The Guiyi Army in the movie《Dunhuang Heroes》

What is the Guiyi Army in the movie《Dunhuang Heroes》?What are the specific events?If you want to know these contents, you might as well read the introduction of this article. I hope that through the content of the article, you can better understand the contents of "Dunhuang Heroes".

The Guiyi Army in the movie《Dunhuang Heroes》

The movie - Heroes of Dunhuang - is based on the historical story of the Guiyi Army and tells a Dunhuang story about "not forgetting" and "returning".

In the fifth year of Dazhong, the Tang Dynasty established the Guiyi Army Jiedu in Shazhou and granted Zhang Yichao the Jiedushi Envoy and the Observer Envoy of the Eleven Prefectures in Longyou, Hexi Province.At that time, great ethnic changes were taking place in the northwest region. Around the Zhang Han regime centered in Shazhou, there were many ethnic minority regimes such as Tubo, Uighur, Tuihun, Longjia, Zhongyun, etc., from the east, south, and west.Three sides pose a threat to the Guiyi Army.At this time, the Tang court was in a serious internal crisis and was unable to take care of Hexi and provide practical support to the Guiyi army.

In the areas controlled by the Guiyi Army, due to more than half a century of Tubo jurisdiction, a series of social problems still need to be solved.Faced with this complex and severe situation, Zhang Yichao and his successor Zhang Huaishen first tried their best to gain the recognition and trust of the Tang Dynasty by sending important officials to the court and continuously paying tribute.At the same time, the Tang system was fully restored in the jurisdiction, the tribal system was abolished, and counties and villages were rebuilt; the population and land were re-registered, new household registrations were compiled according to the Tang system, and a new tax system was established; Tang Dynasty clothing was restored and Sinicization was promoted.

Soon, Dunhuang was "a place of splendor and elegance, as well as the mainland".These two measures catered to the nostalgia of the Han people in Shazhou and other places for their homeland of the Tang Dynasty, and gained their support.The Guiyi Army regime adopts a policy of differentiated treatment for ethnic minorities within its jurisdiction.Those who have been Hanized are integrated into the countryside and live together with Han people.Those who were more deeply Tuboized partially inherited the Tubo system, still ruled in the form of tribes, and respected their customs.

At the same time, leading figures from ethnic minorities were recruited to join the political power.These measures have been welcomed by ethnic minorities.For Buddhism, which has strong political, economic and social power, they first abolished the monk-official system in the Tubo period and restored the Tang system.It also limited the development of its dependent population by reducing temple property, weakened the political and economic power of the monks through "dividing the capital", and then controlled the appointment and dismissal of monks, making Shazhou monks gradually dependent on the secular government.

The reduction of the population dependent on the temple led to the economic decline of the temple. Some of the jobs originally performed by the temple tenants were gradually replaced by various tenants and hired workers. The labor services performed by the lower-level monks represented by novices began to increase.The proportion of income from loan sharking in the income structure of temples has increased significantly.The implementation of the above-mentioned measures enabled the Guiyi Army regime to achieve internal stability and laid the foundation for it to gain a firm foothold in Hexi.

Zhang Yichao once led the Tibetan and Han troops to repel the intrusions of surrounding ethnic minorities many times, and wasted no time in conquering east and west.In the second year of Xiantong (861), Zhang Yichao captured Liangzhou, an important town in Hexi controlled by Tibet.The Dunhuang Manuscript - the stele of Zhang Gongdezheng, the minister of the Ministry of War in Hexi Province - states that the area recovered by the rebel army "is bounded by Yiwu in the inner part and connected to Lingwu in the east. It has gained more than 4,000 miles of land and has a household registration of one million people." Its power reachesheyday.Dunhuang, the seat of the Guiyi Army, became the political center of the northwest region.

