《百家讲坛》从2006年2月开始推出《易中天品三国》节目，到今天一共播出三部分，分别是“魏武挥鞭”“孙刘联盟”和“三国鼎立”，易中天先生在这三部分共36集中讲述了魏、蜀、吴三大集团的形成和斗争过程，刻画了以曹操、刘备、孙权为首的三国人物群像，正是“江山如画，一时多少豪杰”。但“滚滚长江东逝水，浪花淘尽英雄”。历史的发展不以人的意志为转移，三国最终被晋朝统一。那么，曾经人才辈出的吴、蜀两国究竟是如何灭亡的？强大的魏国又为什么被司马氏家族改朝换代？易中天先生将为您一一揭开这些谜团，《易中天品三国》的最后一部大戏“重归一统”从今天开始将正式与广大观众见面。首先，易中天先生从刘备死后的蜀汉入手，带领我们一起去感受诸葛亮和刘禅这一对关系特殊的君臣。刘禅继位，只是名义上的国家元首；诸葛亮辅政，却是大权独揽。在他们这种特殊的关系背后，究竟有着什么样的历史隐秘呢？厦门大学易中天教授作客《百家讲坛》，为您精彩品三国之“非常君臣”。
From February 2006, the program “Yi Zhongtian Tastes the Three Kingdoms” was launched in “The Hundred Lectures”. Today, it has been broadcast in three parts, namely, “Wei Wu’s Whiplash”, “Sun Liu’s Alliance”, and “The Three Kingdoms Stand Together.” In these three parts, Mr. Yi Zhongtian focuses on the formation and struggle of the three major groups of Wei, Shu, and Wu, depicting a group of figures of the Three Kingdoms led by Cao Cao, Liu Bei, and Sun Quan. It is precisely “picturesque mountains and rivers, and how many heroes there are for a time.”. “But as the Yangtze River rolls eastward, the waves wash away heroes.”. The development of history did not depend on human will, and the three kingdoms were eventually unified by the Jin Dynasty. So, how did the two countries of Wu and Shu, which once produced many talented people, perish? Why was the powerful State of Wei transformed by the Sima family? Mr. Yi Zhongtian will uncover these mysteries one by one for you, and the final drama of “Yi Zhongtian Pins the Three Kingdoms”, “Return to Unity”, will officially meet with the general audience from today. First of all, Mr. Yi Zhongtian started from the Shu Han Dynasty after Liu Bei’s death and led us to experience the special relationship between Zhuge Liang and Liu Chan, a pair of monarchs and ministers. Liu Chan’s succession to the throne was only a nominal head of state; Zhuge Liang assisted in politics, but he monopolized power. What kind of historical secrets lie behind their special relationship? Professor Yi Zhongtian from Xiamen University is visiting the “Hundred Lectures” to provide you with a wonderful taste of the “extraordinary monarchs and ministers” of the Three Kingdoms.
蜀汉章武三年，刘备托孤于诸葛亮，诸葛亮接过了蜀汉政权这副沉重的担子。这对于他来说，一方面是实现自己政治理想和政治报复的机会，另一方面也面对着诸多难题。我们知道诸葛亮是一位杰出的政治家，对于诸葛亮来说，他要处理的是四大关系：第一是君臣关系，第二是同僚关系，第三是盟友关系，第四是敌我关系。从这一集开始我们就要讲诸葛亮如何处理这四大关系。而首当其冲的，就是他和后主刘禅的君臣关系。这是一对特殊的君臣，非常的君臣。因为刘备在托孤的时候，有两个交待，或者说有两个安排：一个是对刘禅说，你对待丞相要像对待父亲一样，“事之如父”；第二是他对诸葛亮说，“如其不才，君可自取”。所以是一种非常特殊的关系。那么我们要问的第一个问题，就是刘禅他执行了刘备的政治遗嘱吗？结论是肯定的，执行了，不但执行了，还有加码。我们可以来看一个表，这就是诸葛亮在刘禅继位以后得到的待遇。第一，封武乡侯，这是给他崇高的地位。第二，开府治事，这是授予他独立的相权。什么叫开府呢？就是他自己建立一整套办事机构，拥有相对独立于皇权的相权。这个制度后来没了，曹操率先恢复了丞相制度，而且自任丞相，他是开府的。刘备建国以后，也恢复了丞相制度，但是不开府。那么刘禅让诸葛亮开府，这件事情至关重要，将来我们还会一再提到。第三，领益州牧，这是授予他全国行政权。我们知道所谓蜀汉这个政权，它的地盘也基本上就是益州，那既然你是蜀汉的丞相，你还领益州牧干什么呢？有什么必要呢？有必要，因为虽然从地理上讲它基本上是一回事，但是从国家制度讲它是两回事。蜀汉是王朝，是中央；益州是郡县，是地方。蜀汉丞相是中枢政要，益州州牧是地方官员。那么又让诸葛亮领益州牧这个意思，就是把整个国家都交给他了。而且据裴松之注引《魏略》，刘禅还对诸葛亮说了这样的话，说：“政由葛氏，祭则寡人。”什么意思呢？就是所有的军政大事都由您说了算，寡人只做一件事情，就祭祀天地和先祖。再说得白一点，就是军国大事都交由诸葛亮处理，刘禅只做名义上的国家元首。所以《三国志·诸葛亮传》说：“政事无巨细，咸决于亮。”也就是说这个国家的大事小事，无论大小，所有的事，都有诸葛亮拍板作决定。因此我们可以说，刘禅继位以后，诸葛亮的地位和曹操一模一样。我们也可以来看一看曹操和诸葛亮的比较。曹操的头衔是什么呢？封武平侯，丞相，领冀州牧。诸葛亮是，封武乡侯，丞相，领益州牧。武平侯和武乡侯都是县侯，他们两个担任的丞相都是开府的丞相，冀州和益州都是当时的大州。大家看看，何其相似来尔！如果说有什么不同，那么不同的就在于曹操的这些头衔，多半是自己弄来的；而诸葛亮的这些封号、头衔，是蜀汉两任皇帝心甘情愿授予他的。
In the third year of Zhangwu’s reign in the Shu Han Dynasty, Liu Bei entrusted himself to Zhuge Liang, who took over the heavy burden of the Shu Han regime. For him, on the one hand, it is an opportunity to realize his political ideals and political revenge, on the other hand, he also faces many difficulties. We know that Zhuge Liang is an outstanding politician. For Zhuge Liang, he has to deal with four major relationships: the first is the relationship between monarchs and ministers, the second is the relationship between colleagues, the third is the relationship between allies, and the fourth is the relationship between ourselves and the enemy. Starting from this episode, we will talk about how Zhuge Liang handles these four relationships. The first thing to bear the brunt is his relationship with the emperor Liu Chan. This is a special pair of monarchs and subjects, very special monarchs and subjects. “Because when Liu Bei entrusted an orphan, he had two explanations or arrangements: one was to tell Liu Chan that you should treat the prime minister like a father, and that everything should be done like a father.”; The second is that he said to Zhuge Liang, “If you are not talented, you can choose from yourself.”