The author was interested in how a state was construced in terms of physical boundaries and presentation in the media as illustrations and texts. This work included the definition of the central state or Zhongguo and the Nine Continents or Jiuzhou, which was antonymous word pairs between central-marginalized, internal-external, and civilized-barbaric (pp. 17-18). The contents are divided into three parts. The first part indicates that contact between the Yao and Chinese officialdom did not start in the Song Dynasty. Chapter One examines special characteristics of the words that were seals in the Song Dynasty: Yaoman, Manyao and Moyao. These words indicated the phenomenon relating to tax collection, labor conscription and population census. These words were related to noblemen and indicated the land formation trend in the late six dynasties. Chapters Two and Three examine a special work that told stories about autonomous people known as the Man in Hunan and surrounding areas. The author reflected similar works as evidence in the Song Dynasty and showed two information sources: the Yao Charters (quandie) and the Passport for Crossing the Mountain (goushanbang). These reference words used by both state officers and the Yao were derived from agreements and commitments between the Man leaders and leaders of other kingdoms during the Warring States and early imperial periods. The second part examined the emergence of Daoist movements, which included the Celestial Masters and the Yellow Turbans in the late Han Dynasty and in the same period of the widespread Man revolution. Leaders of the Celestial Masters movements were local leaders in the west land of the country, which was the center of the Man and the Banshun, an early smaller group that supported the movements. In the conclusion, the author analyzed that “the Passport” was the document exclusively handed down in Yao leader families. The Yao used this document for the recognition of heaven and the royal courts.