Cultural Significance of the Nandian Xuanfu Temple Administration Office

　　The Cultural Significance of the Couplets at the Nandian Xuanfu Office

　　The Nandian Xuanfu Si Administrative Office was initially constructed in the early years of the Qing Dynasty's Xianfeng reign and officially completed in 1935 during the 24th year of the Republic of China era. Its construction spanned over 80 years, overseen by three generations of local chieftains. The architectural design follows the traditional Han Chinese style of administrative office layouts, featuring four main courtyards, ten secondary courtyard annexes, and a total of 47 buildings comprising 149 rooms. The complex is organized into five progressively elevated courtyards, each serving a distinct purpose: the Public Hall (First Courtyard), the Reception Hall (Second Courtyard), the Council Hall (Third Courtyard), and the Main Hall (Fourth Courtyard). Surrounding these central structures are ancillary buildings such as side chambers, gardens, a Buddhist temple, a theater stage, a young ladies' residence, a schoolhouse, military uniform storage, prison cells, smoking rooms, granaries, kitchens, servants’ quarters, and stables. Among the administrative complexes of ethnic minorities in Southwest China, this site stands out as one of the largest and best-preserved examples of ancient Dai chieftain’s architecture, earning it the title "Dai Forbidden City." In 1996, it was designated as a National Key Cultural Relics Protection Unit, and in 2004, it was recognized as a national 4A-level tourist attraction. Today, it serves as a living historical testament for studying the unique system of Dai chieftain rule.

　　I. The Historical Context Behind the Creation of Couplet Poetry

　　Before liberation, the gates, public halls, second and third halls, main hall, military quarters, schoolhouse, kitchen, and other structures of the Nandian Xuanfu Temple Office all proudly displayed wooden-carved couplets. However, during the tumultuous years from the "Great Leap Forward" in 1958 to the Cultural Revolution in 1966, every single wooden plaque and couplet was destroyed. Fortunately, Xian Fu, a Dai ethnic folk artist who worked at the office’s clerical department back then, meticulously copied the content of these temple office couplets into a book, preserving more than 20 of them to this day. To safeguard this cultural heritage and restore the site to its historical authenticity, six of these restored couplets have now been re-hung for public viewing. The historical context behind these couplets is fascinating: Nandian, historically known as Southern Song (Dai name: Mengdi), served as a vital stop along the ancient Southern Silk Road—a crucial trading route that connected China with Southeast Asia. As a key station on this ancient caravan path, Nandian also played a strategic role as a military corridor for armies marching into battle. Throughout the Yuan, Ming, and Qing dynasties, frequent warfare led to the establishment of military settlements in Nandian, attracting numerous soldiers who chose to stay and farm in the region. Moreover, the central imperial court actively encouraged large-scale migration of Han Chinese settlers to Nandian, bringing with them their rich cultural traditions. As a result, Han culture gradually took root in the area. Notably, the local Tusi rulers maintained formal correspondence with the imperial court and higher-ranking officials exclusively in Chinese characters. Consequently, the Tusi of Nandian consistently hired highly skilled Han Chinese scholars—often referred to as "Shiye"—from inland regions to serve as clerks in their administrative offices. By the early 20th century, Shiye in the Tusi office were primarily responsible for drafting official documents related to both internal administration and external communications on behalf of the Tusi. They also handled hospitality duties, ensuring smooth interactions between visiting Han officials and the Tusi leadership. Beyond their administrative roles, these Shiye often dined alongside the Tusi himself, serving as trusted advisors. Their annual salaries ranged from 200 to 400 yuan in national currency, reflecting their esteemed position within the Tusi bureaucracy.

