[236] Qīnglóng 4/Jiànxīng 14/Jiāhé 5
236 AD, Internal Affairs and Border Raids
That spring in Wú, minted large coins, one worth five hundred. Imperial Order had the officials and people contribute copper, calculating copper purity. Established laws on minting thefts.1
Second Moon in Wú [236 February 24 - March 24], Wǔchāng reported Sweet Dew falling at Lǐbīn Hall. Supporting Wú General Zhāng Zhāo died. Internal Cadet General Wú Càn captured Lǐ Huán, General Táng Zī captured Luó Lì and others. From the previous tenth moon it did not rain in Wú, reaching to the summer.2
Zhāng Zhāo in bearing was reserved and stern, having awe-inspiring appearance. Sūn Quán always said: “When I speak with Excellency Zhāng, I do not dare be presumptuous.” All the country feared him. He died at eighty-one years. His legacy order specified plain cloth and bare coffin, restrained to seasonal clothes. Sūn Quán in mourning clothes oversaw lamentations. Posthumous name Marquess Wén “Cultured,” “Literary.” His eldest son Zhāng Chéng already had his own fief as a Marquess, so his youngest son Zhāng Xiū inherited the noble rank.3
Previously, Zhāng Zhāo’s younger brother’s son Zhāng Fèn at twenty years invented a large war carriage for attacking cities, and was by Bù Zhì recommended for office. Zhāng Zhāo was unwilling to permit it, saying: “Your years are still few, how can you entrust yourself to the army?” Zhāng Fèn replied saying: “In the past the boy Wāng died in service, Zǐqí governed Ē. Though [I, Zhāng] Fèn am not talented, my years are not few.” Therefore he managed troops as a General, continuously had achievements in service, reaching Bànzhōu Regional Commander, enfeoffed Lèxiāng precinct Marquess.4
Wāng Jī as a boy died in battle. The Lǔ men wished to not use the rituals for a child’s death for Wāng Jī, and asked Zhòngní. Zhòngní said: “As he was able to wield shield and spear to defend the State Altars, even if one should wish to not [use rituals for a] child’s death, would it not also be permissible?”5 Zǐqí’s years were eighteen when the lord of Qí sent him to govern Dōng’ē.6
Chén Shòu’s Appraisal states: Zhāng Zhāo received legacy order to be supporting assistant, achievements and merits completed on schedule, loyal in bold speech and upright and direct, his actions were not for himself. But for his strictness he met with dislike, for his loftiness he met with being kept exterior, both not occupying position as Foremost Minister, and also not ascending as Teacher or Protector, at ease in the village alleys, caring for his old age and nothing more. By this it is clear that [Sūn] Quán did not reach to [Sūn] Cè.7
Second Moon in Wèi [236 March 25 - April 23], Tàibái again during daytime was seen, the moon crossed Tàibái, and also crossed Xuānyán first star, entering Tàiwēi and exiting.8
Summer, Fourth Moon in Shǔ [May 23 - June 21], the Hàn Emperor in Shǔ Liú Shàn visited Jiān, a county in Shǔ prefecture,9 ascended and observed the slopes, watched the flow of the Wèn river, and in ten days returned to Chéngdū. Relocated Wǔdū Dī King Fú Jiàn and Dī peoples of over four hundred households to Guǎngdū.10
When Wǔdū Dī King Fú Jiàn requested to surrender, sent General Zhāng Wèi to go welcome him, but it was past the decided date and Fú Jiàn had not arrived. General-in-Chief Jiǎng Wǎn because of this was deeply worried. Zhāng Nì calmed him saying: “Fú Jiàn requested to join and come, and certainly will have no other changes. It has formerly been heard that Jiàn’s younger brother is cunning, and also the Yídí cannot agree in labors, there will be disobedience and separation, and therefore he is only delayed.” In several days, news arrived, and Fú Jiàn’s younger brother indeed had led four hundred households to join Wèi, only Fú Jiàn came to submit.11
Fourth Moon in Wèi [May 23 - June 21], installed Chóngwén “Honored Writing” Watchtower, recruiting those who excelled at writing prose to fill it.12
