Carved into the cliffs above the Dachuan River, the Mogao Caves
south-east of the Dunhuang oasis, Gansu Province, comprise the largest,
most richly endowed, and longest used treasure house of Buddhist art in
the world. It was first constructed in 366AD and represents the great
achievement of Buddhist art from the 4th to the 14th century. 492 caves
are presently preserved, housing about 45,000 square meters of murals
and more than 2,000 painted sculptures. Cave 302 of the Sui dynasty
contains one of the oldest and most vivid scenes of cultural exchanges
along the Silk Road, depicting a camel pulling a cart typical of trade
missions of that period. Caves 23 and 156 of the Tang dynasty show
workers in the fields and a line of warriors respectively and in the
Song dynasty Cave 61, the celebrated landscape of Mount Wutai is an
early example of artistic Chinese cartography, where nothing has been
left out – mountains, rivers, cities, temples, roads and caravans are
all depicted.
As evidence of the evolution of Buddhist art in the northwest region of China, the Mogao Caves are of unmatched historical value. These works provide an abundance of vivid materials depicting various aspects of medieval politics, economics, culture, arts, religion, ethnic relations, and daily dress in western China. The unique artistic style of Dunhuang art is not only the amalgamation of Han Chinese artistic tradition and styles assimilated from ancient Indian and Gandharan customs, but also an integration of the arts of the Turks, ancient Tibetans and other Chinese ethnic minorities. Many of these masterpieces are creations of an unparalleled aesthetic talent.
The discovery of the Library Cave at the Mogao Caves in 1990, together with the tens of thousands of manuscripts and relics it contained, has been acclaimed as the world’s greatest discovery of ancient Oriental culture. This significant heritage provides invaluable reference for studying the complex history of ancient China and Central Asia.
Dunhuang was established as a frontier garrison outpost by the Han Dynasty Emperor Wudi to protect against the Xiongnu in 111 BC. It also became an important gateway to the West, a centre of commerce along the Silk Road, as well as a meeting place of various people and religions such as Buddhism.
The construction of the Mogao Caves near Dunhuang is generally taken to have begun sometime in the fourth century AD. According to a book written during the reign of Tang Empress Wu, Fokan Ji (佛龕記, An Account of Buddhist Shrines) by Li Junxiu (李君修), a Buddhist monk named Lè Zūn (樂尊, which may also be pronounced Yuezun) had a vision of a thousand Buddhas bathed in golden light at the site in 366 AD, inspiring him to build a cave here. The story is also found in other sources, such as in inscriptions on a stele in cave 332; an earlier date of 353 however was given in another document, Shazhou Tujing (沙州土鏡, Geography of Shazhou). He was later joined by a second monk Faliang (法良), and the site gradually grew, by the time of the Northern Liang a small community of monks had formed at the site. Members of the ruling family of Northern Wei and Northern Zhou constructed many caves here, and it flourished in the short-lived Sui Dynasty. By the Tang Dynasty, the number of caves had reached over a thousand.
The caves initially served only as a place of meditation for hermit monks, but developed to serve the monasteries that sprang up nearby in the early periods, and by the Sui and Tang dynasties, Mogao Caves had become a place of worship and pilgrimage for the public.From the 4th until the 14th century, caves were constructed by monks to serve as shrines with funds from donors. These caves were elaborately painted, the cave paintings and architecture serving as aids to meditation, as visual representations of the quest for enlightenment, as mnemonic devices, and as teaching tools to inform those illiterate about Buddhist beliefs and stories. The major caves were sponsored by patrons such as important clergy, local ruling elite, foreign dignitaries, as well as Chinese emperors. Other caves may have been funded by merchants, military officers, and other local people such as women's groups.