　　Traditionally, both chieftains and members of the nobility were expected to be proficient in both Chinese characters and the spoken language. As a result, Dao Dingguo, the 27th hereditary ruler of Nandian, had a profound command of Chinese—so much so that he frequently engaged in poetic exchanges with Cao Peiyao, a Han Chinese poet from Jiubao who later became Li Genyuan’s mentor. Dao Dingguo even sent his eldest son, Gong Shou, to a private school in Tengchong, where they hired two Han Chinese teachers—Wu Jialu (a "bo gong" scholar) and Lan Yousan—to instruct him in classics such as the *Three Character Classic*, the *Four Books*, and the *Five Classics*. After succeeding his father as chieftain, Gong Shou further educated his own son, Gong Tongzheng, by enrolling him in the chieftain’s official academy, as well as at Zhadiao Provincial Primary School, Kunming’s Nanqing Middle School, and eventually the National Frontier School in Chongqing. Meanwhile, Gong Yueqing, the son of Dao Zhiguo—the younger brother of Dao Dingguo—completed his studies at a traditional Han Chinese private school before going on to attend Yunnan College of Political Science and Law, followed by advanced training at the Central Military Training Class. His younger brother, Gong Yuequan, studied at the 21st class of Yunnan Military Academy and later pursued infantry training at the Central Military and Political School. Gong Yuebo, another sibling, embarked on an educational journey abroad, earning a degree from Waseda University in Japan during the early years of the Republic of China. Similarly, their younger brother, Gong Dexuan, also pursued higher education in Japan, ultimately graduating from Waseda University’s Department of Political Science and Law.

　　Gong Shou also enjoyed composing poetry and crafting couplets in his daily life. In the 26th year of the Republic of China, Jiang Yingliang, a professor at Sun Yat-sen University's Institute of Research, was jointly dispatched by Sun Yat-sen University in Guangzhou and the Yunnan Provincial Government as the "Special Commissioner for Ethnic Minority Studies in Western Yunnan," tasked with conducting an in-depth investigation of the Dai people in western Yunnan. After arriving at the Nandian Xuanfu Office, he invited Gong Shou to inscribe a message in both Dai and Chinese scripts. Gong Shou wrote: "In the winter of the Year Dingchou, Commissioner Jiang Yingliang was ordered to survey the ethnic groups inhabiting the border regions of Yunnan. Moved by this mission, I composed this poem and present it here—in Dai script—hoping for your valuable feedback."

　　For years, the Chinese nation has been torn apart—how much more pitiful are the people living beyond our borders!

　　Racial harmony and unity are being carefully organized, with Commissioner Lai holding the key to a glimmer of hope.

　　Nandian Xuanfu Envoy Office, Gong Shou

　　The couplets adorning the Nandian Xuanfu Office were mostly crafted by the office’s clerks and Dai scholars who had mastered Han Chinese culture. Deeply influenced by Confucian teachings, these individuals possessed a comprehensive understanding of the local chieftain system—and thus earned the trust of the Tusi themselves. These elegant inscriptions celebrated the Tusi’s remarkable achievements, praising the diligence and kindness of the ethnic groups living along the frontier, while also expressing their profound love for the nation’s breathtaking landscapes. The Dai Tusi, in building an official residence modeled after traditional Han-style architecture, proudly displayed Chinese calligraphy on its plaques and hung Han-character couplets inside—symbols of their intellectual enlightenment, loyalty to the central government, and patriotic spirit of defending the borderlands and safeguarding their homeland. This is particularly evident in grand plaques like the one reading "Defend Our Frontiers," which stands in stark contrast to the more conventional "Upright and Honest" or "A Clear Mirror Hangs High" banners commonly found in mainland Han Chinese government halls. Indeed, over generations, the Nandian Tusi played a vital role in guarding the frontier and courageously resisting foreign invasions, making extraordinary contributions to the region’s security and stability.

　　II. The Cultural Significance of the Bureau’s Couplets

　　Inscriptions on pillars, also known as couplets—or more elegantly referred to as "yinglian"—are concise yet profound expressions that require no lengthy narratives. They can vividly narrate stories, paint scenes, or convey emotions; at the same time, they are effortlessly adaptable, fitting seamlessly into any context, whether formal or informal, subtle or bold. This unique versatility has ensured their enduring appeal and widespread use—and appreciation—by people across generations. Now, let’s explore and analyze the six pillar inscriptions currently displayed at the government office, offering readers a deeper understanding and insight into their meaning and artistry.

　　(1) Gate Couplets

　　Above the main gate of the Nandian Xuanfu Office stands a long, soaring plaque—crafted in red with gold, featuring the words "Hereditary Nandian Xuanfu Envoy's Office." On either side of the grand entrance, elegant couplets adorn the imposing pillars:

　　Xuanhua ensures that all people and living beings thrive and prosper.

　　My heart is set on pacifying the people of all four regions.

　　The first line conveys the idea: to promote and educate the general public, guiding countless ignorant, unenlightened, and culturally deprived individuals toward transformation and enlightenment, enabling them to live fulfilling and joyful lives.