In the eighth year of Xiantong, Zhang Yichao was summoned to Chang'an. Before leaving, he ordered his nephew Zhang Huaishen to take charge of the military and political affairs of the Guiyi Army.Zhang Huaishen continued to fight against the Uighur harassment.For a long period of time, stability was maintained in the areas under the jurisdiction of the Guiyi Army.From the first year of Dashun (890) to the third year of Qianning (896), coups occurred one after another within the Guiyi Army.First, Zhang Huaishen and his wife and son were killed, and then Suo Xun usurped power. Two years later, Zhang Yiqi's 14th daughter, who married Li Mingzhen, worked with other disciples to get rid of Suo Xun. Finally, the Li family was overthrown, and Zhang Yiqi wasChao Zhizhang accepted the important task of returning to the rebel army as a military governor.The civil strife of the Guiyi Army provided an opportunity for the ethnic minorities operating in its surrounding areas and within its jurisdiction. Ganzhou was captured by the Uighurs, and the Long family who occupied Suzhou no longer obeyed the orders of the Guiyi Army.

Liangzhou was actually separated from the control of the Guiyi Army because it was separated by the two states of Gansu.By the end of the ninth century and the beginning of the tenth century, the Guiyi Army actually controlled only the two prefectures of Guasha.Zhang Chengfeng was unwilling to sit in Guasha and wanted to use force to restore the old territory when the Guiyi Army was prosperous. In the fourth year of Kaiping (910), he established the "Jinshan Kingdom of the Western Han Dynasty" and claimed to be the Emperor Wen, Shen and Wu.Years of war have devastated the economy of the Guasha region, and many people have lost their homes and families. "Weeping and resentment are rising in the territory."The Zhang Chengfeng regime, which lost the support of the people, was finally defeated by the Ganzhou Uighurs in the fifth year of Kaiping, and was forced to recognize the Uighur Khan as his father, becoming the mediocre figure of the Ganzhou Uighur regime.

During the Zhang family's return to the Yijun period, Buddhist temples used various methods to continue to develop their power among all strata of society without intervening.The rulers of the Guiyi Army also personally participated in Buddhist activities such as setting up fastings and building caves, and publicly declared to protect the property of the temple and the dependent population.It was forbidden to "those who rely on one's strength and power to invade and invade", which caused the number of monks and nuns to further increase to more than one thousand and one white people. In addition to the seventeen temples, many Lanruo and private Buddhist temples appeared.

Since the Buddhist forces were politically dependent on the Guiyi Army regime, the development of its social forces was beneficial to the Guiyi Army regime.Under the initiative of Shazhou Monk Fu, Shazhou temples and local residents mostly prayed or sang praises for the leaders of the Guiyi Army and their subordinates when holding Buddhist ceremonies and Buddhist activities. This situation is also reflected in the murals of Mogao Grottoes.

In the caves built with the funds of the Guiyi Army Jiedushi, the statues of the donors in the caves are often not just one person or one family, but three generations of ancestors, in-laws and family members are arranged together in sequence, which has become a family temple for them to sequence their family trees and shine on their families.In Cave 156, there is also a large-scale travel map of Zhang Yichao and his wife that has no direct relationship with Buddhism.

In the fourth year of Qianhua (914), Cao Rengui (later renamed Yijin) from another wealthy Cao family in Shazhou replaced Zhang Chengfeng and restored the title of Guiyi Army. Since then, the power of Guiyi Army has been in the hands of the Cao family..Cao's Guiyi Army regime learned the lesson of Zhang Chengfeng's failure. They worked hard to improve relations with surrounding ethnic minority regimes, and established an equal basis with Ganzhou Uighur, Xizhou Uighur, Khotan and other ethnic minority regimes through marriage and other methods.A new relationship of friendly exchanges for coexistence.

