[235] Qīnglóng 3/Jiànxīng 13/Jiāhé 4
235 AD, Three States Rebuild
Spring, Standard Moon in Shǔ [235 February 6 - March 6], Central Army Preceptor Yáng Yí was deposed and exiled to Hànjiā prefecture.1
Previously, Yáng Yí had been a Secretariat Writer for Liú Bèi, Jiǎng Wǎn had been a Secretariat Writer Cadet, and later though both were Advisors to the Army and Chief Clerks to the Assistant Chancellor, Yáng Yí always accompanied the Assistant Chancellor Zhūgě Liàng, managing the labors and toils, and believed that his age and positions were ahead of Jiǎng Wǎn, and that his talent and ability surpassed Jiǎng Wǎn’s, and therefore resentment and indignation took form in his voice and expression, the sound of sighs coming from his five internal organs. At the time people feared his words would not be proper, and none dared follow him. Only Rear Army Preceptor Fèi Yī went to console and check on him. Yáng Yí faced Fèi Yī with a resentful look, spoke from the beginning to end, and also said to Fèi Yī: “Formerly at the time the Assistant Chancellor died, if I had led the army to go over to Wèi, would my place in the world have fallen like this? It makes a man regretful of not being able to go back.” Fèi Yī secretly memorialized to report this speech. Yáng Yí was deposed to commoner, exiled to Hànjiā prefecture. Later, when Yáng Yí reached his exile, he further sent up letter of slander, the words and accusations violent and harsh, and therefore orders were sent down to the prefecture to arrest Yáng Yí. Yáng Yí killed himself. His wife and children were able to return to Shǔ.2
Previously, Yáng Yí’s elder brother Yáng Lǜ appellation Wēifāng when young had virtuous conduct, foremost south of the Jiāng. The province and prefecture with courtesy recruited him, and the Excellencies requested his service, all he did not accept. At seventeen years he died young, his villagers called him Virtuous Conduct Lord Yáng.3
The previous year, Jiànxīng Twelfth Year [234], Lǐ Píng heard Zhūgě Liàng had died, fell ill and also died. Lǐ Píng had always hoped Zhūgě Liàng would himself forgive and restore him, judging that later people would not, and therefore he was aroused to anger at Zhūgě Liàng’s death. Lǐ Píng’s son Lǐ Fēng’s office reached Administrator of Zhūtí.4
Previously Péng Yàng appellation Yǒngnián was a Guǎnghàn man, his eight eight chǐ, his appearance extremely impressive. By nature he was arrogant, and disparaged and neglected many.5 When Péng Yàng served Yì Province, his position did not exceed writing assistant, later he also was by everyone slandered to Yì Province Governor Liú Zhāng, and Liú Zhāng shaved and shackled Péng Yàng as a slave. It happened that Liú Bèi entered Shǔ [in 211], and Péng Yàng went upstream to go north, wishing to join and advise Liú Bèi, and thus went to meet Páng Tǒng. Páng Tǒng and Péng Yàng were not previously acquainted, there happened to be visiting guests, and Péng Yàng directly went up to where Páng Tǒng was lying on his bed, saying to Páng Tǒng: “Waiting for after the guests are dismissed, I will have an excellent conversation with you.” Páng Tǒng’s guests were dismissed, and he went to where Péng Yàng was sitting. Péng Yàng again first reprimanded Páng Tǒng for eating, and only afterward spoke with him, and therefore he stayed through the night, into the next day. Páng Tǒng was very impressed with him, and Fǎ Zhèng formerly knew of Péng Yàng, and therefore they together presented him to Liú Bèi. Liú Bèi also was impressed, repeatedly having Péng Yàng announce and transmit military affairs, and direct the various officers. His service was praised, and his recognition and treatment daily increased. When Chéngdū was settled and Liú Bèi designated Yì Province Governor [in 214], selected Péng Yàng as Internal Manager Attending Official. Péng Yàng had risen from the pedestrians, in one morning resided above the province’s people, his appearance showed contempt, and his boasting of his treatment grew extreme. Though Zhūgě Liàng outside accepted Péng Yàng, inside they were not friendly. Repeatedly he secretly said to Liú Bèi: “[Péng] Yàng has big ambitions, difficult to ensure security.” Liú Bèi respected and trusted Zhūgě Liàng, investigated Péng Yàng’s conduct, his opinions became distant, and demoted Péng Yàng to Jiāngyáng Administrator.6 Péng Yàng heard he was about to be distantly sent away, privately was displeased, and went to visit Mǎ Chāo. Mǎ Chāo asked Péng Yàng: “Your talent is refined and selected out, the ruler lord treats you with utmost value, saying you should with [Zhūgě Liàng] Kǒngmíng and [Fǎ Zhèng] Xiàozhí various people together drive on, how could you be sent outside to a small prefecture, failing the people’s original expectations?” Péng Yàng said: “The old soldier is neglectful and contradictory, what can be further explained?” He also said to Mǎ Chāo: “With you outside and me inside, Heaven’s Under would not be difficult to settle.” Mǎ Chāo had come from afar to submit to the state and always felt apprehensive, on hearing Péng Yàng’s words was greatly alarmed, and was silent and did not answer. After Péng Yàng left, Mǎ Chāo memorialized report of Péng Yàng’s words, and therefore Péng Yàng was arrested.7 Later Péng Yàng was indeed executed, at the time his years thirty-seven.8
Previously, Liào Lì appellation Gōngyuān was a Wǔlíng Línyuán man. When Liú Bèi was designated Jīng Province Governor [in 210], Liào Lì was recruited as an attending official, and his years were not yet thirty when he was selected as Chángshā Administrator. When Liú Bèi entered Shǔ [in 211], Zhūgě Liàng defended the Jīng territory, Sūn Quán sent envoy to communicate friendship with Zhūgě Liàng, and took advantage to ask who among the servicemen did he work with. Zhūgě Liàng answered: “Páng Tǒng and Liào Lì are excellent talents of Chǔ, and will support and raise the world’s enterprises.” In Jiàn’ān Twentieth Year [215], Sūn Quán sent Lǚ Méng to suddenly attack the southern three prefectures, Liào Lì escaped and fled, personally returning to Liú Bèi. Liú Bèi had previously known of and treated him well and did not deeply reprimand him, appointing him Bā prefecture Administrator. In Jiàn’ān Twenty-Fourth Year [219] when Liú Bèi became King of Hànzhōng, summoned Liào Lì as an Attendant Internal. When Liú Shàn succeeded the throne [in 223], transferred Liào Lì as Cháng River Colonel.9
Liào Lì originally believed and said that with his talent and fame he should be second to Zhūgě Liàng, but was scattered below Lǐ Yán and others, and always harbored discontent. Later when Assistant Chancellor [Zhūgě Liàng] staff officials Lǐ Shào and Jiǎng Wǎn visited him, Liào Lì calculated saying: “The army is about to distantly set out, you sirs should well examine the situation. In the past the Former Emperor [Liú Bèi] did not capture Hànzhōng [in 215] but fled to with the Wú men contest the southern three prefectures, in the end giving the three prefectures to the Wú men, laboring and toiling the officials and soldiers, without benefit and returning. By then Hànzhōng was lost, allowing Xiàhóu Yuān and Zhāng Hé to deeply penetrate into Bā, almost losing the entire province. Later when he did reach Hànzhōng [in 219], he sent Marquess Guān [Yǔ] to his death without survivors, Shàngyōng was overturned and lost, in vain losing an entire region. It was [Guān] Yǔ relying on his valor and fame, in leading the army was without regulations, only thinking of charging ahead, and therefore beginning to end there were repeated loss of brigades and multitudes. Those like Xiàng Lǎng and Wén Gōng are only ordinary men. [Wén] Gōng in serving as Internal Manager is without coherence, [Xiàng] Lǎng in the past presented Mǎ Liáng and his brothers, calling them sagely men, and now is Chief Clerk, only able to accord with principles. Internal Cadet Guō Yǎnzhǎng only follows others, not capable of managing great affairs, yet he is an Attendant Internal. The present is an era of weakness, wishing to appoint these three men is incorrect. Wáng Lián’s vulgar customs are careless and disruptive, causing the Hundred Surnames to be exhausted and harmed, reaching to today.”10 Lǐ Shào and Jiǎng Wǎn reported his words to Zhūgě Liàng. Zhūgě Liàng’s memorial against Liào Lì said in part: “slandered the Former Emperor [Liú Bèi], defamed the multitude of ministers.”11 Liào Lì was deposed to commoner, exiled to Wènshān prefecture. Liào Lì personally led his wives and children to plow and grow crops to maintain themselves. When he heard Zhūgě Liàng had died, he shed tears and sighed: “I will die in left lapels.”12
During Zhōu, Zhōu men wore right lapels, foreigners wore left lapels.13
Later, Supervisor of the Army Jiāng Wéi led the auxiliary army through Wènshān, and visited Liào Lì, and reported that Liào Lì’s spirit had not subdued, speaking and discussing at ease. Liào Lì therefore died where he was exiled. His wives and children returned to Shǔ.14
Chén Shòu’s Appraisal states: Liú Fēng occupied ground of doubt and suspicion, but his thinking and prevention were not enough to defend himself. Péng Yàng and Liào Lì for talent were selected and advanced, Lǐ Yán for capability in office was promoted, Wèi Yán for valor and strategy was appointed, Yáng Yí for management in office was prominent, Liú Yǎn as an old friend served, all having weighty nobility; observing their conducts and actions, tracking their practices, in their incurring of disaster and obtaining of calamity, none were not their own doing.15
Spring, Standard Moon in Wèi [235 February 6 - March 6], Wùzǐ [February 13], appointed General-in-Chief Sīmǎ Yì as Grand Commandant. Jǐhài [February 24], again installed a Shuòfāng prefecture.
In the capital there was a great plague. Second Moon in Wèi [March 7 - April 5], Dīngsì [March 14], Imperial Dowager Empress the lady Guō passed away in Xǔchāng.16 Yǐhài [April 1], meteorite in Shòuguāng county.