　　The second line conveys: To pacify and comfort the people living along the borders in all directions, every measure must align with public opinion and win the hearts of the people.

　　The Nandian Tusi adopted two key strategies to win the hearts and minds of the local people: first, by establishing Han Chinese schools, and second, by constructing temples dedicated to Theravada Buddhism. By supporting education and embracing Buddhism, the Tusi aimed to "promote Confucius on one hand and Buddhism on the other," using both Confucian and Buddhist philosophies to educate and guide the populace—ultimately helping to ease tensions between rulers and the ruled.

　　(II) Courtroom Couplets

　　This is the courtroom where cases are heard. In the center of the courtroom stands the judge’s desk, adorned with a red inkstone, a red brush, the ceremonial gavel, and a bamboo stick used to command silence—along with other essential tools of judicial proceedings. On either side are arranged signs reading "Silence" and "Avoidance," as well as a half-length imperial palanquin bestowed by the emperor and a drum for those seeking justice. Above the eaves columns on both sides hang elegant parallel couplets that read:

　　Law enforcement is as steadfast as a mountain—five hearings, three chapters, always vigilant and deeply cautious.

　　A leader's heart is like water—may it remain calm and peaceful, bringing harmony from all directions.

　　The first line conveys: When enforcing laws and regulations, one should remain steadfast and unwavering like a mountain. When reviewing cases, strictly adhere to the five established methods of adjudication and base decisions squarely on the enacted statutes. And in handling each case, always think ahead with thoroughness and foresight, ensuring integrity and meticulous care.

　　The second line means: Those in official positions should ideally have minds as clear and pure as water. May the people of villages—both near and far, large and small—not stir up trouble or create chaos.

　　In the couplet, the "Eight Directions" refer to the villages—both the Inner Eight and Outer Eight—surrounding the Tusi's jurisdictional areas, also known as "Si Zhai." These are all regions where the Dai people traditionally reside. The Inner Eight Villages served as temporary staging grounds for troop deployments, while the Outer Eight Villages were specifically designated as permanent quarters for the Tusi's elite guard troops, which is why the Outer Eight Villages were also called "Qinbing Zhai"—literally, "Personal Guard Villages." Meanwhile, the "Nine Cuo" refers to nine settlements inhabited primarily by Han and Achang ethnic groups. The Tusi leaders feared that the Eight Directions and Nine Cuo might stir up unrest because history had repeatedly shown instances of local populations rising up against oppressive officials.

　　The laws of the Nandian Tusi naturally served to protect vested interests. As the Tusi was essentially an emperor ruling his own domain, he held absolute power over life and death for the local people. Determined to enforce the law with unwavering authority, the Tusi employed the "Five Senses Method" (which included assessing a suspect through their speech, demeanor, tone of voice, hearing, and visual cues) to thoroughly analyze evidence. This approach relied heavily on keen observation and meticulous analysis of the defendant’s language, facial expressions, and overall mental state—ultimately guiding decisions based on three straightforward statutes: "Whoever commits murder shall die," and "Those who injure others or steal will face appropriate punishment." These were the minimum standards expected of judges, and all criminal cases were required to be handled strictly according to this framework. Typically, cases within the Tusi’s jurisdiction were either investigated or mediated by tribal officials; however, in more serious or high-profile matters, the Tusi himself would personally preside over the courtroom to deliver the final verdict.

　　(III) A Couplet for the Second Hall

　　The Second Hall served as the reception room for the Nandian chieftain to welcome officials and distinguished guests. Inside the main hall stood intricately carved tables and chairs, while the walls were adorned with famous landscape paintings, longevity scrolls, and a decorative wall clock. On either side were rooms designed for guests to relax. And hanging above the eaves' columns in front of the hall was this couplet:

　　Under the reign of Emperor Zhou, Nanxi celebrated great joy as both domestic and foreign barbarians peacefully embraced civilization, transforming the land into a paradise.

　　On this spring day, Yudian wishes for peace and prosperity to flourish among the people of both mountains—eastern and western—under the joint governance of all.

　　The first line conveys: "Because, in implementing national policies, we have carried forward the Confucian classic *Book of Songs: Zhou Nan*—its spirit of moral and ritual education aimed at nurturing both local communities and the broader nation—we are delighted to witness thriving populations and transformative mindsets among the diverse ethnic groups along the Yangtze River and beyond. Together, they’ve transformed their homelands into peaceful, prosperous havens."

