Pang Tong’s Temple and Tomb

Pang Tong’s Temple and Tomb

Pang Tong’s Temple and Tomb is a National Key Cultural Relics Protection Unit.

【North Gate Tower Entrance】

Baima Pass has been the last of the Five Passes of Jiannan since the Han Dynasty. When entering Sichuan from Xi’an to Chengdu, one would pass through Jiameng Pass, Jianmen Pass, Fucheng Pass, Jiangyou Pass, and Baima Pass. Li Diaoyuan, a literary talent from Luojiang in the Qing Dynasty, once wrote in verse: “The river locks the twin dragons’ meet, the pass grand where five steeds wait. Yizhou, like the heart’s own beat, here narrows to fate’s narrow gate...” From this verse, we can easily imagine the strategic importance of Baima Pass to the whole of Sichuan in ancient times.

Historically, Baima Pass has been renamed three times. During the Eastern Han Dynasty, because it was located northeast of the ancient Mianzhu City, it was called Mianzhu Pass. In the Tang Dynasty, it was renamed Lutou Pass because the mountain beneath our feet is named Lutou Mountain, and so the name of the pass followed the name of the mountain. In 907 AD, after Zhu Quanzhong usurped the Tang Dynasty’s power in Chang’an, Wang Jian, who occupied Sichuan, took the opportunity to establish the Great Shu regime in Chengdu. He relocated Lutou Pass to the bank of the Mianyuan River in today’s Huangxu Town, building a pass by the water. Drawing upon two historical events — Emperor Gaozu of Han riding a white horse past here and an episode where Pang Tong and Liu Bei once exchanged horses at the foot of the mountain — he officially named it Baima Pass. The inscription of “Baima Pass” on the gate tower we see today is the calligraphy of the great literary figure of the Song Dynasty, Su Shi.

The road beneath our feet now is the historically renowned Jinniu Ancient Post Road. Carved out during the Qin State’s Kaiming Dynasty in the 3rd century BC, it is ranked alongside the Great Wall and the Lingqu Canal as one of ancient China’s great engineering feats. It is said to be nearly 20 years older than the 2,300-year-old Appian Way of ancient Rome on the Apennine Peninsula in Europe, revered as a living fossil in the history of world transportation.

Legend says that in 334 BC, after King Huiwen of Qin ascended the throne, he continued his nation’s expansionist ambitions. He first sought to eliminate his rear concern — the state of Shu — so that he could fight for supremacy across China without being attacked from both sides. However, he dreaded the treacherous roads of Shu and thus hesitated to dispatch his troops. Later, the famous Qin general Sima Cuo proposed a scheme: have the king falsely feign friendship with Shu, offering gifts of golden oxen and beauties as a token of goodwill, hoping that Shu would build a road to receive these treasures. According to the “Huayang Guo Zhi” chronicles from the Jin Dynasty: the ancient Shu King Du Yu dispatched five mighty men capable of cleaving mountains to construct the path — hence arose the legend of the Five Builders of the Mountain Road.

The eventual outcome has long become part of recorded history: the army, disguised as gift-bearers, seized control of Shu, bringing an end to over 700 years of the ancient Shu Kingdom. About 500 years later, the forces led by Liu Bei and Pang Tong used this road to conquer Yizhou, laying the foundation for the Shu Han regime. Yet another 50 years later, Wei’s General-in-Chief of the Western Expedition, Deng Ai, once again advanced along this route to occupy Mianzhu Pass and compel Liu Shan, the last ruler of Shu, to surrender. Thus, this ancient road not only accelerated the fall of the ancient Kaiming Shu Dynasty but also chronicled the 50-year rise and fall of the Shu Han regime during the Three Kingdoms period.

The Jinniu Ancient Post Road also served as a critical conduit for cultural and trade exchanges between the southwestern regions and the Central Plains. During feudal dynasties, tributes from southwestern local governments to the central imperial court were mostly transported via this road. The Tang poet Du Mu wrote in his poem “Passing by Huaqing Palace”: “A rider kicks up crimson dust, the concubine smiles — none know she’s tasted litchi fruits.” The lychees enjoyed by Yang Guifei were transported along this very road to Chang’an. As you walk along this ancient post road today, can you still detect a faint whiff of those litchis?

