The Laozi Huahu Jing, as the earliest discovered Taoist scripture in Dunhuang literature, has become an in-depth topic in international Sinology research. At the beginning of the 20th century, scholars from China, Japan, and Europe began to collect, organize, and study it. However, the earliest discovery and historical dissemination of the "Laozi Hua Hu Jing" have not been fully sorted out. Therefore, a thorough examination of this theme is of great significance for further research on the "Laozi Hua Hu Jing" and understanding the early history of international Sinology.

1、 The initial appearance and dissemination of the Dunhuang version of the "Laozi Hua Hu Jing"

The "Laozi Hua Hu Jing" is a Taoist classic that emerged from the "Laozi Hua Hu Shu" and has become a focus of debate between Buddhism and Taoism. The scripture was burned down in the early years of the Yuan Dynasty, leaving only scattered records. French scholar B é ch é and discovered the complete volumes 1 and 10 of the "Laozi Huahu Jing" in the Dunhuang scripture cave, realizing its value. Bo Xihe reported the discovery to Seine and brought back the "Laozi Huahu Jing" to France before going to Paris. Chinese scholars such as Luo Zhenyu and Wang Guowei were surprised to see the Dunhuang documents by Bo Xihe. Boxi's interactions with Chinese scholars promoted the exchange of Sinology between the East and the West. Japanese scholars such as Nagisa Naito and Naoki Kano learned about the discovery of the "Laozi Huahu Jing" through letters. Tanaka Keitaro published an article introducing Dunhuang ancient books, which attracted attention from the Japanese academic community. The historical research of Kyoto Imperial University showed the pictures of Dunhuang documents, and Naoki Sakano explained the "Lao Zi Hua Hu Jing", which promoted the rise of Dunhuang Studies studies in Japan.

2、 The rediscovery of the Dunhuang version of the "Laozi Hua Hu Jing"

The chapter on the rediscovery of Laozi's Huahu Jing in Dunhuang provides a detailed account of Stein's discovery of the Dunhuang scripture cave and its impact on the academic community. Stein was the first European scholar to steal artifacts from a scripture cave, but his lack of interest in these artifacts led to them being overlooked in the basement of the British Museum. Japanese people showed a strong interest in Stein's trip to Dunhuang, especially Japanese historian Katsuomi Kuroban, who was the first to introduce Stein's Dunhuang collection to the East. Chinese publisher Zhang Yuanji also paid attention to the Dunhuang documents in the British collection, but did not mention the "Laozi Hua Hu Jing". The study of blackboard winning beauty aroused the interest of the Kyoto Dunhuang School, so Naoki Shouno was sent to Europe to investigate Dunhuang cultural relics. Naoki Kano received help in Paris and eventually inspected the "Laozi Huahu Jing" at the British Museum, possibly transcribing it and bringing it back to his home country. Naoki Kano provided the manuscript to Wang Guowei for it to flow into China. Wang Guowei conducted research on the "Laozi Hua Hu Jing" and wrote a postscript to it in 1919. In 1924, Luo Fubao, the son of Luo Zhenyu, compiled and printed the "Supplement to Shazhou Wenlu", which included the "Laozi Huahu Jing" collected by Wang Guowei and copied by Kanye Zhixi. The "Laozi Hua Hu Jing" plundered by Stein eventually spread in China and Japan, becoming a focus of research for scholars in the first half of the 20th century.

3、 Conclusion

In 1913, Hamada Koji and Kano Naoki studied Dunhuang artifacts at the British Museum and recorded their activities. They believe that the era of global research has arrived. China has also joined the wave of international Sinology research. Boxi and Stein looted the "Laozi Huahu Jing" from Dunhuang and quickly spread it to the international sinology community, which was closely related to the activities of Western countries in Central Asia at that time, Japan's Meiji period's withdrawal from Asia and entry into Europe, and the wave of studying abroad. The friendship between scholars is a key driving force for academic progress. The theft and dissemination of the "Laozi Hua Hu Jing" abroad provides a concrete case for us to understand the development of modern international Sinology.