Third Moon in Wèi [April 6 - May 4], Gēngyìn [April 16], buried Empress Wén-Dé the lady Guō, building the tomb west of Shǒuyánglíng’s creek, as in Cáo Pī’s Final Regulations.17
Previously, there was someone who opened the tomb of a Zhōu dynasty King, and found a servant girl that had been buried alive in accompaniment. After several days, the girl breathed. In several moons, she was able to speak, her years could have been about twenty. She was sent to the capital, and the Dowager Empress the lady Guō favored and cared for her. After over ten years, the Dowager Empress passed away, the servant girl grieved and wept, and in a little over a year also died.18
Previously, when Cáo Ruì succeeded the throne [in 227], he recalled and grieved for the death of his mother the lady Zhēn, and therefore the Dowager Empress lady Guō in anxiety suddenly died [in 235]. When lady Zhēn was about to die, she entrusted Cáo Ruì to the lady Lǐ. When the Dowager Empress Guō passed away, the lady Lǐ explained the disaster of the lady Zhēn being slandered, how she had not been able to be embalmed, having the hair cover the face. Cáo Ruì grieved and was resentful, shedding tears, and ordered the encoffining and burial of the Dowager Empress lady Guō was all to follow the precedent of the lady Zhēn.19
Previously, the execution of the lady Zhēn was due to the lady Guō being favored. At the encoffining, it was ordered that the hair cover the face and husks fill the mouth, and lady Guō was enthroned as Empress and adopted Cáo Ruì. Cáo Ruì was aware of this, his heart always harboring indignation, and repeatedly sobbing he inquired of the situation of the lady Zhēn’s death. Lady Guō said: “The Former Emperor [Cáo] Pī himself killed her, why blame and ask me? Moreover if you are to be a son, how can you pursue revenge against your father, and for your former mother unjustly kill your later mother?” Cáo Ruì was angry, and therefore forced her to death, ordering that the encoffining was to be by the precedent of the lady Zhēn.20
Previously, the lady Guō had lost all her brothers, and her elder cousin Guō Biǎo was adopted as successor to the lady Guō’s father Guō Yǒng.21 In Tàihé Fourth Year [230], Imperial Order enfeoffed Guō Biǎo as Ānyáng precinct Marquess, later again advanced rank to a village Marquess, increased fief adding with the previous to total five hundred households, and promoted to Center Ramparts General, and appointed Guō Biǎo’s son Guō Xiáng as a Cavalry Commandant. That same year [230], Cáo Ruì also posthumously honored the Dowager Guō’s father Guō Yǒng as Ānyáng village Marquess Jìng “Respected” and mother lady Dǒng a capital village lady. Promoted Guō Biǎo to Shining Virtue General, with gold seal and purple ribbon, rank as Specially advanced, and Guō Biǎo’s second son Guō Xuǹ became a Cavalry Commandant.22
After the Dowager Guō died, Cáo Ruì advanced Guō Biǎo’s rank to Marquess of Guànjīn, increased fief by five hundred, adding with the previous to one thousand households, and promoted Guō Xiáng as Attached Horse Commandant. The next year in Qīnglóng Fourth Year [236], posthumously changed the fief of Guō Yǒng to Guànjīn Marquess Jìng, and that of his principal wife the lady Dǒng to Tángyáng Lady. Posthumously enfeoffed and gave posthumous name on the lady Guō’s elder brothers Guō Fú as Liánglǐ precinct Marquess Dài “Supportive” and Guō Dū as Wǔchéng precinct Marquess Xiào “Filial” and Guō Chéng as Xīnlè precinct Marquess Dìng “Settled,” for all three sending envoys to present tally seals and sacrifice with Grand Livestock.23
Around that time, there was great construction in Luòyáng Palace, raising Zhāoyáng and Tàijí Palace Halls, building Zǒngzhāng Watchtower. The Hundred Surnames lost farming time, upright ministers Yáng Fù and Gāotáng Lóng and others each repeatedly harshly remonstrated. Though Cáo Ruì did not listen, he always exceptionally tolerated them.24
During Qīnglóng, there was building of Palace Residences, the Hundred Surnames lost farming time. Excellency of Works Chén Qún sent up memorial stating: “Yǔ continued from the flourishing of Táng and Yú, yet still humbled Palace Residence and wore coarse clothing. All the more now after the tragic chaos, the people are extremely few, compared to the times of Hàn Wén and Jǐng, it is not more than one large prefecture. Additionally the borders have tasks, the officers and soldiers labor bitterly, if there is trouble of flood or drought, it is an extreme worry for the country. Moreover Wú and Shǔ are not yet exterminated, the State Altars not secure. It is appropriate when they have not yet moved to discuss warfare and encourage agriculture, to be able to deal with them. Now to abandon these urgencies and prioritize Palace Residences, Your Servant fears the Hundred Surnames will therefore be destitute, and then how will one answer the enemy? In the past Liú Bèi from Chéngdū to Báishuǐ built many relay posts, raising expenditures and conscription, and Tàizǔ [Cáo Cāo] knew it was wearying his people. Now the central states toiling and laboring is also what Wú and Shǔ hopes for. This is the pivot of security or danger, may Your Majesty consider it.”
The Emperor’s answer said: “The ruler’s Palace Residences also should be simultaneously established. After exterminating the rebels [conscription] will cease and only maintain. How can there be another raising of conscription? Therefore your duty is the overall strategy of Xiāo Hé.”
Chén Qún again said: “In the past Hàn Zǔ [Liú Bāng] only with Xiàng Yǔ competed for Heaven’s Under, [Xiàng] Yǔ was then exterminated, the Palace Residences had been burned down. Therefore, Xiāo Hé established the Military Arsenal and Grand Granary, all these were urgent, however they were still criticized for their magnificence. Now two caitiffs are not yet pacified, truly it is not appropriate to be the same as the ancients. Of what men desire, none do not have excuses, all the more than for the Heavenly King, none dare oppose. Formerly when it was wished to demolish Military Arsenal, it was said it cannot be not demolished; later wishing to install it, it was said it could not be not installed. If it must be built, assuredly it would not concede to the words of subordinate ministers. If slightly leaving attention, loftily changing intention, it also would not be due to the subordinate ministers. Hàn Emperor Míng [Liú Yáng] wished to raise Déyáng Hall, Zhōnglí Yì remonstrated, promptly employed his words. Later then he again built it, the Hall completed, and he said to the various ministers: ‘If Secretariat Writer Zhōnglí were here, one could not have completed this Hall.’ How could a ruler fear one minister? Probably it was for the Hundred Surnames. Now Your Servant never once is able to slightly attract your sagely listening, my falling short of [Zhōnglí] Yì is very far.”
Cáo Ruì therefore had some reductions.25
Péi Sōngzhī notes: The Hàn shū’s Dìlǐ zhì says Yuánshǐ Second Year [2 AD] Heaven’s Under’s population was most flourishing, Rǔnán prefecture was the largest prefecture, having over three hundred thousand households, then the time of Wén and Jǐng could not be more than this. Consulting Jìn’s Tàikāng Third Year geography records, Jìn’s households had 3,770,000. Wú and Shǔ population could not be half of this. By this discussing it, though Wèi first continued on from the decline and chaos, compared to Jìn, it should not have had such a large difference. The words of Chángwén [Chén Quń] therefore are exaggerated.26
Sūn Shèng states: By the Zhōu Lǐ, the Palace of Heaven’s Son has regulation of chopping and grinding. However whether decoration is plain or elaborate with the seasons shift and change. Hàn continued from the desolation of Zhōu and Qín, and should have honored the transformations of simplicity and frugality, and yet how they loftily decorated Palace Residences, showing extravagance to later successors. This then was Emperor Wǔ [Liú Chè] greatly raising a thousand families and ten thousand households; how could there be any talk of further increase? All the more then when the Wèi dynasty still had the troubles of Wú and Shǔ, the Four Seas suffering hardships of misery, to yet narrate Xiāo Hé’s mistaken suggestions, believing it a good course, how was it not to be confused of great principles and ignorant in distinguishing gains and losses? To cause a ruler out of a hundred generations to be confused between extravagance and frugality, how can it be so? The Shī says: ‘These words of flaws, it cannot be.’ Is this what it speaks of?27
When Cáo Ruì was newly building Xǔchāng Palace and also was building Luòyáng Palace’s Halls, Watchtowers, and Pavilions, Yáng Fù sent up memorial that said in part: “Right now the two caitiffs gather followers, planning to endanger the Ancestral Temples, armies in the hundreds of thousands to east and west rush ahead, the border frontiers are without a single day of amusement, the farmers abandon their enterprise, the people have expressions of hunger. Your Majesty do not because of this worry, but yet build Palace Residences, without time to stop. If the state perished and yet Your Servant could alone survive, Your Servant yet would not speak. A lord is the fundamental head, servants are the arms and legs, surviving and perishing as one body, the same in success or failure. The Xiàojīng says: ‘Heaven’s Son had argumentative servants of seven men, though without principle yet did not lose Heaven’s Under.’ Though Your Servant is worn and cowardly, dare I forget the meaning of argumentative servant? Words that are not cutting in arrival are not sufficient to emtionally move and awaken Your Majesty. If Your Majesty does not investigate Your Servant’s words, one fears the blessings of Your Imperial Grandfather and Illustroius Father will fall to the ground. If Your Servant in bodily death is able to mend one in ten thousand, then a day of death would yet be like a year of life. Sincerely throwing myself into coffin, in prostration waiting for heavy execution.”28
Péi Sōngzhī believes: The way of utmost loyalty is to sacrifice self for reason. Therefore to rectify and rescue from evil, one does not concern with oneself. Yet Yáng Fù’s memorial says: ‘If the state perished and yet Your Servant could alone survive, Your Servant yet would not speak,’ this then is to make an effort for oneself, how is it for the state? This speech, does it not damage the honest and stern meaning, ruining the entire memorial?”29
The memorial was presented and read, Cáo Ruì was emotionally moved by his loyal words, and hand wrote Imperial Order in answer. At every Court meeting for discussion, Yáng Fù always with upright expression believed Heaven’s Under was his responsibility, repeatedly remonstrating and arguing, was not listened to, and so repeatedly requested to resign position, but was not permitted.
