[226] Huángchū 7/Jiànxīng 4/Huángwǔ 5, Part 1
226 AD, Part 1, Wèi in Transition
Spring, Standard Moon in Wèi [226 February 15 - March 15], the Wèi Emperor was about to visit Xǔchāng, Xǔchāng city’s South Gate without reason on its own collapsed (bēng). The Emperor in his heart hated this, and therefore did not enter. Rénzǐ [226 February 24], he returned to Luòyáng Palace.1
The word “collapse” (bēng) can also mean “death of the Emperor.”2
That moon, Agile Cavalry General Cáo Hóng was reduced to a commoner.3
Previously, Cáo Hóng’s family was wealthy but by nature he was stingy.4 At the time when Cáo Cāo was Excellency of Works, to personally lead subordinates, every year he held audits, having his home county measure assets. At the time the Qiáo Magistrate measured Cáo Hóng’s assets as on the same level as Cáo Cáo’s family. Cáo Cāo said: “How can my family’s assets compare to Zǐlián’s?” Later when Cáo Pī was in the East Palace, he once from Cáo Hóng asked to borrow silk fabric of a hundred pǐ, but Cáo Hóng would not agree.5 Cáo Pī always resented this, and therefore took advantage of Cáo Hóng’s dependent retainers violating the law to send Cáo Hóng down to prison, where he was about to die.6
When Cáo Pī arrested Cáo Hóng, at the time Cáo Zhēn were among the Left and Right, and pleaded for Cáo Hóng saying: “Now if you execute [Cáo] Hóng, [Cáo] Hóng will certainly believed it was due to [me, Cáo] Zhēn slandering him.” Cáo Pī said: “I am myself punishing him, what do you have to do with it?”7 The various ministers all pleaded for Cáo Hóng, but none could obtain it.8
The Dowager Empress Biàn angrily reproached the Emperor, saying: “Between Liáng and Pèi, if not for Zǐlián, there would be no today!”9 Previously, when Cáo Cāo raised Righteous Troops against Dǒng Zhuó and reached Xíngyáng, he was by Dǒng Zhuó’s officer Xú Róng defeated. Cáo Cāo lost his horse, the enemy pursuit was extremely rapid, Cáo Hóng dismounted and offered his horse to Cáo Cāo. Cáo Cāo declined. Cáo Hóng said: “Heaven’s Under can be without [Cáo] Hóng, it cannot be without you.”10
The Dowager Empress Biàn also said to the Empress Guō: “On the day Cáo Hóng dies, I will the next day order the Emperor to depose the Empress.” Therefore she shed tears and repeatedly pleaded. Cáo Hóng was only dismissed from office and had his fief territory removed. Cáo Hóng was one of the accomplished ministers who had served Cáo Cāo, and at the time many people were disappointed.11
Third Moon in Wèi [226 April 15 - May 13], built Jiǔhuá Tower.
That Spring in Shǔ, Capital Protector Lǐ Yán from Yǒng’ān returned to station Jiāngzhōu, building a great fortress.12 Lǐ Yán was transferred to Front General, and as Zhūgě Liàng wished to send out the army to Hànzhōng, Lǐ Yán was to manage rear affairs, and therefore moved his garrison to Jiāngzhōu, leaving Protector of the Army Chén Dào to station Yǒng’ān, all subordinate to Lǐ Yán.13 Zhūgě Liàng’s letter to his elder brother Zhūgě Jǐn said: “Elder brother, if you suspect Báidì’s troops are not elite, those [Chén] Dào commands were the Former Ruler’s [Liú Bèi’s] bannermen White Feathers, the west’s top troops. If you suspect they are few, then we will further divide from Jiāngzhōu’s troops to increase them.”14
When Zhūgě Liàng first returned from the south, he appointed Fèi Yī as Shining Faith Colonel to be envoy to Wú. Sūn Quán by nature was slippery and joking, teasing and mocking without warning, Zhūgě Kè and Yáng Dào and others had ample talent and were decisive in debate, discourse and criticism like a spear point arrived. Fèi Yī’s words followed meaning seriously and used reasoning to answer, and in the end he could not be made to submit.15
Sūn Quán once hosted a feast for Shǔ envoy Fèi Yī, in advance ordering his various ministers: “When the envoy arrives, lower to eat and do not rise.” When Fèi Yī arrived, Sūn Quán stopped eating, and his various subordinates did not rise. Fèi Yī mocked them, saying: “The phoenix comes soaring, the unicorn spits feed, the donkey does not know, lowering to eat as before.” Zhūgě Kè answered saying: “Then plant a parasol tree to care for the phoenix. What is this sparrow, saying it comes soaring? Why not shoot at it, to send it back to its homeland?” Fèi Yī ate a pastry, requested a pen, and composed a rhapsody on wheat. Zhūgě Kè also requested a pen, and composed a rhapsody on grindstones, all praised it as excellent.16
Sūn Quán always separately poured good liquor to let Fèi Yī drink, watched for when he was intoxicated, and afterward asked him about state affairs, and also discussed the matters of the present era, the words difficult and accumulating in arriving. Fèi Yī at once declined to answer claiming intoxication, withdrew and compiled in order what was asked, and one by one made an answer, without any omission.17
Sūn Quán was extremely impressed with him, and said to Fèi Yī: “You are Heaven’s Under’s admirable virtue, and certainly will be leg and arm in the Shǔ Court. I fear you will not be able to repeatedly come.”18 Sūn Quán then gifted his own treasure saber to Fèi Yī. Fèi Yī answered saying: “Your servant is not talented, how can I accept your enlightened command? However a saber is used to suppress the disobedient and prevent violence and chaos. May the Great King strive to establish achievements, together supporting the Hàn House, and though your servant is ignorant and weak, to the end I will not fail to look east.”19
That Spring in Wú, Sūn Quán’s Order said: “The Army has been raised for many days, the civilians separated from farming fields, father’s and sons, husbands and wives, are not able to help one another. I extremely pity this. Now the northern caitiffs and scurried back, and for now the exterior is without troubles, so send down to the provinces and prefectures, to have them rest.”
