honeycombs, making it difficult to find a place to open them again. Finally, this place has become a Buddhist holy land with more than 1000 grottoes, also known as the Thousand Buddhas Cave. There are more than 870 caves in Mogao Grottoes, of which 492 are well preserved and coexist. The Mogao Grottoes, with over 45000 square meters of murals and 2415 painted sculptures, not only contain rich artistic treasures, but also traditional cultural and artistic works from medieval China and the Western Regions. Due to the magnificent and profound content of murals and painted sculptures, Therefore, it has been praised as a world art gallery, a museum on the wall, and a treasure trove of world art.
Researcher at Dunhuang Research Institute – Zhao Shengliang: The Han and Tang dynasties were the most representative period of traditional Chinese culture in China. So where can we find things from the Tang dynasty? They are no longer found in mainland China, but in Dunhuang. Therefore, Dunhuang is very important, representing an important aspect of Chinese art history.
Room 172, Mogao Grottoes, Dunhuang City, China
Cave 172 is an outstanding representative work of the Tang Dynasty’s Buddhist scriptures. The main content of the north and south walls of this cave is “Observing the Infinite Longevity Sutra”. The north wall of the cave features the Western Pure Land as the main focus and the Buddha as the center, which is a three-dimensional restoration effect. Surrounded by magnificent temple buildings, it is grand in scale, majestic in momentum, handsome in form, dignified and generous, neat but not rigid, beautiful but not delicate, stretching but not ostentatious. The magnificent towers and pavilions, and the towering Seven Treasure Lotus Pond, are typical representative works of the Tang Dynasty murals depicting architectural complexes.
Researcher at Dunhuang Research Institute – Zhao Shengliang: By the way, this mural is not only well painted in architecture, but also in characters. The Buddha and Bodhisattva are painted very brilliantly, especially the small ones in front of them, with various postures. Some people seem to be in a state of contemplation, some people seem to listen to Buddha’s teachings, a state of joy, some people seem to be in a state of movement wanting to see the state of dancing, and everyone is painted very vividly. He showcases a Buddha’s world in a very beautiful way, with flying celestial bodies flying back and forth in the sky. At this moment, when you look at that flying celestial painting, it’s very small. Looking from afar, it’s like you’re looking at it from behind the building. Flying over, behind the pavilions and towers, we also noticed a little bit of landscape scenery behind the house, which would give it depth, This is a very real space, where there is energy and momentum in this painting, and then painting a person with spiritual charm is the ultimate goal of an artistic pursuit, rather than whether the subtle aspects are very similar. Chinese painting has always emphasized the pursuit of artistic authenticity.
Peking University Statue Dunhuang Mogao Caves 96 Caves
The 96th Cave was first built in the second year of the Yanzai era (695), with the main deity being the seated Maitreya Buddha, standing at a height of 35.5 meters. It is said that the first Buddha in Mogao Cave was also shaped according to the image of Empress Wu Zetian. When looking up in the cave to admire the magnificent appearance of this Maitreya Buddha, many people will think of Empress Wu Zetian, who claimed to be Maitreya and made brilliant achievements in many aspects.
Nanda Statue Dunhuang Mogao Caves 130 Caves
There is also a 27 meter tall “Nanda Statue” in the 130th cave. Walking into this deep cave, looking up at this majestic, full, and dignified Maitreya Statue, one can feel the confident and calm spirit of the era from the prosperous Tang Dynasty, which has traveled for thousands of years: the atmosphere of the prosperous Tang Dynasty.
Zhao Shengliang, a researcher at the Dunhuang Research Institute: In fact, if we want to think about the ancient belief in Buddhism, he would worship the Buddha inside. He was in a relatively low position, looking up at the Buddha statue. At that time, he felt the Buddha, his eyes looked down, that kind of compassion, and the feeling of being cared for. So now, when we appreciate Dunhuang art, we should still think, experience, and appreciate the religious sentiment. Without religious sentiment, it is difficult for us to appreciate the most beautiful places in Dunhuang.
During the three hundred years of the Sui and Tang dynasties, the painted murals in the the Mogao Grottoes of Dunhuang played an important role in the cultural exchange between China and the West. After the encounter between the wise Buddhism and the profound Chinese culture, they gradually achieved their own perfect transformation.
Dunhuang Colored Sculpture Maker – Du Yongwei: Look, the harder the soil, the higher the density, and the stronger it is. The sculptures made are also more solid and good soil.