Imperial Order said: “Wishing to obtain those with talent and wisdom in written works, planning and consideration deep and profound, anticipating the distant as if near, observing the concealed as if examined, resources not moved in vain, strategies not pointlessly implemented, all unified in careful heart, purely cultivated and confidential and calm, closely maintained without leaks, intentions on valuing the public, there is no limit on years of age, no constraints on noble or base, Ministers and Investigators and above are each to nominate one person.” Grand Commandant Sīmǎ Yì in answer recommended Wáng Chǎng.13
Wáng Chǎng appellation Wénshū was a Tàiyuán Jìnyáng man. When young he with his same prefecture’s Wáng Líng both were famed. Wáng Líng was older, Wáng Chǎng treated him like an older brother. When Cáo Pī was in the East Palace, Wáng Chǎng became an Heir-Apparent’s Literary Scholar, promoted to Internal Companion. When Cáo Pī ascended as Emperor, Wáng Chǎng was transferred to Cavalier Attendant Cadet, later became Luòyáng Manager of Agriculture. At the time in the capital territory trees were growing into forests, Wáng Chǎng chopped down and cleared out weeds, diligently encouraging the Hundred Surnames to cultivate very many farms. Later promoted to Yǎn Province Inspector. When Cáo Ruì succeeded the throne, Wáng Chǎng was added Raising Exploits General, bestowed rank as Within the Passes Marquess. Though Wáng Chǎng was appointed outside, his heart held to the Court, believing Wèi was continuing on from the damages of Qín and Hàn, the law systems exacting and harsh, and if it did not greatly revise the state laws to match the customs of the ancient kings but yet hoped to govern transformation into a rejuvenation, it would not be successful. Thus he wrote discourses on governance, roughly in compliance to ancient systems but in accordance to the time’s affairs, over twenty piān, and also wrote a military book of over ten piān, explaining the usage of surprise and direct, and during Qīnglóng memorialized to present it.14
The Sūn-zǐ Bīngfǎ states: Troops accord by the ‘direct,’ win by the ‘surprise.’ ‘Surprise’ and ‘direct’ revolve to produce one another, like a circle without end.15
Fifth Moon in Wèi [June 22 - July 20], Yǐmǎo [July 4], Excellency over the Masses Dǒng Zhāo died.16 Dǒng Zhāo’s years were eighty-one, posthumous name Marquess Dìng “settled.” His son Dǒng Zhòu succeeded.17
Dīngsì [July 6], the Sùshènshì proffered Kǔ arrows.18
Sixth Moon in Wèi [July 21 - August 19], Rénshēn [July 21], Imperial Order said: “Yǒu Yú shì drew pictures and the people did not violate, the Zhōu men made punishment tools and did not use them. We follow at the end of a hundred kings, pursue and look toward of the customs of high antiquity, how remote is the distance from them? Laws and orders are increasingly clear, but violations are all the more many; the punishments grow more numerous, and yet treachery cannot be stopped. Formerly there was review of the clauses of capital punishment, with many eliminations, thinking of relieving the lives of the people; this was Our utmost intention. But in the prefectures and states those that die in prison, within one year are more than several hundred. How is it that Our instructions were not pure, causing the people to make light of punishment, leading severe laws to yet survive, and becoming entrapment for them? Managers are thus to discuss prisons deferring deaths, attend to lenience and simplification. For those begging for mercy, some whose words are not yet sent out are yet imprisoned to cut off news. This is not how to investigate reason and thoroughly understand. Thus order the Minister of Justice and the prison officials Under Heaven, that all that have death penalties whose cases are already decided, if it is not plotting rebelling or personally murdering someone, repeatedly speak with their families, and for any that beg for mercy, have them memorialize written letters to all be sent up, and We will consider how to secure them. Thus announce to Heaven’s Under, to make clear Our intention.”19
Autumn, Seventh Moon in Wèi [August 20 - September 17], Gāogōulí King Gōng cut off and send the heads of Sūn Quán’s envoy Hú Wèi and others to Yōu Province.
