《漢丞相諸葛忠武侯集》Vol. 4

In his Record of the Yellow Ox Temple, Zhuge Liang recounts: During my years tilling the fields in Nanyang, Liu Bei visited my thatched cottage thrice before I agreed to serve. Later, while accompanying the army into Shu, we passed Mount Huangniu, where I beheld the majestic river scenery—jagged rocks towering like peaks, furious waves pounding the banks, and massive boulders forming three distinct summits in the river. Such divine craftsmanship of nature could never have been achieved by human effort alone, surely the gods must have aided Yu the Great in his flood control.

As I carefully surveyed the riverbanks, I noticed a naturally formed divine image on the eastern cliff face—beard, hair, robes, and crown so lifelike they appeared painted. Before the deity stood banners, with a yellow ox beside it, frozen in the posture of directing the mountain-splitting flood control efforts. Ancient texts record that a yellow dragon assisted Yu the Great for nine years—this account now seems credible. It pained me to see the temple in ruins. A deity who cleared waterways without axe or chisel deserves proper veneration. Thus, I restored the temple and named it "Yellow Ox Temple" to honor the god's deeds.

Chen Renxi remarked: Though this is but an excerpt, Zhuge Liang's literary brilliance shines through like glimpsing a single scale of a divine dragon.

Lu You added: During the Shaoxing era of the Southern Song, the court conferred upon the Yellow Ox Deity the title "Marquis of Auspicious Response and Peace Protection." Below the temple lies the treacherous Wuyi Rapids, where jagged rocks choke the river's heart. Legend says the deity received worship here for assisting Yu the Great. Stone ponies flank the temple gate, while behind it grow trees resembling hollies—yet their leaves bear black patterns resembling talismanic script (fulu), each unique. Boatmen passing at night warn against sounding night watches, for tigers in the rear mountains emerge at the drumbeats.

Fan Chengda also recorded: Above Huangniu Gorge stands the Mingchuan Temple, venerating the Yellow Ox deity who aided Yu. Perched on precipitous cliffs, the rock face bears natural yellow ox-shaped patterns and black humanoid marks—said to be the deity's manifestations. Beyond Huangniu Gorge lies Fanzi Gorge, marking the end of the treacherous rapids-filled canyon stretch.

"The Liangfu Dirge"

This poem recounts the story of three warriors from the State of Qi during the Spring and Autumn period. Duke Jing of Qi, adopting Yan Ying's stratagem, used two peaches to incite rivalry among the three warriors over merits, ultimately leading to their successive suicides. When Zhuge Liang passed by the old capital of Qi and saw their three graves, he composed this reflective piece. The verses describe: Leaving the gates of Qi's capital, one beholds shadowy burial mounds where three tombs stand side by side. Who lies buried here? They are the warriors Tian Kaijiang and Gu Yezi - men whose strength could topple southern mountains and whose wisdom comprehended earthly patterns, yet who fell victim to slander and perished over two peaches. The poem concludes with a pointed question: Who devised this scheme? None other than Yan Ying, chancellor of Qi.

"The White Dove Ode"

This is a hymn of praise. It depicts white doves soaring gracefully, their ceaseless cries expressing gratitude for the ruler's virtue as they gather in his courtyard. The white sparrows manifest auspicious signs, their feathers pure and luminous, flying through the courtyard without needing wings - symbols of benevolent virtue. The snow-white doves, some tinged with red or gold, rejoice in the ruler's kindness and come fluttering on beating wings. The lingering sunlight on eastern walls, the fish in rivers and lakes - all receive blessings without cost, yet they honor my humble form. Driving fine steeds, practicing galloping maneuvers, moving in harmony with the ruler, delighting in the Dao until hunger is forgotten. My heart maintains empty stillness, my aspirations soar high, amusing myself with zither and lute. Ascending lofty towers, wandering the celestial realms of Taiqing (Supreme Purity), clinging to dragons and phoenixes until my body feels light as a swallow.

"Inscription for Sima Jizhu's Stele"

The Zhengao records: Sima Jizhu of the Han dynasty attained the Dao and achieved liberation from the corpse (a Daoist term for immortals who leave behind physical substitutes), abandoning his body while leaving pillows and mats that perfectly resembled his form. His family buried these at Mount Shengpan in Shu. Zhuge Liang composed this stele inscription in his honor: In the profound mystery of silent stillness, Yin and Yang merge as heaven and earth unite to nurture all creation. The master comprehended these principles, discerning hardness and softness, until even spirits came to observe, and the six paramitas (Buddhist term: six perfections) shone with radiance.

"Memorial to the Later Sovereign"

Your servant (Zhuge Liang's self-reference) previously dispatched Hu Bu Jian Meng Yan to garrison the eastern bank of the Wugong River. Sima Yi, taking advantage of the rising Wei River waters, led ten thousand cavalry on the twentieth day to attack Meng Yan's camp. I ordered the construction of bamboo bridges for crossing and attacking the enemy forces. When the rebels saw the bridges nearing completion, they withdrew their troops.

"Letter to the King of Wu"

The white yak-tail ornaments you sent are too few in number. To thank you again would only deepen my shame.

"Final Memorial"

Your servant's nature is simple and straightforward, having encountered turbulent times. Raising armies for northern campaigns, I have failed to complete this great undertaking. Never did I expect illness would penetrate my vitals... (original text fragmentary)

Baihua Interpretation of The Collected Works of Zhuge Liang:

In his final memorial to Liu Shan, Zhuge Liang earnestly advised: "Your Majesty should maintain inner clarity, reduce selfish desires, exercise self-restraint, and cherish the people. Fulfill filial piety towards the late Emperor and extend benevolent governance throughout the realm. Recruit virtuous recluses while dismissing crafty sycophants—only thus can social customs be rectified. My family owns eight hundred mulberry trees and fifteen qing of modest farmland, sufficient for my descendants' livelihood. During my official service abroad, I've never pursued private gains, relying solely on imperial provisions for daily needs. After my death, no surplus wealth shall remain in my household, lest I betray Your Majesty's trust."

In a letter to his nephew Zhuge Jin regarding military strategy: "The terrain of Suiyang Xiaogu presents treacherous cliffs and crisscrossing streams, making troop movement difficult. I've dispatched vanguard forces to open a path to Chencang, which will effectively contain enemy forces and prevent their eastward advance."

Another military dispatch clarifies: "You expressed concerns about the garrison at Baidicheng appearing insufficiently elite. These troops are in fact the elite 'White Feathered Army' from the late Emperor Liu Bei's personal guard. Should reinforcements be needed, additional forces can be deployed from Jiangzhou."

Praising Wu Kingdom's talent, he wrote: "Yin Li (a Wu official) proves truly exceptional—who would have imagined such extraordinary talent emerging from Wu's reed marshes?"

Regarding military engineering: "Zhao Yun (styled Zilong) once burned over a hundred li of cliffside plank roads north of Chiya. These roads were anchored into cliff faces at one end and supported by water pillars at the other. With currents now too turbulent for pillar construction, our engineering has reached its limits."

Another record states: "Recent flash floods destroyed all bridges and plank roads south of Chiya. With Zhao Yun and Deng Zhi (styled Bomia) garrisoned at Chiya and its mouth respectively, communication now depends on cliffside pathways."

In a poignant letter to Zhang Yi: "I've received Wu's generous hospitality, treated as family. Remembering my adopted son Zhuge Qiao's untimely death and seeing his personal effects moves me to tears."

On marital ethics: "A divorced wife never reenters her husband's home, just as withered chives won't regrow in the garden. If even women and plants understand shame, how much more should loyal and principled men comprehend this truth."

To Lu Xun regarding personnel concerns: "My elder brother Zhuge Jin advances in years, while his son Zhuge Ke proves impetuous—yet now oversees critical provisions. Though distant in Shu, I remain deeply concerned. May I trouble you to petition the King of Wu for reassignment?"

This compilation contains selected letters and admonitions by Zhuge Liang, encompassing military strategies, family instructions, and life wisdom.

Regarding military deployment, Zhuge Liang mentions stationing the vanguard at Wuzhangyuan (in present-day Qishan County, Shaanxi Province), as its rugged terrain made it easily defensible. He meticulously records marching protocols: when setting out, soldiers must raise spears and halberds, unfurl banners, and beat drums and blow horns; within three li of the camp, weapons and flags must be stowed; upon nearing the camp, they must be displayed again. Violators faced the punishment of head-shaving.

In his family instructions to his nephew, Zhuge Liang teaches: "Set lofty aspirations, emulate the sages of old, restrain selfish desires, and free yourself from worldly distractions. Be adaptable, not petty, seek counsel often, and dispel suspicion. Without firm resolve, one will sink into mediocrity."

In his famous Letter Admonishing My Son, he outlines essential principles for conduct: "A nobleman cultivates himself through tranquility and nurtures virtue through frugality. Without indifference to fame and wealth, one cannot clarify their purpose; without inner stillness, one cannot achieve great aims. Learning requires concentration, and talent demands accumulation. If youth is wasted in idleness, old age will bring only regret."

On drinking, he advises that banquets should follow proper rites and observe moderation. When the host is joyful yet the guests remain unweary, merriment is permissible—but never to the point of losing sobriety.

In Maxims, he observes that friendships built on power and profit seldom endure. True companionship should stand firm like an evergreen, growing stronger through all seasons, whether in prosperity or adversity.

Finally, in the Distant Journey Dispatch, he briefly reports on the army’s arduous march, noting that despite hardships, all troops remain safe. These writings reveal Zhuge Liang’s multifaceted legacy as a strategist, educator, and statesman.

In his "Letter of the Steelyard," Zhuge Liang wrote: "My heart is like a balance scale—it does not alter its measure according to who is being weighed." Zhang Shi, a Southern Song scholar, remarked that this statement recorded in Emperor Taizong of Tang's Zhenguan Essentials truly reflects Zhuge Liang's character, as evidenced by his impartial treatment of Liao Li and Li Ping (two Shu-Han officials who were lawfully disciplined by Zhuge Liang). Ming dynasty scholar Yang Shen also noted that the Taiping Yulan records Zhuge Liang saying: "My heart is like the beam of a scale—it will not be arbitrarily raised or lowered for anyone." Tang dynasty officials often invoked "holding Zhuge Liang's steelyard heart and carrying Jiang Wei's boldness" in their memorials to describe fairness and courage.

Regarding insights on Daoist cultivation and health preservation, Zhuge Liang believed: Pursuing immortality and longevity like Zhang Lu (founder of the Five Pecks of Rice tradition) may nurture the body like pines and cypresses basking in misty radiance, but excessive indulgence in sensual pleasures prevents true comprehension of the Dao (the Way).

In his interpretation of the Yinfu Jing (Scripture of Hidden Correspondences), Zhuge Liang proposed: Human nature originates from celestial patterns (Tian Dao), yet the human mind is full of cunning. Establishing cosmic laws serves precisely to regulate human conduct. He considered mastery of the "Five Thieves" (the mutual conquest cycles of the Five Phases) as key. When celestial and terrestrial killing energies manifest, even dragons and serpents flee their watery abodes; when human killing impulses arise, heaven and earth convulse in chaos. He cited the Chu-Han contention, where Xiang Yu massacred tens of thousands of Han soldiers amid howling gales that turned day into night, as a manifestation of this "cosmic upheaval."

On the profound mystery of "stealing celestial mechanisms," Zhuge Liang observed: This arcane principle remains invisible and incomprehensible to ordinary people. The noble person who grasps it maintains integrity in poverty (holding fast to the Dao), while the petty person who obtains it courts sudden death. He illustrated this by comparing Confucius and Jiang Ziya—were their talents inferior to Sun Wu, Wu Qi, Han Xin, or Bai Qi? Yet the former became sages while the latter degenerated into villains, differing only in application. The four formidable generals, despite their valor, met tragic ends precisely because they served misguided rulers.

Expounding on the subtlety of Yin-Yang interactions, Zhuge Liang emphasized: The most miraculous instrument is the sage's wisdom. When heaven displays portents (chui xiang), sages emulate them: marking time with the sexagenary cycle (Jiazi), divining with the Eight Trigrams (Bagua), studying milfoil stalks and tortoise shells, and refining musical and calendrical systems. Thus the ways of spirits and the patterns of Yin-Yang are fully revealed through hexagram imagery. The symbolic language of the trigrams permits infinite derivation, while the sixty Jiazi cycles enable one to "move like spirits and comprehend all phenomena."

Military deployment methods recorded in Bing Yao (Essentials of Warfare) specify: When approaching enemy forces, reconnaissance networks (luo luo) must advance before dawn to secure a ten-li radius ahead of the main army. Flanking routes also require ten-li clearance, with five-soldier scout teams posted every few li, each member holding white banners to signal from high ground. Upon detecting enemies, the first observer relays information through successive stations to the commander. Sightings of fewer than a hundred enemies warrant banner signals; larger forces require both banners and shouts. The commander immediately dispatches swift riders to verify the situation.

Governing a state is like managing a household—the key lies in establishing the root. Once the root is established, all other branches will naturally align. The root represents the initiating force, while the branches are the responses that follow. The initiating force originates from Heaven and Earth, and all things in the world are the responders. The growth of all things cannot occur without Heaven, cannot flourish without Earth, and cannot be perfected without humanity. Therefore, a ruler's governance must align with the Dao of Heaven, just as the North Star serves as the central axis, the Three Terraces (Santai, ancient star officials) act as supporting ministers, the Twenty-Eight Lunar Mansions (Xiu) function as officials, and the myriad stars represent the common people. The position of the North Star must not shift, the supporting ministers must not neglect their duties, and the arrangement of the stars must not be disordered—this is the revelation of celestial patterns.

Raise high towers to observe celestial phenomena, perform suburban sacrifices (ancient rituals to Heaven) to harmonize Yin-Yang Qi and commune with the divine—this is following the root of Heaven. Cultivate farmland, offer sacrifices to the Sheji (gods of land and grain), and venerate the spirits of mountains, forests, rivers, and marshes to seek blessings—this is following the root of Earth. Establish schools and rituals, perform the Eight-Row Dance (Bayi, music reserved for the Son of Heaven), construct the Mingtang (imperial hall for proclaiming governance), the Piyong (royal academy), and build ancestral temples and city walls—this is following the root of humanity. The root represents the constant laws and essential principles, just as a round hole cannot hold a square peg and a lead knife cannot fell trees. Affairs that defy reason will not succeed, and tools that violate norms cannot achieve precision. If Heaven loses its constancy, aberrant weather will appear; if Earth loses its constancy, it will become barren and withered; if humanity loses its constancy, calamities will arise. As the classics state, "One dares not wear robes not prescribed by the ancient kings"—this illustrates the principle.

The relationship between ruler and minister follows the patterns of Heaven and Earth. When the patterns of Heaven and Earth are clear, the Dao of ruler and minister is complete. The ruler manifests benevolence (Ren) by bestowing grace upon subordinates, while the minister embodies righteousness (Yi) by serving the ruler. Those with divided loyalties cannot serve their ruler, and indecisive policies cannot be entrusted to ministers. When both superior and inferior uphold ritual propriety, the people are easily governed; when harmony flows between them, the Dao of ruler and minister is perfected. The ruler employs ministers through ritual, and ministers serve the ruler with loyalty. The ruler plans the great affairs of state, while ministers handle specific tasks. "Governance" (Zheng) means rectifying names, and "affairs" (Shi) means encouraging achievement. When the ruler diligently governs and ministers diligently perform, merit and reputation are jointly accomplished. Thus, the ruler faces south to manifest his edicts, while the minister faces north to display his service. Edicts represent teaching and governance; service manifests accomplishment and efficacy.

This passage from The Collected Works of Zhuge Liang, Loyal Martial Marquis of Han primarily elucidates wisdom concerning governance and personal cultivation.

Regarding the Dao of governance: The essence lies in adhering to the "Three Bonds and Six Disciplines" (ancient social-ethical framework), where ruler and subject, father and son, husband and wife each have their proper roles. Between ruler and subject, propriety and law form the foundation; between father and son, affection serves as the bond; between husband and wife, harmony is the guiding principle. Only when leaders are upright can subordinates become correct. When enlightened rulers cultivate clear governance, loyal ministers can properly fulfill their duties. Establishing official positions requires completeness, arranging ranks and emoluments demands reasonableness, distinguishing public from private affairs ensures that evil cannot overcome righteousness—this constitutes the complete Dao of governance.

Concerning the Dao of observation and listening: It emphasizes the importance of discerning subtle signs and hearing faint voices. Enlightened rulers govern by harmonizing internal and external affairs, broadly soliciting opinions from all sides. As the Daode Jing states, the sage takes the people's eyes and ears as their own. A ruler must see and hear extensively, just as distinguishing the five musical notes and recognizing the five colors are essential. A truly enlightened ruler should alternate like day and night—attending to public affairs by day, reflecting on personal matters by night. If the ruler cannot hear the people's grievances or fails to accept loyal advice, it allows treacherous individuals to prevail. As ancient texts say, Heaven sees through the people's eyes and hears through the people's ears.

Regarding the Dao of accepting counsel: It underscores the importance of heeding remonstrance. A ruler needs ministers who dare to speak frankly, just as a father needs children who dare to offer admonition. Adopting collective wisdom constitutes a vital method of governance.

When a ruler commits unrighteous acts, ministers should remonstrate with forthright counsel. They must assist the sovereign in cultivating virtue (De) and correcting errors. Wrongful conduct must never be indulged, nor virtuous deeds obstructed. Tolerating evil while suppressing good governance inevitably plunges the state into crisis. Should a ruler reject admonitions, loyal ministers dare not offer wise counsel, allowing treacherous officials to monopolize power—this is a nation's calamity.

