CCTV China General History Documentary Dunhuang Audio Episode 49 (Commentary)

In A.D. 1006, the city on the Gobi was once again shrouded in terror. After the Black Khan Dynasty in Xinjiang and Central Asia occupied the kingdom of Khotan, it may continue to push eastward. The news came that the monks of Sanjie Temple, suffering from the war, realized that another disaster was coming and went out to flee. Just before they fled, they hid all the inconvenient scrolls, documents, embroidery paintings and utensils. Enter this small cave, and then seal it with mud walls and painted murals, so that everything seems to be gone. Thirty years later, the Xixia dynasty, which believed in Buddhism, finally occupied the city. However, for some unknown reason, the escaped monk never went back, and this mysterious cave with books and documents has become a secret for thousands of years.

More than 900 years have passed, and one day in early summer, 1900, an ordinary old Taoist in Hubei stumbled upon this mysterious cave. When these cultural treasures in the caves were rediscovered, this historical and cultural city on the almost forgotten Silk Road finally bid farewell to the Millennium silence and regained the attention of the world. Its former glory is still gradually clear and vivid.

This passage in "When Yue lived between Dunhuang and Qilian Mountains" and "Historical Records and Biography of Dawan" is the earliest record of Dunhuang place names. Later generations explained the meaning of Dunhuang, namely, Dun, Da, Huang and Sheng. During the Warring States period, the powerful Yue people annexed the Qiang people, and at the end of the Qin Dynasty, they drove away the local Wusun people. Since then, the Yue people have become the masters of Dunhuang and Hexi areas. However, there is no forever strong. In 209 BC, the rising Xiongnu defeated the Yue people and became the new owner here, constantly invading the border of the Han Dynasty.

In BC 138, Emperor Liu Che sent Zhang Qian to the Western Regions, trying to contact the Yue family to attack the Huns. But at this time, the family was unhappy, and Zhang Qian had to leave empty-handed, but Zhang Qian had an unexpected harvest. He will submit a report on the mission experience of 13 years to Emperor Wu of the Han Dynasty. This report became an important reference for Emperor Wu of the Han Dynasty to use troops in the Western Regions and open up the Silk Road.

Binglin Zheng: At that time, Emperor Wu of the Han Dynasty attacked Xiongnu, that is, after the merger of Xiongnu and Qiang people. After the occupation of Hexi Corridor, the window route between the Han government and the world was completely blocked. He had no choice but to break the encirclement formed by Xiongnu and Qiang people and connect with the world.

In BC 12 1 year, Emperor Wu of the Han Dynasty, a very talented man, sent a title of generals in ancient times general Huo Qubing to lead the army out of Hexi. As a result, Huo Qubing defeated the Huns and Hexi was incorporated into the territory of the Han Dynasty. In order to ensure the long-term stability of Dunhuang and Hexi region, in BC 1 165438, the Western Han Dynasty set up four counties in Hexi, namely Wuwei, Jiuquan, Zhangye and Dunhuang, to carry out administrative jurisdiction, so that Dunhuang gradually prospered. Since then, the recorded history of Dunhuang has officially begun, and the Silk Road, an international land channel for Chinese and Western traffic, has also been opened.

Binglin Zheng: Dunhuang is playing a more and more important role in this route, that is, no matter which route you take to go out, you have to walk nearly 1500 Li after leaving Dunhuang, so you have to go through the preparation of the capital when you leave Dunhuang. When you return to Dunhuang for a month, you have to rest, so in Dunhuang area, this commercial city was formed, and Dunhuang City was formed. That is, it is of a military and commercial nature.

At the end of the Eastern Han Dynasty, warlords in the Central Plains scuffled. Although it experienced a brief reunification in the Western Jin Dynasty, it soon became the Eight Kings Rebellion and Yongjia Rebellion. Then the Western Jin Dynasty perished, the Jin family moved south, and the Central Plains entered the Sixteen Kingdoms period. Dunhuang also belonged to five regimes: Liang Qian, Qian Qin, Hou Liang, Beiliang and Xiliang. Compared with the war-torn Central Plains, the overall social situation in Dunhuang is relatively stable and the economy continues to develop. With the migration of a large number of families and literati in the Central Plains, culture gradually prospered.