Later, when Yáng Fù died, his family was without surplus wealth, his grandson Yáng Bào succeeded.30
In raising Tàijí’s various halls and building Zǒngzhāng Watchtower, the height was over ten zhàng, establishing a soaring phoenix at its top. Also in Fānglín garden was raised a pond reservoir to sail boats. Also to the north of the various palace halls was established eight workshops, with palace women ranked Cáirén “skilled people” in order residing within, and palace women ranked Guìrén “noble women” and Fūrén “madame” and above were transferred to southern attachments, their salary ranks in imitation to the number of ranks of the Hundred Officials. Cáo Ruì always roamed and feasted within, and so selected women who knew how to write and could be trusted of six people to be Female Secretariat Writers, having them manage outer memorial affairs, with authority to edit. Palace women ranked Guìrén on down reaching to Shàngbǎo were employed to clean and sweep the Lateral Courts or trained to dance and sing, each in the thousands. Connected and drew grain and water past the front of Jiǔlóng Hall, with a jade well and silk railing, a toad statue mouth opening to receive, and a divine dragon statue spitting it out. Employed the Academic Scholar Mǎ Jūn to build a south-pointing carriage and a water-powered puppet theater. At the beginning of each year was performed the Jùshòu, Yúlóng Mànyán, Lòngmǎ Dǎoqí performances, prepared like Hàn’s western capital’s systems, and built screens outside the various gates.31
Mǎ Jūn was a Fúfēng man. His ingenuity was exceptional in the world. When young he roamed carefree, not knowing of his own ingenuity. As an Academic Scholar he lived in poverty, and so thought of modifying silk looms, not speaking and yet everyone knowing his ingenuity. The old silk looms of fifty heddles were fifty treadles, sixty heddles were sixty treadles. Mǎ Jūn worried this was wasting effort and time, and so all modified it to twelve treadles, its unique patterns and unusual modifications were by feelings created, as if self-naturally completing form, dark or light without limit.
When he became a Dispensing Affairs Internal, he once with Regular Attendant Gāotáng Lóng and Valiant Cavalry General Qín Lǎng debated at Court, speaking about the Pointing-South Carriage, the two sirs saying the ancients were without a Pointing-South Chariot, and the records of it were false. Mǎ Jūn said: “The ancients had it, and did not only think of it.” The two sirs sneered at him and said: “Your name is Jūn and appellation Déhéng. A Jūn (pottery mold) is a mold for a vessel, and a Héng (weighing scale) is how to determine an object’s lightness or heaviness. When lightness or heaviness is without a standard then nothing is not a mold!” Mǎ Jūn said: “Empty debate and pointless words are not as good as demonstrating its ease of creation.” Therefore the two sirs then told Cáo Ruì, and there was Imperial Order on Mǎ Jūn to build it, and a South-Pointing Carriage was completed.
While living in the capital, within the city walls there was ground that could be a park, but no water to irrigate it, and so Mǎ Fūn built a flipping cart, having boys turn it, and it irrigated water as it flipped, more entering and more exiting.
Later, someone once presented up a puppet stage that could be set up but could not move. Cáo Ruì asked Mǎ Jūn: “Can it be made to move or not?” Mǎ Jūn replied: “It can be made to move.” Cáo Ruì asked: “Can its ingenuity be increased or not?” Mǎ Jūn said: “It can be increased.” Mǎ Jūn received Imperial Order to build it. Using large wood he carved a frame, having its shape resemble a disk, on flat ground laid it out, using hidden water to power it. He set up imitations of women musicians and dancers, with wooden people striking drums and blowing pipes. He made a mountain, and had wooden people bouncing balls and juggling swords, hanging on rope ladders upside down, going in and out where they were, the hundred officials in offices, grinding grain and cock fighting, changing in hundreds of variations.
Mǎ Jūn studied Zhūgě Liàng’s Repeating Crossbow and said: “The ingenuity is ingenious, but it is not yet thoroughly perfected.” It was said Mǎ Jūn’s modification could be considered a five-fold improvement. Mǎ Jūn also worried that for stone-shooting carts, the enemy could on the side of their towers hang wet leather and on striking the stones would fall, and that the stones were not able to be continuously fired. He wished to make one wheel, hanging large stones of several tens, with a machine turn the wheel with constancy, and so the hanging stones would continuously fire and fly to hit the enemy city walls, having them head to tail shocking and arriving. He tested it with a carriage wheel hanged with roof files of several tens, and they flew several hundred bù.32
Wéi Dàn appellation Zhòngjiāng was a Jīngzhào Dùlíng man, Minister Charioteer Wéi Duān’s son. He had literary scholarship and was skilled in writing prose,33 and excelled in Regular Script calligraphy. Of the Wèi Palace Watchtower inscriptions, many were made by Wéi Dàn. When Cáo Ruì established Língxiāo Watchtower, the signs were mistakenly nailed in place beforehand, and so Wéi Dàn was placed in a basket and lifted up with pulleys to have him inscribe them, twenty-five zhàng above the ground.34 When Wéi Dàn went back down, the hair on his temples had turned completely white, and therefore he ordered his descendants: “Do not learn calligraphy,”35 written down in his Family Orders, cutting off the transmission of his Regular Script calligraphy methods.36
During Wèi, one zhàng was 242 centimeters. Therefore, twenty-five zhàng would be about 60 meters, or almost 200 feet, or about 15 stories tall.37
Heir-Apparent Resident Zhāng Mào believed Wú and Shǔ had repeatedly mobilized, the various officers sent out on campaign, but the Emperor extensively raised Palace Residences, leaving attention on amusements and decorations, bestowed and gave out without limit, the treasures empty and exhausted, and also noted the seizing away of soldier’s daughters that formerly had already been married off to be the wives of officials and civilians to be returned to be matched to soldiers, with permission to use slaves as substitute ransoms, and also with selecting out those with beauty to enter the Lateral Courts, thus sent up letter remonstrating that said:
“Your Servant in prostration saw the Imperial Order letter that daughters of soldiers who were married to non-soldiers were to be completely taken back to be matched with battle soldiers. This truly should be a temporary expedience, however it is not good for great cultivation. Your Servant requests to explain it. Your Majesty is the son of Heaven. The Hundred Surnames and officials and civilians are also the children of Your Majesty. By Ritual, bestowments on gentlemen and on petty man are not on the same day, in order to differentiate the noble and the lowly. Officials are gentlemen, soldiers are petty men. Now to seize away from that to give to this, also is no different from seizing the wife of an older brother to be wife to a younger brother: it deviates from the kindness of fathers and mothers. Also, Imperial Order letter allowed the use of slaves similar in age and appearance as substitutes for wives, and therefore the wealthy then overturn their houses and exhaust their wealth, the poor borrow loans, buying slaves to ransom their wives. The county officials are using the matching to soldiers as the name, but in fact are filling your Lateral Courts, only having the ugly sent out to give to the soldiers. Those who obtain wives will not necessarily be pleased in heart, but those who lost wives certainly will have anxious expression, some destitute some worried, all not obtaining their wishes. The lord who has Heaven’s Under but does not obtain the pleased hearts of the myriad surnames is rarely not in danger. Moreover, the army brigades outside are several thousands of myriads of people, the costs of one day are not only a thousand gold, raising the taxes of Heaven’s Under to supply for these labors, yet it almost does not provide enough, all the more to further have Palace Courts of women without duties, and the Spice Room Dowager families, their rewards and bestowments are unreasonably raised, inside and outside interacting and drawing, the costs are half of the army. In the past Hàn Emperor Wǔ favored divine immortals and trusted technicians, digging the ground to make seas, piling soil to make mountains, relying on that time when Heaven’s Under was unified and none daring to contest it. From since the decline and chaos onward, it has been forty to fifty years, horses do not set aside saddles, soldiers do not shed armor, every time in engaging in battle, blood flows and stains the wilds red, the sounds of wounds and sores and cries of pain to now have not yet ended. Furthermore strong bandits are at the borders, plotting to endanger the Wèi House. Your Majesty is not cautious and conscientious, nor attending to and esteeming frugality, nor thinking of how to secure Heaven’s Under, but are instead extravagant in affairs, the Central Crafters only make playthings to decorate the Rear Gardens, establishing dew-collecting basins, and though this certainly pleases the senses of ears and eyes, however it also is sufficient to encourage the hearts of rebels and enemies. A pity! To abandon the frugality of Yáo and Shùn, and instead take up the extravagant affairs of Hàn [Emperor] Wǔ [Liú Chè], Your Servant humbly hopes that Your Majesty not do this. May Your Majesty urgently send own Imperial Order, for all the myriad affairs that are without benefit and have harm to be completely eliminated, and so remove the expenses of things without benefit, and increase bestowment on the hungry and cold of the officers and soldiers and fathers and mothers and wives and children, inquire into what the people suffer from and remove what they hate, fill the granaries, mend armor and weapons, respectfully overseeing Heaven’s Under. If it is like this, the Wú rebels will bind themselves, the Shǔ catiffs will cart coffins, and without needing punishment they will themselves submit, and the road to Grand Peace can be calculated to the day and waited for. Your Majesty can be without toiling spirit and thought to the sea’s border, the army brigades rest high, battle soldier positions filled. Now the various Excellencies all hold tongue, and that Your Servant does not dare not present unpleasant words, is that Your Servant previously sent up urgent word, the Cavalier [Regular Attendants] memorialized Your Servant’s letter, believing that hearing remonstrant scroll was excellent, Imperial Order said: ‘Yes,’ and selected Your Servant to be Heir-Apparent Resident. Moreover Your Servant wrote letter ridiculing those who are servants of men but unable to remonstrate, so now to be able to remonstrate on affairs but for Your Servant to not remonstrate, this is to write letter of empty foolishness and not be able to speak. Your Servant’s years are fifty, and always fear to reach death with nothing to repay the state, and therefore throw myself into danger of death, recklessly give news, hoping Your Majesty judge and investigate.”
The letter was delivered, Cáo Ruì looked back to his Left and Right and said: “Zhāng Mào is relying on being of the same homeland.” Thus the matter was delegated to the Cavalier Regular Attendants and nothing more. Zhāng Mào appellation Yànlín was a Pèi man.38
There was a great raising of palace halls and houses, the Hundred Surnames suffering conscription, and wide selection of many women, filling the Rear Palace. In the Rear Palace Imperial children continuously died young, a successor not yet raised. Gāo Róu sent up memorial that said: “The Two Caitiffs are cunning, secretly training themselves, planning to mobilize shield and spear, not seeking to bind hands [in surrender]. It is appropriate to raise and nurture officers and soldiers, mend and repair armor and weapons, to with the rested deal with them. But recently there is raising and building of halls and houses, above and below toiling and disturbed. Supposing if Wú and Shǔ know the strengths and weaknesses of the people, communicate plans to join strength, and again both send themselves to death, is is extremely not easy. In the past Hàn [Emperor] Wén [Liú Héng] cherished the resources of ten families, not building a small terrace amusement, [Huò] Qùbìng considered the harms of the Xiōngnú, not having the leisure to build a mansion. All the more now when the losses are not only the cost of a hundred gold, the worries not only the trouble of northern Dí. One can roughly complete the buildings in sight, to fulfill the ceremonies for Court and for feasts. One begs to dismiss the builders, to allow them to attend to agriculture. When the two regions are pacified and settled, then there can again be a slow raising. In the past Xuānyuán by his twenty-five sons transmitted the throne fully and distantly, the Zhōu House by having Jī fief states of forty continued through many numerous years. Your Majesty is acute and understanding, thorough in reasoning and exhaustive in nature, but recently Imperial children have continuously died prematurely, the omens of brown bears also have not yet moved in answer. Of the hearts of the various subordinates, none are not anxious and grieving. By the Zhōu Lǐ, Heaven’s Son’s empress and consorts on down are a hundred twenty people, the ceremonies of concubines are thus numerous. I humbly have heard the count of the Rear Courts perhaps exceeds this. That the sagely succession is not prospering, probably is because of this. Your Servant foolishly believes there can be selection of the admirable beauties to fill the count of the Inner Offices, and the rest can be completely sent back home. For the time being cultivate essence and nurture spirit, concentrating tranquility as treasure. If it is like this, then the omens of crickets can be numerous and delivered.”