　　The second line conveys: As spring returns to the earth, the people living beneath the eastern and western mountain ridges of Nandian—located on the southwestern frontier of the motherland—are thriving, enjoying stable lives, and all submit willingly to the rule of the local chieftain. Their minds are subtly reshaped according to the chieftain's vision. Only after Li Du achieves peace and prosperity can they collectively pledge allegiance to the chieftain once again.

　　This couplet conveys that, through moral education and guidance, people’s minds have been transformed, leading to population growth and turning the homeland into a paradise. At the same time, under the leadership of the Nandian chieftain, it reflects the hope for peaceful and prosperous lives among all ethnic groups in Nandian—ensuring their loyalty and prosperity while willingly submitting to the chieftain’s authority. Truly, this embodies the timeless principle: "All under Heaven belongs to the king; every inch of land along the shores is ruled by his subjects."

　　(4) Martial Attire Room Couplets

　　The Armory (Weaponry Depot) houses weapons, ammunition, and other equipment. The upper floor is occupied by personnel responsible for managing and repairing firearms and weaponry. Its couplet reads:

　　Reviving martial prowess and promoting culture—the golden age of Tang and Yu;

　　This contradiction reflects the complexities of human relationships.

　　This couplet conveys the idea: "We should put an end to military preparations, promote cultural education instead, and strive for the ideal era of peace and prosperity. Yet in today’s society, conflicts and struggles over power—and even survival—still persist. Given the current chaotic situation, war seems almost inevitable, and people’s anxieties and the state of the world are entirely understandable. Thus, maintaining a strong military remains essential, just in case." "Tang Yu," referring to Emperor Tang Yao and Emperor Yu Shun, symbolizes an age of unparalleled virtue and enlightenment. As legendary rulers celebrated for their wisdom and benevolence, their reigns are often invoked as the epitome of an idyllic, harmonious era—hence the phrase "Yao Tian, Shun Ri," which evokes the image of a perfect, peaceful golden age.

　　Throughout every war spanning the Yuan, Ming, and Qing dynasties, the Nandian Tusi consistently distinguished himself by serving with distinction in the military campaigns, earning promotions that eventually saw him rise from the rank of centurion all the way to Xuanwei Shi. As a result, the armory was constantly replenished with new weapons, and whenever conflict arose, the Tusi would dispatch troops to local areas while simultaneously collecting silver earmarked for frost-fall military drills. According to the "Lianghe Situation Survey Report" included in the "Dehong Dai Ethnic Society and History Investigation," "the Tusi possessed an impressive arsenal—over a thousand rifles and ten light machine guns—and organized his forces into two major units, once commanding more than a thousand soldiers." Thus, the Tusi's claim of a "Golden Age reminiscent of the Tang and Yu eras"—a phrase he often invoked—remained nothing but an unattainable dream, stretching from the Ming Dynasty well into the final years of the Republic of China.

　　(V) Three Hall Couplets

　　The Three Halls served as the Tusi's council chamber, and were also occasionally used to handle important cases and receive visiting officials from higher authorities. The couplet inscribed on the two pairs of eave columns reads:

　　In Sapa, the sunset is often accompanied by the melodious chants of He Dong's woodcutters, while across the river, misty hills gently veil the islands, creating a serene atmosphere where women weave silk and men till the fields—traditions deeply cherished by the Yi people.

　　Yingjiang's spring waters swell, igniting the fish lanterns of Xinzhai as they float atop the night moon over the new city. Wisps of smoke curl through the willows of Zuoying, while Wenxiu and Wuyan stand in peaceful harmony within Tengchong's ancient county—blessed with enduring peace and prosperity.

　　The first line conveys: In Sa Pa, there are countless opportunities to watch the sunset. Bathed in the golden glow of the evening sun, you can hear woodcutters from the Hedong Mountains singing melodious mountain songs, while wisps of mist rise gently from the forests on the Hexi side. Meanwhile, students from Zhadao Island fill the air with the clear, rhythmic sounds of their reading, and farmers—men tilling the fields and women weaving cloth back home—are hard at work. All of them belong to the brotherly ethnic groups of Nandian, whose people live in close-knit harmony, uphold noble values, and maintain a genuinely simple and wholesome way of life.