Pang Tong, courtesy name Shiyuan, style name Fengchu, was born in 179 AD and died in 214 AD. A native of Xiangyang, Hubei, he was exceptionally wise. After the Battle of Red Cliffs, Pang Tong served as the acting magistrate of Leiyang County in the capacity of a clerk, but was dismissed due to poor administrative performance. Upon the recommendation of Lu Su and Zhuge Liang, Liu Bei met Pang Tong in a deep conversation. Impressed by his extraordinary talents, Liu Bei appointed him as a Central Administrative Clerk and, together with Zhuge Liang, as a Strategist General. After joining Liu Bei, Pang Tong proposed many targeted strategies, including the “Three Strategies for Conquering Shu,” which eventually enabled Liu Bei’s faction to secure the territories of Jing and Yi, establishing the tripartite division of China.

In early summer of the 19th year of Jian’an (214 AD), Pang Tong fell in battle to a stray arrow while attacking Zhongli City with Liu Bei. He was just 36 years old. Deeply grieved by his death, Liu Bei gave him a grand burial at Baima Pass. In 222 AD, after Liu Bei proclaimed himself emperor, he posthumously honored Pang Tong as Marquis Within the Pass. Later, he was given the posthumous title of Marquis Jing, and a temple was erected before his tomb for worship. Hence, the Pang Tong Temple we see today is the earliest constructed and best-preserved site of the Three Kingdoms era’s Shu Han regime in Sichuan Province.

For over a thousand years, Pang Tong’s Temple and Tomb have weathered the storms of history. In 1682, during the turmoil of the Wang Pingfan rebellion in Sichuan, the temple and tomb were destroyed in war. In the 30th year of the Kangxi reign (1707), Nengtai, the Sichuan Governor-General, rebuilt the site on the ruins of the original temple and tomb to its current scale, and in 2006 it was designated a National Key Cultural Relics Protection Unit by the State Council.

Pang Tong’s Temple and Tomb consists of four sections: the Entrance Hall, the Ershi Hall, the Qifeng Hall, and the Tomb Garden.

Please observe — the main gate of Pang Tong’s Temple is solemn and majestic, resembling a military general’s residence. It features an upturned gable roof above, and a symmetrical eight-character ceremonial wall below. There are three gates in total, from left to right, namely the Jimen (Lucky Gate), Kongmen (Void Gate), and Xiangmen (Auspicious Gate). The temple structure is primarily built of stone, and all the couplets inscribed on the stone pillars and walls are original works by their respective authors — perfectly preserved and extraordinarily precious.

The Dragon and Phoenix Hall of Pang Tong’s Temple, also the only place in the country where both “Fulong” (Crouching Dragon) and “Fengchu” (Phoenix Chick) are worshipped in the same hall. Judging from the expressions on these statues, they must be conferring on some military strategy. In truth, Zhuge Liang and Pang Tong shared a very close relationship: the wife of Pang Tong’s cousin was Zhuge Liang’s paternal cousin. Moreover, they studied together under Pang Tong’s uncle, Pang Degong. Later, they became colleagues – both serving as Strategist Generals under Liu Bei – making their bond one of kinship, schoolfellows, and battle-tested comrades.

An inscription from the Qianlong reign by Lian, the Magistrate of Luojiang: “Two men could have united the realm, standing timeless as setting suns side by side.” Back then, Pang Tong’s three key strategies laid the foundation of the Shu Han regime and his spirit lives on in Lutou Mountain; Zhuge Liang submitted two “Memorials on the Expedition,” launched six campaigns against Qishan, and perished at Dingjun Mountain. Each word of this brief phrase carries profound weight — showcasing their strategic brilliance, their camaraderie, loyalty to Liu Bei, and their outstanding contributions to the Shu Han regime, leaving us in lasting remembrance.

Sima Hui once told Liu Bei: “Here reside the Crouching Dragon and the Phoenix Chick — gaining either could bring peace to the land.” And yet Liu Bei gained them both, but in the end, everything unified under one surname — Sima. Was it the will of Heaven? Or Destiny? Or mere fortune? The deeper meanings behind this remain for us to ponder slowly.