Jiǎyín [September 1], Tàibái crossed Xuānyuán constellation.20
Winter, Tenth Moon in Wèi [November 16 - December 15], Jǐmǎo [November 25], Cáo Ruì went back to Luòyáng Palace. Jiǎshēn [November 30], there was a comet at Dàchén. Yǐyǒu [December 1], there also was a comet at Dōngfāng.21
When there was a comet at Dàchén, Gāotáng Lóng sent up memorial that said in part: “Generally when Emperors and Kings changed capital city, all first settled the position of Heaven and Earth State Altars, respectful and deferential in serving it. When about to build Palace Residences, then the Ancestral Temple is to be first, barns and storehouses to be next, residence rooms to be later. Now the Circle Hill, Square Hill, South and North Suburbs, Enlightened Hall, State Altars, the spirit tablets are not yet settled, the systems of the Ancestral Temples also are not yet by the Rites, and instead you esteem decorating residence rooms, servicemen and civilians losing industry. Outside people are all saying the employment of Palace people with the expenditures of military mobilization and the army and state are almost equal. The people cannot bear the commands, all having resentment and anger.” It also said: “Now the Palace Residences truly violate Ritual limits, and then in further establishing Jiǔlóng, its flowery ornamentation exceeds the past. The comet is clear and scorching, first rising in Fángxīn, crossing Dìzuò and then violating Zǐwēi, this then is Imperial Heaven’s Son loving Your Majesty and therefore sending out a sign to instruct and warn, beginning and ending both in honored positions, eager and solemn, wishing to certainly awaken Your Majesty. This then is a compassionate father’s sincere admonishment, it is appropriate to esteem a filial son’s respectful and fearful rituals, to take the lead in advancing deference, to clearly show to later posterity. It is not appropriate to neglect, and so double Heaven’s anger.”22
Winter, Tenth Moon in Wú [November 16 - December 14], a comet was sighted at Dōngfāng. Póyáng bandit Péng Dàn and others made chaos.23
Eleventh Moon in Wèi [December 16 - 237 January 14], Jǐhài, comet sighted, crossing Huànzhě Tiānjì star.24
Twelfth Moon in Wèi [237 January 15 - February 12], Guǐsì [February 7], Excellency of Works Chén Qún died.25 Posthumous name Marquess Jìng “Tranquil.” His son Chén Tài succeeded. The Emperor Cáo Ruì in recollection of Chén Qún’s achievements and virtues divided Chén Qún’s fief to enfeoff one son as a Ranked Marquess.26
Chén Qún beginning to end repeatedly secretly explained gains and losses, every time sending up a sealed message, at once destroying the draft. Of the time’s people including even his junior relatives, none were able to know of it. In discussions some ridiculed Chén Qún as only occupying position and staying silent, but during Zhèngshǐ [240 - 249] Imperial Order compiled the sent up letters from various ministers into Míngchén Zòu Yì “Memorials and Comments by Famed Ministers,” Court servicemen then saw Chén Qún’s remonstrants and affairs, and all sighed in admiration.27
Later, someone once said to Yuán Zhǔn: “Former Minister Treasurer Yáng Fù, was he not a loyal minister? On seeing the wrongs of the ruler of men, then he suddenly and angrily charged at it, in speaking with others never once was it not by principle. Was it not what it is called: ‘King and Minister boldly speaking, because it is not for oneself.’”