In well-governed states, ministers speak boldly and act with integrity; in chaotic regimes, people behave cautiously yet flatter deceitfully. Thus, the ruler hears no truth, and the people have no outlet for expression. Therefore, Confucius felt no shame in learning from those of lower status, nor did Duke Zhou disdain befriending commoners. Through this, they achieved greatness and were revered as sages by posterity. Just as a leaking roof reveals the flaw above, if those in high places do not repair it, those below cannot dwell in peace.

On Discerning Doubts (Chapter Five: Discerning Doubts)

Resolving doubts hinges on distinguishing right from wrong, like differentiating vermilion from purple or discerning musical notes. A dazzling purple may obscure true red; decadent music may disrupt refined harmonies. Confusion often stems from unclear information:

• A white stone mistaken for jade is treasured by the foolish.
• Fish eyes resembling pearls are collected by the ignorant.
• A fox or badger resembling a dog is kept as a pet by the unwise.
• The gourd-like melon (栝楼) is eaten by the gullible.

Historically, Zhao Gao pointed at a deer and called it a horse, yet Emperor Qin Ershi harbored no suspicion. Fan Li presented the beauties of Yue to King Fuchai of Wu, who remained oblivious.

Hesitation in resolving doubts ensures failure. Thus, sages do not rely on subjective judgment but consult divination for auspicious signs. The Book of Documents states: "When three diviners perform a reading, follow the majority." For grave doubts, consult the people as well. Confucius said:

"A wise ruler does not fret over others failing to understand him, but worries about his own inability to recognize talent. He does not anguish over the outside world’s ignorance of internal affairs, but over internal barriers to external communication. He does not resent subordinates misunderstanding superiors, but prioritizes superiors comprehending subordinates. He does not mind the poor being unaware of the powerful, but guards against the powerful belittling the humble.

Thus, scholars die for those who understand them; women adorn themselves for those who appreciate them; steeds gallop for those who wield the whip; the divine responds to those who are spiritually attuned."

When a ruler adjudicates cases and metes out punishments, the gravest fear is obscured truth:

• The innocent may be punished while the guilty pardoned.
• The powerful may escape with clever words, while the weak suffer unjustly.
• The upright may be slandered, while grievances remain unresolved.
• The trustworthy may be doubted, while the loyal are persecuted.

These are perverse energies (Qi) that violate heavenly principle, inviting calamity and chaos. Only an enlightened ruler, when adjudicating cases, scrutinizes testimony and evidence—ensuring no falsehood, concealment, or miscarriage of justice.

This passage primarily discusses two aspects: first, how to discern a person's inner state by observing their words and actions; second, the principles of governing a state.

The first part explains methods of observing people: examine their movements when coming and going, observe their attitudes in advancing and retreating, listen to the tone of their speech, and pay attention to their gaze. If someone appears fearful, speaks in a mournful voice, arrives hastily but departs slowly while frequently turning back with sighs, this reveals pent-up resentment they cannot express. If a person avoids eye contact, acts timidly, breathes rapidly, speaks haltingly, arrives slowly but leaves quickly without daring to look back, these are signs of a guilty conscience seeking escape. Confucius said: Observe a person's motives, methods, and objectives in their actions—this way their true character cannot remain hidden.

The second part discusses statecraft: The essence of governing people lies in moral transformation. Guide the populace with virtue (De) and righteousness, using rewards and punishments to clarify proper conduct. Just as enlightened rulers like Yao and Shun attracted distant tribes to pay tribute, while tyrants like Jie and Zhou provoked rebellion even among central states—this reflects not changes in heavenly mandate but the ruler's transformative influence. Governing people resembles farming; one must first remove weeds. A thriving state prioritizes internal administration, whereas a declining state embarks on massive construction projects. Wise rulers must understand the people's hardships, particularly conditions among low-level officials and minor states. When officials exploit citizens until livelihoods become unbearable, turmoil ensues. Therefore, value agriculture without disrupting seasons, lighten taxes without exhausting resources—only thus can the nation enjoy peace. Rulers should fear instability more than poverty. Ancient sage-kings followed celestial and terrestrial rhythms to store grain, enriching all under heaven. Yet during the Spring and Autumn period, feudal lords competing for profit impoverished the people. Thus enlightened governance rejects extravagance and superficiality, avoids valuing rare objects that incite greed, and lets people fulfill their proper roles. Just as Duke Jing of Qi opposed extravagance and Zhou-Qin eras prized simplicity—these guided people toward practical benefits. Conversely, creating useless objects or hoarding worthless treasures only squanders wealth.

This passage discusses two main themes: the proper way of living for common people, and principles for governing a state and employing talent.

The first part emphasizes that precious jewels, extravagant clothing, exquisite carvings, and lavish palaces should not be objects of pursuit for ordinary people. The truly appropriate lifestyle for commoners should involve: diligent farming, frugal household management, and proper care for one's parents. In financial matters, moderation is key—avoiding extravagance in plentiful years and hardship in lean years, while maintaining savings for unforeseen circumstances. Such a lifestyle aligns with the natural order (Dao).

The second part addresses state governance. Governing a nation resembles nurturing the body—the key lies in selecting virtuous talents (De). A state supported by worthy individuals stands firm like a house with sturdy pillars. When choosing officials, moral integrity should be prioritized, just as straight timber makes the strongest pillars. True talents often remain hidden among the populace; rulers should widely open paths for their discovery, following examples of ancient sage-kings like Yao, Tang of Shang, and the Duke of Zhou who selected talents from humble origins. Reward systems should be established, granting suitable positions so all worthy individuals under heaven may serve the state. If a ruler favors flattering sycophants while alienating loyal and upright advisors, the nation will face peril and its people will know no peace—all consequences of losing the support of virtuous talents.

This passage is from the Collected Works of Zhuge Liang, the Loyal and Martial Marquis of Han, primarily discussing principles for selecting and evaluating officials as well as governing the military.

Regarding the selection of talent, it states: If virtuous and capable individuals are placed in precarious positions, or if they are appointed but not properly settled, such practices have never been successful. Creating government posts merely to accommodate people leads to chaos, whereas selecting talent based on the needs of the office is the proper way to govern. Recruiting worthy scholars is like arranging a marriage—one has never seen a bride bringing her own dowry to become a wife. A woman upholds her chastity by valuing the betrothal gifts, just as a scholar establishes his reputation by valuing the courtesy of recruitment. Only by employing ritual propriety in recruiting the worthy can a state achieve stability.

There are eight key points in evaluating officials, the core of which is promoting the good and dismissing the wicked. A wise ruler’s mind is like a clear mirror, discerning good and evil without bias. Whether ministers from large or small states or ordinary commoners, all must be governed by the principle of promoting the virtuous and removing the greedy and weak. When rulers and subjects are united in this way, the state will be well-governed, and talented individuals will naturally gather. The crucial aspect of evaluation lies in understanding the suffering of the people, which stems mainly from five abuses: First, petty officials exploiting public office for private gain and abusing their authority; second, unjust punishments, either excessively severe for minor offenses or overly lenient for major crimes; third, tolerating corrupt officials who persecute whistleblowers; fourth, frequent turnover of officials leading to inconsistent policies; and fifth, local officials arbitrarily manipulating prices to inflate their administrative achievements. These five harms must be strictly punished, while officials free of such misconduct should be promoted. As ancient texts advise, administrative performance should be assessed every three years, with promotions or demotions determined after three such evaluations.

The essence of military governance lies in defending the borders and suppressing rebellions. Authority and martial force must be employed to quell violence and punish treason—this is the foundation of safeguarding the state. Civil governance and military strength must complement each other. Just as animals rely on both claws and teeth, a state requires both the civilizing influence of rites and music and the protective might of armed forces.

Even insects possess claws and fangs as weapons—when pleased they play together, when angered they harm each other. Humans lack natural weapons, hence they forge armor and arms for self-defense. States rely on military forces as auxiliary power, rulers depend on ministers as supporting hands. When auxiliary forces are strong, the state enjoys stability; when weak, the state faces peril—the key lies in selecting capable generals.

Not just anyone can serve as a general. A general is no ordinary citizen, no common assistant to the state, no mere member of the military. Governing a state prioritizes civil administration (wen), while commanding an army emphasizes martial strategy (wu). Statecraft cannot rely solely on external methods (wai, referring to frontier barbarians), nor can military affairs depend only on internal management (nei, referring to the Central Plains). The Rong-Di tribes are difficult to influence through ritual teachings but easily subdued by force. Ritual education must target the right subjects; martial force requires measured application.

From the Yellow Emperor's battles in the wilderness of Zhuolu, Emperor Yao's campaigns by the Danpu River, Emperor Shun's expeditions against the Youmiao, to King Yu's suppression of the Youhu—these sage rulers of the Five Emperors and Three Kings eras, despite their elevated virtue and transformative teachings, still resorted to arms. Thus it is said: weapons are inauspicious tools, to be used only when unavoidable.

The Dao of warfare first demands meticulous planning before action can commence. One must study celestial and terrestrial patterns, discern the people's sentiments, master weaponry, clarify reward and punishment systems, analyze enemy tactics, survey strategic terrain, assess points of safety and danger, comprehend the balance of forces, know the timing of advance and retreat, adapt to battlefield changes, prepare defenses thoroughly, assume an offensive posture, harness soldiers' capabilities, strategize the pivot of success or failure, and weigh matters of life and death. Only when all these preparations are complete can troops be mobilized and generals deployed to form an enveloping formation against the enemy. This constitutes the grand principle of military governance.

The general holds the lives of soldiers in his hands—he is the state's crucial instrument. First establish the strategy, then issue commands. In movement, be like torrential waters, unstoppable in momentum; in seizing opportunities, strike as swiftly as a diving hawk. At rest, resemble a drawn crossbow storing potential energy; in attack, release like a triggered mechanism. Thus you will sweep all before you, and formidable foes will crumble naturally. Should the general lack profound deliberation, the troops lack fighting spirit, and morale remains ununited while relying solely on schemes—even with a million-strong army, the enemy will feel no fear.

Do not resent those who are not your enemies; do not fight those who are not your foes. Just as craftsmen without Lu Ban's vision cannot produce exquisite work, warfare without Sun Wu's strategic insight cannot devise brilliant plans. Schemes must be thorough, attacks must be swift, seizing opportunities like an eagle swooping from the sky, battles like rivers breaching their banks—thus the army expends no effort before the enemy collapses. This is the essence of military art.

Therefore, those skilled in combat do not anger lightly; those adept at victory do not fear blindly. The truly wise always secure the conditions for triumph before committing to battle.

This passage discusses military strategy and wisdom. Those skilled in warfare first devise thorough plans before seeking victory—victors follow the Dao (the Way), while the defeated stray from it and lose their bearings. The key lies in mastering the principles of compliance and opposition: commanders must establish authority, concentrate strength, and move with unstoppable momentum like boulders rolling down a mountainside.

Military operations emphasize achieving victory through extraordinary tactics, guided by transcendent wisdom. One must adapt flexibly—capable of both yielding and asserting, feigning weakness while demonstrating strength. Movements should be swift as wind and rain, expansive as rivers and seas when advancing, steady as Mount Tai when stationary, and unpredictable as the interplay of Yin-Yang. An army should be as resource-rich as the earth, as boundless as the sky, as ceaseless as flowing rivers, and as cyclical as the sun, moon, and stars.

An army relies on provisions as its foundation, unorthodox and orthodox tactics as its framework, weaponry as its tools, and material reserves as its safeguard. If a state is impoverished by exorbitant procurement costs or drained by long-distance supply lines, such offensives cannot be sustained. One must act within means, reduce wasteful expenditures, and dismiss incompetent personnel to ensure national stability and prosperity.

Those adept at offense make enemies uncertain how to defend; those skilled in defense make enemies unsure how to attack. True defense does not rely solely on city walls, nor does true offense depend entirely on weapons. When enemies fortify, strike where unprepared; when they deploy formations, disrupt their expectations. Tactics must adjust to enemy conditions, prioritizing attacks on vital vulnerabilities.

Military maneuvers should echo like the legendary Changshan serpent—head and tail coordinated. Victory hinges on the commander’s strategic insight: understanding terrain advantages, anticipating battlefield shifts. Warfare follows the principle of avoiding the solid to strike the hollow: in mountains, avoid uphill assaults; on water, avoid advancing against currents; in grasslands, avoid penetrating perilous depths; on plains, avoid frontal clashes. These are essential principles of military art.

There are five key principles for military operations: First, do not launch frontal assaults against enemies holding the high ground; second, do not engage foes backed against mountainous terrain; third, do not pursue troops feigning retreat; fourth, do not forcefully attack elite forces; fifth, do not greedily consume bait left by the enemy. These five principles all represent advantageous conditions in warfare, gifts conferred by terrain.

An army's success lies in skillfully utilizing circumstances, while failure stems from leaked strategies. Shortages of provisions arise from overextended supply lines; thirst comes from wasting time digging wells personally. Fatigue results from frequent maneuvers, while ease comes from quiet rest. Hesitation emerges from reluctance to engage; confusion springs from coveting petty gains. Retreats occur under harsh punishments; advances follow generous rewards. Weakness comes from enemy pressure; strength arises from mastering advantageous positions. Distress stems from encirclement; fear follows the annihilation of vanguard troops. Night terrors originate from nocturnal clamor; chaos emerges from unclear situations. Getting lost comes from unfamiliar paths; desperation arises from entering fatal terrain. Defeat follows hasty engagements; victory comes from premeditated planning.

Therefore, raise banners so soldiers clearly see commands; strike gongs and drums so troops act in unison. Display axes (as instruments of punishment) to unify morale; issue military orders to standardize actions. Use rewards to motivate achievements; employ punishments to prevent treachery. During daytime battles when commands are inaudible, raise banners high; at night when signals are invisible, light beacon fires. Those who disobey orders shall face military justice with the axe. Without understanding the characteristics of nine types of terrain, one cannot grasp tactics of adaptability.

Three essentials must be mastered: the Yin-Yang transformations of celestial timing, the distinctive features of terrain, and the inclinations of human hearts. Only with this knowledge can one establish meritorious deeds. Understanding one's own troops enables understanding the enemy; without knowing one's soldiers, the enemy's situation remains obscure, guaranteeing defeat in every battle. Thus before deploying troops, first comprehend your subordinates' psychology.

The employment of five types of spies (local spies, internal spies, double agents, expendable spies, and living spies) constitutes the army's secret weapon and the commander's reliance. None but the sagacious and wise can use them effectively; none but the benevolent and virtuous can dispatch them properly. If through espionage one obtains true intelligence, one can mobilize the populace and preserve the state long-term.

The Dao of warfare lies in this: To survive requires thorough preparation; fight only when absolutely compelled. When stationary, maintain strict discipline; when moving, project awe-inspiring power. Don't presume the enemy won't come—ensure instead your own invincibility. Meet distance with proximity, fatigue with rest, hunger with satiety, emptiness with substance, death with vitality, few with many, weakness with strength, and invaders with ambushes. Banners should stand orderly; drumbeats should resound mightily. Confront the enemy head-on while encircling their rear. Hold strategic positions firmly while creating deceptive appearances. Lure opponents with benefits; soften them with potential disasters. This constitutes the complete method of military governance.

Regarding rewards and punishments: Rewarding good and punishing evil forms the fundamental principle. Rewards motivate meritorious service; punishments prohibit wickedness. Rewards must be impartial; punishments must be just. When soldiers understand why they're rewarded, the courageous will know why they sacrifice; when they comprehend why they're punished, evil conduct will cease.

This passage elucidates the principles of properly implementing rewards/punishments and managing emotions in state governance and military affairs.

The essence of rewards and punishments lies in this: rewards should not be given arbitrarily, nor punishments imposed indiscriminately. Haphazard rewards breed resentment among loyal ministers, while reckless punishments foster bitterness in upright officials. Just as uneven distribution of mutton soup causes conflict, or how the Chu king's credulity toward slander led to defeat, those wielding life-and-death authority must understand: execute only those deserving death, pardon those worthy of mercy. If one exhibits capricious moods, unclear rewards/punishments, inconsistent decrees, or abuses public office for private gain, these five conditions will endanger the state.

Specifically: without clear rewards/punishments, decrees go unheeded; sparing the guilty allows villainy to flourish; killing the pardonable drives soldiers to desertion; uncontrolled anger undermines authority; improper governance renders laws ineffective; personal profiteering divides popular support. All lead to national peril.

To prevent villainy, enforce strict decrees; to curb extravagance, advocate frugality. Have upright officials oversee trials and incorruptible administrators manage rewards/punishments. When corpses starve on roads while stables fatten horses, this signals self-serving ruin. Wise rulers first solicit counsel before rewarding, promulgate laws before punishing—thus earning both reverence and affection from the people.

Rewards/punishments demand impartiality: Duke Huan of Qi overcame grudges to employ Guan Zhong; the Duke of Zhou upheld justice by executing his brother Guan Shu. As the Book of Documents states: "Without favoritism or factionalism, the kingly way becomes broad and level."

Regarding emotional control: joy and anger must have proper cause—neither delight in the unworthy nor rage at the blameless. Draw clear boundaries: anger shouldn't harm innocents; joy mustn't pardon the guilty. Emotional decisions sacrifice public duty—generals waging war from personal spite inevitably fail. Remember: rage rarely turns to joy, nor does elation easily shift to wrath. Therefore, temper emotions with reason.

This passage discusses principles of governance and educating the people, comprising two main aspects:

Regarding methods to govern a chaotic state, the core lies in grasping fundamentals and following natural patterns. Just as an uncut thread end in weaving becomes a large knot, unaddressed minor issues escalate into major disasters. Governing a state should follow basic laws like using compasses to draw circles and squares to draw rectangles. Specifically, one must first address root causes before dealing with secondary matters—such as establishing the Three Bonds (ruler-subject, father-son, husband-wife relationships) and Six Regulations (uncles, brothers, clansmen, maternal uncles, teachers, friends) as fundamental ethical norms before handling concrete affairs; enacting laws before implementing punishments; governing internal matters before external ones. Like organizing a fishing net by first grasping its main cord, this approach ensures orderly management.