. So it’s a very special relationship. So the first question we need to ask is, did Liu Chan execute Liu Bei’s political will? The conclusion is affirmative. If it is executed, not only will it be executed, but also the code will be added. We can take a look at a table, which is the treatment Zhuge Liang received after Liu Chan’s accession to the throne. First, to grant the Marquis of Wuxiang a high status. Secondly, Kaifu governs affairs, which grants him independent ministerial power. What is Kaifu? It is he who has established a complete set of administrative agencies, with relative independence from the imperial power. This system later disappeared, and Cao Cao took the lead in restoring the prime minister system. He also became prime minister himself, and he opened the government. After the founding of the People’s Republic of China, Liu Bei also restored the prime minister system, but did not open the government. So it is crucial that Liu Chan let Zhuge Liang open his mansion, and we will mention it again and again in the future. Third, lead Yizhou herdsman, which grants him national administrative power. We know that the so-called Shu Han regime, whose territory is basically Yizhou, is also the prime minister of Shu Han. Why do you still lead Yizhou as a herdsman? What is necessary? It is necessary because although it is basically one thing geographically, it is two things in terms of national systems. Shu Han is the dynasty and the center; Yizhou is a county and a place. The prime minister of Shu Han is the central political figure, and the herdsman of Yizhou is a local official. So let Zhuge Liang lead the Yizhou herdsman, which means handing over the entire country to him. Moreover, according to Pei Songzhi’s annotation and quotation of “Wei Lue”, Liu Chan also said this to Zhuge Liang, saying, “The government is governed by the Ge family, and the sacrifice is for the few.” What does it mean? You are in charge of all the military and political affairs. I only do one thing to worship heaven, earth and ancestors. To put it bluntly, military and state affairs are all handled by Zhuge Liang, while Liu Chan is only the nominal head of state. Therefore, “The Chronicles of the Three Kingdoms: The Biography of Zhuge Liang” says, “Political affairs have no size, and the saltiness is determined by the brightness.” That is to say, all major and minor matters in this country, regardless of their size, must be decided by Zhuge Liang. Therefore, we can say that after Liu Chan succeeded to the throne, Zhuge Liang’s position was the same as that of Cao Cao. We can also take a look at the comparison between Cao Cao and Zhuge Liang. What is the title of Cao Cao? Marquis Wuping was granted the title of Prime Minister and led the herdsmen of Jizhou. Zhuge Liang was granted the title of Marquis of Wuxiang, Prime Minister, and led the herdsmen of Yizhou. Both the Marquis of Wuping and the Marquis of Wuxiang were county marquises, and their two prime ministers were the prime ministers of Kaifu. Jizhou and Yizhou were both big prefectures at that time. Let’s see how similar it is to Lair! If there is any difference, the difference lies in the fact that most of Cao Cao’s titles were obtained by himself; These titles and titles of Zhuge Liang were willingly granted to him by the two emperors of Shu and Han Dynasties.
