成都武侯祠正門懸掛「漢昭烈廟」匾額，其歷史原因在於這座建築本質上並非單純紀念諸葛亮的祠堂，而是一處同時供奉蜀漢開國皇帝劉備與丞相諸葛亮的「君臣合祀」廟宇。其中，劉備的陵寢——惠陵——即位於園區內，因此在傳統宗法與禮制觀念下，必須以君主為祭祀核心，並以劉備的諡號作為官方名稱。現今所見格局，是在明清時期重建與制度化後逐步形成的結果，而民間則因長期對諸葛亮的高度崇敬，習慣將整個場所稱為「武侯祠」，形成官方與民間名稱並存的特殊文化現象。

從歷史沿革來看，劉備與諸葛亮原本並非合祀於同一建築。早期成都地區分別存在祭祀劉備的「漢昭烈廟」與紀念諸葛亮的「武侯祠」，兩者各自獨立。到了明朝初年，蜀王朱椿巡視後認為諸葛亮祠香火過盛、聲勢甚至超過皇帝廟，有「喧賓奪主」之嫌，違背封建禮制中「尊君為本」的原則，因此下令將武侯祠併入劉備廟體系之中，使兩者成為一體。此舉不僅是空間上的整合，更是一種政治與禮制上的重新排序。至清康熙年間大規模重建時，正式確立「外書昭烈、內祀武侯」的布局：對外以劉備為正統主體，內部則完整保留對諸葛亮的祭祀空間與象徵意義。

在宗法禮制層面，劉備作為蜀漢皇帝，被視為延續漢室正統的君主，其地位高於所有臣子。依據儒家政治倫理與封建祭祀制度，主祀廟宇必須以君王為中心，並使用正式諡號作為廟名。「昭烈」為劉備的諡號，因此大門匾額題寫「漢昭烈廟」，象徵國家正統與歷史名分，反映當時強調君臣秩序與名教倫理的政治文化。這種命名方式並非單純紀念個人，而是具有制度性與正統性的象徵意義。

然而，在民間文化與歷史記憶中，諸葛亮的形象與影響力卻遠遠超出一般政治人物。他被視為忠誠、智慧與理想人格的化身，自唐宋以來便廣受文學、戲曲與民間信仰推崇。因此，雖然官方名稱始終為「漢昭烈廟」，百姓仍習慣以「武侯祠」稱呼整個紀念區域，逐漸形成通俗名稱壓過正式名稱的現象。這種稱呼差異並非矛盾，而是官方禮制與民間情感兩種歷史觀並行的結果。

今日的成都武侯祠，實際上成為中國歷史上極為罕見、也是目前唯一保存完整的君臣合祀祠廟。作為重要文化遺產與觀光景點，對外宣傳多使用「武侯祠」這一更具辨識度與民間情感的名稱，但入口處具有高度文物與歷史價值的「漢昭烈廟」匾額始終被保留下來，象徵其官方正統地位未曾改變。

簡而言之，「漢昭烈廟」代表的是官方禮制與皇權正統，「武侯祠」則體現民間對諸葛亮的敬仰與文化記憶。兩種名稱在同一空間中並存，不僅沒有衝突，反而共同呈現出中國傳統歷史中君臣關係、政治秩序與民間信仰交織而成的獨特文化景觀。

The plaque above the main gate of the Chengdu Wuhou Shrine reads “Han Zhaolie Temple” because the site is not solely a memorial to Zhuge Liang, but a joint temple honoring both Liu Bei—the founding emperor of Shu Han—and his chancellor Zhuge Liang. Liu Bei’s mausoleum, Huiling, is located within the complex, and according to traditional ritual hierarchy and clan-based ceremonial norms, the emperor must be regarded as the primary figure of worship. The present arrangement took shape through reconstruction and institutional consolidation during the Ming and Qing dynasties. However, due to the long-standing popular reverence for Zhuge Liang, the public has habitually referred to the entire site as the “Wuhou Shrine,” creating a unique coexistence between the official and popular names.

Historically, Liu Bei and Zhuge Liang were not originally worshipped in the same structure. In earlier periods, Chengdu had separate sites: the “Han Zhaolie Temple” dedicated to Liu Bei and the “Wuhou Shrine” commemorating Zhuge Liang. In the early Ming dynasty, Prince Zhu Chun of Shu observed that the Zhuge Liang shrine had become so prominent that it appeared to overshadow the emperor’s temple, which he believed violated the ritual principle of honoring the ruler above all. He therefore ordered the Wuhou Shrine to be incorporated into Liu Bei’s temple complex, merging the two into a single ceremonial space. This decision represented not only a physical integration but also a political and ritual reordering. During major reconstruction in the Kangxi era of the Qing dynasty, the layout known as “externally honoring Zhaolie, internally worshipping the Marquis Wu” was formally established: Liu Bei was presented as the orthodox central figure outwardly, while Zhuge Liang continued to receive full ritual commemoration within the complex.

From the perspective of ritual and political hierarchy, Liu Bei, as emperor of Shu Han, was regarded as the legitimate successor to the Han imperial lineage and thus held a status above all ministers. According to Confucian ethics and traditional ceremonial systems, the principal temple of worship had to center on the monarch and bear the ruler’s formal posthumous title. “Zhaolie” was Liu Bei’s posthumous honorific name, and the inscription “Han Zhaolie Temple” on the main gate symbolized political legitimacy and historical orthodoxy, reflecting the era’s emphasis on hierarchical order and moral governance. The temple’s name therefore carried institutional and ideological significance beyond simple commemoration.

In popular culture and historical memory, however, Zhuge Liang’s influence far exceeded that of an ordinary statesman. He came to embody loyalty, wisdom, and ideal moral character, and from the Tang and Song dynasties onward he was widely celebrated in literature, opera, and folk tradition. As a result, although the official name remained “Han Zhaolie Temple,” ordinary people continued to call the site “Wuhou Shrine,” gradually allowing the popular name to eclipse the formal one in everyday usage. This difference in naming does not represent a contradiction, but rather the coexistence of official ritual tradition and popular cultural sentiment.

Today, the Chengdu Wuhou Shrine stands as an exceptionally rare historical example—and the only fully preserved one in China—of a joint temple honoring both ruler and minister. As an important cultural heritage site and tourist destination, it is commonly promoted under the more recognizable popular name “Wuhou Shrine,” yet the historically valuable plaque reading “Han Zhaolie Temple” remains in place at the entrance, symbolizing the enduring authority of its official designation.

In short, “Han Zhaolie Temple” represents official orthodoxy and imperial legitimacy, while “Wuhou Shrine” reflects popular admiration for Zhuge Liang and collective cultural memory. The coexistence of these two names within a single space vividly illustrates the unique historical and cultural landscape shaped by the interaction of political order, ritual hierarchy, and folk belief in traditional Chinese civilization.