Concerning the relationship between education and governance, it emphasizes leaders must lead by example. Subordinates follow the conduct of their superiors. Demanding others to achieve what one cannot accomplish oneself constitutes governance against natural principles; only by first rectifying one's own behavior before instructing others aligns with the Dao. Thus rulers must first correct themselves before enforcing laws. There are five methods for training soldiers: accustoming their eyes to flag signals, training their ears to drum commands, and making their minds comprehend the gravity of punishments. These must be cultivated through daily drills—one cannot wait until battle to teach them, which would amount to abandoning them.

This passage outlines the essential principles of ancient military training, battle formation arrangements, and army discipline. The main content can be divided into two parts:

First are the five fundamental aspects of military training: First, familiarizing soldiers with the use of five types of weapons; second, mastering combat preparations; third, training hand-foot coordination; fourth, practicing footwork for advancing, retreating, and maneuvering; fifth, mastering the essentials of troop movement and formation arrangement. These five are collectively called the "Five Teachings."

Battle formations follow the Five Phases (Wuxing) directional arrangement: the left forms the Azure Dragon (Qinglong) formation, the right the White Tiger (Baihu) formation, the front the Vermilion Bird (Zhuque) formation, the rear the Black Tortoise (Xuanwu) formation, with the central position occupied by the supreme commander. Each direction is equipped with different weapons: spears on the left, halberds on the right, shields in front, crossbows at the rear, with flags and drums at the center. Drumbeats command movement - advance at the sound of drums, halt at the sound of gongs.

The five basic formations correspond to the Five Phases: Straight formation (Wood), Pointed formation (Fire), Square formation (Earth), Circular formation (Metal), and Curved formation (Water). These formations follow cycles of mutual generation and conquest, allowing for dynamic transformations. The military organization adopts a five-fold structure: five soldiers form a squad, five squads a company, five companies a battalion, five battalions a brigade, and five brigades an army.

Soldiers are assigned roles based on their strengths: shorter soldiers carry spears and halberds, taller ones wield bows and crossbows, the strong bear flags, the brave beat drums, the weaker handle supplies, and the intelligent serve as strategists. Training proceeds in five stages: first drum call for assembly, second for formation practice, third for meals, fourth for preparations, and fifth for departure.

The second part details the "Seven Prohibitions" of military discipline: theft, recklessness, negligence, deception, betrayal, disorder, and error. It emphasizes strict enforcement of military law, requiring decisive action against violators to prevent major disasters. Punishment tools like axes are employed according to the severity of offenses.

This military decree outlines the strict disciplinary codes to be enforced in the army, with beheading as the punishment for violators. It specifies seven capital offenses:

First is the "crime of weakening the army": including disobeying orders, delaying assembly, failing to advance at drum signals, unauthorized halting, not responding to roll call, incomplete chariots or armor, and inadequate weapon preparation—all actions that undermine combat effectiveness.

Second is the "crime of delaying the army": failing to relay received orders, inaccurately transmitting commands causing confusion among troops, ignoring gong-and-drum signals, and disregarding banner commands—actions that jeopardize military opportunities.

Third is the "crime of stealing from the army": embezzling rations, hoarding weapons privately, unfair rewards/punishments, nepotism, pilfering supplies, unpaid debts, and falsely claiming military merits—all forms of corruption.

Fourth is the "crime of deceiving the army": impersonation, disheveled uniforms, damaged flags, incomplete gong-and-drum sets, unsharpened weapons, loose equipment, arrows lacking fletching, stringless bows, and failure to enforce regulations—fraudulent conduct.

Fifth is the "crime of defying the army": not advancing when ordered, not halting when commanded, ignoring banner directives, insubordination, battlefield retreat, wavering movements, or fleeing under pretext of evacuating wounded—acts of disobedience.

Sixth is the "crime of disrupting the army": jostling to block roads during marches, noisy defiance of orders, chaotic formations, weapon mishaps causing injuries, improper mixing of long/short weapons—disorderly conduct.

Seventh is the "crime of sabotaging the army": abandoning posts, unauthorized fraternization between units, acting outside assigned formations, improper camp entry/exit, withholding information, group drinking, bribery, or spreading rumors to demoralize troops.

The decree concludes by emphasizing that only through strict enforcement of these military laws can orderly governance be achieved.

The "Deliberation" section expounds on the need for rulers to possess far-sighted wisdom. It states that those who lack long-term planning will soon encounter troubles. A nobleman's contemplation does not exceed his duties—thinking serves to formulate correct strategies, while consideration aims to devise solutions. One does not deliberate on affairs outside their position nor strategize about matters beyond their concern. Great undertakings often begin with difficulties, while minor matters start from ease. Thus, to contemplate benefits, one must first consider potential harms.

To achieve success, one must consider the possibility of failure. Just as a nine-tiered tower, though majestic, will eventually collapse, we must not neglect our footing when gazing upward, nor forget what lies behind when looking ahead. When Duke Mu of Qin attacked Zheng, two ministers foresaw disaster; when the King of Wu accepted Yue's beauties, Wu Zixu predicted ruin; when Yu accepted Jin's jade bi, Gong Zhiqi anticipated calamity; when Duke Xiang of Song drilled his chariots, Mu Yi foresaw defeat. Such prescience stems from profound contemplation.

Following the tracks of overturned carriages or tracing the steps of drowned men—how could this bring timely salvation? Though Qin achieved hegemony, it never attained the governance of Yao and Shun. Danger often lurks in tranquility, destruction gestates in existence, calamity hides within profit, and chaos originates in peace. The wise perceive grand trends from subtle signs and discern endings at their beginnings—thus calamity finds no foothold.

The art of governance through quiet observation resembles comprehending truth through analogies. External damage brings internal isolation; upper echelon confusion begets lower level suspicion. Suspicion leads to distrust of intimates, confusion breeds faulty judgment. Faulty judgment spawns disordered strategies, disordered strategies endanger the state, and an endangered state brings social unrest.

Those with deep foresight gain stability; the improvident court peril. The affluent easily realize ambitions while the poor often miss opportunities. Excessive frugality causes greater waste, over-accumulation leads to greater loss. Exhausting wealth to buy loyalty proves futile; autocracy only invites trouble. Collective endeavors easily breed vexation, and vexation springs from negligence.

A leaking ship takes water, torn sacks hold nothing; small hills harbor no beasts, shallow waters nurture no great fish; weak trees support no nests, crumbling walls must fall. Treading thin ice induces fear, crossing deep pools risks drowning. Without oars one cannot ford rivers; without companions one walks alone. Rewards and punishments must reflect true merit—without sincerity, trust is lost.

Teeth gone, lips feel cold; hair fallen, skin grows thin. Partial hearing brings misfortune—the adept strategist prevails, the clumsy fails. Exhorting goodness should resemble spring rain nourishing all things. Fine horses are easily driven, stubborn ones resist taming. Not seeing is blindness, not heeding deafness.

Injured roots wither leaves, fallen flowers bear no fruit. Slender beams collapse houses, weak foundations bend trunks. Feeble foundations topple upper structures. Confusing black and white is like discarding clay for stones, pasturing tigers among sheep. Torn clothes need mending, short belts require lengthening. Playing with knives risks cut hands, leaping may sprain ankles. Washing requires not rivers but proper method.

The Collected Works of Zhuge Liang, the Loyal and Martial Marquis of Han records his discourse on the virtues of military commanders. He believed that selecting talents should not demand perfection, but rather practical utility. An exemplary general must possess five fundamental virtues: first, the ability to suppress violence and halt warfare; second, the discernment to reward the worthy and punish the wicked; third, the practice of benevolent governance to unite the people; fourth, the capacity to protect the populace and stabilize achievements; and fifth, the clarity to distinguish right from wrong while rejecting slander.

In the chapter The General's Garden, particular emphasis is placed on the importance of "military authority." Command over troops is likened to the lifeline of an army, embodying the general's majesty. A general wielding such authority is like a tiger with wings, capable of traversing the four seas unimpeded; conversely, losing this authority renders one as helpless as a fish or dragon stranded beyond its native waters.

Zhuge Liang identified five pernicious threats to military discipline: forming cliques to slander the virtuous, indulging in extravagant and eccentric attire, spreading superstitious rumors to mislead the masses, specializing in sowing discord, and secretly colluding with the enemy. Such treacherous individuals must be kept at a distance.

Regarding the art of discerning character, he proposed seven methods of assessment: observing one's aspirations through their stance on right and wrong, gauging adaptability through debate, evaluating wisdom by consulting on strategies, testing courage by presenting difficulties, discerning true nature during inebriation, assessing integrity when faced with profit, and verifying trustworthiness through commitments.

Generals' talents were categorized into eight types: the "Benevolent General" who transforms others through virtue and regulates through propriety; the "Righteous General" who neither compromises principles for survival nor wavers for gain; the "Courteous General" who remains humble despite high rank, claims no credit for victories, combines ability with modesty, and tempers strength with forbearance; and the "Wise General" who employs unpredictable tactics in warfare. These standards reflect Zhuge Liang's comprehensive requirements for a commander's moral character.

The Collected Works of Zhuge Liang, the Loyal and Martial Marquis of Han presents a detailed discourse on the moral character and capabilities expected of military commanders, divided into four key aspects: "Commander's Capacity" (leadership ability), "Commander's Failings" (common shortcomings), "Commander's Loyalty" (devotion to duty), and "Commander's Virtues" (essential qualities).

Regarding leadership ability, the text classifies commanders into six hierarchical levels: A leader of ten (squad commander) must possess keen observation and the ability to command respect; a leader of one hundred (company commander) should be diligent and meticulous; a leader of one thousand (regimental commander) requires both wisdom and courage; a commander of ten thousand (divisional general) needs compassion for his troops; a commander of one hundred thousand (field marshal) must excel in personnel management and administration; while a world-class strategist should embody benevolence and righteousness, comprehend the interplay of celestial timing, geographical advantage, and human harmony to win universal allegiance.

The text enumerates eight common failings among commanders: insatiable greed, envy of the worthy, susceptibility to slander, criticizing others without self-reflection, indecisiveness, indulgence in wine and women, outward strength masking inner weakness, and arrogant, improper speech.

It emphasizes that commanders must uphold loyalty and integrity: weapons are instruments of destruction, and command is a perilous responsibility. An exemplary commander never abuses power, remains humble when honored, steadfast when humiliated, resists temptation of profit, guards against lustful thoughts, and maintains single-minded devotion to the state.

Finally, the text proposes the "Five Excellences and Four Resolves" for commanders: The Five Excellences refer to mastery in assessing enemy situations, maneuvering forces, understanding national strengths and weaknesses, discerning celestial timing and human factors, and evaluating terrain advantages. The Four Resolves demand ingenious strategy in planning, rigorous secrecy in operations, composed discipline in troop management, and unwavering focus in purpose. These standards reflect the comprehensive requirements for military leadership in antiquity, retaining enduring relevance for contemporary study.

An excellent commander possesses strength that cannot be broken and softness that cannot be rolled up. Therefore, he uses gentleness to overcome hardness. If one is excessively weak or constantly shows weakness, their power will inevitably diminish; if one is excessively rigid or always asserts dominance, the situation will surely collapse. Only by balancing hardness and softness does one accord with the constant principle of the Dao (the Way).

A commander must not be arrogant. Arrogance leads to loss of propriety, and loss of propriety results in alienation from others. A commander must not be stingy, for stinginess prevents the fulfillment of rewards. Without rewards, soldiers will not fight with their lives, the army will achieve no merit, the state will weaken, and enemies will grow stronger. Confucius said: Even with talents like the Duke of Zhou, if one is both arrogant and miserly, nothing else about them is worthy of praise.

There are five strengths and eight vices in a commander. Noble integrity can inspire customs, filial piety and fraternal love can manifest reputation, trustworthiness and righteousness can broaden friendships, universal love and tolerance can unite the masses, and leading by example can establish achievements—these are the five strengths of a commander. Being unable to discern right from wrong in strategy, failing to employ the worthy according to principle, being unable to enforce discipline in chaos, failing to relieve the poor despite wealth, lacking foresight despite wisdom, neglecting to prevent minor issues despite careful thought, failing to recommend talent despite prominence, and being unable to endure slander in defeat—these are the eight vices.

In ancient times, when a state faced crisis, the ruler would select the worthy and, after three days of fasting, enter the ancestral temple. The ruler would stand facing south, the commander facing north, and the Grand Preceptor (ritual official) would present the battle-axe (symbol of military authority) to the ruler. Holding the axe, the ruler would pass its handle to the commander, saying: "Beyond the army gates, all decisions lie with the general." He would also admonish: "Advance when you see the enemy's weakness, halt when you see their strength. Do not belittle others due to your own high status, do not defy the majority due to personal views, and do not abandon loyalty because of sweet words. Do not sit before your soldiers sit, nor eat before they eat. Share their joys and sorrows, and face dangers together." Thus, the soldiers will surely fight to the death, and the enemy will surely perish. After receiving the command, the general would lead the army through the "Gate of the Ominous" (the northern gate for military expeditions). The ruler would kneel and hold the chariot wheel, saying: "Advance or retreat according to the moment—military affairs no longer heed the ruler's orders, but are entirely at the general's discretion." Thus, the army would be unconstrained by celestial timing above, unhindered by terrain below, unopposed by enemies ahead, and unrestricted by the ruler behind. The wise would devise strategies, the brave would fight, ensuring victory abroad and merit at home, with fame passed down through generations and blessings extending to descendants.

When selecting personnel, those who are fierce in battle and capable of independent action should be grouped into a unit called the "Defenders of the State."

The Collected Works of Zhuge Liang, Marquis Zhongwu of Han presents ancient principles of military leadership and commander's wisdom, which we can analyze in several sections:

Regarding the selection of specialized talents: Soldiers should be categorized according to their abilities—those whose imposing presence overwhelms entire armies and possess exceptional bravery form the "Shock Troops"; those swift as galloping horses comprise the "Flag-Capturing Unit"; archers with perfect accuracy constitute the "Vanguard"; marksmen who never miss lethal shots form the "Rapid Cavalry"; while specialists in powerful crossbow volleys organize the "Frontline Breakers." This demonstrates proper utilization of military personnel based on distinct capabilities.

The commander's wisdom section emphasizes: A general must align with celestial timing (天时), seize opportune moments (时机), and rely on popular support (人心) to achieve victory. Acting when celestial conditions favor but the moment isn't ripe constitutes "defying timing" (逆时); moving when the moment arrives but celestial signs oppose represents "defying heaven" (逆天); having both favorable conditions yet refusing to act becomes "defying human potential" (逆人). Truly wise commanders never violate these three principles.

The highest military attainment manifests as: Those skilled in governance need no warfare; masters of strategy require no formations; tactical experts avoid direct combat; undefeated commanders never face collapse; and those adept at managing defeat prevent total destruction. Historical examples include Emperor Shun establishing laws and Gao Yao administering justice, where people voluntarily complied; Yu the Great subduing the Miao tribes merely through shield-and-feather dances; Tang of Shang and Wu of Zhou pacifying realms with single campaigns; King Zhao of Chu recovering his kingdom through strategic exile—all exemplifying these supreme states.

Finally, regarding commander's cultivation: Disrespecting scholars loses popular support while neglecting soldiers weakens combat strength. Essential military administration involves: recruiting heroic talents, enforcing strict rewards and punishments, balancing civil and martial arts (文武之道), harmonizing firmness and flexibility. Commanders should master classics of poetry and rites, prioritizing benevolence before valor. At rest, be like fish in deep waters; in motion, resemble darting otters. Use banners to magnify presence and drums to convey orders. Retreat like shifting mountains; advance as sudden storms. Against enemies: feign weakness to lull them, bait with apparent gains, strike during chaos, feign humility to foster arrogance, sow internal discord, and gradually deplete their strength.

The essence of governance and military preparedness lies in maintaining vigilance during times of peace. Pacify the weak, comfort the fearful, show benevolence toward rebels, and redress grievances for the wronged. Restrain the powerful appropriately, support the vulnerable, draw close to the strategic-minded, punish slanderers, and share acquired wealth.

Truly exceptional commanders do not rely on brute force or underestimate enemies, nor do they grow arrogant due to talent or abuse authority through favoritism. They always plan before acting and engage only when victory is assured. They hoard no spoils privately and enslave no captives. When such leaders issue commands, soldiers willingly follow unto death, often achieving victory without bloodshed.

Military preparedness is the state's paramount concern—a slight error may lead to catastrophic consequences. The battlefield changes in an instant, and a general's life may end abruptly—how can one not be cautious? In times of national crisis, rulers and ministers should forgo sleep and meals to strategize, appointing the worthy to key positions. Those who ignore danger during peace and remain unafraid when enemies arrive are like swallows nesting on curtains or fish swimming in cooking cauldrons—their downfall is imminent.

Ancient texts state: "Never deploy troops without preparation," "All states, large or small, must maintain defenses," "Preparation prevents future calamities," and "Even wasps and scorpions possess venom—how much more should a state?" Without preparation, numerical superiority means nothing. The Book of Documents declares: "Only through thorough preparation can misfortune be avoided." Thus armies must be fully prepared before mobilization.

Untrained soldiers are worthless—a hundred cannot match one; well-drilled troops multiply effectiveness—one equals a hundred. Confucius observed: "Sending untrained men to war is sending them to die," adding: "After seven years of instruction by sages, the people may go to battle." Therefore soldiers must be educated: first guided by ritual and righteousness, then taught loyalty and trust, warned through penal codes, and motivated by rewards and punishments. Once they understand initiative, train them in tactical formations—advancing and withdrawing, dispersing and regrouping, standing and kneeling, separating and uniting. Teach from one to ten, ten to a hundred, hundred to a thousand, thousand to ten thousand, until the entire army is perfected. Such forces become invincible.