Cáo Ruì’s reply said: “Knowing you are loyal and just, devoting heart to the Ruling House, at once completing prosperous words. If there is more, let it again be heard.”39
The Shī, Sī Gān states: “Brown bears, omen of male children. Serpent snakes, omen of female children.”40
Around that time, hunting laws were extremely strict. Yíyáng Manager of Agriculture Liú Guī secretly in the Restricted Interior shot rabbits, his Merit Department officer Zhāng Jīng went to the Investigator of Affairs to report this. Cáo Ruì hid Zhāng Jīng’s name and arrested Liú Guī to send to prison. Gāo Róu memorialized request for the informant’s name. Cáo Ruì was greatly angry and said: “Liú Guī should die, to so dare in hunt in my Restricted Ground! Sending [Liú] Guī to the Minister of Justice, the Minister of Justice then should interrogate and investigate, why further request the name of the informant? Would I arrest [Liú] Guī without reason?” Gāo Róu said: “The Minister of Justice is the judge of Heaven’s Under, can one for the joys or angers of the Utmost Honored yet destroy the law?” He again memorialized, the words and intentions deeply cutting. Cáo Ruì’s thoughts were roused, and so he sent down Zhāng Jīng’s name. Gāo Róu returned to investigate, and each received their punishments.41
Around that time, clerks who encountered Great Mourning for a parent after a hundred days were all given conscription tasks. There was an Excellency over the Masses staff clerk Xiè Hóng who encountered mourning for his father, later there were military affairs, he received orders to go, and claimed illness to decline. Imperial Order angrily said: “You are not Zēng or Mǐn, why speak slander?” At once arrested and interrogated. Gāo Róu observed Xiè Hóng’s body was extremely lean and weak, and memorialized to explain his situation, that it was appropriate to apply generous pardon. Cáo Ruì then had Imperial Order that said: “How filial was Hóng! Thus pardon him.”42
Kǒng-zǐ believed Zēng-zǐ understood the ways of filial piety and therefore entrusted him with his teachings. Zēng-zǐ wrote the Xiào jīng “Classic on Filial Piety.”43 Kǒng-zĭ said: “How filial was Mǐn Zǐqiān!”44
Summer, Fourth Moon in Shǔ [May 5 - June 3], advanced Jiǎng Wǎn’s rank to General-in-Chief.45
Previously, when Zhūgě Liàng died [in 234], Jiǎng Wǎn became Secretariat Writers Director, very soon added Acting Capital Protector, Lent Staff, designate Yì Province Inspector, then promoted to General-in-Chief, managing Secretariat Writers affairs, enfeoffed as Ānyáng precinct Marquess. At the time they had newly lost their foremost commander, far and near were uncertain and frightened. Jiǎng Wǎn excelled from out of the masses, occupied to the right of the crowds of officials, both without sorrowful countenance and also without pleased look. His expressions and bearing were as ordinary days, because of this the expectations of the multitudes gradually submitted to him.46
Fèi Yī succeeded Jiǎng Wǎn as Secretariat Writers Director.47
Fourth Moon in Wú [May 5 - June 2], sent Lǚ Dài to suppress the Lúlíng bandits Lǐ Huán and Luó Lì and the rest.48
Autumn, Seventh Moon in Wú [August 1 - August 30], there was hail. Wèi sent envoys with horses to request to trade for pearls, jadeite, and tortoiseshells. Sūn Quán said: “These all are what I do not need, but can obtain horses, why be bitter and not agree to their trade?”49
Seventh Moon in Wèi [August 2 - August 30], Luòyáng’s Chónghuá Hall burned down.50
Previously, Gāotáng Lóng had been promoted to Attendant Internal, and also designate Grand Scribe Director. When Chónghuá Hall burned down, Imperial Order asked Gāotáng Lóng: “What is this calamity? By ritual, should there be the action of prayer sacrifices?”
Gāotáng Lóng replied saying: “The appearence of calamity changes all is to make clear instructions and commandments. Only leading ritual and cultivating virtue can overcome it. The Yì Zhuàn states: ‘Above not frugal, below not economical, disaster of fire burning their residences.’ It also states: ‘Lord heightening his tower, natural fire as calamity.’ This is the lord of men carelessly ornamenting palace residences, not knowing the Hundred Surnames are exhausted, and therefore Heaven answers it with drought, fire from high halls rising. Upper Heaven sends down warning, and therefore reprimands and informs Your Majesty. Your Majesty should increase honoring of humane ways, to answer Heaven’s intentions. In the past Tàiwù had mulberry grain growing in the court, Wǔdīng had pheasants climbing the cauldron, both in hearing of the calamity were afraid and fearful, inclined self to cultivate virtue, after three years, distant Yí presented tribute at Court, and therefore they were titled Zhōngzōng and Gāozōng. These then were the enlightened reflections of previous ages. Now consulting old divinations, the appearance of fire calamities, all is terrace pavilions and palace residences being prohibited. However now the reason the Palace Residences are filled and expanded, is truly because the Palace women are numerous. It is appropriate to select and keep the admirable and virtuous, follow the limits of Zhōu, and dismiss the rest. This then is how Zǔjǐ admonished Gāozōng, and how Gāozōng was able to enjoy a far-reaching title.”
Imperial Order asked Gāotáng Lóng: “I have heard that in the time of Hàn Emperor Wǔ [Liú Chè], when Bǎiliáng burned down, he yet greatly raised Palace Halls to suppress it. What was his meaning?”
Gāotáng Lóng said: “Your Servant has heard that when the Western Capital’s Bǎiliáng burned down, the Yuè shaman explained the method of Jiànzhāng [palace hall] as channel to suppress fire omen. Then this was the doing of a Yí Yuè shaman, not the enlightened admonishments of sagely worthies. The Wǔxíng zhì [Five Phases Treatise] states: ‘Bǎiliáng burned down, afterward there was Jiāng Chōng’s witchcraft, the Wèi Heir-Apparent affair.’ By the words of the treatise, the Yuè shaman’s Jiànzhāng was without any suppression. Kǒng-zǐ said: ‘Calamities follow category in answering phases, ominous essences affect one another, to admonish the lord of men.’ Therefore the sagely ruler on observing calamity reproaches self, withdraws and cultivates virtue, to dimish and restore it. Now it is appropriate to dismiss the miscellaneous conscripted peoples. The systems of Palace Residences should engage in following economical limits, inside sufficient to deal with wind and rain, outside sufficient to discuss ritual etiquette. Purify and cleanse the location of the calamity, and do not dare establish and build there. Auspicious herbs and auspicious grain certainly will grow on this land, to repay Your Majest’s reverential and deferential virtue. How can one weary the people’s strength and exhaust the people’s wealth? Truly it is not the way to attract auspicious omens and embrace distant people.”
Cáo Ruì rebuilt Chónghuá Hall, and at the time in the prefectures and states there were nine dragon sightings, and therefore it was changed to Jiŭlóng “Nine Dragons” Hall.51
Eighth Moon in Wèi [August 31 - September 29], Gēngwǔ [September 23? error?], enthroned Imperial sons Cáo Fāng as King of Qí and Cáo Xún as King of Qín. Dīngsì [September 10? error?], went back to Luòyáng Palace. Ordered managers to rebuild Chónghuá, changing its name to Jiǔlóng “Nine Dragons” Hall.52
Cáo Fāng and Cáo Xún were adopted. The Palace kept the matter secret, none knowing where they came from.53 Some said they were the King of Rénchéng Cáo Kǎi’s sons.54
Previously in the spring, Sūn Quán had sent troops and several thousand families to farm the Jiāng’s north.
Reaching to the Eighth Moon in Wèi, Mǎn Chǒng believed the farms were about to harvest, the men and women spread in the fields, the garrison defending troops were away from the city walls at the farthest by several hundred lǐ, and they could be surprise attacked. Sent his Chief Clerk to command the Three Armies to follow the Jiāng east downstream, devastating and destroying the various garrisons, burning the grain and returning. Imperial Order praised him, and therefore all that was captured was completely given as rewards to the officers and soldiers.55
Winter, Tenth Moon in Wèi [October 30 - November 27], Jǐyǒu [November 1], the King of Zhōngshān Cáo Gǔn died. Rénshēn [November 24], Tàibái during daytime was seen.56
Cáo Gǔn had fallen ill the previous autumn. Imperial Order had sent the Grand Physician to treat the illness, the Palace Hall Internals and Tiger Elite to present hand-written Imperial Order and bestow meals and delicacies, and also sent Cáo Gǔn’s mother the lady Dù and full-brother the King of Pèi Cáo Lín together to see him. Cáo Gǔn’s illness was serious, and he ordered his office associates saying: “I am little and virtue and shamefully favored, my life is about to end. I enjoy frugality, and the sagely court has written regulations on ending wills, to be law for Heaven’s Under. On the day my breath stops, from the encoffining to the burial, the affairs are to comply with Imperial Order letter. In the past Wèi Grandee Qú Yuàn was buried at Púyáng, I have seen his tomb, always thought of his legacy, and hope to entrust a worthy spirit with the decay of hair and teeth. The building of my resting place, certainly should follow this. By ritual, a man does not die in a woman’s arms, immediately in time complete an east hall.”
The hall was completed, naming it the hall of Suízhì “Reaching Intention.” He was carried while ill to reside there.
