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, Christopher and Vivienne Lo (eds.) 2005 . Medieval Chinese Medicine: The Dunhuang Medical Manuscripts . London : Routledge . Deshpande , Vijaya J . 2008 . ‘Buddhism as a Vehicle for Medical Contacts between India and China.’ Annals of the
This article studies the intercultural links between the Uygurs and Dunhuang in the tenth-eleventh centuries. Some of the biggest caves at Dunhuang show large-scale representations of Ganzhou Uygur brides as donors. It is argued that the marriage of a Chinese ruler of Dunhuang with the daughter of the Ganzhou Uygur kaghan acted as a catalyst for the formation of a new Sino-Uygur ruling class. A sketch and a painting from Dunhuang are examined in detail. Emphasis is on the appearance of new colours and decorative technologies such as applied gold leaf, iconography including the clothing of the figures and style, including facial features and mannerisms. It is concluded that Ganzhou Uygur brides as patrons played an important role in the formation of tenth-century Dunhuang art, and Uygur influence continued to grow in the eleventh century.
This paper offers a description, analysis and identification of some Dunhuang and Turfan manuscripts in the Pelliot Collection at the Bibliothèque nationale de France, the Stein Collection at the British Library and the Turfan Chinese Collection at the Berlin–Brandenburgische Akademie der Wissenschaften. The contents of these manuscripts were previously unidentified, especially due to the fragmentary state of some of the texts.
ABSTRACT
In this paper the authors edit two Old Uigur fragments that recently became accessible from Dunhuang. Both are parts of the unknown commentary on the Yuanjue jing of which already some other remnants were edited.
1994 Liu Yongming 劉永明 (2007): Dunhuang ben “Liushi jiazi li” yu daojiao 敦煌本《六十甲子 歷》與道教. Dunhuang xue jikan 敦煌學集刊 Vol. 3, pp. 147
In this paper the authors edit two Old Uigur fragments that have recently become accessible from Dunhuang. The first is part of a poem on the famous story of King Bimbasāra and his wife Vaidehī that was popular in Pure Land Buddhism. The second is a kind of a commentary that uses Chinese phrases in original Chinese script.
In this paper we would like to introduce two newly identified Old Uyghur fragments kept in the Research Department of Dunhuang Academy, China. The first one (D0913) is a small fragment which we identified as part of another copy of the Ci’en zhuan 慈恩轉, namely of a colophon to the 4th book of the Old Uyghur translation. The second one (D0623) written on the verso side of a Chinese Buddhist scroll of T. 643 is an Old Uyghur poem which can be compared to the Ratnasūrya avadāna.
The paper places the history of the Dunhuang caves and the Buddhist material found in them in the broader context of Asian history. It deals with the role of the Yuezhi (Yueh-chih) in the introduction of Buddhism, further with the role of Khotan in the spread of the Buddhist literature. After the conquest of Khotan by the Muslims the Buddhist monks fled to the region of Dunhuang. The paper ends with discussing the threat by the Tanguts and the walling up of the famous library of Dunhuang.
Das in dieser Arbeit behandelte Fomu jing ist ein buddhistisches Werk, das nicht in den historischen Sūtrakatalogen enthalten ist. Die große Anzahl von Manuskripten dieses Werkes, die in Dunhuang entdeckt wurden, zeigt, daß es zu einer bestimmten Zeit dort sehr verbreitet war. Im ersten Abschnitt wird unter Berücksichtigung dieser Manuskripte ein Überblick über die Gestalt des Mohemoye jingbzw. des Fomu jing gegeben und es werden Petersburger Dunhuang-Manuskripte des Textes vorgestellt, die bisher in den Nachdrucken nicht benutzt wurden. Im zweiten Abschnitt wird ein Berliner Turfan-Manuskript präsentiert und es werden die „Sechs Großen Alpträume“betrachtet, die den Beweis für den apokryphen Charakter des Fomu jingliefern. Im dritten Abschnitt wird dasFoshuo xiaoniepan jingaus der Bayerischen Staatsbibliothekvorgestellt und gezeigt, daß dieses mit den Dunhuang- und Turfan-Manuskripten des Fomu jingin Verbindung steht. Im Schlußkapitel wird versucht darzustellen, in welcher Form das Fomu jingtradiert wurde. Dazu wird der Verlauf der Überlieferung vom Fomu jingzum Foshuo xiaoniepan jingverdeutlicht, und der Umstand erklärt, warum das Sūtra keinen Eintrag in den Sūtrakatalogen fand.
Three leaves written in Brāhmī script and kept in the Dunhuang Research Academy turn out to be parts of a bilingual text of Dharmaśarīrasūtra in Sanskrit and Uighur. After analysing several versions of Dharmaśarīrasūtra, it can be inferred that these three fragments belong to the Northern Brāhmī recensions which were circulated along the Northern Silk Road and are different from the Southern Brāhmī recensions popular along the Southern Route, such as the Khotanese version. This paper attempts to transcribe these fragments and make a thorough research on Dharmaśarīrasūtra, taking five relevant Chinese versions into account.