Military shortcomings include: inadequate reconnaissance, chaotic beacon signals, delayed orders, missed opportunities, disorganized ranks, erratic maneuvers, disobedience, superiors neglecting subordinates, withheld pay, and corruption.

A military commander must be vigilant against nine detrimental behaviors: when soldiers suffer hunger and cold but no reports are made; when superstitious rumors spread about fortunes and misfortunes; when noisy clamor disrupts military discipline; when morale is undermined by agitation; when brave officers disobey commands; when subordinates act arrogantly against superiors; when supplies are falsified for personal gain; when public funds are exhausted for private desires. These nine conditions are like termites in an army - their appearance inevitably leads to defeat.

An exceptional general requires three types of indispensable aides: trusted strategists serve as the heart - without them, one stumbles like walking in darkness; intelligence officers function as eyes and ears - without them, one moves blindly unaware of circumstances; valiant warriors act as claws and fangs - without them, one perishes like a starving man eating poison. Therefore, an adept commander must have widely knowledgeable advisors as his heart, composed and prudent scouts as his senses, and courageous combatants as his weapons.

Military operations must strictly observe fifteen principles: first, thorough reconnaissance of enemy conditions; second, cautious communication; third, bravery against formidable foes; fourth, integrity free from material greed; fifth, impartiality in rewards and punishments; sixth, endurance of humiliation; seventh, magnanimity to embrace all; eighth, faithfulness in keeping promises; ninth, reverence toward worthy talents; tenth, wisdom to reject slander; eleventh, remembrance of old comrades; twelfth, benevolence toward soldiers; thirteenth, loyalty to sacrifice for the state; fourteenth, contentment knowing limits; fifteenth, strategy understanding oneself before knowing the enemy.

Seizing opportunities in warfare manifests in three realms: when fools defeat the wise, it's abnormal; when the wise defeat fools, it's normal; when the wise defeat the wise, it depends on timing. Grasping opportunities requires attention to three aspects: specific events, overall circumstances, and popular sentiment. Failing to respond to emerging events is foolishness; failing to strategize amid changing situations is mediocrity; failing to act when hearts are aligned is cowardice. Only by mastering timing can a skilled commander achieve victory.

General Wu Qi stated: War drums and gongs awe through hearing; banners and insignia awe through sight; commands and punishments awe through the mind. Aural intimidation requires clear sounds; visual intimidation demands vivid images; mental intimidation necessitates severe penalties. Failure in any of these three invites imminent disaster. Therefore, when the general points the direction, soldiers must turn immediately; when the general designates the objective, soldiers must advance resolutely; when the general demands sacrifice, soldiers must march to death without hesitation.

Outstanding generals of antiquity all adhered to fundamental principles for governing armies: When advance and retreat protocols were clearly established, soldiers understood discipline; when virtue and righteousness were extolled, soldiers comprehended propriety; when right and wrong were distinctly defined, soldiers knew self-discipline; when rewards and punishments were strictly enforced, soldiers maintained integrity. These four pillars—regulation, propriety, exhortation, and trust—formed the bedrock of military governance. Masters of these principles would surely triumph in battle and overcome any adversary. Mediocre commanders, by contrast, lost control during retreats, failed to restrain troops during advances, blurred moral distinctions leaving soldiers without guidance, and administered unjust rewards that eroded trust. Consequently, virtuous officers withdrew while sycophants rose to power, guaranteeing defeat and disintegration.

The essence of warfare lies in assessing circumstances. Those who align with popular sentiment to punish corruption surpass even the Yellow Emperor's majesty; those who harness collective strength to secure victory eclipse the achievements of Kings Tang and Wu. Commanders who skillfully wield authority through situational awareness can subdue peerless warriors and command the realm's heroes.

Military operations demand attention to three cardinal factors: celestial timing, terrestrial advantage, and human harmony. Celestial timing requires clear sun and moon, orderly stellar movements without ominous comets, and balanced winds and rains. Terrestrial advantage involves leveraging terrain—be it steep passes or open plains, stone gate caverns or goat-trail defiles, towering cliffs or surging rivers. Human harmony necessitates enlightened rulers, capable generals, disciplined troops willing to die for duty, ample provisions, and superior equipment. Masters of warfare who synchronize these elements become invincible, prevailing in every engagement.

Signs forecasting victory or defeat manifest clearly: When the worthy hold high rank while the incompetent remain subordinate; when armies unite in high morale; when soldiers revere regulations and spur each other to valor; when military prestige is cherished and punishments mutually enforced—these foretell certain triumph. Conversely, frequent panic among ranks, lax discipline, disregard for protocols, contempt for penalties, using enemies to intimidate comrades, luring allies with profit, manipulating through fear-mongering, or spreading sinister rumors—these portend inevitable collapse.

Generals determine soldiers' survival, battles' outcomes, and nations' fortunes. When rulers deny commanders authority over rewards and punishments, it resembles binding a monkey's hands yet demanding agile leaps, or blinding Li Lou (legendary sharp-eyed figure) yet expecting color discernment—sheer impossibility. Should ministerial factions monopolize disciplinary power while generals lack autonomy, self-interest will prevail, leaving none to uphold the greater cause.

This passage discusses the military strategies and leadership wisdom of ancient outstanding generals, encompassing six key aspects:

The first section emphasizes a general's need for independent decision-making authority. As Sun Wu stated, "A general on campaign may disregard the sovereign's commands," and Zhou Yafu similarly declared, "In the army, we follow only the general's orders, not the emperor's edicts." This reflects how battlefield conditions change rapidly, requiring generals to adapt flexibly to actual circumstances.

The second section describes how to care for soldiers. Exceptional ancient generals treated their troops like their own children: leading from the front in danger yet stepping back when honors were given; comforting the wounded with tears and burying the fallen with solemn rites; sharing food with the hungry and clothing with the cold; treating the talented with respect and proper compensation, while rewarding and encouraging the brave. Armies that practiced this became invincible.

The third section discusses selecting military advisors. Campaigns require strategists for consultation, classified into three tiers: top-tier advisors should have spring-clear thinking with unfathomable strategies, possessing broad knowledge and diverse skills; mid-tier advisors must combine a bear's courage with a monkey's agility and ironclad determination; lower-tier advisors are ordinary talents who occasionally offer useful insights or display minor cleverness.

The fourth section explains military tactics. Tackle difficult tasks by starting with the easy aspects, and approach major undertakings through small beginnings. Employ rewards before punishments—this is the subtle art of command. When armies face off, compelling surrender through威慑 (wei she, awe-inspiring power) and诚信 (cheng xin, trustworthiness) represents superior strategy, whereas bloody close combat should be the last resort.

The fifth section analyzes terrain-specific tactics: dense vegetation suits guerrilla warfare; rugged mountains favor ambushes; open terrain calls for direct assaults; narrow paths and thick grass are ideal for埋伏 (maifu, ambushes). Few against many? Attack at dusk. Many against few? Strike at dawn. Strong bows and crossbows enable rapid assaults, while river standoffs or windy darkness create opportunities for夹击 (jiaji, pincer attacks).

The final section stresses seizing critical moments. Victory hinges on adapting to circumstances—this requires wisdom. The best opportunities often appear unexpectedly, like when a panicked tiger becomes vulnerable even to children, or when a wasp in one's sleeve startles the bravest warrior. Catastrophes strike so suddenly they defy deliberation.

Ancient masters of warfare would assess all conditions to predict victory: Which ruler embodies greater wisdom? Which general demonstrates superior ability? Whose officials are more competent? Which army has better provisions? Whose soldiers are more rigorously trained? Whose military discipline appears stricter? Whose warhorses are sturdier? Which terrain offers greater strategic advantage? Whose strategists show keener insight? Which state commands more respect from neighboring kingdoms? Whose resources are more abundant? Whose people enjoy greater stability? Through such comparisons, the balance of power becomes evident.

On reckless warfare: Poisonous insects sting by venom, just as soldiers charge by equipment. Thus, blunt weapons and fragile armor equate to fighting barehanded; short-ranged arrows might as well be melee weapons; arrows missing targets render archers unarmed; poor reconnaissance leaves an army blind in battle; a timid commander functions no better than having no leader at all.

Terrain utilization: Geography serves as warfare's crucial ally. No victory was ever won without understanding the battlefield. Mountains, boulders, hills and rivers favor infantry; plains and gentle slopes suit chariots and cavalry; cliffside ravines and dense forests benefit archers; open grasslands favor halberdiers; reed marshes and bamboo thickets are ideal for spearmen.

Commander profiling: Some generals are brave yet reckless, others impatient for quick results, some covet petty gains, others show excessive compassion, some possess intellect but lack courage, while others devise clever plans yet act sluggishly. Counter them thus: provoke the reckless with insults, exhaust the impatient through delay, bait the greedy with temptations, harass the compassionate relentlessly, intimidate the timid with pressure, and ambush the sluggish unexpectedly.

Seizing opportunities: Ancient master strategists always reconnoitered before engaging. Strike decisively when observing these enemy conditions: prolonged campaigns exhausting supplies, widespread civilian discontent, epidemic outbreaks in camp, absence of battle plans, damaged weaponry, poorly trained recruits, isolation without reinforcements, exhausted troops marching at dusk, commanders growing complacent, disordered formations, chaotic river crossings, post-victory arrogance, fatigued and panicked soldiers, large forces suffering starvation, or disorganized maneuvers during marches. Attacking under such circumstances ensures triumph.

This passage from The Collected Works of Zhuge Liang, the Loyal and Martial Marquis of Han primarily discusses military management and combat strategies. Let me explain it section by section:

On rewards, punishments, and personnel management:

Rewards must be given with credibility, punishments enforced with resolution. Capable individuals should be assigned suitable positions, while virtuous talents should be properly employed. Commanders should maintain humble courtesy, weapons and equipment must be kept in excellent condition, and provisions should be amply stocked. Only then can governmental decrees and teachings be effectively implemented, harmonious relations maintained with neighboring states, and support secured from major powers. When facing enemies possessing these advantages, one should avoid confronting them head-on.

Military discipline:

An army's effectiveness in campaigns depends on strict organization. If rewards and punishments aren't clear, if military orders lack authority—when gongs sound for retreat but troops don't stop, when drums beat for advance but none move forward—then even a million-strong army is useless. A truly disciplined force observes ritual propriety in peacetime and moves with imposing momentum. Its attacks become irresistible, its withdrawals leave enemies unable to pursue. Front and rear coordinate seamlessly, left and right obey commands precisely. Such an army keeps soldiers focused in battle without exposing them to unnecessary danger, maintains unity without disintegration, and sustains operations without exhaustion.

Motivating troops:

The art of employing people lies in: using noble ranks to confer honor and material resources to provide sustenance—thus attracting all talents; treating them with ritual courtesy and inspiring them with words—making soldiers willing to sacrifice; enforcing impartial laws—ensuring obedience; having commanders lead from the front and credit others with achievements—fostering bravery; recording and rewarding even minor merits—motivating all to exert themselves.

Self-cultivation:

Sages emulate the Dao of Heaven, worthy men follow the Dao of Earth, and the wise adhere to ancient teachings. Arrogance invites destruction, hubris brings calamity. Those who talk much keep few promises; the self-interested show little kindness. Rewarding the undeserving alienates the masses, punishing the innocent breeds resentment, and those given to capricious moods will ultimately meet ruin.

Combat methods:

By day, display numerous banners; by night, light abundant torches. Close-quarter combat relies on short weapons, with ambushes and surprise attacks as key tactics—striking from front or rear. In positional warfare, master swords and shields. When planning retreat, first widen escape routes, establishing camps every ten li and outposts every five. Lower banners, control the rhythm of gongs and drums, leaving enemies disoriented.

Mountain valley warfare requires skillful ambushes, depending on fierce combat. Light troops seize high ground while shock troops cover the rear, using crossbow volleys followed by short-weapon charges to trap enemies. Naval warfare demands mastery of vessels—select skilled sailors, deploy numerous banners to confuse foes, employ crossbow barrages with short weapons for defense, set sturdy palisades for protection, then attack downstream. Night operations emphasize stealth—either moving silently for surprise or using abundant fires and drums to disrupt enemy senses before swift assault.

The essence of military strategy lies in unifying the hearts of the people. When officers and soldiers live in harmony, troops will fight willingly without coercion. But if mutual suspicion arises—if soldiers distrust their commanders, loyal advice goes unheeded, and petty men whisper slander like weeds sprouting—even the wisdom of Tang of Shang or King Wu of Zhou could not prevail against a single commoner, let alone an entire army. As ancient texts state: "An army is like wildfire; left unchecked, it consumes itself."

Observing enemy movements follows these patterns:

• If nearby foes remain quiet, they rely on treacherous terrain.
• Distant enemies provoking battle seek to lure us forward.
• Shaking trees signal approaching troops.
• Low, widespread dust indicates infantry; tall, sharp dust marks chariots.
• Blustering threats while advancing often mask retreat.
• Feigned weakness with heightened defenses hints at imminent attack.
• Half-hearted advances are bait.
• Soldiers leaning on spears suffer starvation.
• Inaction toward visible gains reveals exhaustion.
• Flocks gathering suggest empty camps.
• Nighttime shouts betray fear.
• Disarray reflects the commander's lost authority.
• Wavering banners show lax discipline.
• Officers' rage exposes troop fatigue.
• Frequent rewards signal desperation.
• Excessive punishments reveal dire straits.
• Commanders who alternate cruelty and cowardice are incompetent.
• Apologetic envoys seek truce.
• Lavish gifts with sweet words conceal deception.

A commander's code demands:

• No mention of thirst until soldiers drink.
• No talk of hunger until troops eat.
• No complaint of cold before fires warm the ranks.
• No shelter sought until tents are pitched.
• In summer, wield no fan; in winter, wear no furs.
• Walk unshielded through rain—share every hardship.

Authority stems from discipline:

A true general silences a million soldiers with a glance, enforcing order where none dare meet his gaze—such is the power of law. Without punishment above or propriety below, even emperors with boundless wealth meet ruin, as Jie of Xia and Zhou of Shang proved. When commoners command armies, they bind troops with statutes, using rewards and penalties to forge unbreakable obedience—Sun Wu and Sima Rangju exemplified this. Thus: never slight military law; never defy its majesty.

The Eastern Yi tribes (ancient eastern minorities) were known for:

• Ignoring rites, with fierce, impulsive temperaments.
• Martial prowess, shielded by mountain and sea.

When their rulers and people coexisted peacefully, invasion was folly. But internal strife—tyranny above, dissent below—allowed for subversion. Once divisions took root, dual tactics prevailed: benevolence to coax surrender, overwhelming force to crush resistance. Victory was assured.

This passage originates from The Collected Works of Zhuge Liang, Loyal Martial Marquis of Han, primarily analyzing the characteristics of ethnic minorities in western and southern China during that period along with corresponding strategies, supplemented by records of political events from the Shu-Han era.

On the Western Rong (ancient western ethnic groups):

The Western Rong people were fierce, valiant, and profit-driven, dwelling either in walled settlements or the wilderness. Though they had little grain, they possessed abundant gold and treasure, making them warlike and difficult to defeat. Particularly west of Jishi Mountain, the tribes were numerous, their lands vast and strategically perilous, with a rebellious spirit resistant to governance. The best approach was to exploit external conflicts and strike when internal discord arose.

On the Southern Man (southern ethnic groups):

The southern regions hosted many tribes, unruly in temperament and prone to forming factions, quick to rebel at the slightest grievance. They lived in caves or mountainous areas, gathering and scattering unpredictably. From the Kunlun Mountains in the west to the eastern seas, exotic treasures abounded, fostering greed and belligerence. Plagues and miasmas were rampant in spring and summer, making swift campaigns advisable while prolonged military occupation was ill-advised.

On the Qiang and Di (northwestern nomadic peoples):

The Qiang and Di had no fixed settlements, migrating with water and pasture. They raided southward when conditions favored them and withdrew when disadvantaged. Vast forests and mountains provided natural defenses; they hunted and drank milk when hungry, wore hides when cold. Skilled in mounted archery and hunting, they revered martial prowess. Neither moral persuasion nor sheer force alone could subdue them. The Han dynasty had three reasons to avoid war: First, Han troops had to farm while fighting, leaving them exhausted and timid, whereas the nomads herded and hunted with ease, remaining vigorous. Second, Han infantry marched 100 li a day, but the Qiang and Di cavalry covered double the distance. Third, foot soldiers were vastly outmatched in battlefield mobility by horsemen. The optimal strategy was to appoint capable generals to guard the frontiers, train elite troops, establish military farms, and use stratagems to sow discord—striking only when the enemy weakened.

Final records from the reign of Shu-Han's Later Sovereign:

Yong Kai, a powerful magnate in Yizhou, killed the governor Zheng Ang. The court replaced him with Zhang Yi. Yong Kai spread superstitious rumors, claiming, "Governor Zhang is like a gourd—smooth outside but rough inside," inciting the people to defy him. This reflects the tensions between the Shu-Han regime and local elites at the time.

This account describes the historical events of Zhuge Liang (the Marquis Zhongwu) pacifying the Nanzhong region (modern-day Yunnan and Guizhou) during the Three Kingdoms period. At the time, the state of Wu had captured Yong Kai (a powerful local magnate in Nanzhong) and sent him to Eastern Wu. Sun Quan appointed Min as the Grand Administrator of Yongchang and also dispatched Liu Zhang’s son, Liu Chan, to serve as the Inspector of Yi Province. Yong Kai stirred up rebellion in Zangke Commandery (western Guizhou today), located at the border between Jiao and Yi Provinces, while the local official Zhu Bao took advantage of the chaos to declare himself Grand Administrator.