He also ordered his successor son: “You are young, have not heard of righteous ways, are early to be a lord of men, but only know joys, not knowing suffering. To not know suffering, is certainly to have pride and extravagance as faults. In receiving great ministers, attend by ritual. Even if it is not a great ministers, for the elderly yet it is appropriate to return bows. Serve elder brothers with respect, treat younger brothers with compassion. If brothers have not good conduct, on your knees remonstrate them. If remonstrating them is not listened to, shed tears and explain to them. If explaining to them they do not reform, then report to their mothers. If still they do not reform, then memorialize report, and further resign state territory. Rather than by keeping favor to suffer disaster, it is not as good as being poor and lowly to preserve self. This also is only to speak of great crimes and evils. For minuscule mistakes, it should be covered. Alas you small boy, cautiously cultivate yourself, serve the sagely court with loyalty and dependability, serve your grandmother with filial respect. Within the women’s chambers, serve the commands of your grandmother. Outside the thresholds, receive instructions from the King of Pèi. Have no negligence in heart, to comfort my spirit.”
When Cáo Gǔn died, Imperial Order had the King of Pèi Cáo Lín remain to complete the burial, sending Minister Herald Wielding Staff to manage the funeral affairs, the Minister of the Clan to offer sacrifices, the provided funeral expenses extremely generous.
Altogether Cáo Gǔn’s written documents were over twenty thousand words. Though his talent did not reach that of his elder half-brother Chén King Sī, Cáo Zhí, yet his enjoyments were comparable. His son Cáo Fú succeeded.57
Eleventh Moon in Wèi [November 28 - December 27], Dīngyǒu [December 19], went to visit Xǔchāng Palace.58
That year, Qīnglóng Third Year [235], Yōu Province Inspector Wáng Xióng sent valorous soldier Hán Lóng to assassinate Kē Bǐnéng. Replaced Kē Bǐnéng with his younger brother.59
That year, in Zhāngyè prefecture’s Shāndān county’s Jīn mountain’s Xuán river flooded and revealed a treasure stone, shaped like a spirit tortoise, width one zhàng six chǐ, height one zhàng seven chǐ one cùn, circumference five zhàng eight cùn, standing at the river’s west. There were stone horses of seven, one with an immortal riding it, one with restraints, the other five had shape but not well completed. There was a jade case closed in front, above having jade characters, jade rings of two, jade semicircle of one. A qílín in the east, phoenix bird in the south, white tiger in the west, sacrificial ox in the north, the horses from the center spread out to line the four sides, colors all blueish white. The south had five characters saying “Upper Upper Three Heavenly Kings.” It also said: “Relating Great Metal, Great Suppression Department [Dà Tǎo Cáo], metal yet obtains it, metal standing center, great metal horse of one at center, great fortune opening lifespan, this horse armor reverently narrates river.’ Altogether there were ‘center’ characters of six, ‘metal’ characters of ten. Also there were symbols resembling the Eight Trigrams and the constellations and comets. Also there was a symbol of a rooster.60
“Great Suppression Department” (Dà Tǎo Cáo) can also be read as “Greatly Suppressing the Cáo.”61 In the Five Phases, Fire produces Earth, Earth produces Metal.62
Dīchí county’s large Liǔ valley mouth in the night had a shock wave and overflowing, its sound like thunder, at dawn there was a blue stone standing in the river, length one zhàng six chǐ, height eight chǐ, white stone drawings on it, images of thirty horses, one ox, one bird, Eight Trigrams and jade rings, all rising up, the engraving saying: “Great Suppression Department [Dà Tǎo Cáo], suiting water center, Jiǎyín.” Cáo Ruì hated the ‘suppression’ (討) and sent someone to chisel and turn it into ‘strategy’ (計), with blue stone filling it. In the night it reverted with white stone filling it.63
Previously, during the reigns of Hàn Emperors Yuán [Liú Shì] and Chéng [Liú Ào], a servicemen with foresight had said: “Wèi years having harmony, there will be an open stone to the west by over three thousand lǐ, fastening five horses, writing saying Great Suppression Department (Dà Tǎo Cáo).’ Reaching to the Wèi’s first rising, in Zhāngyè’s Liǔgǔ, there was an open stone, first seen during Jiàn’ān, its form completed in Huángchū, the writing finished in Tàihé, the circumference seven xún, the center height one rèn, blue material white markings, images of dragon horse, qílín, phoenix, and immortals, clear and bright and all manifest.64