Yuán Zhǔn answered saying: “Indeed he can be called an upright servicemen. Loyal, then I do not know. Benevolence is loving people. Applying it to lord, it is called loyal. Applying it to parents, it is called filial. Loyalty and filial piety, their roots are one. Therefore the extremity of benevolence and love, is if lord or parent have mistakes, remonstrate and do not enter into it, beseech them over and over, speak when one cannot but do so, not bearing to do so publicly. Now to be a servant of men, on seeing the ruler of men lose the way, to directly condemn their wrongs and widely raise up their ugliness can be called an upright serviceman, but not a loyal servant. Former Excellency of Works Chén Qún then was not so. He discussed and debated to end of day, never once speaking of the wrongs of the ruler of men. His letters several tens of time were sent up and yet outside people did not know. The gentleman would say [Chén] Qún was therefore superior.”28
Yǐwèi [237 February 9], Cáo Ruì went to visit Xǔchāng Palace.29
Around that time in Wèi, the military and state had many affairs, the use of law was extremely heavy. Gāotáng Lóng sent up memorial that said in part: “The reforming of manners and changing of customs, declaring enlightened and principled transformation, causing the four borders to be of the same manner, turning head to face the interior, virtuous instructions radiant and splendid, nine regions admiring righteousness, assuredly is not what common officials are capable of. Now the managers attend to being entangled in books on punishments, not based on great principles, and therefore punishments are used but there is no order, customs are damaged and there is no sincerity. It is appropriate to esteem Rites and Music, organize the Enlightened Hall, cultivate the Three Harmonies, Great Shooting, Nurturing Elders, build and establish the Suburb Temples, honor classicist scholars, nominate up reclusive hermits, make clear system regulations, revise the Standard New Year, change Dress Colors, spread joy and fraternity, esteem the simple and plain, and afterward prepare the Rituals of Fēngshàn [sacrifices], attributing the achievement to Heaven and Earth, to cause the sounds of elegant eulogies to fill the Six Directions, the transformations of fine splendor to pass to posterity.”
It also said: “To not correct the roots and yet rescue the tips, is like to tangle silk threads, it is not government reason. You can mandate the various Excellencies and Ministers and servicemen to communicate with the classicists, prepare and furnish these affairs, to create a canon standard.”30
Sometime that year, Jiāhé Fifth Year [236], Sūn Quán campaigned north, sending Lù Xùn and Zhūgě Jǐn to attack Xiāngyáng.
Lù Xùn sent his intimate Hán Piān to send memorial to present reply. Hán Piān returned, encountered the enemy at Miǎnzhōng, and was captured by patrols. Zhūgě Jǐn heard this and was extremely afraid, his letter to Lù Xùn said: “The Imperial Carriage is already turning back, the rebels captured Hán Piān, will completely know our situations. Moreover the rivers are dry, it is appropriate to quickly leave.”
Lù Xùn did not answer, and instead sent people to plant turnips and beans, with the various officers playing board games and shooting and playing amusements as usual.
Zhūgě Jǐn said: “Bóyán has much wisdom and strategy, this should have a reason.” Zhūgě Jǐn personally came to meet with Lù Xùn. Lù Xùn said: “The rebels know the Great Carriage has already turned back, and have no further worries, and are able to concentrate strength against me. Also they already defend the critical positions, our soldiers’ thoughts will be disturbed, and we should manage and settle to calm them, put into effect contingency techniques, and only afterward set out. Now to easily reveal a retreat, the rebels will say I am afraid, and then come to harass us, and that is a situation of certain defeat.” Then Lù Xùn secretly with Zhūgě Jǐn established plans, ordering Zhūgě Jǐn to command the boats and ships, Lù Xùn to all advance upstream the soldiers and horses, to head toward Xiāngyáng city. The enemy always feared Lù Xùn, and hurriedly returned to the city. Zhūgě Jǐn then led back the ships to set out, Lù Xùn organized the divisions and squads, spreading out sound of strength, on foot hastening to the ships, and the enemy did not dare intervene.