At the time, Lù Xùn, because where he was had little grain, memorialized to have the various officers increase and expand farm fields. Sūn Quán’s reply said: “Extremely excellent. Now I father and sons personally will accept fields, my carriage’s eight oxen will be four plow-teams. Even if it does not yet match the ancients, I also wish to with the multitudes be equal in the labors.”20
Summer, Fourth Moon in Wèi [226 May 14 - June 12], Campaigning South General-in-Chief Xiàhóu Shàng died.21
Previously, Xiàhóu Shàng had a favorite concubine, stealing favor from the principal wife. The principal wife was Cáo Zhēn’s sister, and therefore the Emperor Cáo Pī sent someone to strangle and kill the concubine. Xiàhóu Shàng grieved and mourned, falling ill and becoming confused. After the concubine was buried, he could not overcome his wish to see her, and again dug her up to look at her. Cáo Pī heard this and was furious at this, saying: “Dù Xí’s disparaging of [Xiàhóu] Shàng indeed had a reason.” However, as Xiàhóu Shàng was a long-serving minister and old friend, the favor he received did not decline. When he was critically ill, he returned to the capital, and Cáo Pī personally visited him, holding his hand and weeping. Xiàhóu Shàng died, posthumous name Dào “Mourned.” His son Xiàhóu Xuán succeeded him. Later also divided from Xiàhóu Shàng’s fief three hundred households to bestow on Xiàhóu Shàng’s younger brother’s son Xiàhóu Fèng noble rank as a Within the Passes Marquess.22
Middle years early dying is called Dào.23
Imperial Order said: “[Xiàhóu] Shàng from youth was an attendant follower, thoroughly sincere and exhaustive in integrity. Though he was of a different surname, he was still bone and flesh [family], and therefore in entering was belly and heart, in going out was claws and teeth. Wisdom and strategy deep and agile, planning surpassing other men, by misfortune he early perished. Fate, what can be done? Posthumously bestow the Ribbons and Seals of the Campaigning South General-in-Chief and Marquess of Chānglíng.”24
Previously, when Cáo Pī was returning from Shòuchūn, he garrisoned at Chénliú prefecture’s border. The Administrator Sūn Yōng had an audience, and when leaving passed by Bào Xūn. At the time the camp ramparts were not finished, only setting marker lines. Sūn Yōng walked incorrectly, not following the proper roads, and the army camp directory scribe Liú Yào wished to cite him. Bào Xūn because the moats and ramparts were not finished let him go and did not cite it. When the main army returned to Luòyáng, Liú Yào had a crime, and Bào Xūn memorialized to dismiss him, but Liú Yào secretly memorialized the matter of Bào Xūn privately releasing Sūn Yōng. Imperial Order said: “Bào Xūn calls a deer a horse. Arrest and send to the Minister of Justice.” The Minister of Justice consulting the law commented: “Standard Punishment Five Years.” The Three Offices interceded: “By the law, fined gold two jīn.” The Emperor was greatly furious and said: “[Bào] Xūn has no way to survive, yet you all dare release him! Arrest the Three Offices on down to hand over to the Inspectors of Treason, to let the ten rats share a hole.”
Grand Commandant Zhōng Yáo, Excellency over the Masses Huà Xīn, Defending Army General Chén Qún, Attendant Internal Xīn Pí, Secretariat Writer Wèi Zhēn, Observing Minister of Justice Gāo Róu and others together memorialized: “[Bào] Xūn’s father [Bào] Xìn had achievements with Tàizǔ [Cáo Cāo],” pleading for Bào Xūn’s life. The Emperor did not listen, and therefore executed Bào Xūn.
Bào Xūn’s inner conduct was cultivated, incorruptible and yet able to give out donations. On the day of his death, his house had no surplus wealth.25
When the Emperor due to previous resentments wished to circumvent the law to execute Bào Xūn, Gāo Róu firmly would not follow the Imperial Order command. The Emperor was extremely angry, and therefore summoned Gāo Róu to the Terrace, sending envoy to carry out his intent at the Minister of Justice’s office. When Bào Xūn was dead then Gāo Róu was sent back to his office.26
Fifth Moon in Wèi [June 13 - July 11], Bǐngchén [226 June 28], the Wèi Emperor Cáo Pī was critically ill, and established his son Cáo Ruì as Heir-Apparent.27 Cáo Pī also summoned Center Army General-in-Chief Cáo Zhēn, Defending Army General-in-Chief Chén Qún, Campaigning East General-in-Chief Cáo Xiū, and Succoring Army General-in-Chief Sīmǎ Yì to together receive Legacy Imperial Order to support the successor ruler. Sent the Rear Palace’s women ranked Shūyuán and Zhāoyí and below back to their homes.
Dīngsì [226 June 29], the Emperor passed away (bēng) in Jiāfú Palace Hall, at the time his years forty.28 Encoffined in Chónghuá Front Hall.29 Posthumous name Wén, “Cultured,” or “Literary.”30 Warping and weaving Heaven and Earth is called Wén.31 Diligent in scholarship and enjoying inquiry is called Wén.32
That day, the Heir-Apparent Cáo Ruì ascended the Imperial Emperor’s throne. Great Amnesty. Honored the Dowager Empress as Grand Dowager Empress, Empress as Dowager Empress. The various ministers were given fief and noble rank each on individual basis.33
Previously, the physiognomy diviner Zhū Jiànpíng had said to Cáo Pī: “General, your lifespan is eighty, reaching to the time of forty there will be a small danger, may you careful guard against it.”34 When Cáo Pī was critically ill, his years were forty, and he said to his Left and Right: “Jiànpíng in saying eighty was speaking of day and night. I am finished.” Shortly after this he indeed passed away.35
Wèi Emperor Wén died twenty days after Bào Xūn. None did not for Bào Xūn sigh in regret.36
The Wèi Emperor Cáo Ruì was about escort the burial. Cáo Zhēn, Chén Qún, Wáng Lǎng, and others because of the hot weather firmly remonstrated, and so he stopped.37
Sūn Shèng states: The matter of burial is a filial son’s utmost pain. In the ways of human relations, nothing is more serious. Therefore: “Heaven’s Son’s burial is in seven moons, and all the lords completely attend.” Even with the feelings of righteous emotion, yet all are to be thorough in the sorrow when facing the burial. All the more when innate feeling is produced within, those respecting Ritual hold it heavy! The Wèi dynasty’s virtue thus was not to be the foundation for the ages. In the past Huà Yuán gave lavish burial, and gentlemen believed it abandoning his ruler to evil. [Chén] Qún and the rest in this remonstrance was to abandon even further!38
Sixth Moon in Wèi [July 12 - August 10], Wùyín [226 July 20], Emperor Wén was buried at Shǒuyánglíng. From the encoffining to the burial, all followed his Final Regulations.39
Later, Cáo Pī’s son Cáo Ruì once asked the surrendered former Shǔ General Huáng Quán: “Heaven’s Under is split in three, how should it be decided which land is correct?” Huáng Quán said: “It should by Astronomy be decided. Formerly Yínghuò [Mars] guarded Xīn [asterism] and Wén Huángdì [Cáo Pī] passed away. Wú and Shǔ two rulers were at peace and secure. This is the verification.”40