Du Yongwei has been engaged in copying and replicating colored sculptures in the Mogao Caves for more than 20 years. He has been devoted to researching the lost Dunhuang colored sculpture technique. For over a hundred years, many artists have devoted their lives to Dunhuang colored sculptures, and they are all trying to decipher the secret code of the Tang Dynasty colored sculpture technique. (Du Yongwei: This requires adding a little glutinous rice juice, adding a little egg white and a little salt, and then adding cotton. This is a kind of medicine, and after adding it, the insects won’t eat it.). At present, there are still over 3000 colored sculptures in Dunhuang, which have been unbroken for thousands of years, with bright colors and exquisite craftsmanship, which are rare in the world. In Du Yongwei’s view, his methods and concepts are closer to those of the ancients.
Dunhuang Colored Sculpture Maker – Du Yongwei: In ancient times, they used this mineral pigment, which comes from this natural and natural pigment. It combines so much harmony between heaven and man, so much nature. When making statues, they carried a mentality of piety, awe, and compassion, so that they could make good Buddha statues.
In 755 AD, the An Lushan Rebellion broke out, and the defense in Hexi was empty. Tubo took the opportunity to send troops to occupy Liangzhou, and then Gan and Su provinces fell one after another. In 786 AD, Dunhuang was occupied by the Tubo regime, and Tubo complied with the covenant of not relocating to other territories. Dunhuang avoided large-scale population loss. At that time, Tubo’s Zanpu was Chisong Dezan, who vigorously promoted Buddhism. Dunhuang was exactly the Buddhist holy city he wanted to protect, and he continued to open caves and build temples in Dunhuang, which further developed Dunhuang Buddhism during this period.
Nirvana Statue, Room 158, Mogao Caves, Dunhuang City
The 158th Cave is a typical cave excavated during the Tubo rule of Dunhuang. On the Buddha altar, a 15.6-meter-long Nirvana Buddha statue quietly lies there. “Nirvana” refers to the soul breaking away from the body, the six cycles, and entering the highest realm of Buddhism that is immortal. This Buddha lies on the right side, with a peaceful expression and a smile on his lips, without the pain of dying people, expressing the Nirvana world of “silence for pleasure”.
In response to this Nirvana statue, the murals on the south, west, and north walls of the cave depict mourning images of disciples and secular figures, depicting their extreme grief upon learning of the Buddha’s demise. It is noteworthy that in the mourning images of princes from various countries on the north wall, there is the image of Tufan Zanpu, and next to him is a Han dynasty emperor statue. Beside them, there are also 13 kings from Central Asia or Western Regions who adopt tragic mourning methods such as circumcision, heart piercing, and abdominal section.
But the main theme of the rule of Tubo slave owners ultimately turned out to be barbaric and cruel. The people of Dunhuang endured nearly seventy years of suffering as a result. Therefore, in 848 AD, Zhang Yichao, a native of Dunhuang, led the people to rise up and drive away Tubo slave owners, recapturing areas such as Guazhou and Shazhou. After driving away Tubo, Zhang Yichao sent people to Chang’an multiple times to contact and yearn to return to the embrace of the Central Plains regime. From the picture, it can be seen that at that time, the people of Dunhuang and Hexi all ethnic groups celebrated the revival of China. Although Dunhuang returned to the embrace of the Tang Dynasty once again, the Tang Dynasty had already declined at this time, which also indicated that Dunhuang would return to the embrace of the Tang Dynasty. In the year 1006 AD, after the Black Han Dynasty in Xinjiang and Central Asia occupied the Kingdom of Khotan, they continued to advance eastward. The news quickly spread to Dunhuang, where a group of anxious monks lived in the Three Realms Temple, The vast amount of scriptures, documents, and silk paintings accumulated through years of hard work are hidden in this mysterious cave. The outside world never stops clamoring, only the scripture relics in that dark cave hibernate in the long river of time. In 1036 AD, the Western Xia occupied Gua and Shazhou, and Shazhou was under the rule of the Western Xia regime for 192 years. This was the longest period of minority rule in Dunhuang since its establishment as a county.
Dunhuang City, Gansu Province, North District of Mogao Grottoes
For nearly two hundred years from 1528 to 1714, Dunhuang was in turmoil and was successively ruled by ethnic minority regimes such as the Tulu and Fan tribes, causing the thousand year old Han and Tang cultural traditions in Dunhuang to disappear due to the loss of inheritance. Buddhism, which had been popular for over a thousand years, disappeared, and the Mogao Caves, which were regarded as holy sites by Buddhists, were constantly destroyed by human activities. The once prosperous Mogao Caves became devastated.