The army arrived at Báiwéi, and claiming to stop to hunt, secretly sent Generals Zhōu Jùn and Zhāng Liáng and others to attack Jiāngxià’s Xīnshì, Ānlù, and Shíyáng. Shíyáng market was full, Zhōu Jùn and the rest suddenly arrived, the people all abandoned their goods and entered the city. The city gate was chocked and could not be closed, and the enemy then themselves cut down and killed their own civilians in order to be able to close them. The cut off heads and captured alive were altogether over a thousand people.31
Péi Sōngzhī believes: Lù Xùn was worried that as Sūn Quán had retreated, Wèi would be able to concentrate strength on him, but was able to spread out appearance of strength, to cause the enemy to not dare attack, and with the boats following the flow, there were no further apprehensions, for what did he again secretly send various officers to suddenly attack small counties, causing the market people to panic and flee and themselves injure one another. Capturing and killing a thousand people was not enough to damage Wèi, to in vain cause people without crimes to violently suffer bitter cruelty. Compared with the brigades of Zhūgě [Liàng] at Wèibīn, what a difference! The principles of using troops were violated, the inauspicious of failing law should be answered: that the blessings were without a third generation, reaching to the grandson and extinguished, was it the remnant calamity from this?32
Those captured alive were all given to the camps to protect, not allowing the soldiers to disturb or encroach on them. For those who led their families and dependents to come, Lù Xùn sent people to look after their needs. For those that lost their wives and children, at once gave clothes and food, generously applying comforts, and sending them back. Some were emotionally moved and admiring, and led one another to submit. The