　　The second line conveys: As the spring waters rise in the Daying River, fish-shaped lanterns light up along the riverbank before Xinzhai village. Meanwhile, seated under the moonlit night in Xincheng (the Zhadao Magistrate’s Office), one beholds the misty willow branches of Zuoying—gentle and swaying softly in the evening breeze. Thanks to the emphasis on culture and education, coupled with the cessation of military preparations, the people of Tengchong Ancient City now enjoy a peaceful, stable life that has endured for generations.

　　After Lianghe County was liberated in May 1950, the Nandian Xuanfu Mansion has continuously served as the county government’s office headquarters. As a result, the mansion’s main architectural complex remains remarkably well-preserved, offering us the invaluable treasure known as the "Dai Ethnic Forbidden City" and an immeasurable cultural heritage. Inside the mansion, steles, seals, calligraphy and paintings, murals, sculptures, and ornate couplets—all serve as tangible embodiments of Dai chieftain culture, vividly reflecting the fusion and evolution of Han Chinese culture with Dai traditions, as well as the interplay between Central Plains culture and the unique customs of ethnic groups living in border regions.

　　(6) Main Hall Couplet

　　The Main Hall, also known as the grand "Zheng Li Chun Qiu" Hall, is the magnificent sanctuary of the local administrative office. At its center stands the space where the chieftain performs ancestral rites, with altars dedicated to Heaven, Earth, the Ruler, Parents, and Teachers. The hall also houses tablets commemorating the chieftain’s ancestors across generations, alongside official rank plaques and portraits of revered forebears. In front of the central bay of the Main Hall, the lower half of each of the eight intricately carved lattice doors features exquisite carvings depicting the "Eight Virtues." Around the eaves, the beams are elaborately adorned with ornate sculptures and vibrant paintings, creating a golden and dazzling spectacle. Above the two central columns at the front of the hall hang a pair of elegantly inscribed couplets:

　　Dispatching Nanjing's 28th generation to inherit the land and continue the legacy, ensuring enduring prosperity and stability.

　　Zelu Dianfu carries the blessings of a nation spanning ten thousand li, while family joy celebrates Heaven's grace.

　　The first part of the couplet alludes to the historical tale of "Jiantu Fenmao" (literally, "Dividing Land and Granting Hoes"), a reference to how, during the Spring and Autumn and Warring States periods, Duke Wen of Jin convened an alliance with other feudal lords at the royal palace in Jiantu, thereby establishing his dominance as the supreme leader of the alliance. This act mirrors how ancient emperors traditionally used sacred soil and hoes to formally invest and appoint their vassals. In this context, the Southdian chieftainship has been passed down through 28 generations, each succeeding heir carefully inheriting and upholding the legacy left by their ancestors. This remarkable continuity is a testament to the wise and prudent strategies employed by previous generations, ensuring the dynasty’s enduring influence across centuries.

　　The second line conveys: "The emperor's benevolence extends even to the distant frontier outpost of Nandian—truly a gift from the court, a joyous occasion for our family, and a blessing bestowed by heaven itself!"

　　This couplet recalls the 28 generations of change experienced by the Nandian Tusi since being officially appointed to their position by the imperial court. It highlights that the reason the Tusi lineage could be passed down hereditarily through generations—and eventually rise to become the leader of the Three Declarations and the head of the Ten Tusi—is due to the wise and prudent strategies of their ancestors, coupled with the benevolence of the state, as well as the blessings of divine protection.

　　From the six couplets displayed at the Nandian Xuanfu Office, we can trace the history of the Nandian Tusi’s official career, which began in the 14th year of Ming Hongwu (1381). After the local chieftain Daogongmeng pledged allegiance to the Ming dynasty, he was appointed as a captain by the imperial court. Later, his distinguished service earned him promotion to a commander of a thousand men—and eventually to higher positions such as Xuanfu Envoy. Throughout successive generations, their ancestors remained firmly loyal to the central government, dedicating themselves tirelessly to safeguarding national unity, resisting foreign invasions, and combating regional separatism, thereby making indelible contributions to the defense of China’s territorial integrity. At the same time, we also see that Nandian enjoyed close cultural and economic ties with Tengyue—a region far more developed at the time—sharing interconnected landscapes and deeply interdependent relationships. This led to frequent exchanges through marriage alliances and trade networks. Moreover, many educated individuals from inland areas came to Nandian to teach, while the Nandian Tusi sent their own children to Tengyue and Kunming to study the Chinese language. The Tusi even established schools within the office premises and generously contributed 10,000 yuan in silver to support education, nurturing a new generation of influential Dai scholars who played a pivotal role in advancing both culture and education in the region. It is precisely these historical and cultural foundations that inspired the creation of the couplets adorning the Nandian Xuanfu Office. Beyond their decorative purpose, these inscriptions subtly yet powerfully highlight the remarkable achievements of the Nandian Tusi, articulate their visionary ideals, and eloquently express their deep sense of pride and dedication to serving their people and homeland.