Confucian classics are widely circulated in Dunhuang, where some great scholars, such as Zhang Huan, Song Xian, Suo Gong, Dunyu, Kun and Liu Fang, once lived in seclusion and gathered their disciples to give lectures. Among them, Liu Yun wrote a lot in his life, including 84 volumes of Bamboo Slips and 20 volumes of Dunhuang Manuscripts. Zhang Huan's son, Zhang Zhi, is a famous calligrapher. He is good at cursive script and is known as the "sage of grass", which has played a leading role in the works of calligraphers such as Wang Xizhi. Dunhuang has become a place where people gather. A city with literati and culture is a city with real connotation only if the mountains are not high. After 400 years of accumulation, the cultural Dunhuang finally appeared in front of us. But Dunhuang at this time still makes people feel that there is something missing.

Then, Buddhism came, which Dunhuang has been waiting for silently. From about 260 BC, Buddhist scriptures were brought to the Western Region by Tianzhu monks, and the Western Region became the second hometown of Buddhism, which was the most prosperous area of Buddhism at that time. Dunhuang is the first stop when Buddhism was introduced into the Central Plains. When Buddhism was introduced, there were many famous monks in Dunhuang. During the reign of Wei Zhengshi (240-249), Zhu Fahu of Yue became a monk in Dunhuang. During the reign of Emperor Wu of the Jin Dynasty, he traveled around the western countries with his teacher, bringing back many Buddhist scriptures, which were translated and spread in Dunhuang, Chang 'an and Luoyang. Because Zhu Fa lives in Dunhuang, people call him "Dunhuang Bodhisattva". Zhu Facheng, a disciple of Zhu Fahu, is also a monk in Dunhuang, and his influence even exceeds that of his master.

This is a unique Buddhist blessing ceremony in Dunhuang. Every spring, monks in Dunhuang hold a French-style activity in front of the White Horse Pagoda, which was built in 386 AD in the east of the city, to commemorate the beloved mount of the famous monk Kumarajiva.

During the Sixteen Kingdoms period, Kumarajiva, a monk from Qiuci, came to the Central Plains to preach. He rode a white horse named "Vernon" to the east and went to Dunhuang. White horse suddenly fell ill. Legend has it that White Horse held a dream in Kumarajiva the night before he died, saying that he had entered the customs, and the front was Yangguan Avenue, and Dunhuang was his detached place of life and death. He couldn't accompany him to move on in the future, and told Kumarajiva to take care all the way. Then it turned into rosy clouds and went to heaven. In memory of the White Horse he lived with, Kumarajiva built the White Horse City through charity. For more than a thousand years, Baimata has stood tall and become a witness to the long history of this ancient city.

During the Sixteen Kingdoms period, Buddhism in the Central Plains became more and more prosperous due to the advocacy of minority rulers who entered the Central Plains. More and more eminent monks in the western regions have gone through hardships to promote Buddhism in the Central Plains, and Dunhuang is still their first stop. The moment of great historical significance in Dunhuang has finally arrived, and hundreds of years of preparation seem to be for this moment.

In 366 AD, a monk named Le Jue went west to Dunhuang, at the eastern foot of Mingsha Mountain in the southeast of the city. Suddenly, his eyes lit up, and ten thousand golden lights appeared on the Sanwei Mountain. In the golden light, a thousand Buddha statues appeared vaguely. Believing that this was the holy place of Buddhism he was looking for, Lexie decided to stay here and practice, and dug the first Zen cave on Sanwei Mountain. This story spread far and near, and devout men and women came here to worship. Many years later, Zen master Fariang came to Dunhuang from the East and dug another grotto beside him. Since then, incense has become more prosperous, more people believe in Buddhism and more grottoes have been opened. So monks and great virtues, princes and nobles, ordinary citizens of all colors, regardless of high and low, men and women, old and young, rushed to dig large and small grottoes on the Three Dangers Mountain. They do different jobs according to their different social status and economic conditions. Mogao Grottoes are the crystallization of wisdom from generation to generation, and they are pregnant with profound Buddhist culture.

Zheng Tao: Copying the scriptures has merits, and digging caves can eliminate our troubles, which is recorded in the classics. These behaviors can increase our sense of happiness. This process is first and foremost a method of spiritual practice.

The Mogao Grottoes resound with bells, drums and bells every day. Groups of good men and women dressed in gorgeous costumes, holding incense burners, bouquets or musical instruments, chanting Buddhist names in their mouths, going from one cave to another, mumbling wishes, cigarettes in each cave, and ever-burning lamps in front of each sitting statue.