Due to the recent state mourning following Liu Bei’s death, Zhuge Liang found it inappropriate for Shu Han to launch an immediate military campaign. Instead, he employed diplomatic measures: he dispatched Xi Lu, the Grand Administrator of Yuexi, to garrison Anshang County and sent Chang Qi from Shu Commandery to inspect Nanzhong. The Protector-General Li Yan wrote a letter urging Yong Kai to surrender, but Yong Kai arrogantly replied, "There cannot be two suns in the sky, nor two rulers in a state. Now that the realm is divided into three, we distant border folk no longer know whom to pledge allegiance to." When Chang Qi arrived in Zangke Commandery to investigate, Zhu Bao had him murdered.

Yong Kai further incited the local minority tribes to revolt, sending Meng Huo to persuade the chieftains by falsely claiming that the government demanded impossible tributes—"three hundred black dogs with completely black chests, three pecks of mite brains, and three thousand straight logs each thirty zhang long." The tribesmen, believing these demands to be genuine, joined the rebellion, though in reality, such trees could never grow to even twenty zhang in height.

In the spring of the third year of the Jianxing era (225 CE), Zhuge Liang personally led the southern expedition. He divided his forces into three routes: he himself advanced by water into Yuexi Commandery, dispatched Ma Zhong to attack Zangke, and sent Li Hui to assault Yi Province. Facing the fortress built by Gao Dingyuan (a local chieftain) at Beishui, Zhuge Liang deliberately waited for the enemy forces to fully assemble before crushing them in one decisive strike. Later, Gao Dingyuan’s subordinates killed Yong Kai and elected Meng Huo as their new leader.

After quelling the rebellion, Zhuge Liang reorganized the administrative divisions: he established the new Yunnan Commandery (with Lü Kai as Grand Administrator) and Xinggu Commandery (under Ma Zhong). He incorporated the elite troops of Nanzhong into the "Unstoppable Flying Army" and transferred them to Shu, while the remaining population was assigned to prominent clans like the Jiao, Yong, Lou, Cuan, Meng, Liang, Mao, and Li families for governance. To deal with the unruly minority tribes, Zhuge Liang had local wealthy families fund pacification efforts, using material incentives to secure their submission. He also allowed clans with large private militias to inherit official positions, gradually stabilizing Nanzhong. This laid the foundation for the region’s later "Four Clans and Five Sons" ruling structure.

This account describes Zhuge Liang's southern campaigns during the Three Kingdoms period and the early history of tribal groups in the Yunnan region.

At that time, Zhuge Liang (referred to as "the Marquis" in the text) recruited outstanding talents from the southern minority groups, including Cuàn Xí from Jianning and Mèng Yǎn and Mèng Huò from Zhūtí. Zhuge Liang appointed them to important positions and requisitioned local resources such as gold, silver, cinnabar lacquer, plow oxen, and warhorses to strengthen military supplies.

In the fifth month, Zhuge Liang crossed the Lu River to campaign against Yizhou, capturing Mèng Huò alive. Mèng Huò explained that his previous defeats resulted from unfamiliarity with the Shu army. To completely win over the southern populace, Zhuge Liang deliberately captured and released Mèng Huò seven times, ultimately securing his genuine submission. Mèng Huò sighed in admiration, declaring, "The Illustrious Lord's heavenly might is such that we border people dare not rebel again."

After pacifying four commanderies, Zhuge Liang renamed Yizhou as Jianning Commandery, appointed Lǐ Huī as its governor, and moved the administrative center to Weixian County.

The latter section recounts the early tribal history of Yunnan. Before the Han dynasty, a man named Dī Móu Jū lived in the Ailao Mountains. His wife Shā Yī became pregnant after touching submerged wood while washing clothes in the river, giving birth to nine sons who formed the Jiǔlóng (Nine Dragons) clan. They later multiplied into ninety-nine tribes, with the leaders of six major tribes called "Zhào" (meaning "king" in the local language). By the Han period, Rén Guǒ (fourth generation of the Jiǔlóng lineage) grew powerful and established his capital at Kunmi River.

By the seventeenth generation, during the third year of Jianxing era (225 CE) of Shu-Han, Zhuge Liang campaigned south against Yōng Kǎi. After executing Yōng Kǎi at Baiya River, he enfeoffed Lóng Yòu Nà as chieftain, granting him the surname Zhāng and establishing Yunnan Commandery. The local tribes, admiring Zhuge Liang's virtuous governance, gradually migrated from mountain forests to plains, beginning to build cities and practice agriculture. Sixteen generations later, Zhāng Lè Jìn Qiú (Lóng Yòu Nà's descendant) yielded his position to the Mèng clan during the Tang dynasty. The region ruled by the Zhāng clan was also known as the Kunmi Kingdom.

This passage describes the social customs of ethnic minorities in ancient southwestern China and Zhuge Liang's strategies for governing the southern regions.

Regarding local ethnic groups: The area was primarily inhabited by two tribes, the larger called "Kun" and the smaller "Sou." They wore curved head ornaments, wooden earrings, and iron-wrapped topknots, without establishing any centralized monarchy. Among them, eloquent and persuasive individuals were revered as "Qilao" (tribal elders) and became chieftains. They favored metaphorical expressions in reasoning, a rhetorical style known as "Manjing" (barbarian classics).

A distinctive custom called "Huangye" prevailed, where clan members would shelter each other. Lawbreakers would seek refuge with relatives sharing their surname. Even unrelated individuals with exceptionally close bonds could form "Baishi Huangye" (hundred-generation alliances), treating each other as blood kin. This practice often led to social unrest.

The region was steeped in shamanistic practices, with a particular fondness for oath-swearing rituals. Officials frequently used covenant ceremonies to maintain control. To civilize them, Zhuge Liang created an instructional picture series: first depicting heaven, earth, sun, moon, rulers and cities; then showing divine dragons giving birth to both barbarians and livestock; finally portraying officials touring on horseback to pacify the people, followed by scenes of locals presenting oxen, wine and treasures as tribute. These illustrations gained great reverence among the natives and became known as "Tupu" (didactic charts).

Regarding transportation routes, three main paths connected central China to Yunnan:

1. The Ancient Road: From Qionglai and Ya'an via Jianchang and Huichuan, crossing the Jinsha River to Yao'an Baiya

2. The Western Route: From Luzhou through Yongning, crossing the Chishui River to Qujing

3. The Eastern Route: From Hunan via Chenzhou and Yuanzhou to Guizhou

The concluding passage records Sun Quan's words to Zhang Wen: "You're not suited for this distant mission to Shu. I fear Zhuge Liang might misunderstand my purpose in sending you." This reflects the delicate diplomatic relations between Wu and Shu at that time.

This passage documents the diplomatic exchanges between Zhuge Liang, chancellor of Shu Han during the Three Kingdoms period, and the Wu envoy Zhang Wen (courtesy name Huishu), along with historical events of the Shu-Wu alliance against Cao Wei.

When Eastern Wu dispatched Zhang Wen as envoy to Shu Han, Zhang modestly claimed he possessed neither the virtue of Zhang Lao from the Spring and Autumn period who excelled at recommending talent, nor the administrative abilities of Zichan. Yet Zhuge Liang, with profound understanding of the empire's strategic situation and recognizing the crucial importance of allying with Wu against Cao Wei, warmly received Zhang Wen, who was accorded high honors by the Shu court upon arrival.

Yu Jun from Kuaiji had previously predicted that Zhang Wen, though "brilliant in talent, lacked sufficient strategic wisdom" and was "flashy without substance," warning this might invite disaster. Initially skeptical of this prophecy, Zhuge Liang later marveled at Yu's foresight when Zhang Wen was indeed dismissed by Wu. Upon reflection, Zhuge concluded Zhang's failure stemmed from being "overly rigid in distinguishing right from wrong" (i.e., lacking diplomatic flexibility).

Subsequently, Zhuge Liang sent Chen Zhen, Commander of the Palace Guards, as envoy to Wu, where he participated in a blood oath ceremony with Sun Quan pledging joint action against Cao Wei. They divided spheres of influence: Xuzhou, Yuzhou, Youzhou and Qingzhou would go to Wu; Bingzhou, Liangzhou, Jizhou and Yanzhou to Shu Han; with Sizhou demarcated at Hangu Pass. Their covenant denounced Cao Cao and his heirs as usurpers of the Han dynasty, comparing them to ancient rebels like Gong Gong and San Miao, vowing to jointly overthrow Cao Wei and restore Han legitimacy.

Regarding military operations, the text describes Zhuge Liang leading troops through San Pass to besiege Chencang, deploying siege towers and battering rams. Wei general Hao Zhao countered by burning the towers with fire arrows and smashing the rams with millstones suspended from ropes. Undeterred, Zhuge employed hundred-foot-high archery towers to shower the city with arrows and attempted to fill moats with earthworks for direct assault, though Hao Zhao successfully defended against all tactics. These vivid accounts authentically portray ancient siege warfare.

This passage documents the military and political activities of Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu) during the Three Kingdoms period, along with several examples of his talent selection practices.

On military matters: Zhuge Liang constructed double-layered city walls and dug tunnels to launch surprise attacks from within the city. Sima Zhao (son of Sima Yi) countered by digging horizontal trenches to intercept the tunnels. Both sides engaged in relentless offense and defense for over twenty days until the Shu army, running low on provisions, withdrew. When General Wang Shuang pursued them, the Shu forces counterattacked and killed him. During the Battle of Xie Valley, Sima Yi dispatched twenty men to the southeast corner of the military camp, shouting "Long live the Emperor!" and claiming that envoys from Eastern Wu had come to surrender. Zhuge Liang saw through the deception and bluntly remarked, "Eastern Wu would never surrender. Why would you sixty-year-old men resort to such trickery?"

In the spring of the ninth year of Jianxing, Zhuge Liang again led troops to besiege Mount Qi, this time employing "wooden oxen" (a type of transport device) for grain supply. Army Advisor Wang Ping was responsible for the southern siege, while Sima Yi led the resistance. Concerned about dwindling provisions, Zhuge Liang presented three strategies to Protector Li Yan: the superior plan was to cut off the Wei army’s retreat, the middle plan was to engage in prolonged confrontation, and the inferior plan was to retreat and defend Huangtu. Ultimately, due to logistical difficulties caused by the rainy season, Wang Ping advised withdrawal.

Regarding talent selection: Zhuge Liang appointed a group of capable and virtuous officials, including Imperial Secretary Jiang Wan, Guanghan’s Li Shao, and Baxi’s Ma Xun, among others. Qin Mi served as Assistant Inspector (deputy to the Governor), Qianwei’s Wang Liang as Merit Officer (in charge of personnel), and Zitong’s Du Wei as Registrar (document supervisor). He also promoted young talents like Fei Yi, Dong Yun, and Guo Youzhi to positions as Court Gentlemen.

The text also mentions several renowned Shu scholars: Li Chao (courtesy name Yongnan) and his younger brother Li Shao (courtesy name Weinan) were both from Qixian, while Wang Shi (courtesy name Yijiang) and his cousin Wang Fu (courtesy name Guoshan) were celebrated for their literary prowess—the three brothers were collectively known as the "Three Dragons." Yang Xi (courtesy name Wenran), in his youth, was as esteemed as Cheng Qi, Yang Tai, and Zhang Biao. Recognized by Zhuge Liang in his twenties, he rose from a provincial clerk to Military Supervisor, overseeing judicial matters and earning a reputation for impartial law enforcement.

Finally, the passage notes that when He Zhi concurrently served as Magistrate of Chengdu and Pixian, his effective governance left no room for deceit. This account illustrates Zhuge Liang’s wisdom in military strategy and governance, as well as his keen eye for identifying and nurturing talent.

This passage records several anecdotes about Zhuge Liang (posthumously titled Marquis Zhongwu) during the Three Kingdoms period, detailing his diplomatic interactions with Eastern Wu and Cao Wei, as well as his philosophy of governance.

When Sun Quan of Eastern Wu sent Zhang Wen as an envoy to Shu Han, it established continuous diplomatic correspondence between the two states. Sun Quan often consulted Lu Xun in decision-making, even entrusting him with the official seal. Every letter Sun Quan wrote to Liu Bei or Zhuge Liang would first be reviewed and revised by Lu Xun before being sealed and dispatched.

The Jiangbiao Zhuan records that after Zhuge Liang pacified the Southern Barbarian rebellion, Sun Quan sent a domesticated elephant as a gift. According to the Shu Zhi, when Liu Bei conquered Yizhou, he rewarded Zhuge Liang, Fa Zheng, Guan Yu, and Zhang Fei each with a thousand bolts of Shu brocade. In his military orders, Zhuge Liang noted: "With the people impoverished and state coffers depleted, our resistance against enemies relies entirely on Shu brocade as material support."

When Zhuge Liang personally audited account books, his Registrar Yang Yong (in charge of documents) remonstrated: "Governing a state requires division of labor—superiors and subordinates shouldn't overstep their authority." Using household management as analogy, Yang explained: "When the master assigns servants to farm, maids to cook, chickens to herald dawn, dogs to guard, oxen to bear burdens, and horses for long travel—each fulfilling their role—the master can rest easy. If one suddenly tries doing everything personally, they'll exhaust themselves without accomplishment. The ancients said 'sitting to discuss the Dao (the Way)' is the duty of the Three Excellencies (high-ranking officials), while 'acting on decisions' belongs to scholar-officials. Just as Western Han chancellor Bing Ji ignored roadside corpses but inquired about panting oxen, or Chen Ping who declined to count grain stores saying 'there are officers in charge,' both understood proper division of authority." Zhuge Liang thanked him for this advice and wept for three days when Yang Yong died.

During the Wei River standoff with Sima Yi (posthumously titled Emperor Xuan), who appeared in full armor to supervise troops, scouts reported seeing Zhuge Liang commanding his army from an unadorned carriage, wearing coarse cloth headgear and wielding a white feather fan. Sima Yi sighed: "A true scholar of renown!" This inspired the later popularity of bird-feather fans in Chengdu modeled after Zhuge Liang's style.

Zhuge Liang also sent Sima Yi women's headdresses (ancient maiden's hair ornaments called "tanlong" in Shu) to mock his battlefield timidity. These accounts reveal Zhuge Liang's effortless command presence and his governance wisdom of "each fulfilling their proper role."

Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu) adopted defensive military strategies that resembled a secluded maiden remaining hidden behind closed doors. The character "幗" was pronounced similarly to "憒" in ancient times (according to the Gudui phonetic system), while its modern pronunciation matches the character "国".

Historical records show Zhuge Liang excelled in inventions and innovations, particularly his improvements to the repeating crossbow. As documented in the Weishi Chunqiu, his enhanced version was called the "Yuanrong" crossbow, which fired iron bolts measuring eight chi in length and could discharge ten arrows simultaneously. The term "repeating crossbow" refers to multiple crossbow mechanisms connected together. Zhuge Liang refined and innovated upon earlier designs.

Numerous famous generals employed repeating crossbows to achieve victory: Sima Yi used them during his campaign against Gongsun Yuan to attack Liaodong's fortress; Li Yuanliang of the Tang Dynasty constructed repeating crossbow platforms in Longxi; Lu Dan in Sichuan created massive repeating crossbows to intimidate the Nanzhao kingdom. The Shu region was particularly renowned for its crossbowmen, with the most formidable being the ten-arrow "Xianghong" repeating crossbow (the single-shot version called "Feiqiang", collectively known as "Mountain-Shattering Crossbows")—precisely Zhuge Liang's "Yuanrong" crossbow.

Zhuge Liang also mastered weapon forging. At the Xiegu Pass, he commissioned master craftsman Pu Yuan (then serving as Western Cao Official) to create swords using special techniques. The resulting blades could effortlessly slice through bamboo tubes filled with iron pellets, earning contemporary praise as "divine blades". Modern curved knives with ring pommels descend from this craftsmanship tradition.

According to Records of Swords, in the first year of Zhangwu era (221 AD), eight precious swords were forged from iron ore mined at Jinniushan Mountain. Each measured three chi six cun in length and were bestowed upon Liu Bei and his son, Zhuge Liang, Guan Yu, Zhang Fei, and Zhao Yun. Zhuge Liang personally calculated wind directions and orientations for each sword's forging process.

Zhuge Liang authored The Classic of Qin in one volume, detailing zither-making principles, the seven-string musical scale, and symbolic meanings of the thirteen markers. At the Dingjun Mountain cliffs exists a mysterious military manual case—initially pale red, later becoming vividly bright—perched on inaccessible sheer precipices, remaining an unsolved enigma (as recorded by Gu Lin during the Ming Dynasty).

This passage records several historical episodes related to Zhuge Liang:

In Chongning County (present-day Sichuan), when Zhuge Liang governed the Shu region and found local resources scarce, he ordered neighboring areas to establish rotating markets every other day for mutual exchange. This policy was later inscribed on a De Zheng (Virtuous Governance) stele by Tang Dynasty official Wu Xinglu.

Regarding Pang Degong: Sima Decao was ten years younger than Pang Degong and treated him as an elder brother, addressing him as "Lord Pang." This led later generations to mistakenly believe "Lord Pang" was his given name. In fact, Pang Degong's courtesy name was Shanmin, and he married Zhuge Liang's elder sister.

Among Zhuge Liang's family, his elder brother Zhuge Jin served in Eastern Wu, while his cousin Zhuge Dan served in Cao Wei - all three achieved distinction. Contemporary evaluation held: "Shu obtained the true dragon (Zhuge Liang), Wu got the fierce tiger (Zhuge Jin), and Wei received the hunting hound (Zhuge Dan)." In Wei, Zhuge Dan was considered equal to Xiahou Xuan in reputation, while in Wu, Zhuge Jin was highly respected for his magnanimity.