neighboring borders cherished him. Jiāngxià Merit Department official Zhào Zhuó, Yìyáng defending officer Péi Shēng, and Yí King Méi Yí and others all led their division associates to come join Lù Xùn. Lù Xùn poured out wealth and money to give out and provide sympathy and relief.33
Péi Sōngzhī believes: This is no different from destroying a forest and overturning nests, but preserving the surviving chicks. A minuscule kindness and tiny benevolence, how does it mend a large cruelty?34
Also, Wèi’s Jiāngxià Administrator Lù Shì simultaneously managed soldiers and horses, tended to be a border harm, and with the north’s long-serving officer Wén Pìn’s son Wén Xiū formerly were not harmonious. Lù Xùn heard it was so, and at once falsely made a reply letter to Lù Shì that said: “Obtaining your earnest and sorrowful report, knowing that you with [Wén] Xiū for a long time were bound in hostility, the situation not allowing both to survive, and you wish to come submit, at once I had your secretly presented coming letter memorialized and reported, and selected out multitudes to welcome you. It is appropriate to secretly and quickly prepare, and further provide a settled date.” The letter was placed on the borders, Lù Shì’s soldiers obtained the letter and showed it to Lù Shì, Lù Shì was anxious and afraid, and therefore himself sent his wives and children back to Luò. Because of this his officials and soldiers were no longer closely attached to him, and so he was dismissed from office.35
Péi Sōngzhī believes: A border officer doing harm probably is a regular situation. Even if Lù Shì were punished, his replacement also would again be like him. He was not particularly cunning, about to become a large concern, how was he enough to strain one’s thoughts, worth a small deception? To treat this as a beautiful example, there is nothing to be gained.36