Noting that the Three State histories all are without a record of “Yínghuò guarded Xīn,” it probably should be “entered Tàiwèi.”41 Previously, Huángchū Sixth Year Fifth Moon Rénxū [225 July 9], Yínghuò (Mars) entered Tàiwēi, reaching to the twenty-sixth day, Rénshēn [July 19], with Suìxīng (Jupiter) reaching one another, both crossing Yòu Zhífǎ (Zavijava/Beta Virginis), reaching to the twenty-seventh day Guǐyǒu [July 20], then exited. Divination states: “From Yòu entering thirty days and above, the Ruler of Men has Great Worry.” Also: “Sun, Moon, Five Planets crossing Zuǒ or Yòu Zhífǎ, Great Ministers have Worry.” Another statement: “Zhìfǎ is punishment. Metal and Fire exceptionally extreme.” Eleventh Moon, Imperial son the King of Dōngwǔyáng Cáo Jiàn died. Seventh Year Standard Moon, Agile Cavalry General Cáo Hóng was reduced to a commoner. Fourth Moon, Campaigning South General-in-Chief Xiàhóu Shàng died. Fifth Moon, Emperor Wén passed away.42
Previously, the Emperor Wén Cáo Pī enjoyed literary scholarship, and attended to writing.43 Once, when Cáo Pī was at the East Palace, an epidemic greatly spread [probably the 217 epidemic], and the people of the time suffered and died. Cáo Pī was deeply emotional and sighed, and wrote a letter to then Minister Judge Wáng Lǎng that said: “Living, there is seven chǐ of body. Dead, there is only one coffin of dust. Only by establishing virtue and raising reputation can there be no decay. After that there is nothing as good as writing books. Epidemics have repeatedly spread, servicemen and people falling. I alone am what man, to be able to preserve this lifespan?” Therefore he compiled what he had written, the Diǎnlùn “Discourses on the Canons,” Odes, Rhapsodies, altogether over a hundred volumes. He gathered various Classicists within the city gates, discussing and debating great meanings, consistently without tiring,44 and compiled together classic works, arranging by category, altogether over a thousand volumes, titled Huánglǎn “Imperial Readings.”45 Later, Cáo Pī had his Diǎnlùn and odes and rhapsodies written in a silk book and gifted to Sūn Quán, and also had a paper copy gifted to Zhāng Zhāo.46
Cáo Pī was good at dànqí (a board game of throwing pellets at targets), able to use a hand scarf corner. At the time there was a scholar also able to lower his head to use his cap’s head cloth corner to throw pieces.47
Wèi Emperor Wén always admired Hàn Emperor Wén’s conduct as a ruler, lenient and benevolent, mysterious and silent, and attended to desires to use virtue to transform the people and to have the manners of a worthy sage. At the time of the literary scholars and various classicists, some believed that although Xiào-Wén was worthy, his intelligence and understanding of state systems did not compare to Jiǎ Yì. Cáo Pī because of this wrote Tàizōng Lùn “Discourse on Tàizōng (Hàn Emperor Xiào-Wén, Liú Héng)” that said: “In the past the Yǒu Miáo would not be subjects, Chónghuá [Shùn] danced with shield and battle-ax [to subdue them]. Wèi Tuó declared himself Emperor, Xiào-Wén succored him with kindness and virtue. [Hàn’s] King of Wú would not attend Court, [Xiào-Wén] bestowed him with table and staff to succor his thoughts, and Heaven’s Under was tranquil. Thus he spread the instructions of the Three Clauses, influence of contentedness and fraternity, wishing to allow those people who in past times accumulated fatigue, to be able to stride forward and highly discuss, without fearful hearts. Though Jiǎ Yì had talent and cleverness, planned and prepared state government, was a special worthy minister, with the disposition of Guǎn [Zhòng] and Yàn [Yīng], how could it compare to Xiào-Wén’s capacity as a great man?” Within three years, because Sūn Quán would not submit, Cáo Pī again issued the Tàizōng Lùn to clearly show that he had not wanted war.
On another day Cáo Pī also casually said: “Looking back, I also have three matters that I cannot seek to imitate from Hàn Emperor Wén: killing [his mother’s brother] Bó Zhāo, favoring Dèng Tōng, and letting Lady Shèn wear clothes that did not touch the ground and gather up document bags to make curtains [out of frugality]. I believe that Hàn Wén’s frugality was beyond reason. To his mother’s brother’s family, he should have cared for them by his kindness, but should not have given them power, and so they violated penal laws, and could not but be harmed.” Cáo Pī wished to uphold the central Way, believing that monarchs in bearing should be like this.48
Chén Shòu states: Emperor Wén was naturally endowed with literary elegance, on using brush completed composition, widely learned and strong memory, talent and skill both furnished. If only he had added to that expansive and great tolerance, strove with fair and impartial sincerity, chased ambition while maintaining principles, achieved and expanded virtuous heart, then compared to the worthy rulers of the ancients, how would there have been such a long distance?49
In the Diǎnlùn, Cáo Pī narrated about himself:
In the beginning of Chūpíng [190], Dǒng Zhuó killed the Ruler and poisoned the [Dowager] Empress, overthrowing and capsizing the Ruling House. At the time the Four Seas were already destitute from the government of Zhōngpíng [184 - 189], and also hated [Dǒng] Zhuó’s vicious rebellion, family after family worried of chaos, man after man were in danger. East of the mountains the Governors and Administrators all took the Chūnqiū’s meaning “Wèi men suppressed Zhōuyù at Pú,” saying that man after man all needed to suppress the rebel. Thereupon there was a great raising of Righteous Troops, famed heroes and great adventurers, wealthy houses and strong clans, waving and rising as clouds gathering, ten thousand lǐ joining one another. The brigades of Yǎn and Yù [provinces] battled at Xíngyáng, the armor of Hénèi garrisoned Mèngjīn. [Dǒng] Zhuó therefore moved the Great Carriage, moving the capital west to Cháng’ān. But east of the mountains, the large linked prefectures and states, the middle won cities and towns, the small gathered paths and streets, in turn conquering and destroying one another. It happened the Huángjīn “Yellow Scarves” flourished in Hǎi and Dài, mountain bandits were violent in Bìng and Jì [provinces], riding victories to turn and attack, engulfing and going south. Villages and cities spotted smoke and fled, city walls saw dust [of approaching armies] and dispersed, the Hundred Surnames perished and died, exposed bones like weeds. I at the time was aged five years, and the my father because the age was disturbed and in chaos, taught me to learn to shoot. At six years I knew how to shoot, and he also taught me to ride horse. At eight years I was able to ride and shoot. Because at the time there were many dangers, in every campaign I always accompanied. At Jiàn’ān’s beginning [196], my father campaigned south against Jīng province, reaching Wǎn, and Zhāng Xiù surrendered. Within ten days he rebelled, and I lost my elder brother the Filial and Incorruptible candidate [Cáo Áng] Zǐxiū, and my elder cousin Ānmín came to harm. At the time I was aged ten years, and rode horse to escape.
The ways of the civil and military, each according to the times are used. I was born at the season of Zhōngpíng [184 – 189], and grew up among weapons and soldiers. Therefore in youth I was good with bow and horse, and to now I have not declined, pursuing birds for ten lǐ, galloping and shooting always at a hundred bù, my days are many and my body strong, and my heart never tires.
Jiàn’ān Tenth Year [205], having just settled Jì Province, the Huì and Mò sent tribute of excellent bows, Yān and Dài proffered famed horses. At the time it was the end of spring, the season of sprouting, with wind fanning things, bow dry and hand supple, grass shallow and beasts fat, and with my elder cousin [Cáo Zhēn] Zǐdān we hunted to Yè’s west. At the end of the day we hand captured deer of nine, pheasants and hares of thirty.