Although the Sui Dynasty is one of the shortest dynasties in the history of China, it can be written in great detail in the history of Buddhist communication in Dunhuang. Because in just 37 years, the Mogao Grottoes left 94 grottoes, with an average of more than two and a half completed each year. Some caves are too big to be finished in a year or two.

Lei Wen: Dunhuang Buddhism developed greatly in the Sui Dynasty for two main reasons. The first reason is the whole background. The two emperors of Sui Dynasty, namely Wendi and Yang Di, especially worshipped Buddhism, so that the whole society was filled with an atmosphere of worshipping Buddhism. The other is Dunhuang, which is located in the border. In addition, it is located in the main trade route between China and the West, so the merchants coming and going are not safe all the way, and they are also facing many dangers, both artificial and natural. Therefore, they also need to pray for the Buddha's blessing when they arrive in Dunhuang.

Outside Dunhuang, the Silk Road is long and no man's land. Dunhuang is both the starting point and the end point. Businessmen travel westward from here, passing through Yangguan and Yumenguan, which is a vast Gobi and an endless desert. There are only two things that can support travelers on this dangerous road, and there may even be a point of no return, that is, money and faith. Dunhuang is not only the center of Sino-Western trade, but also the holy land of Buddhism, which is the reason.

In 633 AD, Dunhuang was officially renamed Shazhou. With the arrival of the prosperous Tang Dynasty, Dunhuang ushered in the most glorious era. At the height of the Tang Dynasty, Emperor Taizong was honored as Tiankhan by all ethnic groups in the western regions. In order to control the western regions and protect the trade routes, the Tang Dynasty set up four towns in Anxi, namely Qiuci, Yuqian, Yanqi and Shule, which were called four towns in history.

Hao: Before the establishment of the governor of Anxi and the four towns of Anxi, the western regions were once controlled by minority regimes, and Dunhuang became the frontier. Now that there are four Anxi towns and the Anxi viceroy, Dunhuang has become the rear area, so in the early Tang Dynasty, there was the Anxi viceroy, and the security of Dunhuang was guaranteed.

According to Du You's Tong Dian in the Tang Dynasty, during the Tianbao period, the population of Dunhuang was 6,395 households with 32,234 people, and the Dunhuang city on the vast Gobi presented a prosperous scene. In the nearly 300 years of the Tang Dynasty, people opened 279 caves in the Mogao Grottoes, the largest in all previous dynasties. So far, the caves in the south area of the Three-dimensional Mountain Mogao Grottoes are as dense as honeycombs, and it is difficult to find a place to open them. It has finally become a Buddhist shrine with more than 1000 grottoes, so it is also called Thousand Buddha Cave. There are more than 870 existing caves in Mogao Grottoes, including 492 well-preserved caves, more than 45,000 square meters of murals and 24 15 colored sculptures. The large-scale Mogao Grottoes not only contain rich artistic treasures, but also include the traditional culture and art of medieval China and the Western Regions. Because of the richness and profundity of its murals and colorful plastic arts, it has won the reputation of world art galleries, museums on the walls and real art treasures.

Zhao Shengliang: The Han and Tang Dynasties are the times when China can best represent the traditional culture of China. So, where can I find things from the Tang Dynasty? They are no longer in the mainland, just in Dunhuang. So Dunhuang is very important. It represents an important aspect of China's art history.

Cave 172 is an outstanding representative work of classical painting in the prosperous Tang Dynasty. The main content of the north and south walls of this cave is "endless observation of life and classic changes". The classic paintings of the North Wall are mainly based on the pure land of the West and centered on the Buddha. This is the result of three-dimensional restoration, surrounded by magnificent temple buildings. It is majestic, magnificent, handsome, solemn, generous, neat but not rigid, gorgeous but not refined. The magnificent balcony pavilion stands in the rippling seven treasures lotus pond, which is a typical representative of the architectural complex in the murals of the Tang Dynasty.