At the same time, he actively restored the affiliation with the Central Plains Dynasty, accepted the title of the Central Plains Dynasty, worshiped the Central Plains Zhengshuo, and used the prestige of the old Tang Dynasty in the minds of the people of all ethnic groups in order to establish his own orthodox status among the ethnic groups in the northwest.Internally, it continued to recruit prominent figures from Guasha clans and ethnic minorities to join the Guiyi Army regime in order to expand its political base.These measures enabled the Cao family's Guiyijun regime to be recognized by the Central Plains dynasty and surrounding ethnic minority regimes, and also received support from soldiers and civilians within the territory, allowing it to survive and develop in the complex ethnic relations of the Five Dynasties and the early Song Dynasty.Moreover, the friendly exchanges between the western part of Hexi and the oasis kingdoms in the Western Regions and the relatively stable political environment brought about by this also provided good conditions for the closer ties between the Central Plains dynasties and these regions and the exchanges between China and the West.

After the founding of the Northern Song Dynasty, many monks went to Tianzhu (India) via Hexi and Dunhuang to seek Dharma. They often stayed temporarily in Dunhuang on their way back and forth.Many Dunhuang monks either accompanied the monks who returned to the mainland or the monks from the Western Regions who traveled eastward, and even mixed with the caravans and envoys of various countries in the Western Regions and frequently traveled to and from the Central Plains.The strengthening of connections between Dunhuang and the Central Plains and the Western Regions and the frequent exchanges of monks from various places have promoted the exchange of Buddhist culture between various places.On the one hand, Dunhuang constantly begged the Central Plains dynasty for Buddhist scriptures that had been lost locally. The monks who traveled to Dunhuang also kept in Dunhuang the Buddhist writings of the Central Plains monks and the Buddhist scriptures brought from India and the Western Regions. At the same time, they also left some unique Dunhuang Buddhist scriptures in Dunhuang.Buddha

Buddhist scriptures were brought to the Central Plains and the Western Regions.The Buddhist cultural exchanges between Dunhuang, the Central Plains, and the Western Regions provided good external conditions for the continued prosperity of Buddhism during the period of Cao's Guiyi Army.The support and respect given to Buddhism by successive Jiedu envoys of the Cao family created a good internal environment for maintaining its prosperity.Not only did they regard the development of Buddhism and the support of Buddhist forces as important measures to stabilize society and consolidate power, they also tried to use the highly developed Buddhist culture to improve the status of the Guiyi Army regime among the ethnic minority regimes in the northwest.Against this background, Buddhism in Dunhuang continued to maintain a strong influence.

There are still more than a thousand monks and nuns listed in the names of seventeen major temples in Shazhou.Monks and nuns are respected by people and enjoy a high social status.Buddhism still has a huge influence among all levels of society.Of course, Cao's Guiyijun regime did not allow the Buddhist forces to develop freely. He not only continued to firmly control the Shazhou monks and officials, but also controlled the direction of the development of Buddhism.On the one hand, this is reflected in the fact that almost all Buddhist activities still have to sing praises and pray for the civil and military achievements of Jiedushi and his relatives; on the other hand, it is reflected in the fact that they focus on supporting the development of Dunhuang's Buddhist culture and Buddhist art, and strive to bring Dunhuang to the world.Build it into the center of Sinicized Buddhism in the northwest region.

With their support, Buddhism in Dunhuang represented the highest level of Chinese Buddhism in the northwest region at that time, both in terms of Tibetan scriptures and Buddhist research, and had a direct impact on the development of Buddhism in Xizhou and Khotan.They also spared no effort in developing Buddhist art. From Cao Yijin to Cao Yanlu, every Jiedu envoy was engaged in new construction or reconstruction activities in Mogao Grottoes or Yulin Grottoes.

Under their leadership, officials at all levels of the Guiyi Army and many ordinary people participated in the above activities, thus building the Mogao Grottoes into a holy place admired by Buddhists in the northwest region.Affected by the measures taken by Cao's Guiyijun regime to control the development of Buddhism, the economy of the academy continued to decline during this period.The dependence of the monastery dependent population on the monastery is becoming increasingly loose.The tenancy system and rental processing industry in monasteries have been further developed. The labor services undertaken by lower-level monks are increasing day by day, and the income from loan sharking has become the main pillar of the monastery economy.The further decline of the monastic economy forced Buddhist forces to rely more on the support of the secular government.

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