Later the army campaigned south to Qūlí, Secretariat Writers Director Xún Yù arrived to present comforts to the army, and after meeting and conversing with me, [Xún] Yù said: “I have heard that you are good at shooting with both left and right. This is truly difficult to achieve.” I said: “Your Honor has not yet seen aiming by neck and shooting from the mouth, reaching down to the horse hooves and looking up to the Yuèzhī [targets].” [Xún] Yù laughed and said: “Just so!” I said: “Guiding walls have their constant paths; targets have their designated places. Though every shot is a hit, it is not enough to be wonderful. If riding on open plains, going across fertile grasses, pursuing cunning beasts, intercepting light birds, to let bow be never bent in vain, every shot certainly exact, then that would be wonderful.” At the time Military Libationer Zhāng Jīng was seated, and looking to [Xún] Yù clapped his hands and said: “Excellent!”
I also learned sword fencing, and studied many masters, across the Four Quarters the techniques are each unique, but only the masters of the capital are the best. During the times of [Hàn Emperors] Huán and Líng, there was a Tiger Elite [guard] Wáng Yuè who excelled in these techniques, and was praised by the capital masters. Hénán’s Shǐ Ā said that he in the past with [Wáng] Yuè traveled, completely learned his methods, and I studied under [Shǐ] Ā to learn its vital skills. Once I was with Pacifying Caitiffs General Liú Xūn and Exerting Authority General Dèng Zhǎn and others together drinking. Previously I had heard [Dèng] Zhǎn was strong in arm, had learned the Five Weapons, and also had been praised as being able to with bare hands fight against naked blades. I with him discussed swords for a good while, and said that the General's skills were not as said, that I enjoyed these things, and also had obtained good skills, and therefore asked him to face me. At the time we were so intoxicated that our ears burned, and just eating sugar canes, so we used them as sticks, went down from the Palace Hall and repeatedly sparred, three times striking his arm, and those left and right greatly laughed. [Dèng] Zhǎn was dissatisfied, and requested to go again. I said that my technique was of a fast sort, difficult to use to strike the face, and therefore only struck the arms. [Dèng] Zhǎn said he wished to spar one more time. I knew he wished to charge to hit my center, and therefore falsely advanced. [Dèng] Zhǎn indeed charged ahead, but I on merely lifting my leg struck right on his forehead, and those seated and watching were startled. I returned to my seat, and laughed and said: “In the past Yáng Qìng sent Chúnyú Yì to abandon his former techniques, and again receive instruction in secret techniques. Now I also wish for General Dèng [Zhǎn] to abandon his former tricks, and again receive instruction on the important principles.” All those seated were thoroughly entertained. [But] in such matters, one cannot really call oneself great: when young I learned dual wielding, and myself said I was without match. Commonly dual halberds are called seated iron room, inlaid railings are called concealed wood door. Later I studied under Chén state’s Yuán Mǐn, who used one [weapon] to fight dual [wielding], and in every match he was like a spirit, the opponent did not know where it would strike out. In those former days if I had encountered [Yuán] Mǐn on a narrow road, [the duel] would have at once be decided [against me]!
With other games I had few that I enjoyed, only in playing dànqí did I somewhat exhaust the skill, and when young made a rhapsody for it. In the past in the capital the foremost players were the Marquess of Mǎhé village, Dōngfāng Ānshì, and young noble Zhāng, and I always regret that I could not have played against these sirs.
My father greatly enjoyed the Shī and Shū and literature. Although he was in the army, his hands did not set aside books, and always studied them when at ease, always saying: “Men who are studious when young are able to think hard, but when grown are forgetful. Those grown up but still able to be diligent in study, are only me and Yuán Bóyè.” I therefore when young recited the Shī and Lún, and when grown studied through the words of the Five Classics, the Four Subjects, the Shǐ and Hàn, and the Hundred Schools of thought, and there was none I did not read.50
After he heard that his elder brother the Emperor Wén had died, Cáo Zhí composed a eulogy:
On Huángchū Seventh Year Fifth Moon Seventh Day [sic. should be Seventeenth Day], the Greatly Departed Imperial Emperor Passed Away, Oh Alas! At the time Heaven Thundered and Earth Quaked, collapsing mountains and falling frost, sun’s essence meager in light, all latitudes going wrong, the Hundred Surnames crying aloud, Myriad States sorrowful and pained, like mourning for father and mother, cherished thoughts surpassing Táng, beating chest and jumping in the suburbs and wilds, looking up to ponder the vast blue, all saying: What crime, to early perish and fall, oh alas! Grieving for the Greatly Departed, suddenly how light is extinguished, forever abandoning the Myriad States, clouds departing and rain dried away. Continuing to ask into the desolation, confused and dumb choking with sobs, tucking in sleeve spear heads and drawing blades, sighing for my own death, to chase after the three goods, willing in heart to share a grave, in emotion pondering the Nán Fēng [song], thoughts melancholy and slow, to in the end accompany in destruction, pointing to the sun as oath. Investigating the various former records, searching for wise words, life is like a floating passing, only virtue can be discussed, in morning heard and at evening gone, how Kǒng Zhì was preserved. The august though once gone, Heaven’s blessings forever extend. How to narrate virtue? Memorialize it on white silk. How to sing of achievements? Declare it in pipes and strings. Therefore I made a eulogy saying:
Bright bright the grand essence, the two principles first separated, center harmonizing to create matter, originating human order, thus reaching the Three Augusts, filling and maintaining the true way, passing down to the Five Emperors, continuing it with exemplary purity, the Three Dynasties made systems, following with warfare and establishing achievement. The last successors were not preserved, the network slackened to Qín, collapsing music and extinguishing scholarship, classicists buried and rituals burned, two generations and destroyed, the Hàn dynasty then followed, not seeking the ancient teachings, Yíng Zhèng was imitated, the King’s networks and Emperor’s canons thus were quieted and not heard. The end of light secluded and dark, the ways examining shifting fortunes, Qián and Kūn cycling in calendars, selecting sages and appointing worthies, thus embracing great enactment, concentrating in the foremost of the masses.
Dragon flying to initiate blessings, uniting agreement of the highest mysteries, Five Phases settled in order, changing title and reforming year, brilliant brilliant radiant radiant, receiving Mandate from Heaven. Benevolent airs descending on all, virtue by ritual announced, auspicious thoughts and sagely character, towering among the young and beautiful. Mastery of six canons, scholarship not leaving the halls, devoting heart without fault, contending wills against the blue abyss. Talent and refinement elegant and bright, like the luster of jade, listening and inquiring without guides, gazing and seeing the invisible. His firmness like metal, his purity like jasper, like the cleanliness of ice, like the leveling of whetstones. Ranking the noble without bias, killing the rebellious without lightness, heart mirroring myriad mechanisms, embracing and enlightening subordinate feelings. Wishing for good arms and legs [assistant ministers], praising the past’s Yī [Yǐn] and Lǚ [Shàng], searching and raising up the low, citing Tāng and imitating Yǔ, drawing out talents from mountain caves, choosing servicemen out of disheveled doors, only virtue was considered, no constraints by ancestry. The exterior of earthen houses, righteousness was the plan, not building by rugged terrain, the Six Directions were measured. Fair word together honored, below by pure people, restoring and developing regulation, continuing on from former men. Developing rank grade systems, praising and censuring by cause. Riding the chariots of Yīn, enacting the seasons of Xià. Golden root yellow room, green foliage dragon scales, ribbon and crown esteemed and beautiful, measuring cord renewed, honoring solemnly and courtesy contained, gazing like a deity.