During his reclusion in Longzhong, when guests visited, Zhuge Liang asked his wife to prepare noodles which were ready remarkably quickly. Observing secretly, he discovered wooden figurines harvesting wheat and grinding flour with astonishing speed. Later he improved this technology to create the famous "Wooden Ox and Gliding Horse" transport devices.

During Shu-Han, a general named Huo Ji accompanied Zhuge Liang on the southern campaign against Meng Huo, earning merit and being enfeoffed as King of Luodian (ancestor of the An clan who later became Pacification Commissioners of Guizhou).

Regarding Yunnan ethnic groups: a decade earlier when Dali horse caravans came to Hengshan for trade, local minorities accompanied them wearing Han-style clothing and speaking Chinese. They claimed descent from garrison soldiers left behind during Zhuge Liang's southern expedition.

Wei Emperor Cao Rui launched massive construction projects at Xuchang and Luoyang, exhausting resources and manpower. He dared not undertake such extravagance during Zhuge Liang's lifetime, only commencing after Zhuge Liang's death. Jin Dynasty scholar Shi Xie commented this exemplified "losing vigilance after removing the Chu threat."

After Liu Bei pacified Yizhou, he appointed Jingzhou native Lai Gong as Grand Minister of Ceremonies (Taichang). Later Lai Gong's son Lai Hong served as West Bureau Secretary in the Chancellor's office but died young during the Hanzhong campaign. Zhuge Liang deeply lamented his death, writing to Zhang Yi and Jiang Wan that losing these two capable assistants was a major loss for the court.

Zhang Zun (grandson of Zhang Fei) died alongside Zhuge Zhan resisting Deng Ai's forces at Mianzhu. Zhuge Liang famously arranged stones into the "Eight Formation Diagram" by the Yangtze at Yufu (modern Fengjie, Chongqing). When Huan Wen later campaigned against Qiao Zong, he recognized this as the "Changshan Snake Formation" - from mountain tops one could observe its hundred-zhang (≈300m) deployment.

This passage records several historical legends and anecdotes related to Zhuge Liang:

Su Shi (Dongpo) once described a peculiar sight—sixty-four circular stone pillars arranged in eight rows, their surfaces perfectly smooth without any unevenness, casting umbrella-shaped shadows under sunlight. Upon closer inspection, they appeared to be paved with pebbles, making them indistinguishable.

When the Eastern Jin general Huan Wen campaigned against Shu, he encountered a centenarian veteran officer. Seeking to boast of his own achievements, Huan asked the old soldier who in the current age could compare to Zhuge Liang. The veteran replied: "When Chancellor Zhuge was alive, we didn't perceive him as extraordinary. But after his passing, no one has come close to matching him."

During the Sui dynasty, general Shi Wansui led an expedition against southern tribes and discovered a victory stele erected by Zhuge Liang hundreds of miles away. On its reverse was carved: "Ten thousand generations hence, should any surpass me, they shall pass here." Shi Wansui ordered the stele toppled before advancing further, eventually subduing over thirty tribes.

When Liang dynasty generals Wang Lin and Lu Fahe garrisoned Wu Gorge, Lu claimed he could see Zhuge Liang's spirit. He pointed out a spot near White Emperor City where approximately one hu (an ancient measurement) of arrowheads from Zhuge's crossbows lay buried. Excavation at the marked location indeed uncovered them.

The Wuhou Temple in Longzhou (modern Pingwu, Sichuan) was originally built to worship Deng Ai. Song dynasty prefect Hong Zikui deemed it improper to venerate the conqueror who destroyed Shu, converting it instead to honor Zhuge Liang—teaching locals that "one must not worship enemies while forgetting one's ancestors."

When Song general Cao Bin invaded Shu, he visited the Wuhou Shrine and criticized Zhuge Liang for exhausting Shu's resources despite his loyalty to the Han, deeming him unworthy of the title "Marquis Wu." As Cao prepared to dismantle parts of the temple, the central hall suddenly collapsed, revealing a stele that appeared freshly carved with the words: "To fathom my innermost thoughts—only Song's Cao Bin can." Startled, Cao prostrated himself and immediately ordered the temple's restoration. This Wuhou Shrine, located southwest of Zhaolie Temple (Emperor Liu Bei's shrine), features ancient cypresses towering skyward and has attracted literati through the ages to inscribe poems there.

Regarding records of the Chengdu Wuhou Shrine (the temple commemorating Zhuge Liang): The current Wuhou Shrine is located at Baihua Tan, adjacent to Du Fu's Thatched Cottage, though it remains unclear during which dynasty this additional shrine was established.

During the Chunhua era of the Northern Song (approximately 990–994 CE), the Li Shun Rebellion erupted in Sichuan. The imperial court dispatched pacification envoy Lei Youzhong, who sent the Jiazhou scholar Xin Yixian as an envoy to the Nanzhao Kingdom (modern-day Yunnan region). When they reached Yaozhou, the local military governor Zhao Gongmei sent them a letter stating: "Here we have the Lu River (a tributary of the Jinsha River). According to the rules established by Chancellor Zhuge Liang, unless for tribute missions or military campaigns, crossing the river is strictly forbidden. If one must cross, sacrifices must first be made before boarding the boat." He then sent subordinates bearing two golden dragons, thirty copper coins, and offerings of wine and meat to perform the ritual before allowing passage. This shows that even after a thousand years, the ethnic minorities of the south still revered Zhuge Liang. Ah! Such was the true virtue of a worthy man!

Emperor Gaozong of Song, Zhao Gou, personally transcribed accounts of Cao Cao, Zhuge Liang, and Yang Hu and bestowed them upon Yue Fei as models for governance and military strategy.

The Nanding Tower within Luzhou City was built by Song-era prefect Chao Gongwu and named after a phrase from Zhuge Liang’s Memorial on the Campaign Against Wei. The poet Lu You wrote:

"From Liangzhou to Yizhou I’ve roamed,

This year again I cross the Lu in view.

Layer upon layer, rivers and mountains vie for my gaze,

Wind and rain sweep wildly into the tower’s space."

Fang Congzhen, a native of Chengdu, excelled at painting figures, as well as foreign steeds. He served as a court painter under Wang Jian of the Former Shu dynasty. In the palace, he painted Zhuge Wuhou Crossing the Lu River, in which the warhorses appeared vividly lifelike. He was also skilled in pomo (splashed-ink) depictions of ghosts and deities. His surviving works include Prince Ning on a Hunt and Chen Deng Chopping Fish.

During the Tang dynasty, there was an Indian monk known as Tianzhu Wangming (his Buddhist name remains unknown). Ugly in appearance, he wore coarse brown robes and leather sandals, dragging an iron staff as he wandered through Chang’an. When Wei Gao (later the military governor of Jiannan) was three days old, his family invited monks to perform a blessing ceremony. This Indian monk arrived uninvited, spreading a worn mat in the courtyard. After the ceremony, the Wei family had the wet nurse bring out the infant for the monks’ blessings. Suddenly, the Indian monk stood up, straightened his robes, ascended the steps, and gazed at the child, saying, "After such a long separation, are you well?" The infant actually showed delight, as if recognizing him. Everyone was astonished. Wei Gao’s father asked, "This child is but three days old—how can you speak of a long separation?" The monk replied, "This is beyond your understanding. This child is the reincarnation of Zhuge Wuhou. In the future, he will become a commander of Shu, bringing prosperity to the southwestern people. Long ago at Jianmen, I befriended him—that is why I came to see him today. He will serve as military governor of Jiannan for twenty years, reaching the pinnacle of ministerial rank." Later events proved this prophecy true.

This passage documents relics and anecdotes related to Zhuge Liang (posthumously titled Marquis Zhongwu), the chancellor of Shu Han during the Three Kingdoms period. According to the Ancient Tripods Record by Yu Li of the Liang dynasty, Zhuge Liang had tripods cast at multiple locations: in the second year of Zhangwu (222 CE) under Liu Bei's reign, he cast the "Conquest of Han Tripod" in Hanchuan and placed it in the Bing Cave; in Yong'an (present-day Fengjie, Chongqing), he cast a tripod inscribed with military tactics; in Chengdu's Wudan Mountain, he cast the "Abdication Tripod"; and in Jiankou Mountain, he cast the "Jian Mountain Tripod." The inscriptions on these tripods were all written by Zhuge Liang himself in small seal script (xiaozhuan). Later, after executing the Wei general Wang Shuang, he cast the "Dingjun Tripod" in Hanchuan and created the "Eight Formations Tripod" in Yong'an (inscribed in large seal script, dazhuan). He also cast two tripods, one large and one small, on Jinshan Mountain in Xuanwu Commandery, said to suppress the mountain's king-like topography.

Regarding Zhuge Liang's former residence: in his early years, he lived in seclusion in Nanyang's Deng County (present-day Longzhong, about twenty li west of Xiangyang City in Hubei). During the Yongxing era (304–306 CE) of the Western Jin dynasty, General Liu Hong of Zhennan visited Longzhong to see Zhuge Liang's former residence and erected a stele there, commissioning Li Xing, an official under the Grand Tutor, to compose the inscription.

Other notable sites include: the Longzhong Academy at the foot of Longzhong Mountain, twenty-five li north of Xiangyang; the ruins of Zhuge Liang's reading pavilion by the lotus pond north of Mian County (present-day Shaanxi's Mianxian); the reading terrace (later converted into the Chengyan Temple) west of Zhangcheng Gate Road in Chengdu, where legend speaks of mystical fish-dragons in the temple's ancient well; and the "Reclining Dragon Ink Pond" in Wulong Temple, thirty li west of Yuanjiang County in Hunan, where Zhuge Liang supposedly washed his ink brush, giving the temple its "Reclining Dragon" name.

(Note: The "tripod" (ding) was an important ceremonial vessel in ancient times, often used to record significant events; "clerical script" (bafen shu) was a popular calligraphic style during the Han dynasty; "large seal script" (dazhuan) predates the Qin unification; and "small seal script" (xiaozhuan) was the standardized script after the Qin dynasty's unification.)

Zhuge Liang's former residence at Shigu Mountain was where he stationed himself in Linzheng County (present-day Hengyang, Hunan) to collect taxes and supply military provisions during Liu Bei's governance of Jing Province. Later, a memorial hall was built there to honor him. When it was reconstructed during the Song Dynasty, scholar Zhang Shi composed a stele inscription (recorded in the Annals of Hengzhou Prefecture).

At Zhuge Liang's former residence in Longzhong, Hubei, there was an ancient well that has since dried up. According to the Southern Dynasties chronicler Sheng Hongzhi, the well was five zhang deep and five chi wide. In front of the main hall of the residence stood three rooms built on an unusually high foundation, said to be a summer retreat platform. The site also includes the remains of the "Three Visits Gate"—so named because the residence, nestled against the mountains and facing the water to the west, was where Zhuge Liang often played the guqin and recited the Liangfu Yin, earning it the name "Music Mountain." A Dong family once lived there but fell into decline, and later generations dared not inhabit it again. During the Jianwu era of the Southern Qi Dynasty (494–498 CE), while repairing the well, someone unearthed a stone pillow measuring nine cun in length and one chi two cun in height, which was presented to Prince Jin'an. The historian Xi Zuochi once composed an inscription for this residence.

Twenty li east of Xiangyang County lies Ge Well, recorded in the Jingzhou Annals as part of Zhuge Liang's former estate. Two li southeast of Yiyang County town, there is another well attributed to Zhuge Liang. More than a li west of Chengdu's Daci Temple stands an extraordinary well said to have been dug by Zhuge Liang. Looking down, one can only see three sides of the well wall, while the fourth seems endless. Legend claims he excavated it to connect with the earth's vital Qi (energy), and locals say some have heard roosters crowing from its depths (Fangyu Shenglan notes Daci Temple is located five li southwest of Huayang).

The Mian River (modern Han River) flows east past the southern side of Wuhou Fortress, a stronghold where Zhuge Liang once resided. To its south lay the ruins of a military camp, nestled in a terrain of mountains and water, concealing a complex small-town structure (Commentary on the Water Classic records). Chengdu's Great City (south gate walls) was built by Zhang Yi and Sima Cuo. When Zhuge Liang served as Chancellor and Governor of Yizhou, he established his office there, later used by Jin Dynasty governors of Yizhou (Famous Sites of Shu). Five li west of Rongjing County stands an ancient city said to be Zhuge Liang's garrison, expanded during the Tang Dynasty by Li Deyu (Yazhou Annals).

Forty li south of Qianyang County, Hunan, near Wolong (Crouching Dragon) Rock, lie the ruins of an ancient city associated with Zhuge Liang. The nearby cave spans dozens of paces wide and extends several li deep, with smooth stone walls and perpetual spring water. Two stone stoves remain, believed to have been used by his troops. Thirty-four li northeast of Mingshan County, Sichuan, stands a section of ancient city wall with a circumference of seventy-two zhang, reportedly built during Zhuge Liang's southern campaigns.

This passage documents numerous historical sites associated with Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu), primarily located across Sichuan, Shaanxi, and Gansu provinces.

Fifty li west of Zixian County, atop a high mountain, remains the ancient city walls constructed during Zhuge Liang's Southern Campaign. Three li outside old Lizhou City stands Wuhou Fortress, preserving trenches and ramparts built by Zhuge Liang. At Anjing Xinzhai lies an ancient battleground where he fought. Thirty li south of Lin'an Dusi City, on the eastern bank of the Lu River, marks the site where Zhuge Liang "crossed the Lu in the fifth month" and captured the southern chieftain Meng Huo.

In Shaanxi, forty li west of Baoji County stands Sanjiao City, a fortress built during Zhuge Liang's standoff with Wei general Sima Yi. Southwest of Xixian County in Hanzhong Commandery (called Bozhong County during Later Wei) lies Xile City, a strategically formidable stronghold constructed by Zhuge Liang, with his tomb located southeast of the county seat.

Seven li southwest of Nanyang City in Henan lies Wolonggang (Crouching Dragon Ridge), where Zhuge Liang lived in reclusion and farmed. The terrain coils like a bird's nest, preserving remnants of his thatched cottage, ancient well, and stone bed. A Yuan dynasty academy once stood here, with Ming dynasty restorations of the cottage and commemorative statues. Fifty li east of Nanzhang County, Wolong Mountain is also traditionally considered among his travel sites.

In Gansu, seven li north of Xihe County towers Qishan Mountain, crowned with an exceptionally fortified city that Zhuge Liang besieged during his Northern Expeditions. Historical records describe Qishan's surrounding area as exceptionally prosperous, with over ten thousand households. Among the mountain ranges north of the Han River, Qishan stood as the most strategically vital stronghold targeted during his campaigns.

Through these geographical accounts, the text outlines Zhuge Liang's operational routes during his Southern Campaigns and Northern Expeditions, reflecting the enduring legacy this renowned Three Kingdoms statesman left across southwestern China.

This passage documents numerous mountains and place names associated with Zhuge Liang, primarily located across Sichuan and Shaanxi provinces. Most of these sites derived their names from Zhuge Liang's military encampments and strategic operations, reflecting the movement patterns of Shu Han forces during the Three Kingdoms period.

In Luzhou, the Banner-Raising Mountain (Duoqi Shan) commemorates where Zhuge Liang hoisted flags to rally troops; Leiyang County's Minister Mountain (Xianggong Shan) bears his title from stationed armies. Zhongjiang County's Beacon Mountain (Huofeng Shan) preserves remnants of his signal towers. Bao County's Winnowing Basket Mountain (Ji Shan) marks where Zhuge Liang dispatched generals Deng Zhi and Zhao Yun, while Yang County's Rising Momentum Mountain (Xingshi Shan) served as a strategic stronghold due to its precipitous terrain.

Puting County's Iron Mountain (Tie Shan) gained fame for Zhuge Liang's iron mining operations to forge weapons, later inspiring the noble title "Marquis of Iron Mountain" for Yuwen Du. Leiyang's Marquis' Strategy Mountain (Houji Shan), with its seventy peaks, holds legends of Zhuge Liang resting and devising military plans there. Weiqing Garrison's Bronze Drum Mountain (Tonggu Shan) allegedly yielded captured bronze drums during his southern campaigns.

Tongchuan Prefecture's Army Assembly Mountain (Huijun Shan) originated when locals welcomed Liu Bei's forces with wine and meat. Both Daohai County's Zhuge Mountain and Rongjing County's Meng Mountain (where Meng Huo was captured) connect to his southern expeditions. Xuzhou's Vermilion Ladder Mountain (Zhuti Shan), renowned for silver deposits, earned Zhuge Liang's appraisal as "Hanjia's gold and Zhuti's silver" for its mineral wealth.

Most iconic is Mianyang's Mount Dingjun, where treacherous twin peaks witnessed Liu Bei's camp and the slaying of Wei general Xiahou Yuan. The mountain preserves legendary artifacts: Zhuge Liang's military manual case, the Eight Formation Diagrams, and his command altar—locals claim battle drums still echo during rainy nights. Following his final wish, Zhuge Liang was buried here in a tomb harmonizing with the mountain contours without raised mound. These toponyms vividly chronicle his "devoted service till death" military legacy.

This passage documents the military fortifications and related sites left by Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu) across various regions.

In Gaoping, Shandong, there exists a site where Zhuge Liang once stationed troops, now commemorated with a temple. Zhongshan Mountain (originally named Jinshan), located ten li northeast of Nanjing, was renamed Jiangshan after Jiang Ziwen, a late Han dynasty official whose spirit reportedly appeared following his death in battle, leading to shrine construction. Zhuge Liang observed this mountain's dragon-coiled topography.