The next year, Qīnglóng Fourth Year [236], Xīnhài, an Imperial Order letter said: “Zhāngyè prefecture’s Xuán river overflowed, the shock wave swept through, revealing a treasure stone, shape resembling a spirit toirtoise, placed at the river’s west, shining bright and firmly standing, blue material and white markings, unicorns and phoenixes and dragons and horses, glowing bright in complete form, written characters announcing the mandate, polished bright and the writing clear. Grand Scribe Director Gāotáng Lóng sent up word: ‘the ancient imperials and sagely emperors have never experienced this, it truly is Wèi’s auspicious mandate, the East Sequence of the era’s treasures.’”65
Shàng Shū, Gùmìng piān states: “Great Jade, Yí Jade, Celestial Sphere, Hé Tú at East Sequence.” Annotation states: “Hé Tú is the chart [tú] produced by the Hé [Yellow River], what monarchs and sages receive.”66
The matter was spread across Heaven’s Under.67
Previously, Jùlù’s Zhāng Jiàn appellation Zǐmíng and Yǐngchuān’s Hú Zhāo appellation Kǒngmíng nurtured their wills and would not serve in government.
Zhāng Jiàn when young attended the Grand Academy, learning both inner and outer, later returned to his hometown. Yuán Shào beginning to end recruited him, he would not answer, and moved his residnce to Shàngdǎng. Bìng Province Governor Gāo Gàn memorialized to send him to be Lèpíng Magistrate, he would not go, and moved to Chángshān, his gate disciples about several hundred people. He moved to Rén county. When Cáo Cāo became Assistant Chancellor, Zhāng Jiàn was recruited and would not go. During Tàihé [227 - 233], Imperial Order sought scholars of occult studdies able to avoid calamities and revert the strange, the prefecture repeatedly nominated up Zhāng Jiàn and he was to be sent, but due to old age and illness he did not go. Guǎngpíng Administrator Lú Yù had arrived in office for three days, Organizer Bái Chéng had formerly delivered a Register Visitor to Zhāng Jiàn. Lú Yù’s instructions said: “Mister Zhāng is what is called ‘one who above does not Heaven’s Son, below does not befriend the various marquesses.’ How is this Register Visitor capable of adorning [Zhāng] Jiàn?” He only sent his Registrar to present letter and deliver gifts of goats and alochol.68 When the matter of the treasure stone was announced to Heaven’s Under, Rèn Magistrate Yú Chuò continuously visited to ask Zhāng Jiàn about it. Zhāng Jiàn secretly said to Yú Chuò: “Spirits are to know the coming, not to pursue the already past. Auspicious omens are first seen and afterward decline and rise follow it. Hàn has already for a long time perished, Wèi has already replaced it, how is it an auspicious omen chasing a rising? This rock is a strange change at present, but an auspicious omen for the yet to come.”69
Hú Zhāo had formerly fled his land to Jì Province, also declined Yuán Shào’s recruitment, escaping and returning to his homeland. When Cáo Cāo was Excellency of Works and then Assistant Chancellor, he repeatedly applied gifts to recruit him. Hú Zhāo went to answer the recruitment, arrived, and personally explained he was only a lowly scholar, of no use to army or state, and sincerely requested to leave. Cáo Cāo said: “Men each have their ambitions, their going and staying of differing interest, exerting effort for values, righteously not condescending to one another.” Hú Zhāo thus moved his residence to Lùhún mountain, personally plowing and delighting in his ways, with classics and books to amuse himself. The village respected and favored him.70 Previously, when Sīmǎ Yì was in plain clothes, he and Hú Zhāo had an old friendship. The same prefecture’s Zhōu Shēng and others plotted to murder Sīmǎ Yì, Hú Zhāo heard and walked through rugged terrain to intercept Zhōu Shēng between Xiáo and Shéng to stop Zhōu Zhēng, Zhōu Shēng would not agree. Hú Zhāo sobbed and pledged to share fate. Zhōu Shēng was emotionally moved by his righteousness and so stopped. Hú Zhāo therefore with him chopped down a jujube tree to together make oath and separated. Hú Zhāo though had a secret kindness to Sīmǎ Yì, to the end he would not speak of it, and none knew of it. His faith and conduct were famed in his hometown.71
Zhèngyuán states: If none knew of it, how was it recorded?72
《陳壽·蜀志三·後主傳》十三年春正月，中軍師楊儀廢徙漢嘉郡。
《陳壽·蜀志十·楊儀傳》初，儀為先主尚書，琬為尚書郎，後雖俱為丞相參軍長史，儀每從行，當其勞劇，自惟年宦先琬，才能踰之，於是怨憤形于聲色，歎吒之音發於五內。時人畏其言語不節，莫敢從也，惟後軍師費禕往慰省之。儀對禕恨望，前後云云，又語禕曰：「往者丞相亡沒之際，吾若舉軍以就魏氏，處世寧當落度如此邪！令人追悔不可復及。」禕密表其言。十三年，廢儀為民，徙漢嘉郡。儀至徙所，復上書誹謗，辭指激切，遂下郡收儀。儀自殺，其妻子還蜀。
裴松之注《陳壽·蜀志十·楊儀傳》楚國先賢傳云：儀兄慮，字威方。少有德行，為江南冠冕。州郡禮召，諸公辟請，皆不能屈。年十七，夭，鄉人號曰德行楊君。
《陳壽·蜀志十·李嚴傳》十二年，平聞亮卒，發病死。平常冀亮當自補復，策後人不能，故以激憤也。豐官至朱提太守。
《陳壽·蜀志十·彭羕傳》彭羕字永年，廣漢人。身長八尺，容貌甚偉。姿性驕傲，多所輕忽。
《陳壽·蜀志十·彭羕傳》羕仕州，不過書佐，後又為眾人所謗毀於州牧劉璋，璋髡鉗羕為徒隸。會先主入蜀，泝流北行。羕欲納說先主，乃往見龐統。統與羕非故人，又適有賓客，羕徑上統床臥，謂統曰：「須客罷當與卿善談。」統客既罷，往就羕坐，羕又先責統食，然後共語，因留信宿，至于經日。統大善之，而法正宿自知羕，遂並致之先主。先主亦以為奇，數令羕宣傳軍事，指授諸將，奉使稱意，識遇日加。成都既定，先主領益州牧，拔羕為治中從事。羕起徒步，一朝處州人之上，形色囂然，自矜得遇滋甚。諸葛亮雖外接待羕，而內不能善。屢密言先主，羕心大志廣，難可保安。先主既敬信亮，加察羕行事，意以稍疏，左遷羕為江陽太守。