Proper governors sublimely raised, veneration in sympathizing with the people, tiger officers carrying integrity, defending the four neighbors. What the vermilion flags destroyed, the nine soils were shaken, what subduing was not comparable, who dared not be servant? Hanging banners by the sea, myriad leagues without dust. Caitiff defenses viciously pierced, heads falling at the Jiāng and Mín, [Sūn] Quán like a dried fish, drying up and straightening scales, the Sùshèn paying tribute, the Yuècháng delivering treasures, the Tiáozhī in cutoff regions sent sons as attendants to inwardly submit. Virtue comparable to the Former Imperials, achievements comparable to grand antiquity. Above spirits sending down signs, the Yellow Beginning (Huángchū) accepting blessings, the Hé’s dragon and Luò’s turtle, crossed waves to roam downstream, level tones answering ropes, divine birds soaring and dancing, numerous weeds from the steps removed, fastening wind and fanning heart, white beasts and white birds, flying and running in the suburbs and wilds, divine bells and treasure cauldrons, found in old earth, clouds flowering sweet dew, raining and applied on the cosmos, Língzhī growing in ponds, Zhūhuá shading the shores. Again and again the lavish airs, vast and vast the sweet rain, sowing and reaping in abundance, our grain our millet. Families girdled in the kindness of the lord, households immersed in the compassion of fathers, planning to deliver Grand Harmony, accord with virtue and preserve righteousness, about to ascend Jièshān, the Former Imperial forming a pair. Engraving stone to chronicle merits, simultaneously recording multitudes of omens, expanding the Fēng-Shàn [sacrifices], returning achievements to Heaven and Earth, serving courtesy the hundred spirits, merit and mandate viewing plans, watching and sacrificing to the four peaks, burning and conferring offered firewood, cleansing the South Suburbs, ancestral sacrifices to the Upper God, three sacrifical animals all provided, summer Dì autumn Cháng [sacrifices], inaugural lords accompanying sacrifices, proffering jade ring and presenting jade tablet. Phoenix carriage distantly lush, dragon flag Minister of Ceremonies, thus finishing Tài Temple, bells and drums sounding and sounding, eulogizing virtue and singing of achievement, eight rows of dancers tinkling and tinkling. August ancestors thus fed, illustrious father coming to enjoy, divine utensils and liquor placed, sending down good fortune.
Heaven and Earth quaked and shook, so the Greatly Departed calmed them. The three lights were dark and hidden, so the Greatly Departed illuminated them. The Imperial cords cut off, so the Greatly Departed weaved them. The Divine Vessels were not gathered, so the Greatly Departed managed them. Ritual and Music were neglected, so the Greatly Departed spread them. Benevolence and Righteousness were submerged, so the Greatly Departed raised them. Hidden Dragon Concealed Phoenix, so the Greatly Departed flew them. The distant Dí abandoned prosperity, so the Greatly Departed rectified them. On the Throne