During the Tang Dynasty, Dunhuang became the main hub of commerce of the Silk Road and a major religious centre. A large number of the caves were constructed at Mogao during this era, including the two large statues of Buddha at the site, the largest one constructed in 695 following an edict a year earlier by Tang Empress Wu Zetian to build giant statues across the country. The site escaped the persecution of Buddhists ordered by Emperor Wuzong in 845 as it was then under Tibetan control. As a frontier town, Dunhuang had been occupied at various times by other non-Han Chinese people. After the Tang Dynasty, the site went into a gradual decline, and construction of new caves ceased entirely after the Yuan Dynasty. By then Islam had conquered much of Central Asia, and the Silk Road declined in importance when trading via sea-routes began to dominate Chinese trade with the outside world. During the Ming Dynasty, the Silk Road was finally officially abandoned, and Dunhuang slowly became depopulated and largely forgotten by the outside world. Most of the Mogao caves were abandoned; the site, however, was still a place of pilgrimage and was used as a place of worship by local people at the beginning of the twentieth century when there was renewed interest in the site.
As evidence of the evolution of Buddhist art in the northwest region of China, the Mogao Caves are of unmatched historical value. These works provide an abundance of vivid materials depicting various aspects of medieval politics, economics, culture, arts, religion, ethnic relations, and daily dress in western China. The unique artistic style of Dunhuang art is not only the amalgamation of Han Chinese artistic tradition and styles assimilated from ancient Indian and Gandharan customs, but also an integration of the arts of the Turks, ancient Tibetans and other Chinese ethnic minorities. Many of these masterpieces are creations of an unparalleled aesthetic talent.
The discovery of the Library Cave at the Mogao Caves in 1990, together with the tens of thousands of manuscripts and relics it contained, has been acclaimed as the world’s greatest discovery of ancient Oriental culture. This significant heritage provides invaluable reference for studying the complex history of ancient China and Central Asia.
The construction of the Mogao Caves near Dunhuang is generally taken to have begun sometime in the fourth century AD. According to a book written during the reign of Tang Empress Wu, Fokan Ji (佛龕記, An Account of Buddhist Shrines) by Li Junxiu (李君修), a Buddhist monk named Lè Zūn (樂尊, which may also be pronounced Yuezun) had a vision of a thousand Buddhas bathed in golden light at the site in 366 AD, inspiring him to build a cave here. The story is also found in other sources, such as in inscriptions on a stele in cave 332; an earlier date of 353 however was given in another document, Shazhou Tujing (沙州土鏡, Geography of Shazhou). He was later joined by a second monk Faliang (法良), and the site gradually grew, by the time of the Northern Liang a small community of monks had formed at the site. Members of the ruling family of Northern Wei and Northern Zhou constructed many caves here, and it flourished in the short-lived Sui Dynasty. By the Tang Dynasty, the number of caves had reached over a thousand.
The caves initially served only as a place of meditation for hermit monks, but developed to serve the monasteries that sprang up nearby in the early periods, and by the Sui and Tang dynasties, Mogao Caves had become a place of worship and pilgrimage for the public.From the 4th until the 14th century, caves were constructed by monks to serve as shrines with funds from donors. These caves were elaborately painted, the cave paintings and architecture serving as aids to meditation, as visual representations of the quest for enlightenment, as mnemonic devices, and as teaching tools to inform those illiterate about Buddhist beliefs and stories. The major caves were sponsored by patrons such as important clergy, local ruling elite, foreign dignitaries, as well as Chinese emperors. Other caves may have been funded by merchants, military officers, and other local people such as women's groups.
During the Tang Dynasty, Dunhuang became the main hub of commerce of the Silk Road and a major religious centre. A large number of the caves were constructed at Mogao during this era, including the two large statues of Buddha at the site, the largest one constructed in 695 following an edict a year earlier by Tang Empress Wu Zetian to build giant statues across the country. The site escaped the persecution of Buddhists ordered by Emperor Wuzong in 845 as it was then under Tibetan control. As a frontier town, Dunhuang had been occupied at various times by other non-Han Chinese people. After the Tang Dynasty, the site went into a gradual decline, and construction of new caves ceased entirely after the Yuan Dynasty. By then Islam had conquered much of Central Asia, and the Silk Road declined in importance when trading via sea-routes began to dominate Chinese trade with the outside world. During the Ming Dynasty, the Silk Road was finally officially abandoned, and Dunhuang slowly became depopulated and largely forgotten by the outside world. Most of the Mogao caves were abandoned; the site, however, was still a place of pilgrimage and was used as a place of worship by local people at the beginning of the twentieth century when there was renewed interest in the site.
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