Numerous sites bear the name "Zhuge Camp": The garrison ten li west of Dingyuan County in Yunnan was established during his southern campaigns in Maozhou (modern Yunnan), locally called "Wangzi Cave" by ethnic minorities; the camp west of Jingzhou in Hunan served as his base while pacifying minority tribes in the Xi Cave region; Qianyang County in Hunan contains four Zhuge Camps at ferry crossings, Yuanshen Township, Anjiang, and Tuokou; Yiliang County in Yunnan preserves a military outpost at Xiaoshi Ridge, locally termed "Zhuge Grotto."

Near Yongchang Prefecture, an earthen mound thirty zhang in circumference and six chi high—flood-resistant according to folklore—is believed to be Zhuge Liang's flag platform. Near the Baixiashan garrison in Sichuan stands the former residence of Jiang Wan (courtesy name Gongyan). Longtou Pass, seven li south of Jiading Prefecture, and Anyuan Stockade seventy li south are both attributed to Zhuge Liang's campaigns against southern tribes.

In Shaanxi, Shibi Stockade (or Shibi Fort) forty li east of Baoji County was built to defend against Wei general Hao Zhao. The Zhuge Stockade at Luopi Village in De'an Prefecture also carries legendary association with him. Baozhi Stockade in Xuzhou, Sichuan served as his southern expedition garrison.

These records reflect Zhuge Liang's military footprints across northern and southern campaigns, alongside later commemorations. Notably, mentions of "pacifying Xi Cave tribes" demonstrate his balanced approach combining military action with ethnic minority appeasement.

Two miles east of Qinzhou (modern-day Tianshui, Gansu) lies a site called Zhuge's Fortress, locally known as Lower Recruitment City. Nearby stands Sima Yi's Fortress, commonly called Upper Recruitment City. These are remnants of military encampments from the Wei dynasty's Taihe era (227-233 CE), when Zhuge Liang attacked Tianshui and Sima Yi was ordered to defend the area.

Eighty miles north of Hanyang Mountain lies Zhuge's Plain, where southwestern tribal forces once stationed troops. Fifty miles north of Shishou County stands King Dong's Platform, traditionally identified as a garrison site shared by Dong Yun and Zhuge Liang. The Wanchong Lake, forty miles east of Shishou County, is also said to have hosted Zhuge Liang's troops. In Guangyuan, the Choubi Courier Station marks another Northern Expedition encampment.

On Chessboard Ridge, five miles south of Baoqing Prefecture's city walls, lies a six-foot-wide stone slab bearing markings resembling chess pieces—legend attributes this to Zhuge Liang playing strategy games with his officers. The Mian River flows east past Xile City's northern walls, a thirty-mile mountain fortress guarding the rugged Rongqiu Valley passage to Yizhou (modern Sichuan). Here, Zhuge Liang constructed defenses among ethnic minority settlements.

Rongjing County records describe Rong River flowing north of the city, with one branch originating from Xianggong Ridge (named after Zhuge Liang's Southern Campaign) and another from tribal territories. The Jing River south of town draws from three sources: Wawu Mountain, Gaiding River, and Wen River—the latter two springing from Heishi Cliff and Qionglai's Horse-Ear Mountain respectively. The northern Rongjing basin marks where Zhuge Liang captured Meng Huo seven times, with a surviving Wuhou Shrine commemorating the events.

Five miles east of Yuechi County lies General's Pool, a reputed Zhuge Liang garrison site. Wansheng Ridge west of the prefectural city connects to Hundred-Zhang Mountain's foothills, part of the Qionglai range encircling the settlement. Local records describe crowds gathering here to welcome Zhuge Liang's triumphant return after capturing Meng Huo, later commemorated by Dragon-Viewing Pavilion. Hundred miles west of Qiongzhou stands Stone-Platter Garrison, locally called Army-Watching Summit—another Zhuge Liang military site.

North of the Han River flows Five-Zhang Creek, emerging from remote, inaccessible cliffs. The nearby Yellow Sands Garrison was cultivated by Zhuge Liang's troops, with the creek eventually merging southward into the Han River.

This passage examines the specific location of the "Lu River" crossed by Zhuge Liang during his southern campaign, along with related geographical details. Historical records indicate that what is commonly referred to as Luzhou today was called Jiangyang in ancient times, while the actual Lu River corresponds to the present-day Jinsha River (also known as the Black River due to its dark-colored waters).

According to the Chenli Ancient Records, Zhuge Liang's southern campaign route began in Lizhou, passing through the territory of the Lianglin tribes (present-day Qiongbu Chief's Office), the Pipabu (also called Fengpa), Xizhou, and finally reaching the Lu River (modern Jinsha River). The Jinsha River lies along the border between Yunnan and Sichuan, with one section flowing through Yuanjiang Post in Wuding Prefecture and another near Zuoque in Yao'an. Research suggests Zhuge Liang's crossing likely occurred near Zuoque.

South of Luzhou stands Baoshan (originally called Baozi Mountain), where government offices were built. Local officials Chen Sunzhi and Yuan Shuoyou once constructed the "Jiangshan Pingyuan Hall" there. This mountain, also known as Lufeng Mountain, rises about 30 zhang (approx. 100 meters) high. The area suffers from severe miasma—crossing the river between March and April would prove fatal, while early May offered safe passage. This explains why Zhuge Liang mentioned in Memorial on the Expedition: "In May, we crossed the Lu."

Additional research based on Records of Huayang and Yunnan Records indicates Zhuge Liang's crossing likely occurred in the Yuexi region rather than at Baoshan in Luzhou. The Black River flows northwest of Chenggu County, and Zhuge Liang's official documents mention "departing from Nanzheng at dawn and lodging at Black River by dusk."

The Lujin River flows east past the north of Buwei County, flanked by towering mountains where Lufeng Peak stands as the most precipitous at over 3,000 zhang (approx. 10 km). Only narrow horse paths wind along its banks, but the lethal miasma between March and April made crossing impossible. Safe passage only became feasible after May, hence Zhuge Liang's specific reference to "crossing the Lu in May" in Memorial on the Expedition, where he also noted "eating but once every two days," underscoring the campaign's extreme hardship. Between the river's mountainous banks, summer heat proved oppressive—normally making military operations inadvisable—rendering Zhuge Liang's summer crossing particularly arduous. Traces of the "Wuhou Trail" remain visible along the Kunming route to this day.

In regions with treacherous rapids and swift currents, locals cross rivers using boats made of ox hide (as recorded in the Commentary on the Waterways Classic). The Universal Geography notes that the Mahu River flows southwest from the prefectural city, merging with the Shu River to the east. It was on the upper reaches of this river that Zhuge Liang (styled Kongming, posthumously titled Marquis Zhongwu) crossed the Lu River in the fifth month during his southern campaign.

Sixty li west of Nanxi County lies the Fu Stream, where local tribes surrendered to Zhuge Liang during his southern expedition, earning it the alternate name "Submission Stream." The Old Gazetteer refers to it as Fuxi Stream (as cited in the Universal Geography). The Chronicles of Huayang mentions the Han River flowing into the Yan River, while the county gazetteer records Mount Hanyang eighty li north of the county. After Emperor Wu of Han opened the southwestern frontier, all lands south of this mountain were incorporated into Han territory. When Zhuge Liang campaigned against the tribes, he passed through here—six characters carved into the cliff still read: "The Path of Marquis Wu’s Expedition Against the Barbarians." A temple called Shunying Shrine stands nearby, dedicated to Ma Su.

Fifteen li south of Yongchang Prefecture lies the Great Zhuge Weir, with the Dongyue Weir and Lesser Zhuge Weir to the east. These hydraulic works continue to irrigate fields today (per the Yongchang Prefecture Gazetteer). The Records of Yizhou describes how the river at Du’an was dammed on the right and gated on the left, diverting the main flow eastward to form the Pi River. By channeling water along mountain contours, it transported bamboo and timber while irrigating multiple commanderies. The Yangmo River was dammed downstream of the Jade Maiden’s Grotto, and near the Bai Sha postal station, three stone figures stood as flood guardians, inscribed with commands to the river deity: "In drought, water shall not drown feet; in flood, not the waist." Thus, the people of Shu could irrigate in drought and avoid obstruction in floods, leading to the saying: "Water and drought submit to human control, famine vanishes, and a thousand li of fertile land earns the name ‘Landlocked Sea’—the Heavenly Storehouse." The Du’an Weir, also called Jian Weir or Golden Dyke, is referenced in Zuo Si’s Rhapsody on the Shu Capital: "Westward beyond the Golden Dyke." During Zhuge Liang’s northern campaigns, this weir served as a military granary, with 1,200 conscripts assigned to maintain it under a weir official. Li Ying records the Jade Maiden’s Grotto as a cavern carved into cliffs, dozens of zhang deep, with corridors and halls of divine craftsmanship.

The Record of the Seven Stars Bridge at Seven Stars Pass states the pass was named for the seven stars, where Zhuge Liang once sacrificed to his army’s banners. Yang Shen’s verse—"Yu the Great tamed the twin Er waters, Marquis Wu marched through Seven Stars Pass"—refers to this very place.

The Sword Gate Pass is situated in the Great Sword Mountains north of Jianzhou, where steep cliffs rise abruptly on both sides, forming a narrow and treacherous passage. Zhuge Liang (the Marquis of Zhongwu) established a fortress here, which later served as Jiang Wei’s defensive stronghold against the Wei general Zhong Hui’s invasion.

The Xie Valley Pass lies thirty li southwest of Mei County. The southern entrance of the valley is called Bao Pass, while the northern entrance is Xie Pass—precisely the route Zhuge Liang took during his Northern Expeditions (as recorded in the Comprehensive Gazetteer).

The Wooden Gate is located ninety li southwest of Taizhou. The Wei general Zhang He pursued Zhuge Liang here but was struck by a stray arrow and killed (as noted in the Gongchang Prefecture Gazetteer).

Chiban (Red Slope), named for its reddish soil, is twenty li east of Yang County. When the Wei general Sima Yi invaded Shu-Han, Zhuge Liang led troops to Hanzhong in the fifth year of the Jianxing era (227 CE), fortifying Chenggu and stationing troops at Chiban.

According to the Universal Geography, Yibin County was originally part of the Han-dynasty Nan’an County under the jurisdiction of Qianwei Commandery. During Zhuge Liang’s Southern Campaign, he established a garrison here called Yuyan, which was later renamed Yuyan County.

Shenli County in Qiongzhou was part of Zhuge Liang’s route during his campaigns against the Qiang tribes. He built stone towers every ten li so that drum signals could relay messages between them. To this day, local ethnic groups still emulate this architectural style, constructing stone towers for dwellings (as recorded in the Chronicles of the Nine Provinces).

The Shao River originates from Long Mountain in Shaoyang County, north of Baoqing Prefecture. It flows past the Temple of Marquis Wu (Zhuge Liang) at the foot of Ma’an Mountain, where the stretch is known as "Xianggong Pool"—a deep, unfathomable section that eventually merges with the Zi River.

In Jingkou, there is a rock shaped like a goat called the "Fierce Stone." It is said that Zhuge Liang once sat here to discuss the alliance with Sun Quan against Cao Cao (as noted in local gazetteers). The rock bears a cross-shaped crack, traditionally attributed to Liu Bei and Sun Quan secretly performing divination here. Later, after hunting together while drunk, each claimed a piece of the rock, giving rise to the name "Stone Goat Lane."

The Yong’an Palace was originally the site of the prefectural Confucian temple. After Liu Bei’s defeat in the eastern campaign against Wu, he retreated to Baidi Fortress, renamed Yufu as Yong’an Palace, and resided there until his death the following year. It was here that Zhuge Liang received Liu Bei’s final edict (all recorded in the Comprehensive Gazetteer).

Liu Qi’s Terrace, located two li east of Xiangyang County, was where Liu Qi, son of Liu Biao, famously "ascended the tower and pulled up the ladder" while seeking Zhuge Liang’s advice on self-preservation (as documented in the Xiangyang Prefecture Gazetteer).

The Commentary on the Waterways Classic records: The Yangtze flows east past the southern side of Zhuge Liang’s military encampment. The commentary notes that the flat, open stone shoals here overlooked crucial land and water routes. Remains of Zhuge Liang’s "Eight Formations" fortification can be found, with finely stacked stones spanning the old ramparts. West of the fortifications, eight stone piles are arranged in formation.

This describes the famous remnants of Zhuge Liang's "Eight Formation Array" military deployment from the Three Kingdoms period. On the flat riverside shore about one li south of Yong'an Palace (present-day Fengjie, Chongqing), lies the site of this stone formation made of fine gravel, covering approximately 418 zhang (about 1.4 km) square.

The stone array consists of sixty-four gravel mounds, each five chi (about 1.5m) high with a circumference of ten wei (approximately 15m), arranged as orderly as a chessboard. The mounds stand nine chi apart, connected by north-south pathways five chi wide. Remarkably, even when scattered by summer floods or damaged by human interference, these stone piles would miraculously return to their original positions after winter floods receded.

Three li downstream from the formation lies a salt spring with five wooden-barrel-lined brine wells that would silt up in summer only to reappear in winter. Tang Dynasty poet Liu Yuxi recorded observing remnants of the Eight Formation Array beneath riverside sandstones at Xishi in Kuizhou (modern Fengjie), where stones remained arranged like spreading bird wings.

The most astonishing phenomenon is how these small gravel mounds—unlike ten-wei-thick trees, hundred-zhang-long driftwood, or massive boulders swept away by Min River floods—remained completely undisturbed through six or seven centuries of torrential waters. Song scholar Gao Sisun described the stones aligned with the river's flow in eight vertical and eight horizontal battle formations, featuring crescent-shaped central layouts that even the Min River's raging currents couldn't disrupt.

When Jin Dynasty general Huan Wen invaded Shu, he specifically inspected this relic and composed commemorative poetry. These enduring stone formations, surviving centuries unchanged, were considered by ancients as divinely protected miracles—testaments to celestial favor and spiritual guardianship.

This passage documents numerous historical sites and legends associated with Zhuge Liang. On the sandy riverbank of Kuizhou (present-day Fengjie, Chongqing), remnants of the Eight Formation Diagrams (Bazhen Tu) he arranged can still be seen. During spring and winter when waters recede, stone formations aligned like ropes become visible, while summer floods submerge them—yet the stone arrays remain intact after the waters withdraw.

Three versions of the Eight Formation Diagrams exist: the 128-formation at Mimo Town in Xindu represents the "Head Formation Method"; Kuizhou's 64-formation demonstrates the "Square Formation Method"; and Qipan City's 156-formation illustrates the "Encampment Deployment Method". According to the Records of the Universal Geography, the Xindu formation used earthen platforms (called "Kui") as bases with river stones arranged atop—64 platforms total, arranged in eight-by-eight rows covering 472 paces in circumference.

At Baoyanluo Mountain ten li east of Yao'an City in Yunnan stands the Wuhou Pagoda on its western slope, traditionally identified as Zhuge Liang's southern expedition encampment. The Wuhou Pagoda in Changning County, Sichuan is said to have been built to subdue indigenous tribes. Longzhou's Zhuge Cave is believed to be where he lodged during campaigns against the Jiuxi tribes, with its stone bed and "stone grains" allegedly transformed from his original belongings.

Chengdu's Wanli Bridge (also called Duquan Bridge) derives its name from Zhuge Liang's farewell to Fei Yi departing for Eastern Wu: "Your ten-thousand-li journey begins here." Baoning Prefecture preserves the Wuhou Bridge, the Seven Releases Bridge marking Meng Huo's capture site, and the Book Gorge where texts were supposedly stored. Hunan's Tongdao County additionally maintains the Wuhou Military Texts Platform. These records collectively reflect Zhuge Liang's enduring legacy across southwestern China.

This account primarily documents several historical sites and legends associated with Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu).

In Yazhou (present-day Ya'an, Sichuan), north of the city flows the Yunping Qiang River, which curves around the northwestern city walls. Local tradition holds that Zhuge Liang once pacified a Qiang and Rong rebellion here. In the northwest of Chengdu's Shaocheng stands the Chaozhen Temple, where the left hall enshrines the Holy Mother Immortal Master and Chengyan Ge’nü (legendarily Zhuge Liang’s daughter). West of the temple lies the Wuhou Shrine, said to be Zhuge Liang’s former residence. Elders recount that his daughter ascended to immortality from this house, riding on clouds. In the first year of the Tianbao era (742 CE) of the Tang dynasty, a certain Zhang Gong converted the shrine into a Daoist temple named "Chengyan" (Riding the Mist).

The Records of Huayang notes that in the second year of the Yanxi era (239 CE), when Ma Zhong suppressed the Yuexi rebellion, he organized the Red Armor Army, conscripting people from Fuling. Zhuge Liang also dispatched three thousand elite troops as repeating crossbowmen. The Red Armor Garrison, a military outpost near Huangcao Gorge between Lidu and Linshi, was immortalized in Du Fu’s poem: "By Huangcao Gorge’s west, no boats return; Below Red Armor Mountain, few travelers are seen."

The Red Cliff lies west of the prefectural city. In a letter to his elder brother Zhuge Jin, Zhuge Liang mentioned that Zhao Yun burned the plank roads north of the cliff during his retreat. These plank roads—ancient pathways carved into cliffs with wooden supports—were extensively expanded under Zhuge Liang’s chancellorship. His construction of these "flying gallery" roads connected Shu-Han to the outside world.

North of Damian Mountain in Guan County (present-day Dujiangyan) lies the Village of Elders, traditionally a refuge for those fleeing turmoil, where inhabitants often lived exceptionally long lives. A herb gatherer once met an old man who claimed descent from Chancellor Fan Xian (Fan Changsheng). Foreseeing the instability of Li Xiong’s regime, he led his clan into seclusion here. The area, also called Laoze, lies 130 li north of Mount Qingcheng and earned its name after Zhuge Liang relocated the Liao tribes (ethnic minorities) to its foothills.