seven years, the foundational achievement was yet raised, above to make eternal Grand Harmony, surpass the legacies of the Three and Five, he should have been a teacher for all, expanding as a divine ruler, lifespan lasting metal and stone, equaling the count of Dōngfù, how could he suddenly be lost, sending body to Lordly Earth, leaving us desolate and desolate, without sight without looking after. Oh august sky, why so cruel? Oh alas! Clearly investigating good or bad fortune, body distant from survival or destruction, deeply passing down canon regulation, extending to the successor Imperial. Sagely ascended reverently serving, to follow to lead, then initiating the mysterious cosmos, foundation at Shǒuyáng, following the path of Gǔlín, recalling Yáo of admirable Táng, with Héshān same tomb, no trees no boundaries, pottery carriages and grass effigies, pearls and jade not stored. A hundred deities alert in attention, coming guests in the secluded hall, plowing birds fields of beasts, soaring the distant soul.
Therefore, waiting for the vast passage’s delivered achievement, ah! Perfecting the inaugural season’s admirable fortune. Concealing flowery body in the coffin, ah! Galloping the Standard Hall to house the spirit. Looking back to the see the successor’s wails, ah! Preserving the onlookers’ sorrowful sounds. Mourning the quiet carriage’s dried remains, ah! Emotional at the containing chariot’s fast journey. Floating flying soul to the light firmament, ah! To the yellow ruins to extinguish shape. Turning back on the three lights shining clear, ah! Returning to the dark house’s gloomy depths. Oh the one journey with no return, ah! Pained by the hidden door’s long bolt. Consulting the distant servants’ solitary distance, ah! Feeling the vicious shunning by grief and shock. Heart isolated and not informed, ah! Numerous flowing tears reaching the neck. Pondering grace and glory so unexpectedly abandoned, ah! Obstructing the gate passes’ lofty towers. Looking back to mourning band with light lifting, ah! Chasing our infant of the guarded pass. Wishing to fly high and distantly rest, ah! Dreading the distant warps of Heaven’s net. Distantly throwing bones to the mountain’s foot, ah! Repaying kindness and nurture in the lower hall. Indignantly beating heart and personally lamenting, ah! Fearing that giving is heavy and life is light. Sighing, the trifling drive to action, ah! Sweet, nine deaths and forgetting life. How many are the director of life’s conscription registers, ah! First yellowing hair and then falling and withering. Heaven covers high and examines the low, ah! Hoping the divine intelligence listens to us. Alone and desolate but with none to tell, ah! Recalling the past scenery and pitying condition. Presenting this document to write thoughts, ah! Joining brush and ink to lay out sincerity. Oh Alas!51
《陳壽·魏志二·文帝紀》七年春正月，將幸許昌，許昌城南門無故自崩，帝心惡之，遂不入。壬子，行還洛陽宮。
《說文》山壞也。
《禮記·曲禮下》:崩，曰天王崩。
《房玄龄·晉書卷十三·天文下》七年正月，驃騎將軍曹洪免為庶人。
《陳壽·魏志九·曹洪傳》始，洪家富而性吝嗇。
裴松之注《陳壽·魏志九·曹洪傳》魏略曰：初，太祖為司空時，以己率下，每歲發調，使本縣平貲。于時譙令平洪貲財與公家等，太祖曰：「我家貲那得如子廉耶！」文帝在東宮，嘗從洪貸絹百匹，洪不稱意。