　　III. Insights from the Nandian Tusi Couplets

　　The Central Party Committee and the State Council have called for building a strong socialist culture, enhancing our nation's cultural soft power, and fostering robust cultural development and prosperity. Today, by systematically organizing and studying the Dai ethnic chieftain culture, we are delving deeply into the tangible manifestations of the "Belt and Road" initiative’s engagement with ethnic history and culture. Prioritizing the preservation and advancement of our nation’s spiritual and cultural heritage is crucial—it provides practical guidance as we continue to deepen reforms and drive comprehensive progress in economy, culture, and education.

　　The ancestors of the Nandian Xuanfu Office, since serving as imperial officials, have cultivated a rich and diverse culture of Tusi over the 569-year history of their rule in Nandian. This culture not only reflects the formation and evolution of a multi-ethnic nation but also embodies an ongoing process of societal transformation and refinement. Therefore, we must approach and study Tusi culture with a scientific, developmental perspective, grounded in philosophy and the social sciences, to breathe new life into it for the modern era—and to imbue the ancient "Southwest Silk Road" with fresh, contemporary meaning for today's world.

　　After Lianghe County was liberated in May 1950, the Nandian Xuanfu Mansion has continuously served as the办公 location of the county government. As a result, the mansion’s main architectural complex remains remarkably well-preserved, offering us the invaluable treasure known as the "Dai Ethnic Forbidden City" and an immeasurable cultural heritage. Inside the mansion, steles, seals, calligraphy and paintings, murals, sculptures, and ornate couplets—all serve as tangible embodiments of Dai chieftain culture, vividly reflecting the fusion and evolution of Han Chinese culture with Dai traditions, as well as the interplay between Central Plains culture and the unique customs of ethnic groups living in border regions.

　　In fact, the couplet culture of the Nandian Si Office is just one aspect of the broader Dai chieftain culture. This rich cultural heritage encompasses not only religious traditions and folk customs but also festival celebrations, traditional attire, culinary practices, architectural styles, transportation systems, as well as vibrant music, dance, and theatrical arts—all integral components of Dai chieftain culture. These invaluable ethnic legacies remain largely untapped and underexplored, making it our urgent and honorable duty—and a vital historical mission—to fully document, preserve, and promote them for future generations. To transform the Nandian Xuanfu Si Office, a nationally protected site and a renowned 4A-level tourist attraction, into the flagship driver of our county’s cultural tourism industry, I believe the following steps are essential: First, the government must prioritize this initiative by assembling a team of knowledgeable experts to systematically and strategically delve into the profound historical and cultural significance of the Nandian chieftainship across its various historical periods. This could involve publishing informative brochures about the Nandian chieftains, eventually compiling them into comprehensive monographs that elevate the cultural sophistication of the region. Second, we should invite esteemed scholars and specialists from both within and outside the province to convene in Lianghe for academic conferences and expert forums dedicated to studying Dai chieftain culture. Through these discussions and exchanges, we can inspire the creation of exceptional cultural works—such as literary masterpieces, artistic pieces, or even compelling films and stage productions—that bring the unique charm of the "Dai Imperial Palace" to life. By leveraging modern multimedia platforms and digital networks, we can effectively showcase and promote Lianghe’s cultural treasures to audiences worldwide, boosting the county’s global visibility and reputation while simultaneously stimulating economic growth across Lianghe County.

　　In short, our goal is to bring the cultural relics housed in museums to life, to awaken the heritage buried deep within the earth, and to revive the words etched in ancient texts. Let us ensure that our nation’s outstanding cultural treasures shine brightly on the global stage of the new era defined by the ambitious Belt and Road Initiative, allowing the historic gem that is the Nandian Xuanfu Office once again radiate with the timeless charm and dynamism of today.