《陳壽·吳志二·吳主傳》五年春，鑄大錢，一當五百。詔使吏民輸銅，計銅畀直。設盜鑄之科。
《陳壽·吳志二·吳主傳》二月，武昌言甘露降於禮賓殿。輔吳將軍張昭卒。中郎將吾粲獲李桓，將軍唐咨獲羅厲等。自十月不雨，至於夏。
《陳壽·吳志七·張昭傳》昭容貌矜嚴，有威風，權常曰：「孤與張公言，不敢妄也。」舉邦憚之。年八十一，嘉禾五年卒。遺令幅巾素棺，斂以時服。權素服臨弔，諡曰文侯。長子承已自封侯，少子休襲爵。
《陳壽·吳志七·張昭傳》昭弟子奮年二十，造作攻城大攻車，為步騭所薦。昭不願曰：「汝年尚少，何為自委於軍旅乎？」奮對曰：「昔童汪死難，子奇治阿，奮實不才耳，於年不為少也。」遂領兵為將軍，連有功效，至（平州）〔半州〕都督，封樂鄉亭侯。
《禮記·檀弓下》戰于郎，公叔禺人遇負杖入保者息，曰：「使之雖病也，任之雖重也，君子不能為謀也，士弗能死也，不可！我則既言矣。」與其鄰童汪踦往，皆死焉。魯人欲勿殤童汪踦，問於仲尼。仲尼曰：「能執干戈以衛社稷，雖欲勿殤也，不亦可乎！」
《說苑·佚文》子奇年十八，齊君使主東阿，東阿大化。
《陳壽·吳志七·張昭傳》評曰：張昭受遺輔佐，功勳克舉，忠謇方直，動不為己；而以嚴見憚，以高見外，既不處宰相，又不登師保，從容閭巷，養老而已，以此明權之不及策也。
《陳壽·魏志三·明帝紀》四年春二月，太白復晝見，月犯太白，又犯軒轅一星，入太微而出。
裴松之注《陳壽·蜀志三·後主傳》臣松之案：湔，縣名也，屬蜀郡，音翦。
《陳壽·蜀志三·後主傳》十四年夏四月，後主至湔，登觀阪，看汶水之流，旬日還成都。徙武都氐王苻健及氐民四百餘戶於廣都。
《陳壽·蜀志十三·張嶷傳》十四年，武都氐王苻健請降，遣將軍張尉往迎，過期不到，大將軍蔣琬深以為念。嶷平之曰：「苻健求附款至，必無他變，素聞健弟狡黠，又夷狄不能同功，將有乖離，是以稽留耳。」數日，問至，健弟果將四百戶就魏，獨健來從。
《陳壽·魏志三·明帝紀》夏四月，置崇文觀，徵善屬文者以充之。
《陳壽·魏志二十七·王昶傳》青龍四年，詔「欲得有才智文章，謀慮淵深，料遠若近，視昧而察，籌不虛運，策弗徒發，端一小心，清脩密靜，乾乾不解，志尚在公者，無限年齒，勿拘貴賤，卿校已上各舉一人」。太尉司馬宣王以昶應選。
《陳壽·魏志二十七·王昶傳》王昶字文舒，太原晉陽人也。少與同郡王淩俱知名。淩年長，昶兄事之。文帝在東宮，昶為太子文學，遷中庶子。文帝踐阼，徙散騎侍郎，為洛陽典農。時都畿樹木成林，昶斫開荒萊，勤勸百姓，墾田特多。遷兗州刺史。明帝即位，加揚烈將軍，賜爵關內侯。昶雖在外任，心存朝廷，以為魏承秦、漢之弊，法制苛碎，不大釐改國典以準先王之風，而望治化復興，不可得也。乃著治論，略依古制而合於時務者二十餘篇，又著兵書十餘篇，言奇正之用，青龍中奏之。
裴松之注《陳壽·魏志二十七·王昶傳》孫子兵法曰：兵以正合，以奇勝；奇正還相生，若循環之無端。
《陳壽·魏志三·明帝紀》五月乙卯，司徒董昭薨。
《陳壽·魏志十四·董昭傳》昭年八十一薨，諡曰定侯。子冑嗣。
《陳壽·魏志三·明帝紀》丁巳，肅慎氏獻楛矢。
《陳壽·魏志三·明帝紀》六月壬申，詔曰：「有虞氏畫象而民弗犯，周人刑錯而不用。朕從百王之末，追望上世之風，邈乎何相去之遠？法令滋章，犯者彌多，刑罰愈眾，而姦不可止。往者按大辟之條，多所蠲除，思濟生民之命，此朕之至意也。而郡國斃獄，一歲之中尚過數百，豈朕訓導不醇，俾民輕罪，將苛法猶存，為之陷阱乎？有司其議獄緩死，務從寬簡，及乞恩者，或辭未出而獄以報斷，非所以究理盡情也。其令廷尉及天下獄官，諸有死罪具獄以定，非謀反及手殺人，亟語其親治，有乞恩者，使與奏當文書俱上，朕將思所以全之。其布告天下，使明朕意。」
《陳壽·魏志三·明帝紀》秋七月，高句驪王宮斬送孫權使胡衛等首，詣幽州。甲寅，太白犯軒轅大星。
《陳壽·魏志三·明帝紀》冬十月己卯，行還洛陽宮。甲申，有星孛于大辰，乙酉，又孛于東方。
《陳壽·魏志二十五·高堂隆傳》是歲，有星孛于大辰。隆上疏曰：「凡帝王徙都立邑，皆先定天地社稷之位，敬恭以奉之。將營宮室，則宗廟為先，廄庫為次，居室為後。今圜丘、方澤、南北郊、明堂、社稷，神位未定，宗廟之制又未如禮，而崇飾居室，士民失業。外人咸云宮人之用，與興戎軍國之費，所盡略齊。民不堪命，皆有怨怒。書曰『天聰明自我民聰明，天明畏自我民明威』，輿人作頌，則嚮以五福，民怒吁嗟，則威以六極，言天之賞罰，隨民言，順民心也。是以臨政務在安民為先，然後稽古之化，格于上下，自古及今，未嘗不然也。夫采椽卑宮，唐、虞、大禹之所以垂皇風也；玉臺瓊室，夏癸、商辛之所以犯昊天也。今之宮室，實違禮度，乃更建立九龍，華飾過前。天彗章灼，始起於房心，犯帝坐而干紫微，此乃皇天子愛陛下，是以發教戒之象，始卒皆於尊位，殷勤鄭重，欲必覺寤陛下；斯乃慈父懇切之訓，宜崇孝子祗聳之禮，以率先先下，以昭示後昆，不宜有忽，以重天怒。」