《陳壽·魏志九·曹洪傳》始，洪家富而性吝嗇，文帝少時假求不稱，常恨之，遂以舍客犯法，下獄當死。
裴松之注《陳壽·魏志九·曹洪傳》魏略曰：文帝收洪，時曹真在左右，請之曰：「今誅洪，洪必以真為譖也。」帝曰：「我自治之，卿何豫也？」
《陳壽·魏志九·曹洪傳》群臣並救莫能得。
裴松之注《陳壽·魏志九·曹洪傳》魏略曰：會卞太后責怒帝，言「梁、沛之間，非子廉無有今日」。
《陳壽·魏志九·曹洪傳》太祖起義兵討董卓，至滎陽，為卓將徐榮所敗。太祖失馬，賊追甚急，洪下，以馬授太祖，太祖辭讓，洪曰：「天下可無洪，不可無君。」遂步從到汴水，水深不得渡，洪循水得船，與太祖俱濟，還奔譙。
《陳壽·魏志九·曹洪傳》於是泣涕屢請，乃得免官削爵土。洪先帝功臣，時人多為觖望。
《陳壽·蜀志三·後主傳》四年春，都護李嚴自永安還住江州，築大城。
《陳壽·蜀志十·李嚴傳》四年，轉為前將軍。以諸葛亮欲出軍漢中，嚴當知後事，移屯江州，留護軍陳到駐永安，皆統屬嚴。
《太平御覽三百四十一·兵部七十二》諸葛亮《與瑾書》曰：兄嫌白帝兵非精練到所督，則先主帳下白毦西方上兵也。嫌其少也，當復部分江州兵以廣益之。
《陳壽·蜀志十四·費禕傳》亮以初從南歸，以禕為昭信校尉使吳。孫權性既滑稽，嘲啁無方，諸葛恪、羊茞等才博果辯，論難鋒至，禕辭順義篤，據理以答，終不能屈。
裴松之注《陳壽·吳志十九·諸葛恪傳》恪別傳曰：權嘗饗蜀使費禕，先逆敕群臣：「使至，伏食勿起。」禕至，權為輟食，而群下不起。禕啁之曰：「鳳皇來翔，騏驎吐哺，驢騾無知，伏食如故。」恪答曰：「爰植梧桐，以待鳳皇，有何燕雀，自稱來翔？何不彈射，使還故鄉！」禕停食餅，索筆作麥賦，恪亦請筆作磨賦，咸稱善焉。
裴松之注《陳壽·蜀志十四·費禕傳》禕別傳曰：孫權每別酌好酒以飲禕，視其已醉，然後問以國事，並論當世之務，辭難累至。禕輒辭以醉，退而撰次所問，事事條答，無所遺失。
《陳壽·蜀志十四·費禕傳》權甚器之，謂禕曰：「君天下淑德，必當股肱蜀朝，恐不能數來也。」
裴松之注《陳壽·蜀志十四·費禕傳》禕別傳曰：權乃以手中常所執寶刀贈之，禕答曰：「臣以不才，何以堪明命？然刀所以討不庭、禁暴亂者也，但願大王勉建功業，同獎漢室，臣雖闇弱，終不負東顧。」
《陳壽·吳志二·吳主傳》五年春，令曰：「軍興日久，民離農畔，父子夫婦，不聽相卹，孤甚愍之。今北虜縮竄，方外無事，其下州郡，有以寬息。」是時陸遜以所在少穀，表令諸將增廣農畝。權報曰：「甚善。今孤父子親自受田，車中八牛以為四耦，雖未及古人，亦欲與眾均等其勞也。」
《房玄龄·晉書十三·天文下》四月，征南大將軍夏侯尚薨。
《陳壽·魏志九·夏侯尚傳》尚有愛妾嬖幸，寵奪適室；適室，曹氏女也，故文帝遣人絞殺之。尚悲感，發病恍惚，既葬埋妾，不勝思見，復出視之。文帝聞而恚之曰：「杜襲之輕薄尚，良有以也。」然以舊臣，恩寵不衰。六年，尚疾篤，還京都，帝數臨幸，執手涕泣。尚薨，諡曰悼侯。子玄嗣。又分尚戶三百，賜尚弟子奉爵關內侯。
《逸周書·謚法》年中早夭曰悼。
裴松之注《陳壽·魏志九·夏侯尚傳》魏書載詔曰：「尚自少侍從，盡誠竭節，雖云異姓，其猶骨肉，是以入為腹心，出當爪牙。智略深敏，謀謨過人，不幸早殞，命也奈何！贈征南大將軍、昌陵侯印綬。」
《陳壽·魏志十二·鮑勛傳》帝從壽春還，屯陳留郡界。太守孫邕見，出過勛。時營壘未成，但立標埒，邕邪行不從正道，軍營令史劉曜欲推之，勛以塹壘未成，解止不舉。大軍還洛陽，曜有罪，勛奏絀遣，而曜密表勛私解邕事。詔曰：「勛指鹿作馬，收付廷尉。」廷尉法議：「正刑五歲。」三官駮：「依律罰金二斤。」帝大怒曰：「勛無活分，而汝等敢縱之！收三官已下付刺姦，當令十鼠同穴。」太尉鍾繇、司徒華歆、鎮軍大將軍陳群、侍中辛毗、尚書衛臻、守廷尉高柔等並表「勛父信有功於太祖」，求請勛罪。帝不許，遂誅勛。勛內行既脩，廉而能施，死之日，家無餘財。
《陳壽·魏志二十四·高柔傳》帝以宿嫌，欲枉法誅治書執法鮑勛，而柔固執不從詔命。帝怒甚，遂召柔詣臺；遣使者承指至廷尉考竟勛，勛死乃遣柔還寺。
《陳壽·魏志三·明帝紀》七年夏五月，帝病篤，乃立為皇太子。
《陳壽·魏志二·文帝紀》夏五月丙辰，帝疾篤，召中軍大將軍曹真、鎮軍大將軍陳群、征東大將軍曹休、撫軍大將軍司馬宣王，並受遺詔輔嗣主。遣後宮淑媛、昭儀已下歸其家。丁巳，帝崩于嘉福殿，時年四十。
裴松之注《陳壽·魏志二·文帝紀》魏書曰：殯於崇華前殿。
《陳壽·魏志二·文帝紀》文皇帝諱丕，字子桓，武帝太子也。
《逸周書·謚法》經緯天地曰文。
《逸周書·謚法》勤學好問曰文。
《陳壽·魏志三·明帝紀》丁巳，即皇帝位，大赦。尊皇太后曰太皇太后，皇后曰皇太后。諸臣封爵各有差。
《陳壽·魏志二十九·朱建平傳》建平曰：「將軍當壽八十，至四十時當有小厄，願謹護之。」
《陳壽·魏志二十九·朱建平傳》文帝黃初七年，年四十，病困，謂左右曰：「建平所言八十，謂晝夜也，吾其決矣。」頃之，果崩。
《陳壽·魏志十二·鮑勛傳》後二旬，文帝亦崩，莫不為勛歎恨。
裴松之注《陳壽·魏志二·文帝紀》魏氏春秋曰：明帝將送葬，曹真、陳群、王朗等以暑熱固諫，乃止。
裴松之注《陳壽·魏志二·文帝紀》孫盛曰：夫窀穸之事，孝子之極痛也，人倫之道，於斯莫重。故天子七月而葬，同軌畢至。夫以義感之情，猶盡臨隧之哀，況乎天性發中，敦禮者重之哉！魏氏之德，仍世不基矣。昔華元厚葬，君子以為棄君於惡，群等之諫，棄孰甚焉！
《陳壽·魏志二·文帝紀》六月戊寅，葬首陽陵。自殯及葬，皆以終制從事。
裴松之注《陳壽·蜀志十三·黃權傳》蜀記曰：魏明帝問權：「天下鼎立，當以何地為正？」權對曰：「當以天文為正。往者熒惑守心而文皇帝崩，吳、蜀二主平安，此其徵也。」
《房玄龄·晉書十三·天文下》案三國史並無熒惑守心之文，疑是入太微。
《沈約·宋書二十三·天文一》案三國史並無熒惑守心之文，宜是入太微。
《陳壽·魏志二·文帝紀》壬戌，熒惑入太微。
《房玄龄·晉書十三·天文下》六年五月壬戌，熒惑入太微，至壬申，與歲星相及，俱犯右執法，至癸酉乃出。占曰：「從右入三十日以上，人主有大憂。」又曰：「月、五星犯左右執法，大臣有憂。」一曰：「執法者誅，金、火尤甚。」十一月，皇子東武陽王鑒薨。七年正月，驃騎將軍曹洪免為庶人。四月，征南大將軍夏侯尚薨。五月，帝崩。
《沈約·宋書二十三·天文一》黃初六年五月十六日壬戌，熒惑入太微，至二十六日壬申，與歲星相及，俱犯右執法，至二十七日癸酉，乃出。占曰：「從右入三十日以上，人主有大憂。」又「日月五星犯左右執法，大臣有憂」。一曰：「執法者誅。金火尤甚。」十一月，皇子東武陽王鑒薨。七年正月，驃騎將軍曹洪免為庶人。四月，征南大將軍夏侯尚薨。五月，文帝崩。
《陳壽·魏志二·文帝紀》 初，帝好文學，以著述為務，自所勒成垂百篇。
裴松之注《陳壽·魏志二·文帝紀》魏書曰：帝初在東宮，疫癘大起，時人彫傷，帝深感歎，與素所敬者大理王朗書曰：「生有七尺之形，死唯一棺之土，唯立德揚名，可以不朽，其次莫如著篇籍。疫癘數起，士人彫落，余獨何人，能全其壽？」故論撰所著典論、詩賦，蓋百餘篇，集諸儒於肅城門內，講論大義，侃侃無倦。
《陳壽·魏志二·文帝紀》又使諸儒撰集經傳，隨類相從，凡千餘篇，號曰皇覽。
裴松之注《陳壽·魏志二·文帝紀》胡沖吳曆曰：帝以素書所著典論及詩賦餉孫權，又以紙寫一通與張昭。
裴松之注《陳壽·魏志二·文帝紀》博物志曰：帝善彈棋，能用手巾角。時有一書生，又能低頭以所冠著葛巾角撇棋。