The western border of the Ming Dynasty was Jiayuguan, 70 miles west of Suzhou. Dunhuang was abandoned outside the pass and lost its important role in shielding the west of the river. The main transportation line connecting the ancient Silk Road no longer passed through Dunhuang, but instead took the Jiayuguan road directly to Hami. The loss of its transportation hub status caused Dunhuang to lose its important position and role on the Silk Road.
In 1715 AD, Kangxi sent his army to launch a large-scale westward expedition and recapture Dunhuang. Afterwards, a large number of immigrants migrated to Dunhuang to settle their fields, and the socio-economic situation began to recover. The agricultural production mode was restored, and in 1723 of the first year, the Shazhou Station was established. After three years of promotion, the Shazhou Station was established as a guard. From then on, the Qing Dynasty resumed its rule over Dunhuang. The Qing government extensively immigrated, repaired county towns, and promoted culture, and Dunhuang’s politics, economy, and culture were rebuilt and developed. Buddhism began to revive, but the glory of the Han and Tang dynasties never returned. Dunhuang could not escape the fate of decline. Just as the Qing Dynasty was on the brink of collapse, the Silk Road had become history. Dunhuang has gradually been forgotten by people, but the pace of time will not stop for the decline of Dunhuang.
Wang Yuanlu, the guardian of Mogao Caves, Taoist priest
In the early summer of 1900 AD, the weather in Dunhuang became increasingly hot, and the Mogao Caves were still desolate and dilapidated, which was heart wrenching. Taoist Wang Yuanzhuan, the guardian of the Mogao Caves from Hubei, began to busy himself. On May 26th of the lunar calendar, while carrying out his sand cleaning work in the 16th cave, Taoist Wang accidentally discovered this mysterious cave. It was this accidental discovery that awakened a group of long sleepers who had been sleeping for 900 years.
Room 17, Mogao Caves, Dunhuang City, China
This is the scripture cave numbered 17th today, which contains various historical documents and documents from the end of the 4th century to the beginning of the 11th century, totaling over 50000 volumes, of which 90% are Buddhist classics. However, there are also traditional Chinese scriptures, Taoist classics, official and private texts, archives, music scores, dance scores, etc. In terms of writing, in addition to the main Chinese part, the largest number of ancient Tibetan documents are followed by Uyghur, Khotan, Sogdian, and a small number of Sanskrit documents. A group of precious cultural relics, such as silk paintings, linen paintings, and wooden paintings, which can be called national treasures, are extremely rare. Precious cultural relics such as prints, scriptures, and Buddha statues are piled up in this three meter square cave.
Researcher at Dunhuang Research Institute – Sha Wutian: We know that the Twenty Five Histories of the Official History all record the history of local kings, generals, and prime ministers, which is political history. However, what is recorded in the Tibetan scripture cave is the history of the common people, which is very precious. That is why Dunhuang materials are so precious. It is because of some of his firsthand original materials, as well as some content that is not recorded in the official history.
In the Ancient Books Museum of the National Library of China, there are a large number of Dunhuang handwritten scriptures unearthed from the Mogao Caves. Li Jining is a researcher at the Shanben Department of the National Library of China. Today, he opened a precious scripture scroll from over a thousand years ago for us.
Li Jining, Deputy Research Librarian of the Ancient Books Library of the National Library of China: This is a generous Guangfo Huayan Sutra, written in the second year of the Northern Wei Dynasty’s Yanchang period. It is written on April 17th of the second year of the Yanchang period in Dunhuang Town, where the official scripture student Linghu Li Tai copied the scriptures. At that time, some scripture writers were hired by the government to specifically copy the scriptures. During that period, we can see that the scriptures copied had a strong and rich style of clerical script. Therefore, we now see a large number of lost scriptures in Dunhuang posthumous books.
Unfortunately, in the early 20th century, these newly discovered precious cultural relics and heritage were immediately plundered by Western powers. In May 1907, British Hungarian explorer Stein met Taoist Wang at the Mogao Caves. He claimed to be a loyal follower of the Tang Dynasty monk Xuanzang and followed his footsteps to pay homage. Upon hearing this, the simple minded Taoist Wang was deeply moved and agreed to sell his documents and scriptures to Stein at an extremely low price. After 16 months, 24 boxes filled with handwritten books and 5 boxes filled with silk and paper art were transported away from Dunhuang in the sunset.