Zhao Shengliang: By the way, this mural is not only good in architecture, but also good in characters. Buddhas and Bodhisattvas are all wonderful, especially those offering bodhisattvas, little bodhisattvas and various gestures in front of them. Some people seem to be in a state of meditation, some people seem to be listening to the Buddha's statement, a state of joy, some people seem to be watching the dance, and everyone paints a Buddha very vividly. There are still flies flying around in the sky. At this time, you see that the flight is very small. From a distance, it seems to fly from behind the building. Behind the pavilions, we also found a little scenery from the back of the house. In this case, it has depth, which is a very real space. This painting has spirit and momentum, and then painting a person with spiritual charm is the ultimate goal of artistic pursuit. It's not that its subtlety is similar. Chinese painting has always paid attention to pursuit, which is an artistic truth.

Cave 96 was built in the second year of Yanzai (695), with Maitreya as the main statue and a height of 35.5 meters. It is said that the first sitting Buddha in Mogao Grottoes was also shaped in the image of Wu Zetian. In the grottoes, when many people look up at and admire the majestic posture of this giant Maitreya, they will think of Empress Wu Zetian, who calls herself Maitreya and has made brilliant achievements in many aspects. There is also a 27-meter-high statue of Nanda in Cave 130. Walking into this deep cave and looking up at this majestic, full, graceful and solemn statue of Maitreya Buddha, people feel the self-confidence and calm spirit of the times from the prosperous Tang Dynasty: the weather of the prosperous Tang Dynasty.

Zhao Shengliang: Actually, we should think about the ancient people's belief in Buddhism. He wanted to worship Buddha when he went in. He is in a relatively low position. He looked up at the Buddha statue. At that time, he felt the Buddha, his eyes looked down, the feeling of compassion, and you were cared for. So now we appreciate Dunhuang art, or should we think about it, or should we experience it and feel the feelings of that religion. Without religious feelings, it is difficult for us to appreciate the most beautiful places in Dunhuang.

During the Sui and Tang Dynasties, the murals in Dunhuang Mogao Grottoes played an important role in the cultural exchange between China and the West. After the great wisdom of Buddhism met with the profound Chinese culture, it gradually realized its own perfect transformation.

Du has been engaged in the copying and reproduction of colored sculptures in Mogao Grottoes for more than 20 years. He has been studying the lost Dunhuang colored sculptures. /kloc-for more than 0/00 years, many artists have devoted their lives to Dunhuang colored sculptures, and they are all trying to crack the code of colored sculptures in the prosperous Tang Dynasty. At present, there are more than 3,000 colored sculptures in Dunhuang. These colorful sculptures are endless for thousands of years, with bright colors and exquisite craftsmanship, which are rare in the world. In Du's view, his methods and thoughts are closer to the ancients.

Du: The ancient people used this mineral pigment, all from this natural pigment. It is so natural for him to integrate heaven and man. When they make statues, they bring a kind of piety, a kind of awe and a kind of compassion, so that he can make good Buddha statues.

In 755 AD, the Anshi Rebellion broke out, and the defense in Hexi was empty. Tubo took the opportunity to send troops to occupy Liangzhou, and then Gansu and Jiangsu successively fell. In 786 AD, Dunhuang was occupied by the Tubo regime, and the Tubo kept the promise of not moving, so Dunhuang avoided a large-scale population loss. At that time, Tubo Zaba was Chisong Dêzain who vigorously promoted Buddhism, and Dunhuang was the holy city of Buddhism he wanted to protect. He continued to build temples in Dunhuang, which further developed Buddhism during this period.

158 Cave is a typical cave excavated in Dunhuang during the reign of Tubo. On the altar, a Nirvana Buddha statue with a height of 15.6 meters lay there quietly. "Nirvana" means that the soul leaves the body and enters the highest realm of Buddhism. Lying on the right side, the Buddha looks serene and has a smile on his mouth. Without the suffering of the world at the end of his life, he shows the nirvana world of "taking quietness as pleasure".

Echoing this kind of nirvana, the murals on the south, west and north walls of the cave depict the mourning pictures of disciples and secular figures, showing their extreme grief after learning of the death of the Buddha. It is worth noting that there is an image of Tubo Zanpu in the funeral picture of the princes on the north wall, next to an emperor dressed in Hanfu. Around them, there are 13 kings of Central Asia or the Western Regions, who adopt tragic mourning methods such as cutting their ears and faces, stabbing their hearts and cutting their bellies.