裴松之注《陳壽·魏志二·文帝紀》魏書曰：常嘉漢文帝之為君，寬仁玄默，務欲以德化民，有賢聖之風。時文學諸儒，或以為孝文雖賢，其於聰明，通達國體，不如賈誼。帝由是著太宗論曰：「昔有苗不賓，重華舞以干戚，尉佗稱帝，孝文撫以恩德，吳王不朝，錫之几杖以撫其意，而天下賴安；乃弘三章之教，愷悌之化，欲使曩時累息之民，得闊步高談，無危懼之心。若賈誼之才敏，籌畫國政，特賢臣之器，管、晏之姿，豈若孝文大人之量哉？」三年之中，以孫權不服，復頒太宗論于天下，明示不願征伐也。他日又從容言曰：「顧我亦有所不取于漢文帝者三：殺薄昭；幸鄧通；慎夫人衣不曳地，集上書囊為帳帷。以為漢文儉而無法，舅后之家，但當養育以恩而不當假借以權，既觸罪法，又不得不害矣。」其欲秉持中道，以為帝王儀表者如此。胡沖吳曆曰：帝以素書所著典論及詩賦餉孫權，又以紙寫一通與張昭。
《陳壽·魏志二·文帝紀》評曰：文帝天資文藻，下筆成章，博聞彊識，才蓺兼該；若加之曠大之度，勵以公平之誠，邁志存道，克廣德心，則古之賢主，何遠之有哉！
裴松之注《陳壽·魏志二·文帝紀》典論帝自敘曰：初平之元，董卓殺主鴆后，蕩覆王室。是時四海既困中平之政，兼惡卓之凶逆，家家思亂，人人自危。山東牧守，咸以春秋之義，「衛人討州吁于濮」，言人人皆得討賊。於是大興義兵，名豪大俠，富室強族，飄揚雲會，萬里相赴；兗、豫之師戰于滎陽，河內之甲軍于孟津。卓遂遷大駕，西都長安。而山東大者連郡國，中者嬰城邑，小者聚阡陌，以還相吞滅。會黃巾盛於海、岱，山寇暴於并、冀，乘勝轉攻，席卷而南，鄉邑望煙而奔，城郭睹塵而潰，百姓死亡，暴骨如莽。余時年五歲，上以世方擾亂，教余學射，六歲而知射，又教余騎馬，八歲而能騎射矣。以時之多故，每征，余常從。建安初，上南征荊州，至宛，張繡降。旬日而反，亡兄孝廉子修、從兄安民遇害。時余年十歲，乘馬得脫。夫文武之道，各隨時而用，生于中平之季，長于戎旅之間，是以少好弓馬，于今不衰；逐禽輒十里，馳射常百步，日多體健，心每不厭。建安十年，始定冀州，濊、貊貢良弓，燕、代獻名馬。時歲之暮春，勾芒司節，和風扇物，弓燥手柔，草淺獸肥，與族兄子丹獵于鄴西，終日手獲獐鹿九，雉兔三十。後軍南征次曲蠡，尚書令荀彧奉使犒軍，見余談論之末，彧言：「聞君善左右射，此實難能。」余言：「執事未睹夫項發口縱，俯馬蹄而仰月支也。」彧喜笑曰：「乃爾！」余曰：「埒有常徑，的有常所，雖每發輒中，非至妙也。若馳平原，赴豐草，要狡獸，截輕禽，使弓不虛彎，所中必洞，斯則妙矣。」時軍祭酒張京在坐，顧彧拊手曰「善」。余又學擊劍，閱師多矣，四方之法各異，唯京師為善。桓、靈之間，有虎賁王越善斯術，稱於京師。河南史阿言昔與越遊，具得其法，余從阿學之精熟。嘗與平虜將軍劉勳、奮威將軍鄧展等共飲，宿聞展善有手臂，曉五兵，又稱其能空手入白刃。余與論劍良久，謂言將軍法非也，余顧嘗好之，又得善術，因求與余對。時酒酣耳熱，方食芊蔗，便以為杖，下殿數交，三中其臂，左右大笑。展意不平，求更為之。余言吾法急屬，難相中面，故齊臂耳。展言願復一交，余知其欲突以取交中也，因偽深進，展果尋前，余卻腳鄛，正截其顙，坐中驚視。余還坐，笑曰：「昔陽慶使淳于意去其故方，更授以祕術，今余亦願鄧將軍捐棄故伎，更受要道也。」一坐盡歡。夫事不可自謂己長，余少曉持複，自謂無對；俗名雙戟為坐鐵室，鑲楯為蔽木戶；後從陳國袁敏學，以單攻複，每為若神，對家不知所出，先日若逢敏於狹路，直決耳！余於他戲弄之事少所喜，唯彈棋略盡其巧，少為之賦。昔京師先工有馬合鄉侯、東方安世、張公子，常恨不得與彼數子者對。上雅好詩書文籍，雖在軍旅，手不釋卷，每每定省從容，常言人少好學則思專，長則善忘，長大而能勤學者，唯吾與袁伯業耳。余是以少誦詩、論，及長而備歷五經、四部，史、漢、諸子百家之言，靡不畢覽。
裴松之注《陳壽·魏志二·文帝紀》鄄城侯植為誄曰：「惟黃初七年五月七日，大行皇帝崩，嗚呼哀哉！于時天震地駭，崩山隕霜，陽精薄景，五緯錯行，百姓呼嗟，萬國悲傷，若喪考妣，（恩過慕）〔思慕過〕唐，擗踊郊野，仰想穹蒼，僉曰何辜，早世殞喪，嗚呼哀哉！悲夫大行，忽焉光滅，永棄萬國，雲往雨絕。承問荒忽，惛懵哽咽，袖鋒抽刃，歎自僵斃，追慕三良，甘心同穴。感惟南風，惟以鬱滯，終於偕沒，指景自誓。考諸先記，尋之哲言，生若浮寄，唯德可論，朝聞夕逝，孔志所存。皇雖一沒，天祿永延，何以述德？表之素旃。何以詠功？宣之管絃。乃作誄曰：皓皓太素，兩儀始分，中和產物，肇有人倫，爰暨三皇，實秉道真，降逮五帝，繼以懿純，三代制作，踵武立勳。季嗣不維，網漏于秦，崩樂滅學，儒坑禮焚，二世而殲，漢氏乃因，弗求古訓，嬴政是遵，王綱帝典，闃爾無聞。末光幽昧，道究運遷，乾坤迴曆，簡聖授賢，乃眷大行，屬以黎元。龍飛啟祚，合契上玄，五行定紀，改號革年，明明赫赫，受命于天。仁風偃物，德以禮宣；祥惟聖質，嶷在幼妍。庶幾六典，學不過庭，潛心無罔，抗志青冥。才秀藻朗，如玉之瑩，聽察無嚮，瞻睹未形。其剛如金，其貞如瓊，如冰之潔，如砥之平。爵公無私，戮違無輕，心鏡萬機，攬照下情。思良股肱，嘉昔伊、呂，搜揚側陋，舉湯代禹；拔才巖穴，取士蓬戶，唯德是縈，弗拘禰祖。宅土之表，道義是圖，弗營厥險，六合是虞。齊契共遵，下以純民，恢拓規矩，克紹前人。科條品制，褒貶以因。乘殷之輅，行夏之辰。金根黃屋，翠葆龍鱗，紼冕崇麗，衡紞維新，尊肅禮容，矚之若神。方牧妙舉，欽於恤民，虎將荷節，鎮彼四鄰；朱旗所剿，九壤被震，疇克不若？孰敢不臣？縣旌海表，萬里無塵。虜備凶徹，鳥殪江岷，權若涸魚，乾腊矯鱗，肅慎納貢，越裳效珍，條支絕域，侍子內賓。德儕先皇，功侔太古。上靈降瑞，黃初叔祜：河龍洛龜，淩波游下；平鈞應繩，神鸞翔舞；數莢階除，系風扇暑；皓獸素禽，飛走郊野；神鍾寶鼎，形自舊土；雲英甘露，瀸塗被宇；靈芝冒沼，朱華蔭渚。回回凱風，祁祁甘雨，稼穡豐登，我稷我黍。家佩惠君，戶蒙慈父。圖致太和，洽德全義。將登介山，先皇作儷。鐫石紀勳，兼錄眾瑞，方隆封禪，歸功天地，賓禮百靈，勳命視規，望祭四嶽，燎封奉柴，肅于南郊，宗祀上帝。三牲既供，夏禘秋嘗，元侯佐祭，獻璧奉璋。鸞輿幽藹，龍旂太常，爰迄太廟，鍾鼓鍠鍠，頌德詠功，八佾鏘鏘。皇祖既饗，烈考來享，神具醉止，降茲福祥。天地震蕩，大行康之；三辰暗昧，大行光之；皇紘絕維，大行綱之；神器莫統，大行當之；禮樂廢弛，大行張之；仁義陸沈，大行揚之；潛龍隱鳳，大行翔之；疏狄遐康，大行匡之。在位七載，元功仍舉，將永太和，絕跡三五，宜作物師，長為神主，壽終金石，等算東父，如何奄忽，摧身后土，俾我〈煢，去冖〉〈煢，去冖〉，靡瞻靡顧。嗟嗟皇穹，胡寧忍務？嗚呼哀哉！明監吉凶，體遠存亡，深垂典制，申之嗣皇。聖上虔奉，是順是將，乃創玄宇，基為首陽，擬跡穀林，追堯慕唐，合山同陵，不樹不疆，塗車芻靈，珠玉靡藏。百神警侍，來賓幽堂，耕禽田獸，望魂之翔。於是，俟大隧之致功兮，練元辰之淑禎，潛華體於梓宮兮，馮正殿以居靈。顧望嗣之號咷兮，存臨者之悲聲，悼晏駕之既脩兮，感容車之速征。浮飛魂於輕霄兮，就黃墟以滅形，背三光之昭晰兮，歸玄宅之冥冥。嗟一往之不反兮，痛閟闥之長扃。咨遠臣之眇眇兮，感凶諱以怛驚，心孤絕而靡告兮，紛流涕而交頸。思恩榮以橫奔兮，閡闕塞之嶢崢，顧衰絰以輕舉兮，迫關防之我嬰。欲高飛而遙憩兮，憚天網之遠經，遙投骨於山足兮，報恩養於下庭。慨拊心而自悼兮，懼施重而命輕，嗟微驅之是效兮，甘九死而忘生，幾司命之役籍兮，先黃髮而隕零，天蓋高而察卑兮，冀神明之我聽。獨鬱伊而莫愬兮，追顧景而憐形，奏斯文以寫思兮，結翰墨以敷誠。嗚呼哀哉！」