＊把曹操和诸葛亮放在一起对比，我们感觉上总是有些异样。因为在一般人的心目中，曹操是奸臣，而诸葛亮是忠臣。奸臣总是要犯上作乱，所以傀儡皇帝汉献帝如果对曹操恨得牙根发痒，一般人都能够理解。而作为忠臣的诸葛亮来辅佐蜀汉的有主刘禅，刘禅是不是睡觉的时候都会笑成一朵花呢？那么，这是刘禅的真实感觉吗？刘禅的真实感觉会是什么样的呢？
刘禅的感觉如何？不爽。有证据吗？有一点儿。根据裴松之的注所引《襄阳记》，诸葛亮去世以后，全国各地都纷纷要求为诸葛亮立庙。结果是什么呢？“朝议不听”，就是不批准。于是老百姓没有办法，只好在街头巷尾自己设一个灵台，来祭祀他们无限怀念的丞相诸葛亮。这个时候就有人向朝廷提出来，说是不是可以在成都为诸葛亮立一个庙呢？结果是“后主不从”，又不批准。后来有人提出来，说这样也不太好，因为私祭你是阻止不住的，不如把民间这些随意的祭祀由我们政府规范起来。这才勉强同意，在定军山诸葛亮的墓前立了一个庙。那么这个事情呢，是有争议的。有人说这个刘禅不批准为诸葛亮立庙，这也是制度规定的嘛。因为《襄阳记》的原文是：“朝议以礼秩不听。”就是根据礼法的规定，是不可以这样做的，因此他是按制度办。那么我们要问的是，在那样一个时代，制度当真就那么重要吗？比方说，刘备恢复了丞相制度，诸葛亮去世以后怎么样呢？刘禅把它废了，诸葛亮去世以后蜀汉无丞相了。还有，诸葛亮定下来的北伐曹魏的国策，刘禅也废了。那么大的制度都可以改，如果刘禅是打心眼里崇敬他的相父，他应该破例，他为什么不做呢？我们就要弄清楚刘禅为什么不爽，三个原因。第一，形同软禁。刘禅继位以后我估计就没有出过宫，一直到诸葛亮去世以后，在建兴十四年四月刘禅才去了一次都江堰。这个事情被《三国志》大书特书，讲刘禅到了都江堰什么什么地方什么地方，看了岷江的水。而且据说还有人议论，说丞相要是在世的话他能去吗！你想刘禅17岁继位，一个十七八岁二十多岁的年轻人，整天就在宫里面不能到处走，看一看都江堰还要被人说成是玩物丧志，他爽吗？这是第一点。第二点，不免挨训。这个我们去读一下诸葛亮的《出师表》就知道，《出师表》怎么教训刘禅的？比方说：“不宜妄自菲薄，引喻失义。”什么意思呢？实际上就是说你妄自菲薄、引喻失义嘛，这是一个大人训小孩子的口气。而且我统计了一下，不长的一篇《出师表》十处提到先帝。一开始就是“先帝创业未半”，然后就说先帝如何如何、先帝如何又如何，某某事情是先帝定下来的，某某人是先帝看重的，某某人“先帝称之曰能”，陛下应该如何如何，臣呢是受了先帝的委托，如何如何报效先帝，全是讲先帝。所以将心比心，他就等于对一个人说，你看你爸活着的时候什么什么，你爸原来如何如何，你爸是怎么怎么交待的。那别说是一个皇帝是吧，就是一个平民家的男孩子，他也受不了一个人整天在耳朵旁边说你爸如何、你爸如何。我爸如何、我爸如何，那朕呢？朕如何？不爽嘛。我倒不是说诸葛亮这个说得对还是不对，我这里没有判断对错的问题，我只是说刘禅不爽。第三个，难以亲政。按照传统的顾命或者托孤的规矩，这个政权迟早是要交还给皇帝的，只是因为这个皇帝还小，未成年，又失去了父亲，所以“谓之孤”。那他成年以后呢？他该不该由一个见习皇帝转个正，变成一个在职皇帝呢？而你作为顾命大臣、托孤大臣，你的任务是辅政，而不是执政。而我们显然看不到刘禅有亲政的可能。有此三条，我估计他是不爽。当然也没有反对，但是心里面嘀咕不嘀咕，这难说，郁闷不郁闷，就不好说了。
Comparing Cao Cao and Zhuge Liang together, we always feel something different. Because in the minds of ordinary people, Cao Cao is a treacherous minister, while Zhuge Liang is a loyal minister. The treacherous ministers always make trouble, so if the puppet emperor Han Xiandi hates Cao Cao so much that his teeth itch, ordinary people can understand. As a loyal minister, Zhuge Liang helped Liu Chan, the leader of Shu Han. Does Liu Chan always smile like a flower when he sleeps? So, is this Liu Chan’s true feeling? What would Liu Chan really feel like?
