刘备在弥留之际把自己的儿子刘禅托付给诸葛亮,这就是著名的“永安托孤”,后人常把这看作是刘备的忠厚和对诸葛亮的信任。可是也有人认为,这是刘备的狡诈,是为了防止诸葛亮专权、篡权,而给诸葛亮套上的一副精神枷锁。那么刘备的托孤究竟是体现刘备的仁义,还是刘备的诡诈呢?敬请关注《易中天品三国》之——永安托付。
上一集讲到,公元222年陆逊在猇亭大败刘备,火烧刘备七百里连营,致使刘备狼狈逃到永安。此后,刘备再也没有回成都,最后在忧愤之中染病不起。公元223年,刘备召诸葛亮到永安宫安排后事,其核心问题就是蜀国的江山该如何更好地传承下去。关于这个问题的交代就是历史上著名的“永安托孤”。
刘备托孤是三国史上一件大事,就是这件事把蜀国政权一分为二:前期领导人是刘备,后期的主心骨是诸葛亮。那么在这个重大历史时刻,刘备究竟是如何把蜀汉政权平稳过渡的呢?刘备托孤的目的和真实想法究竟是什么呢?后世人对刘备的托孤又是如何解读的呢?厦门大学易中天教授将为您精彩讲述《易中天品三国》之“永安托孤”。
Liu Bei entrusted his son Liu Chan to Zhuge Liang at the time of his death, which is known as “Yong’an Trusting the Solicitor”. Later generations often regard this as Liu Bei’s loyalty and trust in Zhuge Liang. However, some people believe that this is Liu Bei’s cunning, which is to prevent Zhuge Liang from monopolizing and usurping power, and to put a mental shackle on Zhuge Liang. So is Liu Bei’s support for orphans a manifestation of Liu Bei’s benevolence and righteousness, or is it Liu Bei’s deceit? Please pay attention to “Yi Zhong Tian Pin Three Kingdoms” – Yongan Trust.
The previous episode mentioned that in 222 AD, Lu Xun defeated Liu Bei in Xiaoting, setting Liu Bei’s seven hundred mile battalion ablaze, causing Liu Bei to flee in confusion to Yong’an. Since then, Liu Bei has never returned to Chengdu, and in the end, amid anxiety and anger, he cannot afford to become ill. In 223 AD, Liu Bei summoned Zhuge Liang to the Yong’an Palace to arrange future affairs. The core issue was how to better inherit the rivers and mountains of Shu. The explanation on this issue is the famous “Yong’an Toru Gu” in history.
Liu Bei’s support for the orphanage was a major event in the history of the Three Kingdoms, which divided the regime of Shu into two parts: Liu Bei was the leader in the early stage, and Zhuge Liang was the backbone in the later stage. So at this momentous historical moment, how did Liu Bei smoothly transition the Shu Han regime? What is Liu Bei’s purpose and true idea of supporting orphans? How did later generations interpret Liu Bei’s support for orphans? Professor Yi Zhongtian of Xiamen University will tell you a wonderful story about “The Three Kingdoms of Yi Zhongtian”: “Yong’an Tortuogu”.
易中天:
刘备兵败猇亭,退到了永安,心力交瘁,一病不起。章武三年的春天,刘备安排了后事。这个后事的安排,记载在《三国志?先主传》,原文是:“先主病笃,托孤于丞相亮,尚书令李严为副。”也就是说,刘备托孤两个人,诸葛亮和李严,诸葛亮为正,李严为副。详细的情况记载在《三国志·诸葛亮传》,这个故事是很多人熟悉的,但是我们必须再讲一遍。
据《三国志?诸葛亮传》的记载,刘备把诸葛亮从成都召到永安,对诸葛亮说:“君才十倍曹丕,必能定国,终成大事。若嗣子可辅,辅之;如其不才,君可自取。”这意思就是说,先生的才能十倍于曹丕,一定能够安邦定国,完成我们的大业。如果我这个儿子是可以辅佐的,请先生辅佐他;如果我这个儿子是不中用的,请先生自行其是。诸葛亮泪流面,哭着说:“臣敢竭股肱之力,效忠贞之节,继之以死。”这意思就是说,臣一定尽到一个顾命大臣的辅佐的职责,以忠贞不二来报效陛下,直至献出我的生命。于是刘备下诏刘禅,说,你要像对待父亲一样对待丞相。这就是著名的永安托孤,也叫白帝城托孤。但是据有学者考证,刘备的托孤是在永安县的永安宫,不是在白帝城,所以我们称为永安托孤。
Yi Zhongtian:
After defeating Xiaoting in the army, Liu Bei retreated to Yong’an, exhausted and unable to recover from a single illness. In the spring of Zhang Wu’s third year, Liu Bei arranged for future affairs. The arrangement of this later event is recorded in the “Chronicles of the Three Kingdoms? Biography of the First Lord”. The original text is: “The First Lord was sick and died, entrusted with the prime minister Liang, and the minister appointed Li Yan as the deputy.” That is to say, Liu Bei entrusted with the two of them, Zhuge Liang and Li Yan, Zhuge Liang as the deputy, and Li Yan as the deputy. “. The detailed information is recorded in “The Chronicles of the Three Kingdoms: The Biography of Zhuge Liang”. This story is familiar to many people, but we must tell it again.