《陳壽·吳志二·吳主傳》冬十月，彗星見于東方。鄱陽賊彭旦等為亂。
《陳壽·魏志三·明帝紀》十一月己亥，彗星見，犯宦者天紀星。
《陳壽·魏志三·明帝紀》十二月癸巳，司空陳群薨。
《陳壽·魏志二十二·陳群傳》青龍四年薨，諡曰靖侯。子泰嗣。帝追思群功德，分群戶邑，封一子列侯。
裴松之注《陳壽·魏志二十二·陳群傳》魏書曰：群前後數密陳得失，每上封事，輒削其草，時人及其子弟莫能知也。論者或譏群居位拱默，正始中詔撰群臣上書，以為名臣奏議，朝士乃見群諫事，皆歎息焉。
裴松之注《陳壽·魏志二十二·陳群傳》袁子曰：或云「故少府楊阜豈非忠臣哉？見人主之非，則勃然怒而觸之，與人言未嘗不道也，豈非所謂『王臣謇謇，匪躬之故』者歟！」答曰：「然可謂直士，忠則吾不知也。夫仁者愛人。施於君謂之忠，施於親謂之孝。忠孝者，其本一也。故仁愛之至者，君親有過，諫而不入，求之反覆，不得已而言，不忍宣也。今為人臣，見人主失道，直詆其非而播揚其惡，可謂直士，未為忠臣也。故司空陳群則不然，其談論終日，未嘗言人主之非；書數十上而外人不知。君子謂群於是乎長者矣。」
《陳壽·魏志三·明帝紀》乙未，行幸許昌宮。
《陳壽·魏志二十五·高堂隆傳》時軍國多事，用法深重。隆上疏曰：「夫拓跡垂統，必俟聖明，輔世匡治，亦須良佐，用能庶績其凝而品物康乂也。夫移風易俗，宣明道化，使四表同風，回首面內，德教光熙，九服慕義，固非俗吏之所能也。今有司務糾刑書，不本大道，是以刑用而不措，俗弊而不敦。宜崇禮樂，班敘明堂，修三雍、大射、養老，營建郊廟，尊儒士，舉逸民，表章制度，改正朔，易服色，布愷悌，尚儉素，然後備禮封禪，歸功天地，使雅頌之聲盈于六合，緝熙之化混于後嗣。斯蓋至治之美事，不朽之貴業也。然九域之內，可揖讓而治，尚何憂哉！不正其本而救其末，譬猶棼絲，非政理也。可命群公卿士通儒，造具其事，以為典式。」
《陳壽·吳志十三·陸遜傳》嘉禾五年，權北征，使遜與諸葛瑾攻襄陽。遜遣親人韓扁齎表奉報，還，遇敵於沔中，鈔邏得扁。瑾聞之甚懼，書與遜云：「大駕已旋，賊得韓扁，具知吾闊狹。且水乾，宜當急去。」遜未答，方催人種葑豆，與諸將弈棋射戲如常。瑾曰：「伯言多智略，其當有以。」自來見遜，遜曰：「賊知大駕以旋，無所復慼，得專力於吾。又已守要害之處，兵將意動，且當自定以安之，施設變術，然後出耳。今便示退，賊當謂吾怖，仍來相蹙，必敗之勢也。」乃密與瑾立計，令瑾督舟船，遜悉上兵馬，以向襄陽城。敵素憚遜，遽還赴城。瑾便引船出，遜徐整部伍，張拓聲勢，步趨船，敵不敢干。軍到白圍，託言住獵，潛遣將軍周峻、張梁等擊江夏新市、安陸、石陽，石陽市盛，峻等奄至，人皆捐物入城。城門噎不得關，敵乃自斫殺己民，然後得闔。斬首獲生，凡千餘人。
裴松之注《陳壽·吳志十三·陸遜傳》臣松之以為遜慮孫權以退，魏得專力於己，既能張拓形勢，使敵不敢犯，方舟順流，無復怵惕矣，何為復潛遣諸將，奄襲小縣，致令市人駭奔，自相傷害？俘馘千人，未足損魏，徒使無辜之民橫罹荼酷，與諸葛渭濱之師，何其殊哉！用兵之道既違，失律之凶宜應，其祚無三世，及孫而滅，豈此之餘殃哉！
《陳壽·吳志十三·陸遜傳》其所生得，皆加營護，不令兵士干擾侵侮。將家屬來者，使就料視。若亡其妻子者，即給衣糧，厚加慰勞，發遣令還，或有感慕相攜而歸者。鄰境懷之，江夏功曹趙濯、弋陽備將裴生及夷王梅頤等，並帥支黨來附遜。遜傾財帛，周贍經恤。
裴松之注《陳壽·吳志十三·陸遜傳》臣松之以為此無異殘林覆巢而全其遺{殼鳥}，曲惠小仁，何補大虐？
《陳壽·吳志十三·陸遜傳》又魏江夏太守逯式兼領兵馬，頗作邊害，而與北舊將文聘子休宿不協。遜聞其然，即假作答式書云：「得報懇惻，知與休久結嫌隙，勢不兩存，欲來歸附，輒以密呈來書表聞，撰眾相迎。宜潛速嚴，更示定期。」以書置界上，式兵得書以見式，式惶懼，遂自送妻子還洛。由是吏士不復親附，遂以免罷。
裴松之注《陳壽·吳志十三·陸遜傳》臣松以為邊將為害，蓋其常事，使逯式得罪，代者亦復如之，自非狡焉思肆，將成大患，何足虧損雅慮，尚為小詐哉？以斯為美，又所不取。