《陳壽·蜀志十·彭羕傳》羕聞當遠出，私情不悅，往詣馬超。超問羕曰：「卿才具秀拔，主公相待至重，謂卿當與孔明、孝直諸人齊足並驅，寧當外授小郡，失人本望乎？」羕曰：「老革荒悖，可復道邪！」又謂超曰：「卿為其外，我為其內，天下不足定也。」超羈旅歸國，常懷危懼，聞羕言大驚，默然不答。羕退，具表羕辭，於是收羕付有司。
《陳壽·蜀志十·彭羕傳》羕竟誅死，時年三十七。
《陳壽·蜀志十·廖立傳》廖立字公淵，武陵臨沅人。先主領荊州牧，辟為從事，年未三十，擢為長沙太守。先主入蜀，諸葛亮鎮荊土，孫權遣使通好於亮，因問士人皆誰相經緯者，亮答曰：「龐統、廖立，楚之良才，當贊興世業者也。」建安二十年，權遣呂蒙奄襲南三郡，立脫身走，自歸先主。先主素識待之，不深責也，以為巴郡太守。二十四年，先主為漢中王，徵立為侍中。後主襲位，徙長水校尉。
《陳壽·蜀志十·廖立傳》立本意，自謂才名宜為諸葛亮之貳，而更游散在李嚴等下，常懷怏怏。後丞相掾（李郃）〔李邵〕、蔣琬至，立計曰：「軍當遠出，卿諸人好諦其事。昔先（主）〔帝〕不取漢中，走與吳人爭南三郡，卒以三郡與吳人，徒勞役吏士，無益而還。既亡漢中，使夏侯淵、張郃深入于巴，幾喪一州。後至漢中，使關侯身死無孑遺，上庸覆敗，徒失一方。是羽怙恃勇名，作軍無法，直以意突耳，故前後數喪師眾也。如向朗、文恭，凡俗之人耳。恭作治中無綱紀；朗昔奉馬良兄弟，謂為聖人，今作長史，素能合道。中郎郭演長，從人者耳，不足與經大事，而作侍中。今弱世也，欲任此三人，為不然也。王連流俗，苟作掊克，使百姓疲弊，以致今日。」
《陳壽·蜀志十·廖立傳》（郃）〔邵〕、琬具白其言於諸葛亮。亮表立曰：「長水校尉廖立，坐自貴大，臧否群士，公言國家不任賢達而任俗吏，又言萬人率者皆小子也；誹謗先帝，疵毀眾臣。人有言國家兵眾簡練，部伍分明者，立舉頭視屋，憤吒作色曰：『何足言！』凡如是者不可勝數。羊之亂群，猶能為害，況立託在大位，中人以下識真偽邪？」
《陳壽·蜀志十·廖立傳》於是廢立為民，徙汶山郡。立躬率妻子耕殖自守，聞諸葛亮卒，垂泣歎曰：「吾終為左衽矣！」
漢孔安國傳《尚書註疏十九·衰畢命》四夷左衽，罔不鹹賴，予小子永膺多福。言東夷、西戎、南蠻、北狄被發左衽之人，無不皆恃賴三君之德，我小子亦長受其多福。
《陳壽·蜀志十·廖立傳》後監軍姜維率偏軍經汶山、詣立，稱立意氣不衰，言論自若。立遂終徙所。妻子還蜀。
《陳壽·蜀志十·劉彭廖李劉魏楊傳》劉封處嫌疑之地，而思防不足以自衛。彭羕、廖立以才拔進，李嚴以幹局達，魏延以勇略任，楊儀以當官顯，劉琰舊仕，並咸貴重。覽其舉措，跡其規矩，招禍取咎，無不自己也。
《陳壽·魏志五·文德郭皇后傳》青龍三年春，后崩于許昌，以終制營陵，三月庚寅，葬首陽陵西。
《陳壽·魏志三·明帝紀》三年春正月戊子，以大將軍司馬宣王為太尉。己亥，復置朔方郡。京都大疫。丁巳，皇太后崩。乙亥，隕石于壽光縣。三月庚寅，葬文德郭后，營陵于首陽陵澗西，如終制。
裴松之注《陳壽·魏志三·明帝紀》顧愷之啟蒙注曰：魏時人有開周王冢者，得殉葬女子，經數日而有氣，數月而能語；年可二十。送詣京師，郭太后愛養之。十餘年，太后崩，哀思哭泣，一年餘而死。
裴松之注《陳壽·魏志五·文德郭皇后傳》魏略曰：明帝既嗣立，追痛甄后之薨，故太后以憂暴崩。甄后臨沒，以帝屬李夫人。及太后崩，夫人乃說甄后見譖之禍，不獲大斂，被髮覆面，帝哀恨流涕，命殯葬太后，皆如甄后故事。
裴松之注《陳壽·魏志五·文德郭皇后傳》漢晉春秋曰：初，甄后之誅，由郭后之寵，及殯，令被髮覆面，以糠塞口，遂立郭后，使養明帝。帝知之，心常懷忿，數泣問甄后死狀。郭后曰：「先帝自殺，何以責問我？且汝為人子，可追讎死父，為前母枉殺後母邪？」明帝怒，遂逼殺之，敕殯者使如甄后故事。
《陳壽·魏志五·文德郭皇后傳》后早喪兄弟，以從兄表繼永後，拜奉車都尉。
《陳壽·魏志五·文德郭皇后傳》太和四年，詔封表安陽亭侯，又進爵鄉侯，增邑并前五百戶，遷中壘將軍。以表子詳為騎都尉。其年，帝追諡太后父永為安陽鄉敬侯，母董為都鄉君。遷表昭德將軍，加金紫，位特進，表第二子訓為騎都尉。
《陳壽·魏志五·文德郭皇后傳》帝進表爵為觀津侯，增邑五百，并前千戶。遷詳為駙馬都尉。四年，追改封永為觀津敬侯，世婦董為堂陽君。追封諡后兄浮為梁里亭戴侯，都為武城亭孝侯，成為新樂亭定侯，皆使使者奉策，祠以太牢。
《陳壽·魏志三·明帝紀》是時，大治洛陽宮，起昭陽、太極殿，築總章觀。百姓失農時，直臣楊阜、高堂隆等各數切諫，雖不能聽，常優容之。
《陳壽·魏志二十二·陳群傳》青龍中，營治宮室，百姓失農時。群上疏曰：「禹承唐、虞之盛，猶卑宮室而惡衣服，況今喪亂之後，人民至少，比漢文、景之時，不過一大郡。加邊境有事，將士勞苦，若有水旱之患，國家之深憂也。且吳、蜀未滅，社稷不安。宜及其未動，講武勸農，有以待之。今舍此急而先宮室，臣懼百姓遂困，將何以應敵？昔劉備自成都至白水，多作傳舍，興費人役，太祖知其疲民也。今中國勞力，亦吳、蜀之所願。此安危之機也，惟陛下慮之。」帝答曰：「王者宮室，亦宜並立。滅賊之後，但當罷守耳，豈可復興役邪？是故君之職，蕭何之大略也。」群又曰：「昔漢祖唯與項羽爭天下，羽已滅，宮室燒焚，是以蕭何建武庫、太倉，皆是要急，然猶非其壯麗。今二虜未平，誠不宜與古同也。夫人之所欲，莫不有辭，況乃天王，莫之敢違。前欲壞武庫，謂不可不壞也；後欲置之，謂不可不置也。若必作之，固非臣下辭言所屈；若少留神，卓然回意，亦非臣下之所及也。漢明帝欲起德陽殿，鍾離意諫，即用其言，後乃復作之；殿成，謂群臣曰：『鍾離尚書在，不得成此殿也。』夫王者豈憚一臣，蓋為百姓也。今臣曾不能少凝聖聽，不及意遠矣。」帝於是有所減省。
裴松之注《陳壽·魏志二十二·陳群傳》臣松之案：漢書地理志云：元始二年，天下戶口最盛，汝南郡為大郡，有三十餘萬戶。則文、景之時不能如是多也。案晉太康三年地記，晉戶有三百七十七萬，吳、蜀戶不能居半。以此言之，魏雖始承喪亂，方晉亦當無乃大殊。長文之言，於是為過。
裴松之注《陳壽·魏志二十二·陳群傳》孫盛曰：周禮，天子之宮，有斲礱之制。然質文之飾，與時推移。漢承周、秦之弊，宜敦簡約之化，而何崇飾宮室，示侈後嗣。此乃武帝千門萬戶所以大興，豈無所復增之謂邪？況乃魏氏方有吳、蜀之難，四海罹塗炭之艱，而述蕭何之過議，以為令軌，豈不惑於大道而昧得失之辨哉？使百代之君，眩於奢儉之中，何之由矣。詩云：「斯言之玷，不可為也。」其斯之謂乎！
《陳壽·魏志二十五·楊阜傳》帝既新作許宮，又營洛陽宮殿觀閣。阜上疏曰：「堯尚茅茨而萬國安其居，禹卑宮室而天下樂其業；及至殷、周，或堂崇三尺，度以九筵耳。古之聖帝明王，未有極宮室之高麗以彫弊百姓之財力者也。桀作璇室、象廊，紂為傾宮、鹿臺，以喪其社稷，楚靈以築章華而身受其禍；秦始皇作阿房而殃及其子，天下叛之，二世而滅。夫不度萬民之力，以從耳目之欲，未有不亡者也。陛下當以堯、舜、禹、湯、文、武為法則，夏桀、殷紂、楚靈、秦皇為深誡。高高在上，實監后德。慎守天位，以承祖考，巍巍大業，猶恐失之。不夙夜敬止，允恭卹民，而乃自暇自逸，惟宮臺是侈是飾，必有顛覆危亡之禍。易曰：『豐其屋，蔀其家，闚其戶，閴其無人。』王者以天下為家，言豐屋之禍，至於家無人也。方今二虜合從，謀危宗廟，十萬之軍，東西奔赴，邊境無一日之娛；農夫廢業，民有饑色。陛下不以是為憂，而營作宮室，無有已時。使國亡而臣可以獨存，臣又不言也；君作元首，臣為股肱，存亡一體，得失同之。孝經曰：『天子有爭臣七人，雖無道不失其天下。』臣雖駑怯，敢忘爭臣之義？言不切至，不足以感寤陛下。陛下不察臣言，恐皇祖烈考之祚，將墜于地。使臣身死有補萬一，則死之日，猶生之年也。謹叩棺沐浴，伏俟重誅。」
裴松之注《陳壽·魏志二十五·楊阜傳》臣松之以為忠至之道，以亡己為理。是以匡救其惡，不為身計。而阜表云「使國亡而臣可以獨存，臣又不言也」，此則發憤為己，豈為國哉？斯言也，豈不傷讜烈之義，為一表之病乎！
《陳壽·魏志二十五·楊阜傳》奏御，天子感其忠言，手筆詔答。每朝廷會議，阜常侃然以天下為己任。數諫爭，不聽，乃屢乞遜位，未許。會卒，家無餘財。孫豹嗣。
裴松之注《陳壽·魏志三·明帝紀》魏略曰：是年起太極諸殿，築總章觀，高十餘丈，建翔鳳於其上；又於芳林園中起陂池，楫櫂越歌；又於列殿之北，立八坊，諸才人以次序處其中，貴人夫人以上，轉南附焉，其秩石擬百官之數。帝常游宴在內，乃選女子知書可付信者六人，以為女尚書，使典省外奏事，處當畫可，自貴人以下至尚保，及給掖庭灑掃，習伎歌者，各有千數。通引穀水過九龍殿前，為玉井綺欄，蟾蜍含受，神龍吐出。使博士馬均作司南車，水轉百戲。歲首建巨獸，魚龍曼延，弄馬倒騎，備如漢西京之制，築閶闔諸門闕外罘罳。
裴松之注《陳壽·魏志二十九·杜夔傳》時有扶風馬鈞，巧思絕世。傅玄序之曰：「馬先生，天下之名巧也，少而游豫，不自知其為巧也。當此之時，言不及巧，焉可以言知乎？為博士居貧，乃思綾機之變，不言而世人知其巧矣。舊綾機五十綜者五十躡，六十綜者六十躡，先生患其喪功費日，乃皆易以十二躡。其奇文異變，因感而作者，猶自然之成形，陰陽之無窮，此輪扁之對不可以言言者，又焉可以言校也。先生為給事中，與常侍高堂隆、驍騎將軍秦朗爭論於朝，言及指南車，二子謂古無指南車，記言之虛也。先生曰：『古有之，未之思耳，夫何遠之有！』二子哂之曰：『先生名鈞字德衡，鈞者器之模，而衡者所以定物之輕重；輕重無準而莫不模哉！』先生曰：『虛爭空言，不如試之易效也。』於是二子遂以白明帝，詔先生作之，而指南車成。此一異也，又不可以言者也，從是天下服其巧矣。居京都，城內有地，可以為園，患無水以灌之，乃作翻車，令童兒轉之，而灌水自覆，更入更出，其巧百倍於常。此二異也。其後人有上百戲者，能設而不能動也。帝以問先生：『可動否？』對曰：『可動。』帝曰：『其巧可益否？』對曰：『可益。』受詔作之。以大木彫構，使其形若輪，平地施之，潛以水發焉。設為女樂舞象，至令木人擊鼓吹簫；作山嶽，使木人跳丸擲劍，緣絙倒立，出入自在；百官行署，舂磨鬥雞，變巧百端。此三異也。先生見諸葛亮連弩，曰：『巧則巧矣，未盡善也。』言作之可令加五倍。又患發石車，敵人之於樓邊縣濕牛皮，中之則墮，石不能連屬而至。欲作一輪，縣大石數十，以機鼓輪為常，則以斷縣石飛擊敵城，使首尾電至。嘗試以車輪縣瓴甓數十，飛之數百步矣。
劉孝標注《劉義慶·世說新語·巧蓺》引《文章敘錄》曰：「韋誕字仲將，京兆杜陵人，太僕端子。有文學，善屬辭。以光祿大夫卒。」
劉孝標注《劉義慶·世說新語·巧蓺》衛恆四體書勢曰：「誕善楷書，魏宮觀多誕所題。明帝立陵霄觀，誤先釘榜，乃籠盛誕，轆轤長絙引上，使就題之。去地二十五丈，誕甚危懼。乃戒子孫，絕此楷法，箸之家令。」
《劉義慶·世說新語·巧蓺》韋仲將能書。魏明帝起殿，欲安榜，使仲將登梯題之。既下，頭鬢皓然，因敕兒孫：「勿復學書。」
劉孝標注《劉義慶·世說新語·巧蓺》衛恆四體書勢曰：「誕善楷書，魏宮觀多誕所題。明帝立陵霄觀，誤先釘榜，乃籠盛誕，轆轤長絙引上，使就題之。去地二十五丈，誕甚危懼。乃戒子孫，絕此楷法，箸之家令。」
Own comment. Based on figures in https://zh.m.wikipedia.org/wiki/中國度量衡