According to the records in the “Chronicles of the Three Kingdoms? Biography of Zhuge Liang”, Liu Bei summoned Zhuge Liang from Chengdu to Yong’an and said to Zhuge Liang, “If you are ten times as talented as Cao Pi, you will be able to establish the country and eventually achieve great things. If your descendants can assist you, you can assist them; if you are not talented, you can take it yourself.” This means that your talent is ten times as talented as Cao Pi, and you will be able to secure the country and complete our great cause. If my son can assist, please help him, sir; If my son is useless, please behave yourself. Zhuge Liang wept and said, “I dare to exert all my strength, observe loyalty, and then die.” This means that I must fulfill my duty as an assistant to a minister who is scrupulous to his orders, serving His Majesty with loyalty, until I sacrifice my life. So Liu Bei issued an edict to Liu Chan, saying, “You should treat the prime minister like your father.”. This is the famous Yong’an Tuogu, also known as Baidi City Tuogu. However, according to scholars’ research, Liu Bei’s Tuogu was located in Yong’an Palace in Yong’an County, not in Baidi City, so we call it Yong’an Tuogu.
对于这个故事,历史上有不同的评价,有的充分肯定,有的予以置疑。在这一集我就把这两种观点都讲给大家,然后提出我的看法。
首先表示肯定的,是《三国志》的作者陈寿。陈寿的评价非常高,陈寿在《三国志·先主传》的评语里面说,刘备“举国托孤于诸葛亮,心神无贰。诚君臣之至公,古今之盛轨。”所谓“心神无贰”就是没有任何保留,也没有任何犯忌。也就是说君臣关系在这里达到了最大公无私,这样的一个境界,是古往今来君臣关系的最高典范,这是陈寿的评价。那么陈寿为什么会做出这个评价呢?问题恐怕就在“如其不才,君可自取”这八个字上。那么这八个字是什么意思呢?陈寿没有说,我不能乱猜,但是一般人的理解,是说如果我这个儿子不中用,请先生取而代之,自己做蜀汉的皇帝好了。那如果是这样的话,那就不但是难能可贵,简直就是伟大。为什么呢?因为我们知道在辛亥革命之前,中国的传统政治制度是君主世袭制,这个世袭制至少从夏商周就开始了,秦以后是君主世袭官僚不世袭,秦以前是君主和官僚都世袭。在这样的漫长的世袭制的传统中,居然有一个人来打破这样一个传统,让贤于能够安邦定国的人,那当然是大公无私啊。因为这意味着,他把国家和人民的利益放到了至高地位,为了国家和人民的利益,不惜放弃自己皇族这个家族的利益,放弃按照传统观念是上天赋予他的天赋的神权。因为我们知道,中国古代的政治制度是君权天授、君权神授,上天和神授给我的我都不要了,我让给贤能的人,这是何等的伟大!
There have been different historical evaluations of this story, some fully affirming it, and some questioning it. In this episode, I will tell you both of these views, and then propose my views.