How does Liu Chan feel? Not happy. Is there any evidence? A little. According to the “Xiang Yang Ji” cited in Pei Songzhi’s note, after Zhuge Liang’s death, various parts of the country have requested the establishment of temples for Zhuge Liang. What is the result? “Not listening to the court’s proposal” means not approving it. Therefore, the common people had no choice but to set up a spiritual platform on the streets and lanes to worship their beloved Prime Minister Zhuge Liang. At this time, someone asked the court if it was possible to establish a temple for Zhuge Liang in Chengdu? The result is that the “master does not follow” and approval is not granted. Later, someone proposed that this is not good because you cannot stop private sacrifices. It is better to regulate these random folk sacrifices by our government. After reluctantly agreeing, a temple was erected in front of Zhuge Liang’s tomb at Dingjun Mountain. So this matter is controversial. Some people say that Liu Chan did not approve the establishment of a temple for Zhuge Liang, which is also stipulated by the system. “Because the original text of” Xiangyang Ji “is:” When discussing in the court, one should not listen to the rules of etiquette. “That is, according to the rules of etiquette, it is not allowed to do so, so he does it according to the system.”. So what we need to ask is, in such an era, is the system really that important? For example, Liu Bei restored the prime minister system. What happened after Zhuge Liang’s death? Liu Chan abolished it, and after Zhuge Liang’s death, there was no prime minister in Shu Han. In addition, Liu Chan also abolished the national policy of Northern Expedition of Cao and Wei established by Zhuge Liang. Such a large system can be changed. If Liu Chan sincerely respects his Xiangfu, he should make an exception. Why didn’t he do it? We need to understand three reasons why Liu Chan is unhappy. First, it is tantamount to house arrest. I don’t think Liu Chan has left the palace since he took the throne. He went to Dujiangyan Irrigation Project only once in April of the 14th year of Jianxing after Zhuge Liang died. This event was featured in the Three Kingdoms, where Liu Chan went to Dujiangyan Irrigation Project and saw the water of Minjiang River. Moreover, it is said that there are still people discussing whether the Prime Minister could go if he were alive! Do you think Liu Chan, who succeeded to the throne at the age of 17, is a young man in his late teens and twenties. He can’t walk around in the palace all day long. If he has a look at Dujiangyan Irrigation Project, he will still be regarded as a playboy. Is he happy? This is the first point. Second, it’s inevitable to be disciplined. Let’s read Zhuge Liang’s “Graduation Table” and know how it taught Liu Chan? For example, “It is not advisable to belittle oneself and use a slander.” What does it mean? In fact, it means that you belittle yourself and use a slander. This is the way an adult scolds a child. Moreover, I have counted ten references to the former emperor in a recent article, “The Table of Departures”. At the beginning, it was “the early days of the founding of the First Emperor”, and then it was said how the First Emperor was, how the First Emperor was, how something was decided by the First Emperor, and who was valued by the First Emperor. “The First Emperor called it Neng,” and what should Your Majesty do? I was entrusted by the First Emperor, and how to serve the First Emperor was all about the First Emperor. So comparing one’s heart to another is like saying to a person, “Look at what your father was like when he was alive, how your father turned out to be, and how your father explained it.”. Don’t say it’s an emperor, right? Even a boy from a civilian family, he can’t stand being alone all day talking about your father and how he is. How about my dad, how about my dad, what about me? How about me? I’m not happy. I’m not saying whether Zhuge Liang is right or not. I don’t have a question of judging right or wrong here. I’m just saying that Liu Chan is unhappy. Third, it is difficult to govern personally. According to the traditional rule of caring for one’s fate or supporting an orphan, this regime will sooner or later be handed over to the emperor. It is only because the emperor is still young, underage, and has lost his father, that he is “called an orphan.”. What about when he reaches adulthood? Should he change from a probationary emperor to a working emperor? As a minister in charge of orders and orphans, your task is to assist in politics, not to govern. Obviously, we do not see the possibility of Liu Chan being a pro politician. With these three points, I estimate he is unhappy. Of course, there is no objection, but it is difficult to say if you are not murmuring in your heart. It is difficult to say if you are depressed or not.