裴松之注《陳壽·魏志三·明帝紀》引《魏略》太子舍人張茂以吳、蜀數動，諸將出征，而帝盛興宮室，留意於玩飾，賜與無度，帑藏空竭；又錄奪士女前已嫁為吏民妻者，還以配士，既聽以生口自贖，又簡選其有姿色者內之掖庭，乃上書諫曰：「臣伏見詔書，諸士女嫁非士者，一切錄奪，以配戰士，斯誠權時之宜，然非大化之善者也。臣請論之。陛下，天之子也，百姓吏民，亦陛下之子也。禮，賜君子小人不同日，所以殊貴賤也。吏屬君子，士為小人，今奪彼以與此，亦無以異於奪兄之妻妻弟也，於父母之恩偏矣。又詔書聽得以生口年紀、顏色與妻相當者自代，故富者則傾家盡產，貧者舉假貸貰，貴買生口以贖其妻；縣官以配士為名而實內之掖庭，其醜惡者乃出與士。得婦者未必有懽心，而失妻者必有憂色，或窮或愁，皆不得志。夫君有天下而不得萬姓之懽心者，尠不危殆。且軍師在外數千萬人，一日之費非徒千金，舉天下之賦以奉此役，猶將不給，況復有宮庭非員無錄之女，椒房母后之家，賞賜橫興，內外交引，其費半軍。昔漢武帝好神仙，信方士，掘地為海，封土為山，賴是時天下為一，莫敢與爭者耳。自衰亂以來，四五十載，馬不捨鞍，士不釋甲，每一交戰，血流丹野，創痍號痛之聲，于今未已。猶彊寇在疆，圖危魏室。陛下不兢兢業業，念崇節約，思所以安天下者，而乃奢靡是務，中尚方純作玩弄之物，炫燿後園，建承露之盤，斯誠快耳目之觀，然亦足以騁寇讎之心矣。惜乎，舍堯舜之節儉，而為漢武之侈事，臣竊為陛下不取也。願陛下沛然下詔，萬幾之事有無益而有損者悉除去之，以所除無益之費，厚賜將士父母妻子之饑寒者，問民所疾而除其所惡，實倉廩，繕甲兵，恪恭以臨天下。如是，吳賊面縛，蜀虜輿櫬，不待誅而自服，太平之路可計日而待也。陛下可無勞神思於海表，軍師高枕，戰士備員。今群公皆結舌，而臣所以不敢不獻瞽言者，臣昔上要言，散騎奏臣書，以聽諫篇為善，詔曰：『是也』，擢臣為太子舍人；且臣作書譏為人臣不能諫諍，今有可諫之事而臣不諫，此為作書虛妄而不能言也。臣年五十，常恐至死無以報國，是以投軀沒命，冒昧以聞，惟陛下裁察。」書通，上顧左右曰：「張茂恃鄉里故也。」以事付散騎而已。茂字彥林，沛人。
《陳壽·魏志二十四·高柔傳》後大興殿舍，百姓勞役；廣采眾女，充盈後宮；後宮皇子連夭，繼嗣未育。柔上疏曰：「二虜狡猾，潛自講肄，謀動干戈，未圖束手；宜畜養將士，繕治甲兵，以逸待之。而頃興造殿舍，上下勞擾；若使吳、蜀知人虛實，通謀并勢，復俱送死，甚不易也。昔漢文惜十家之資，不營小臺之娛；去病慮匈奴之害，不遑治第之事。況今所損者非惟百金之費，所憂者非徒北狄之患乎？可粗成見所營立，以充朝宴之儀。乞罷作者，使得就農。二方平定，復可徐興。昔軒轅以二十五子，傳祚彌遠；周室以姬國四十，歷年滋多。陛下聰達，窮理盡性，而頃皇子連多夭逝，熊羆之祥又未感應。群下之心，莫不悒戚。周禮，天子后妃以下百二十人，嬪嬙之儀，既以盛矣。竊聞後庭之數，或復過之，聖嗣不昌，殆能由此。臣愚以為可妙簡淑媛，以備內官之數，其餘盡遣還家。且以育精養神，專靜為寶。如此，則螽斯之徵，可庶而致矣。」帝報曰：「知卿忠允，乃心王室，輒克昌言；他復以聞。」
《詩·小雅·斯干》維熊維羆、男子之祥。維虺維蛇、女子之祥。
《陳壽·魏志二十四·高柔傳》時獵法甚峻。宜陽典農劉龜竊於禁內射兔，其功曹張京詣校事言之。帝匿京名，收龜付獄。柔表請告者名，帝大怒曰：「劉龜當死，乃敢獵吾禁地。送龜廷尉，廷尉便當考掠，何復請告者主名，吾豈妄收龜邪？」柔曰：「廷尉，天下之平也，安得以至尊喜怒而毀法乎？」重復為奏，辭指深切。帝意寤，乃下京名。即還訊，各當其罪。
《陳壽·魏志二十四·高柔傳》時制，吏遭大喪者，百日後皆給役。有司徒吏解弘遭父喪，後有軍事，受敕當行，以疾病為辭。詔怒曰：「汝非曾、閔，何言毀邪？」促收考竟。柔見弘信甚羸劣，奏陳其事，宜加寬貸。帝乃詔曰：「孝哉弘也！其原之。」
《司馬遷·史記六十七·仲尼弟子列傳》曾參，南武城人，字子輿。少孔子四十六歲。孔子以為能通孝道，故授之業。作孝經。死於魯。
《論語·先進》子曰：「孝哉閔子騫！人不間於其父母昆弟之言。」
《陳壽·蜀志三·後主傳》夏四月，進蔣琬位為大將軍。
《陳壽·蜀志十四·蔣琬傳》亮卒，以琬為尚書令，俄而加行都護，假節，領益州刺史，遷大將軍，錄尚書事，封安陽亭侯。時新喪元帥，遠近危悚。琬出類拔萃，處群僚之右，既無戚容，又無喜色，神守舉止，有如平日，由是眾望漸服。
《陳壽·蜀志十四·費禕傳》頃之，代蔣琬為尚書令。
《陳壽·吳志二·吳主傳》四年夏，遣呂岱討桓等。
《陳壽·吳志二·吳主傳》秋七月，有雹。魏使以馬求易珠璣、翡翠、玳瑁，權曰：「此皆孤所不用，而可得馬，何苦而不聽其交易？」
《陳壽·魏志三·明帝紀》秋七月，洛陽崇華殿災。
《陳壽·魏志二十五·高堂隆傳》遷侍中，猶領太史令。崇華殿災，詔問隆：「此何咎？於禮，寧有祈禳之義乎？」隆對曰：「夫災變之發，皆所以明教誡也，惟率禮脩德，可以勝之。易傳曰：『上不儉，下不節，孽火燒其室。』又曰：『君高其臺，天火為災。』此人君苟飾宮室，不知百姓空竭，故天應之以旱，火從高殿起也。上天降鑒，故譴告陛下；陛下宜增崇人道，以答天意。昔太戊有桑穀生於朝，武丁有雊雉登於鼎，皆聞災恐懼，側身脩德，三年之後，遠夷朝貢，故號曰中宗、高宗。此則前代之明鑒也。今案舊占，災火之發，皆以臺榭宮室為誡。然今宮室之所以充廣者，實由宮人猥多之故。宜簡擇留其淑懿，如周之制，罷省其餘。此則祖己之所以訓高宗，高宗之所以享遠號也。」詔問隆：「吾聞漢武帝時，柏梁災，而大起宮殿以厭之，其義云何？」隆對曰：「臣聞西京柏梁既災，越巫陳方，建章是經，以厭火祥；乃夷越之巫所為，非聖賢之明訓也。五行志曰：『柏梁災，其後有江充巫蠱（也）衛太子事。』如志之言，越巫建章無所厭也。孔子曰：『災者脩類應行，精祲相感，以戒人君。』是以聖主睹災責躬，退而脩德，以消復之。今宜罷散民役。宮室之制，務從約節，內足以待風雨，外足以講禮儀。清埽所災之處，不敢於此有所立作，萐莆、嘉禾必生此地，以報陛下虔恭之德。豈可疲民之力，竭民之財！實非所以致符瑞而懷遠人也。」帝遂復崇華殿，時郡國有九龍見，故改曰九龍殿。
《陳壽·魏志三·明帝紀》八月庚午，立皇子芳為齊王，詢為秦王。丁巳，行還洛陽宮。命有司復崇華，改名九龍殿。
《陳壽·魏志四·齊王紀》明帝無子，養王及秦王詢；宮省事祕，莫有知其所由來者。
裴松之注《陳壽·魏志四·齊王紀》魏氏春秋曰：或云任城王楷子。
《陳壽·魏志二十六·滿寵傳》三年春，權遣兵數千家佃於江北。至八月，寵以為田向收熟，男女布野，其屯衛兵去城遠者數百里，可掩擊也。遣長吏督三軍循江東下，摧破諸屯，焚燒穀物而還。詔美之，因以所獲盡為將士賞。
《陳壽·魏志三·明帝紀》冬十月己酉，中山王兗薨。壬申，太白晝見。
《陳壽·魏志二十·中山恭王袞傳》三年秋，袞得疾病，詔遣太醫視疾，殿中、虎賁齎手詔、賜珍膳相屬，又遣太妃、沛王林並就省疾。袞疾困，敕令官屬曰：「吾寡德忝寵，大命將盡。吾既好儉，而聖朝著終誥之制，為天下法。吾氣絕之日，自殯及葬，務奉詔書。昔衛大夫蘧瑗葬濮陽，吾望其墓，常想其遺風，願託賢靈以弊髮齒，營吾兆域，必往從之。禮：男子不卒婦人之手。亟以時成東堂。」堂成，名之曰遂志之堂，輿疾往居之。又令世子曰：「汝幼少，未聞義方，早為人君，但知樂，不知苦；不知苦，必將以驕奢為失也。接大臣，務以禮。雖非大臣，老者猶宜答拜。事兄以敬，恤弟以慈；兄弟有不良之行，當造膝諫之。諫之不從，流涕喻之；喻之不改，乃白其母。若猶不改，當以奏聞，并辭國土。與其守寵罹禍，不若貧賤全身也。此亦謂大罪惡耳，其微過細故，當掩覆之。嗟爾小子，慎脩乃身，奉聖朝以忠貞，事太妃以孝敬。閨闈之內，奉令於太妃；閫閾之外，受教於沛王。無怠乃心，以慰予靈。」其年薨。詔沛王林留訖葬，使大鴻臚持節典護喪事，宗正弔祭，贈賵甚厚。凡所著文章二萬餘言，才不及陳思王而好與之侔。子孚嗣。
《陳壽·魏志三·明帝紀》十一月丁酉，行幸許昌宮。
《陳壽·魏志三十·鮮卑傳》至三年中，雄遣勇士韓龍刺殺比能，更立其弟。
裴松之注《陳壽·魏志三·明帝紀》魏氏春秋曰：是歲張掖郡刪丹縣金山玄川溢涌，寶石負圖，狀象靈龜，廣一丈六尺，長一丈七尺一寸，圍五丈八寸，立于川西。有石馬七，其一仙人騎之，其一羈絆，其五有形而不善成。有玉匣關蓋於前，上有玉字，玉玦二，璜一。麒麟在東，鳳鳥在南，白虎在西，犧牛在北，馬自中布列四面，色皆蒼白。其南有五字，曰「上上三天王」；又曰「述大金，大討曹，金但取之，金立中，大金馬一匹在中，大（告）〔吉〕開壽，此馬甲寅述水」。凡「中」字六，「金」字十；又有若八卦及列宿孛彗之象焉。世語曰：又有一雞象。
Own comment without a source, but should be self-evidence without a source.
《春秋繁露·五行之義》天有五行：一曰木，二曰火，三曰土，四曰金，五曰水。木，五行之始也；水，五行之終也；土，五行之中也。此其天次之序也。木生火，火生土，土生金，金生水，水生木，此其父子也。
裴松之注《陳壽·魏志三·明帝紀》漢晉春秋曰：氐池縣大柳谷口夜激波涌溢，其聲如雷，曉而有蒼石立水中，長一丈六尺，高八尺，白石畫之，為十三馬，一牛，一鳥，八卦玉玦之象，皆隆起，其文曰「大討曹，適水中，甲寅」。帝惡其「討」也，使鑿去為「計」，以蒼石窒之，宿昔而白石滿焉。至晉初，其文愈明，馬象皆煥徹如玉焉。
裴松之注《陳壽·魏志三·明帝紀》搜神記曰：初，漢元、成之世，先識之士有言曰，魏年有和，當有開石於西三千餘里，繫五馬，文曰「大討曹」。及魏之初興也，張掖之柳谷，有開石焉，始見於建安，形成於黃初，文備於太和，周圍七尋，中高一仞，蒼質素章，龍馬、麟鹿、鳳皇、仙人之象，粲然咸著，此一事者，魏、晉代興之符也。至晉泰始三年，張掖太守焦勝上言，以留郡本國圖校今石文，文字多少不同，謹具圖上。按其文有五馬象，其一有人平上幘，執戟而乘之，其一有若馬形而不成，其字有「金」，有「中」，有「大司馬」，有「王」，有「大吉」，有「正」，有「開壽」，其一成行，曰「金當取之」。漢晉春秋曰：氐池縣大柳谷口夜激波涌溢，其聲如雷，曉而有蒼石立水中，長一丈六尺，高八尺，白石畫之，為十三馬，一牛，一鳥，八卦玉玦之象，皆隆起，其文曰「大討曹，適水中，甲寅」。帝惡其「討」也，使鑿去為「計」，以蒼石窒之，宿昔而白石滿焉。至晉初，其文愈明，馬象皆煥徹如玉焉。
《陳壽·魏志十一·管寧傳》青龍四年辛亥詔書：「張掖郡玄川溢涌，激波奮蕩，寶石負圖，狀像靈龜，宅于川西，嶷然磐峙，倉質素章，麟鳳龍馬，煥炳成形，文字告命，粲然著明。太史令高堂隆上言：古皇聖帝所未嘗蒙，實有魏之禎命，東序之世寶。」
裴松之注《陳壽·魏志十一·管寧傳》尚書顧命篇曰：「大玉、夷玉、天球、河圖在東序。」注曰：「河圖，圖出於河，帝王聖者之所受。」
《陳壽·魏志十一·管寧傳》事頒天下。
《陳壽·魏志十一·管寧傳》時鉅鹿張臶，字子明，潁川胡昭，字孔明，亦養志不仕。臶少游太學，學兼內外，後歸鄉里。袁紹前後辟命，不應，移居上黨。并州牧高幹表除樂平令，不就，徙循常山，門徒且數百人，遷居任縣。太祖為丞相，辟，不詣。太和中，詔求隱學之士能消災復異者，郡累上臶，發遣，老病不行。廣平太守盧毓到官三日，綱紀白承前致版謁臶。毓教曰：「張先生所謂上不事天子，下不友諸侯者也。此豈版謁所可光飾哉！」但遣主簿奉書致羊酒之禮。
《陳壽·魏志十一·管寧傳》事頒天下。任令于綽連齎以問臶，臶密謂綽曰：「夫神以知來，不追已往，禎祥先見而後廢興從之。漢已久亡，魏已得之，何所追興徵祥乎！此石，當今之變異而將來之禎瑞也。」
《陳壽·魏志十一·管寧傳》胡昭始避地冀州，亦辭袁紹之命，遁還鄉里。太祖為司空丞相，頻加禮辟。昭往應命，既至，自陳一介野生，無軍國之用，歸誠求去。太祖曰：「人各有志，出處異趣，勉卒雅尚，義不相屈。」昭乃轉居陸渾山中，躬耕樂道，以經籍自娛。閭里敬而愛之。
裴松之注《陳壽·魏志十一·管寧傳》高士傳曰：初，晉宣帝為布衣時，與昭有舊。同郡周生等謀害帝，昭聞而步陟險，邀生于崤、澠之間，止生，生不肯。昭泣與結誠，生感其義，乃止。昭因與斫棗樹共盟而別。昭雖有陰德於帝，口終不言，人莫知之。信行著於鄉黨。建安十六年，百姓聞馬超叛，避兵入山者千餘家，飢乏，漸相劫略，昭常遜辭以解之，是以寇難消息，眾咸宗焉。故其所居部落中，三百里無相侵暴者。
Draft only comment for fun, will not be included in serious final version.