However, the main theme of Tubo slave owners' rule was ultimately barbarism, and the Dunhuang people endured nearly 70 years of suffering for it. Thus, in 848 AD, Zhang Yichao, a Dunhuang native, led a crowd to rise up and drive away the Tubo slave owners, recover Guazhou and Shazhou, and drive away Tubo. After that, Zhang Yichao sent people to Chang 'an for many times, eager to return to the embrace of the Central Plains regime. As can be seen from the picture, people of all ethnic groups in Dunhuang and Hexi celebrate the grand occasion of recovery. Although Dunhuang once again returned to the embrace of the Tang Dynasty, at this time, the Tang Dynasty had gone into decline, which indicated the bumpy fate of Dunhuang.

In A.D. 1006, after the black khan dynasty in Xinjiang and Central Asia occupied the kingdom of Khotan, it continued to push westward, and the news soon spread to Dunhuang. A group of frightened monks in Sanjie Temple hid a large number of scriptures, documents and silk paintings accumulated over the years in that mysterious cave. This is what we saw at the beginning of this episode. The outside world has never stopped clamoring, only the scroll artifacts in the dark cave hibernate in the long river of years.

In A.D. 1036, Xixia occupied Gua and Sha states, and Shazhou (Dunhuang) was ruled by Xixia regime 19 1 year, which was the longest period of minority rule since the county was founded in Dunhuang.

During the nearly 200 years from 1524 to 17 14, Dunhuang has been in turmoil, and has been ruled by Turpan and other minority regimes successively, making the Han and Tang cultural traditions of Dunhuang disappear due to the loss of inheritance, and Buddhism, which has been popular for more than a thousand years, also disappears. The Mogao grottoes, regarded as holy places by Buddhists, have been destroyed by man-made, and the once prosperous Mogao grottoes have become devastated.

The western border of the Ming Dynasty was Jiayuguan, 70 miles west of Suzhou. Dunhuang was abandoned to the outside world and lost its important role in shielding Hexi. The traffic trunk line connecting the ancient Silk Road no longer passes through Dunhuang, but passes through Jiayuguan to Hami. The loss of the transportation hub has made Dunhuang lose its important position and role on the Silk Road.

17 15, Kangxi sent troops to the west to recover Dunhuang. After that, a large number of immigrants settled in Dunhuang, the social economy began to recover, and the mode of production dominated by farming reappeared. In the first year of Yongzheng in Qing Dynasty (1723), Shazhou Institute was rebuilt for three years and defended by Xuansheng Institute. Since then, the Qing Dynasty has resumed its rule over Dunhuang. The Qing government emigrated on a large scale, built county towns and promoted culture and education. Since then, Dunhuang's politics, economy and culture have been rebuilt and developed, and Buddhism has begun to revive. However, the glory of Han and Tang culture is gone forever, and Dunhuang is irretrievably declining. Just as the Qing Dynasty was coming to an end, the Silk Road had become history, and Dunhuang was gradually forgotten. But the pace of time will not stop because of the decline of Dunhuang.

1900 In early summer, the weather in Dunhuang is getting hotter, but the Mogao Grottoes are still desolate and dilapidated. Taoist Wang, the keeper of the Mogao Grottoes in Hubei, began to get busy. On May 26th of the lunar calendar, Taoist Wang came across this mysterious cave while cleaning sand and stones in Cave 16. It was this accidental discovery that awakened a group of sleepers who had been sleeping for nearly 900 years.

This is the Tibetan Sutra Cave numbered 17 today. There are more than 50,000 volumes of historical documents and instruments from the end of 4th century to the beginning of 10 century in the Tibetan Sutra Cave, 90% of which are Buddhist classics, but there are also some subsets of China traditional classics, Taoist classics, official and folk documents, archives, music scores and dance scores. In this 3-meter-square cave, there are a lot of valuable and rare cultural relics, such as silk paintings, linen paintings, woodcuts, scriptures, Buddha statues and other precious cultural relics.

Sha Wutian: We know the official history, twenty-five histories, and record the history of emperors and princes, and that is political history. But the Tibetan Sutra Cave records the history of ordinary people, which is very precious. Dunhuang materials are so precious because of its first letter, first-hand raw materials and another letter, which records some neglected contents in official history.

In the Ancient Books Museum of the National Library of China, there are a large number of Dunhuang manuscripts among some suicide notes unearthed from Buddhist scriptures in Mogao Grottoes. Li Jining is a researcher at the Good Headquarters of the National Library of China. Today, he opened a precious hand scroll 1000 years ago for us.