Wuzhangyuan, located thirty li west of Meixian (or south of Qishan County), served as Zhuge Liang’s military encampment during his northern campaigns against Sima Yi. The nearby Falling Star Village is said to mark the site where a meteor fell upon his death.

This account primarily documents various historical sites and stone inscriptions associated with Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu). During the Yuan dynasty, a memorial hall was constructed five li east of Leiyang County, where legend holds that Zhuge Liang erected a stone stele commemorating his pacification of the Nanman (a historical term for southwestern ethnic groups). The stele bore an oath: should anyone surpass his achievements in the future, they could erect another stele to its right. In the Song dynasty, General Di Qing added his own stele after defeating Nong Zhigao, though this monument was later shattered by lightning.

At Xiaoshi Ridge south of Yiliang County in Yunnan lies the ruins of "Zhuge Camp," traditionally identified as his military garrison. Local stone carvings warning the Nanman to submit remain visible, with the fearful tribespeople reportedly propping stones against the inscriptions for protection. The Wei Heshan anthology mentions mountain peak remnants at Jiang Wei’s (courtesy name Boyue) garrison site, where the flattened summit is said to mark his military encampment.

In Shaanxi’s Xingyuan Prefecture, west of Gu County, stands a Tang dynasty stele (Zhenguan era) from Zhuge Liang’s traveling temple. Chengdu’s Zhaolie Emperor (Liu Bei) Temple houses a stele for the Martial Marquis (Zhuge Liang) composed by Pei Du and calligraphed by Liu Gongchuo in 824 CE. Another legend from Luzhou’s Cai Mountain (also called Duke Zhou Mountain) claims Zhuge Liang dreamed of Duke Zhou (son of King Wen, Confucian "Sage of Antiquity") sending spectral troops to aid him, prompting temple construction.

Additional sites include: Huangling Temple (Yellow Ox Temple) at Huangniu Gorge west of Yiling Prefecture (Hubei), where deities allegedly assisted Yu the Great in flood control before Zhuge Liang established worship; the Marquis’s tomb and memorial hall southeast of Mianyang County (Shaanxi). These records reflect Zhuge Liang’s southern campaigns and later commemorations, with recurring legends linking him to Duke Zhou, illustrating popular deification of his wisdom.

In the southern part of Liping Prefecture, Guizhou, stands a Temple of Marquis Wu (dedicated to Zhuge Liang). According to the Tongzhi records, Mount Lu in Baoshan, Luzhou also had a Temple of Marquis Wu, where local ethnic minorities would gather to offer sacrifices before presenting their annual tribute of horses. Liu Guangzu of the Song Dynasty wrote in his poem: "Wherever people of Shu go, they worship Zhuge Liang's portrait; even those in remote areas remember to pay respects to ancient steles."

Local chronicles of Yongchang document a Temple of Marquis Wu located ten li south of the city, traditionally believed to mark the site where Zhuge Liang stationed his troops after capturing Meng Huo. Grateful for his benevolence, the people built the temple in his honor. To this day, local residents claim descent from Zhuge Liang, and their village is named "Zhuge Village." Yuan Dynasty poet Jie Xisi composed verses about this site.

Twenty li outside Xindu, Sichuan, stands the Eight Formations Temple (also known as the Temple of Marquis Wu), preserving remnants of Zhuge Liang's legendary "Eight Formations" battlefield layout. Other temples dedicated to Marquis Wu include those at Changwangchuan west of Fang County in Junzhou (Hubei), Baihu Village in Jingling County, twenty li north of Yunmeng County, and Canling Street west of Gong'an County (built during the Zhiyuan era of the Yuan Dynasty by local resident Li Kai), as well as at Fulong Mountain in Xiangyang. The Xiangyang temple was granted the title "Martial and Numinous King" during the Tang Dynasty, later renamed "Temple of Heroic Benevolence" with the additional honorific "Humane Savior" during the Song Dynasty, becoming a major local shrine.

In Hunan, temples were built two li southeast of Shaoyang County in Baoqing Prefecture and to the right of Wugang Prefecture, both constructed during the Chunyou era of the Song Dynasty. The Fangyu Shenglan records that the Temple of Marquis Wu two li southwest of Chengdu was later converted into the Chengyan Daoist Temple. This site corresponds to Zhuge Liang's description in the "Chu Shi Biao": "I possess fifteen qing of modest farmland and eight hundred mulberry trees." After Zhuge Liang's death, people spontaneously offered roadside sacrifices during festivals until Li Xiong established a formal temple within Shaocheng. When Huan Wen pacified Shu, he demolished Shaocheng but preserved the Temple of Marquis Wu, which was later enshrined as the "Temple of Martial Prosperity King," maintaining continuous worship.

The Tongren Prefecture chronicles note a Temple of Marquis Wu at the southeastern corner of the city. Originally two li south of Chengdu stood the Temple of the Former Ruler (dedicated to Liu Bei), built beside Huiling Mausoleum adjacent to the Temple of Marquis Wu. Du Fu's Tang Dynasty line "The Former Ruler and Marquis Wu share this sacred hall" refers to this site, which was consolidated into a joint shrine during the Hongwu era of the Ming Dynasty.

In Taiyuan Prefecture's Taigu County, the Xianyang Valley houses a Temple of Marquis Wu (a shrine dedicated to Zhuge Liang). Within the Kuizhou Prefectural Office stands the Hall of Loyal Virtues, originally named "Hall of Winter Perseverance," constructed during the Qingli era of the Song Dynasty. This hall venerates ten sages who once traveled through this region: Qu Yuan, Zhuge Liang, Yan Tingzhi, Du Fu, Lu Zhi, Wei Zhaofan, Bai Juyi, Liu Zhen, Kou Zhun, and Tang Jie, with their portraits displayed inside. Outside the hall grow cultivated bamboos and chestnut trees, documented in historical records. Wang Shipeng composed a poem: "In June's rains we transplanted these bamboos,/Tenderly nurturing their winter-hardy boughs./Ten sages' noble spirit flows through ages long -/What better match than these bamboos strong?" (From Unified Gazetteer)

The Scenic Survey records: The Temple of Marquis Wu stands on Wolong Mountain where the Eight Formation Diagram is located, containing a "Hall of Founding and Sustaining." Scholar He Qizhong's notes mention this hall had fallen into disrepair until its renovation during the Chunxi era (Southern Song) under acting prefect He Qizhong. They sourced superior portrait references to repaint Zhuge Liang's image and named the hall "Kai-Ji" (Founding-Sustaining) after Du Fu's poetic line "The veteran minister's heart that founded one reign and sustained another." County Lieutenant Ren Fen supervised the construction, completing it on the Yihai day of the second lunar month in spring. (From Kuizhou Gazetteer)

East of An County stands another Temple of Marquis Zhuge. Adjacent to Longzhong Academy lies Guangde Temple, built during the Tang Dynasty. The academy venerates Zhuge Liang under the care of resident monks, rebuilt during the Chenghua era of the Ming Dynasty.

Kuizhou's Wolong Mountain lies five li northeast of the prefectural city, named for its Zhuge Liang shrine. A remarkably clear spring flows on its slopes. Huai Gu Tower in Mianzhu County's east, constructed early in the Longqing era, honors Zhuge Liang's son Zhuge Zhan and grandsons, along with Masters Ziyan and Nanxuan.

In 1573 (Wanli 1st year), Sichuan Governor Zeng Shengwu suppressed the Dumans' rebellion at Jiusi City, capturing ninety-three bronze drums traditionally attributed to Zhuge Liang. He selected sixty-four resonant specimens for imperial tribute. His memorial noted: "The Dumans call these 'Zhuge Drums,' treasuring them profoundly. Tribal leaders like Chieftain A-Da report that drums with worn bodies but sonorous tones rank highest, worth a thousand oxen; mid-grade ones fetch seven to eight hundred, and so forth. Owning two or three drums enables local domination and self-styled kingship. When raiding, they beat drums atop high mountains - hearing this, tribes rapidly assemble, slaughtering dozens of oxen to provision warriors before departure. More victories deepen their belief in the drums' numinous power." After close examination by Zeng and others... [record breaks off]

This passage documents several miraculous artifacts and legends associated with Zhuge Liang:

The bronze drum was cast by Zhuge Liang during his southern campaigns to pacify the barbarian tribes. Shaped like an inverted wooden funnel, it widens at the top, narrows in the middle, and flares open at the base. The drum face bears patterns of four aquatic creatures surrounded by intricate designs, with a pale green patina. When struck, it produces a resonant "peng-peng" sound that grows even louder when played underwater. Local tribes (such as the Feiliaozi and Chikunliaozi of the Jiaozhi region) maintained customs of drinking while beating these drums. New drums were placed in courtyards upon completion, where women from neighboring tribes would strike them with gold and silver hairpins before presenting them to the drum's owner.

Near the riverbank of Kuizhou Prefecture (modern Fengjie, Chongqing), a stone drum stands opposite the ruins of the Eight Formation Diagram, traditionally believed to be used by Zhuge Liang for military drills. During his pacification of the southern tribes, Zhuge Liang supposedly gave each homesick soldier a brick to sleep on, promising they would return to Sichuan by morning—a promise miraculously fulfilled. Descendants of these soldiers reportedly still inhabit a garrison town in Yunnan.

Mount Taihua, a strategic location in western Yunnan, is studded with large bronze nails said to suppress tribal uprisings—removing any one would allegedly trigger rebellion. These nails were placed by Zhuge Liang when crossing the Lu River (Jinsha River), demonstrating his godlike capabilities.

The text also records several Zhuge Liang relics: two cooking pots he used remain by the Cen River in Lizhou (modern Lixian, Hunan), while the areas near Liyang Bridge and Immortal-Meeting Bridge contain the former residence of Che Yin and the Qu Yuan Memorial Temple. Lanjiang Post Station borders the Li River, where during the Sui dynasty, the Shu-region monk Shi Sengyuan planned to construct...

This passage recounts several miraculous legends and anecdotes related to Zhuge Liang:

Regarding bridge construction, it's recorded that Zhuge Liang once placed seven large iron pillars (called "iron spears") in the river, each measuring eight or nine chi in length and about three chi in diameter. These pillars normally rested at the river bottom, but whenever a new bridge needed to be built, sincere prayers would cause them to automatically rise to the construction site, submerging again after completion.

The Song dynasty imperial palace preserved armor and a helmet crafted by Zhuge Liang—this armor could withstand arrows shot from a twenty-five-stone crossbow. Emperor Taizu of Song later bestowed this set to his meritorious official Yin Xiaozu.

The Ming scholar Yang Shen recorded an extraordinary account: Farmers in Pinggu County unearthed a cooking pot while plowing. Pouring cold water into it would make the liquid suddenly boil, and meals cooked in it finished instantly. The pot bore the inscription "Zhuge's Traveling Pot" on its base, with the characters for "water" and "fire" cast on its inner layer—reminiscent of the ancient auspicious omen of "the crimson steamer cooking without fire."

During the campaign against Meng Huo, local customs required sacrificing live human heads to deities to obtain assistance from "yin soldiers." Zhuge Liang substituted these with artificial heads made from flour-wrapped pork and mutton, which still gained divine approval. This is said to be the origin of modern steamed buns.

Local minority chieftains called themselves "Grand Protectors," tying their topknots with white paper in observance of regulations allegedly established by Zhuge Liang.

The Weilue records that Liu Bei enjoyed weaving ornaments from ox-tail hair (er). Zhuge Liang once admonished him: "A general should nurture grand ambitions—how can you indulge in handicrafts?" Later, in a letter to the King of Wu, Zhuge Liang mentioned feeling ashamed about receiving too few white feather ornaments (bai er) as gifts.

According to the Qixieji, an official in Wugang discovered a ceramic pillow while digging a canal. When used for sleeping, one could hear the sound of war drums emanating from within it.

This account records various marvels and folk legends associated with Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu):

From the first to fifth night watch, the drum would sound precisely according to the hour without error. At cockcrow it would announce dawn with three beats, repeating the process at dusk. When curious individuals dismantled the device, they discovered intricate mechanical components designed to respond to nocturnal qi (vital energy) fluctuations—this was Zhuge Liang's invention known as the "Cockcrow Pillow."

The Shuyuan documents that Liu Bei, founding emperor of Shu Han, once cast three ceremonial tripods bearing inscriptions in seal and clerical script personally written by Zhuge Liang, displaying exceptionally refined calligraphy. In the chieftain's offices of Yunnan-Guizhou regions, the central gateways were built deliberately low, requiring visitors to bow when passing—a regulation attributed to Zhuge Liang meant to maintain reverence toward the imperial court. Those who rashly heightened their gateways often met with misfortune.

To this day, mountain dwellers in Sichuan retain the custom of wearing white silk headscarves, said to derive from Zhuge Liang's military uniforms. Remote highland communities preserved this tradition until modern times, where nine out of ten Sichuan locals wear these white caps regardless of mourning status. Officials observing dragon boat festivals from towers would see crowds of white-capped spectators lining the shores, resembling a sandcastle from afar—a practice authorities repeatedly banned without success.

Ming scholar Huang Hui recorded that when Chen Sanmo served in Yunnan, he claimed expertise in feng shui. While clearing vegetation for a government office in Kunming, workers uncovered a small stone tablet inscribed "Zhuge's Forbidden Ground" secured with molten iron. Similar inscriptions appeared at Baisha Station, where local tribes had already severed the geomantic dragon veins.

During Liu Bei's military encampment in Jingzhou, he borrowed millions in cash from the powerful Chao clan of Nanyang, with Zhuge Liang guaranteeing the loan. The promissory note survived until Song dynasty times. Miao ethnic households still enshrine Zhuge Liang's image and follow his decrees—including the laborious practice of hulling rice grain by grain for daily meals. Though arduous, none dare disobey, as tradition holds Zhuge instituted this to prevent idleness and rebellion.

In Chengdu's western Jinrong district stand two stone pillars believed to be pre-Qin relics. When Zhuge Liang excavated them, he found seal script reading "Stele of Can Cong's Founding of the State"—the pillars connected by an iron chain buried horizontally in perfect north-south balance. Five mysterious characters ("zhuo chu zhu chu juan") defied interpretation until the Daoist master Fan Changsheng deciphered their prophetic meanings: the character "zhuo" appearing in hai/zi years foretold floods, "chu" in yin/mao years predicted famine, "zhu" in si/wu years...

This passage records several miraculous legends and local phenomena associated with Zhuge Liang:

Regarding the Fire Well (natural gas well): In Linqiong County of Shu Commandery, there existed a well that emitted flames. During the Han dynasty's peak prosperity, the fire burned vigorously, but gradually weakened by the reigns of Emperors Huan and Ling. After Zhuge Liang personally inspected it, the flames miraculously revived. However, in the first year of Jingyao era (263 CE), when someone threw a candle into the well, the fire extinguished—coinciding with Shu Han's conquest by Wei that same year. The Records of Huayang supplements that locals could capture the well's light in bamboo tubes to keep flames burning all day, and using this fire for salt production yielded significantly higher output than ordinary flames.

Concerning the ancient cypress at Zhuge Liang's temple: The Wuhou Shrine in Yizhou (modern Sichuan) housed a massive cypress tree allegedly planted during the Shu Han period. Its exceptionally fragrant leaves were often used by Daoists to prepare cypress-leaf decoctions. Tang dynasty chancellor Duan Wenchang once composed a poem before this tree. Though the cypress withered by late Tang, none dared fell it. Miraculously, in the fifth year of Qiande era (965 CE) during the Song dynasty, new sprouts emerged from the ancient trunk. Poet Lu You recorded that a Tang-era military governor once broke off a small branch to make a writing tablet.

About "Zhuge Vegetable": In the mountainous regions of Xizhou (modern Xichang area, Sichuan) grew a wild vegetable with large leaves, thick stems, and turnip-like roots, locally called "Zhuge Vegetable." Legend claims Zhuge Liang cultivated this plant as military provisions during his southern campaigns, just as the oak forests of Guangdu County became known as "Zhuge Timber."

These accounts reflect the popular deification of Zhuge Liang, connecting him with natural wonders and miraculous plants, demonstrating his unique status in folk memory. The fire well, cypress tree, and wild vegetable all evolved into cultural symbols associated with the legendary strategist.

This passage documents practical measures implemented by Zhuge Liang (courtesy name Kongming, posthumous title Marquis Zhongwu) during the Three Kingdoms period in the Shu region, along with surviving relics.

Regarding the cultivation of turnips (a radish-like vegetable), the text enumerates six advantages: First, they can be eaten immediately after sprouting. Second, their leaves become edible when fully unfolded. Third, they continue growing during prolonged residence. Fourth, they can be abandoned without regret when departing. Fifth, they're easily relocated and harvested upon return. Sixth, their roots remain edible when dug up in winter. To this day, Shu locals still call turnips "Zhuge vegetables," as do people in Jiangling region.

The Yizhou Records document white water shield (an aquatic plant) growing in Jiang Pool at Wushan Mountain, Mianzhu. The Most Authoritative Geographical Records attribute this to ponds excavated by Zhuge Liang. During the Yuanjia era of the Liu Song dynasty, Governor Lu Yan once presented this plant to the imperial court.

Shu region features two distinctive carts: a small handcart pushed by one person capable of carrying eight dan (an ancient weight unit) with an ox-head shaped front, and a larger cart requiring four pushers that transports ten dan. These are likely the legendary "wooden oxen and gliding horses" (transport vehicles invented by Zhuge Liang).

Remnants of the Eight Formation Diagrams (military tactics created by Zhuge Liang) survive at Deyang in Hanzhou and Dingjun Mountain in Xiazhong. The earthen mound beneath Dingjun Mountain represents one such artifact.