Subsequently, the French sinologist Percy and others came and searched through all the remaining manuscripts day and night. In the end, they spent only five hundred taels of silver to scam away more than 7000 valuable scriptures, documents, and ancient paintings from the Dunhuang scripture cave. Americans such as Werner, Russians like Odenberg, and Japanese like Dagu Guangrui arrived upon hearing the news, either uncovering murals or looting cultural relics. The more than 50000 valuable cultural relics owned by the Dunhuang scripture cave were repeatedly looted by Western powers, and the remaining looted ones were transported to Beijing by the Qing government and stored in the Beijing Library. After a series of plundering, the cultural relics of the Dunhuang scripture caves were scattered in more than ten countries around the world. Some people say that the relics of the scripture caves are the most abundant in England, the most exquisite in France, the most diverse in Russia, the most secretive in Japan, and the most scattered in China. Currently, there are over 16000 Dunhuang relics mainly collected in the National Library of China, which is actually just the tip of the iceberg.
Immediate Ning: This Diamond Sutra was transcribed in the first year of Empress Wu Zetian’s Yifeng reign to pray for her parents, so we used high-quality paper, a famous handwritten work, and this palace copied Diamond Sutra. The paper is very delicate, and when we look at it under this high-power magnifying glass, the fibers are finely woven and the surface treatment is very smooth.
The discovery of the Sutra Cave shocked the world, and since then, there has been an outstanding study in the world: Dunhuang Studies. Dunhuang Studies refers to a discipline that takes Dunhuang posthumous books, Dunhuang grotto art, and Dunhuang historical sites as its research objects. Scholars in France, Britain, Russia, the United States, and Japan have conducted in-depth research on Dunhuang documents and made a number of important research achievements. Over the past 100 years, China has also emerged many researchers of Dunhuang Studies Studies. They have studied the history and culture of Dunhuang with a sense of shame and indignation, with a sense of national culture and cultural relics being looted, and have made a number of research achievements that have attracted the attention of the world.
Chang Shuhong, former Dean of Dunhuang Research Institute
Chai Jianhong, Secretary General of China’s Dunhuang Turfan Society: The formation of Dunhuang Studies has created a large number of people who love Dunhuang culture and our cultural heritage. They consciously and sacrifice to protect Mogao Grottoes and protect the cultural treasures of Dunhuang. Our most typical example is Mr. Chang Shuhong, who has stayed in Mogao Grottoes to protect Mogao Grottoes for decades. There are also generations of Dunhuang people, represented by Chang Shuhong, later by Dean Duan Wenjie, and now there is Dean Fan Jinshi. So I think their spirit is to love culture, protect cultural heritage, and devote themselves to culture This is the cause of inheritance. This is very important for us today.
Hao Chunwen, President of the Chinese Dunhuang Turfan Society: Through the efforts of three generations of scholars, old, middle-aged and young, we have changed. That is, in the 1980s, Dunhuang Studies was in China and Dunhuang Studies Studies was abroad. This face has completely changed. Now our slogan is Dunhuang in China and Dunhuang Studies in the world.
Although most of the cultural relics in Dunhuang scripture caves have been lost abroad, Dunhuang is in China, and the roots of Dunhuang’s history and culture are in China. The Mogao Caves on Sanwei Mountain have been standing still for over a thousand years, and the big spring under his feet has long dried up, no longer shining the brilliant light of great Buddhist art. However, every inch of land here contains cultural treasures that record our rich and glorious history, as well as the infinite wisdom and great faith of our ancestors.
The peak of Dunhuang culture is no longer here, and the glory of the Han and Tang dynasties will not be repeated. However, the history of Dunhuang still needs to be written down. For the Chinese people, inheriting its vast spiritual connotation is the most important. What Dunhuang means to us is undoubtedly Dunhuang is our cultural bloodline, and Dunhuang is ourselves.
90 seconds in history: Jianzhen’s eastward crossing
During the reign of Emperor Xuanzong of Tang Dynasty, the young Silla royal family, Jin Dizang, resolutely gave up his comfortable life and traveled to various places in China by boat. Later, he fell in love with Jiuhua Mountain in Chizhou and entered the mountain to practice. Jin Dizang lived in a cave and lived a simple meditation life. Later, some locals went up the mountain and discovered this ascetic Silla monk, which made him deeply respected. After his death, many miraculous legends about him were left in the folk. Jiuhua Mountain became one of the four major Buddhist sites in China because of Jin Dizang. Every year, on the 30th day of the seventh lunar month, it was Jin Dizang’s birthday, and many Buddhist temples held Tibetan Buddhist ceremonies on this day. In commemoration, this eminent monk from a foreign land became a part of Chinese culture due to his strong interest in Tang Dynasty Buddhism. At that time, the Tang Dynasty was like a huge cultural exchange center, With an extremely inclusive attitude, Hai Na Bai Chuan has absorbed the religions, arts, and technologies of various countries and ethnic groups with astonishing courage, being inclusive and diverse, forming the most charming Tang Dynasty civilization.