Li Jining: This is a generous Hua Yan Jing, which was written in the second year of Wei Yanchang in the Northern and Southern Dynasties. It said that Dunhuang Town was extended on April 17th, 2002, which was copied by Guan Jingsheng and Hu Ling Tairi. At that time, some official scribes were hired to copy books. At that time, we can see that it has a strong official script style, so now we see a lot of such lost classics in Dunhuang suicide notes.

Regrettably, at the beginning of the 20th century, these newly unearthed precious cultural relics and heritages were immediately plundered by western powers. 1907 In May, the British Hungarian explorer Stein met the Taoist King in the Mogao Grottoes. He claimed to be a loyal follower of Xuanzang, a monk in the Tang Dynasty, and followed his footsteps to worship. The simple-minded Taoist Wang was deeply moved and agreed to sell him documents and scrolls at a very low price. 16 months later, 24 boxes full of notebooks and 5 boxes full of silk paintings were shipped out of Dunhuang in the afterglow of sunset.

Then came Bosch, a French sinologist, who searched all the remaining manuscripts day and night, and finally cheated more than 7,000 valuable classics and ancient paintings with only 520 taels of silver. Werner, USA, Odenburg, Russia, and Otani Guangrui, Japan got wind of it. They either took the murals or the cultural relics. More than 50,000 volumes of priceless cultural relics in Dunhuang Tibetan Sutra Cave were looted by western powers, and the rest were transported to Beijing by the Qing government and entered the library of the Tibetan capital.

After some looting, the cultural relics of Dunhuang Tibetan Sutra Cave are scattered in more than ten countries in the world. Some people say that Britain has the most cultural relics, while France is the best, Russia is the most miscellaneous, Japan is the most secretive and China is the most scattered.

At present, about 16000 Dunhuang suicide notes are mainly collected in the National Library of China, which is actually the tip of the iceberg.

Li Jining: This Diamond Sutra was copied in the first year of Tianyifeng in Wuze to pray for parents, so it was copied by a famous calligrapher and court. This paper is exquisite. We look at this paper under this high magnification magnifying glass. This fiber is very thin, which means it is smooth.

The discovery of the Tibetan Sutra Cave shocked the world, and since then there has been another famous school in the world: Dunhuang studies. Dunhuang studies refers to a discipline that takes Dunhuang suicide notes, Dunhuang grottoes art and Dunhuang historical geography as its research objects. Scholars from France, Britain, Russia, the United States and Japan have conducted in-depth research on Dunhuang documents and achieved a number of important research results. Over the past century, many Dunhuang scholars have emerged in China. With the shame and anger that national culture and cultural relics were plundered, they devoted themselves to studying the history and culture of Dunhuang and achieved a number of research results that attracted worldwide attention.

Chai: The formation of Dunhuang studies has created a large number of people who love Dunhuang culture and our cultural heritage. They consciously sacrificed to protect the Mogao Grottoes and Dunhuang cultural treasures. The most typical of us is Mr. Chang Shuhong, who stayed in the Mogao Grottoes for decades, and generations of Dunhuang people, represented by Chang Shuhong, then dean Duan Wenjie, and now he is a scholar of Fan De 'an. So I think one of their spirits is to love culture, protect cultural heritage and devote themselves to the cause of cultural inheritance, which is very important for us today.

Hao: Through the efforts of three generations of scholars, we have changed, that is, in the 1980s, Dunhuang was in China and Dunhuang studies were abroad, which has completely changed. Now our slogan is Dunhuang in China and Dunhuang studies in the world.

Although most of the cultural relics in the Dunhuang Tibetan Sutra Cave have been lost abroad, Dunhuang is in China and its historical and cultural roots are in China. The Mogao Grottoes on the Three Dangers Mountain have stood for more than a thousand years, and the big spring at the foot has long dried up, and it can no longer shine the glory of great Buddhist art. But the cultural treasures contained in every inch of land here are recording our vicissitudes and glorious history, and the infinite wisdom and great beliefs of our ancestors.

The peak of Dunhuang culture is gone, and the glory of Han and Tang dynasties will not reappear, but the history of Dunhuang will be written down. For China people, it is most important to inherit its broad spiritual connotation. What does Dunhuang mean to us? There is no doubt that Dunhuang is our cultural blood, and Dunhuang is ourselves.