First of all, Chen Shou, the author of “The Three Kingdoms”, expressed his affirmation. Chen Shou’s evaluation is very high. In his commentary on “The Chronicles of the Three Kingdoms: Biography of the Ancestors”, Chen Shou stated that Liu Bei “trusted Zhuge Liang throughout the country, and his mind and spirit were the same. Sincere monarchs and ministers were the highest officials, and the prosperity of ancient and modern times was the same.” The so-called “mind and spirit were the same without any reservations or any taboos.”. That is to say, the relationship between the monarch and his subjects has reached the highest level of selflessness here. Such a state is the highest example of the relationship between the monarch and his subjects from ancient times to modern times, which is Chen Shou’s evaluation. So why did Chen Shou make this evaluation? I’m afraid the problem lies in the eight words “If you’re not talented, you can take it yourself.”. So what do these eight words mean? Chen Shou didn’t say, I can’t make random guesses, but the common understanding is that if my son is not useful, please replace him with a gentleman and become the emperor of Shu Han himself. “If that’s the case, it’s not just precious, it’s simply great.”. Why? Because we know that before the Revolution of 1911, China’s traditional political system was a hereditary monarchy system, which began at least from the Xia, Shang, and Zhou dynasties. After the Qin Dynasty, there was a hereditary monarchy and bureaucrats were not hereditary, while before the Qin Dynasty, both monarchs and bureaucrats were hereditary. In such a long tradition of hereditary system, it would certainly be selfless for someone to break such a tradition and make the country secure for the people who are virtuous. Because this means that he placed the interests of the country and the people in a supreme position, and for the interests of the country and the people, he did not hesitate to give up the interests of his royal family, abandoning the divine power that was traditionally bestowed on him by heaven. “Because we know that the political system in ancient China was bestowed by heaven and god, and I don’t want anything bestowed on me by heaven and god. I will give it to a wise person, how great it is!”!
问题是,这可能吗?我的结论是:不可能。为什么不可能呢?第一,史无前例。中国历史上没有哪个皇帝是心甘情愿把自己的皇位,把可以传给自己子孙的皇位,让给一个异姓人的,没有过。所有的皇帝都是希望自己这个家族的统治千秋万代,哪怕他的儿子是个蠢货,是个弱智,是个残疾,他都不会让出去的,怎么会出来一个例外?第二,就算刘备是个例外,我也不知道他这种思想从何而来。因为中国古代从来只有改朝换代,没有轮番为治的民主思想,如果刘备有此思想,岂不成为中国古代的一位华盛顿了?第三,就算刘备愿意当华盛顿,诸葛亮也不敢当亚当斯。你想想看,当时是一个什么样的情况?曹操只不过是架空了皇帝就被骂作汉贼,诸葛亮如果真的取代了刘阿斗,该骂成什么?这怎么可能呢?
*《三国志》的作者陈寿对刘备托孤之举大加赞扬,认为刘备与诸葛亮是古往今来君臣和谐关系的最高典范。刘备作为一个封建社会的帝王,能够把皇位在有条件的情况下让给异姓人,实在是难能可贵。然而易中天先生认为,刘备所谓的托孤让贤并不合情合理。话说到底,就算是刘备真让皇帝位,秉承儒家思想的诸葛亮也不敢坐皇帝位的。那么,刘备的托孤之词究竟蕴含着怎样的玄机呢?
The question is, is this possible? My conclusion is: impossible. Why not? First, it is unprecedented. In Chinese history, no emperor was willing to cede his throne to a person of a different surname, a throne that could be passed on to his descendants. All emperors hope that their family will rule for generations, even if their son is a fool, a mentally retarded person, or a disabled person, he will not let out. How can there be an exception? Secondly, even if Liu Bei is an exception, I don’t know where his thoughts came from. “Because in ancient China, there was never a democratic ideology of changing dynasties without taking turns to govern. If Liu Bei had this ideology, wouldn’t he have become a Washington in ancient China?”? Third, even if Liu Bei was willing to be Washington, Zhuge Liang would not dare to be Adams. Think about it. What was the situation then? “Cao Cao was merely insulting the emperor and being scolded as a thief of the Han Dynasty. If Zhuge Liang really replaced Liu Adou, what should he be scolded for?”? How could this be possible?
Chen Shou, the author of “The Records of the Three Kingdoms”, highly praised Liu Bei’s act of supporting orphans, believing that Liu Bei and Zhuge Liang are the highest example of harmonious relations between monarchs and ministers from ancient to modern times. As an emperor in a feudal society, Liu Bei was truly commendable for being able to cede the throne to a person of a different surname if conditions permit. However, Mr. Yi Zhongtian believes that Liu Bei’s so-called “abdicating one’s virtue to another” is not reasonable. After all, even if Liu Bei had indeed given the throne to the emperor, Zhuge Liang, who inherited Confucianism, dared not take the throne. So, what kind of mystery does Liu Bei’s words about supporting orphans contain?