This statue of Pang Tong is a faithful recreation by Mr. Tang Shun’an, who had previously worked on the Mao Zedong statue at Chengdu Tianfu Square. Historical records describe Pang Tong as very unattractive — dark-complexioned, sporting a short beard, a turned-up nose, and an upside-down frown. Along with his uncle Pang Degong, his teacher Sima Hui, and Zhuge Liang’s wife Lady Huang, they were known as the “Four Ugly Talents of Jingchu.” Moreover, in ancient China there was always the saying that scholars were supposed to be handsome and charming, so with such looks, Pang Tong encountered many setbacks early in his official career. Sun Quan rejected him for his ugliness and arrogance, and Liu Bei originally underestimated him. It was only after Lu Su told Liu Bei, “Pang Shiyuan’s talents are not limited to a small commandery,” and Zhuge Liang stated, “Shiyuan's abilities exceed mine tenfold,” that Liu Bei invited him closer. After exchanging views on governance, Liu Bei recognized his exceptional capabilities and assigned him important responsibilities.

The paired couplet flanking Pang Tong’s statue was included in the National Selection of Famous Couplets back in 1986. The upper line reads: “The Creator begrudges talents too great; how can dragons and phoenixes both serve one lord?” The lower line: “Had the master lived on, the realm might not have split in three.” The author of these lines is Gu Fu chu, a renowned scholar of the Qing Dynasty’s Jiangnan region. In the lower couplet, the author boldly speculates: What if Pang Tong had lived? Some say: Had Pang Tong not died, Zhang Fei and Zhuge Liang might not have entered Shu in succession, Guan Yu would not have lost Jingzhou, and the history of the Three Kingdoms might have been rewritten. Even if Liu Bei did not unify the realm, it may not have fallen to the Jin. The Qing Dynasty’s Luojiang Magistrate Li Dehan, based on the remarks of famed historian Li Xiangen, even wrote the elegiac words: “His life tied to the fate of the realm, one deed shifted the empire’s destiny.”

Pang Tong’s Tomb was reconstructed in the 30th year of Kangxi’s reign (1707). Upon completion, Nengtai, the then Sichuan Governor-General, personally inscribed the tombstone. The tomb’s appearance resembles a massive ancient general’s helmet. This design stems from the fact that after Liu Bei proclaimed himself emperor, he posthumously honored Pang Tong as “Marquis Within the Pass,” and later as “Marquis Jing.” Since ancient China had the tradition of civil officials becoming premieres and military officers being ennobled as marquises, the tomb was rebuilt in the Qing Dynasty to take on its present shape. The entire tomb structure is divided into three parts: the upper section is a hollow pagoda built in the style of a Buddhist stupa; the midsection features a slightly upturned octagonal phoenix tail, symbolizing the extension of Taoist bagua; and the lower rounded base reflects Confucian ideals of state governance. Therefore, the entire Pang Tong Tomb showcases the integrated philosophy of Buddhism, Confucianism, and Taoism, which the ruling class increasingly embraced from the Ming Dynasty onward.

Flanking Pang Tong’s tomb are two horse stables, housing statues of Liu Bei’s mount “Dilu Horse” and Pang Tong’s mount “Yanzhi Horse.” Liu Bei, valuing talent and caring for subordinates, once swapped his white horse with Pang Tong. When Pang Tong rode the white horse into Luofeng Slope, hidden soldiers mistook the rider for Liu Bei, unleashing a deadly rain of arrows — and Pang Tong’s soul returned to Luofeng Slope.

Centuries later, someone left an anonymous couplet on the wall of Pang Tong’s Temple: “Knowing Luofeng brings death, yet yielding to the Crouching Dragon, he remains a loyal minister.” The stories behind this verse are yours to imagine.

1. Pang Tong’s Temple and Tomb

Protected Area: East to the east wall, south to 5 meters beyond the south edge of the South Gate Tower, west to the west wall, north to 5 meters beyond the north edge of the North Gate Tower.

Construction Control Zone: East to the west bank of Fengchu Lake, south to Wangjiaping Pass, west to 50 meters beyond the protected area’s west edge, north to Jinjialiangzi Pass.

2. General Pointing Platform

Protected Area: East, south, and north to 10 meters beyond the mountain base, west to the tourist highway.

Construction Control Zone: Extend 50 meters outward from each edge of the protected area.

3. Pang Tong's Blood Tomb

Protected area: 2 meters beyond the outer edge of the tomb base.

Construction control zone: 10 meters beyond the eastern, southern, western, and northern edges of the protected area.

4. Ancient Post Road

Protected area: 2 meters on both sides of the ancient post road trail base, extending from Wuding Valley Square in the north to the Wangjiaping Pass section in the south.

Construction control zone: 10 meters on both sides of the ancient post road trail base.

Source: Public Information Website of Luojiang County People's Government

Further reading:

· Sixth Batch of Major National Historical and Cultural Sites