Guan Zhong and Le Yi:
Guan zhong (? —— In 645 BC, Yiwu people, also known as famous statesmen of Qi in the Spring and Autumn Period, were born in Yingshang (now Yingshang, Anhui). Guan Zhong lost his father at a young age, his mother was in the hospital, and he lived in poverty. In order to make a living, he joined the army after doing business with Bao, and after many twists and turns, he was recommended by Bao as the prime minister of Qi State, which was called "the first phase of the Spring and Autumn Period" in history.
Qi Huangong (685-643 BC), named Xiaobai, was the monarch of Qi in the Spring and Autumn Period. Qi is one of the vassal states of the Zhou Dynasty, and its founders are (Jiang surname, Lu, fame, Ziya, also known as Lu Shang), the chief strategist and supreme military commander, the founder of the Western Zhou Dynasty, the founder of Qi culture, and his close relatives.
Guan Zhong assisted Qi Huangong in internal affairs, economy and military reform. With a solid material foundation and military strength, he duly played the banner of "respecting the king and rejecting foreign countries", posing as a vassal and relying on the emperor to make the vassal.
"Respecting the king" means respecting Zhou Wang's power and maintaining the patriarchal clan system in the Zhou Dynasty. In 655 BC, King Hui of Zhou had the intention of setting up another prince. From the beginning, princes and princes should be gathered to form an alliance with Zhou, so as to determine the orthodox status of the prince. The following year, because he fled first, he led the Coalition forces to crusade against Zheng. A few years later, Qi Huangong led kings of many countries to form an alliance with doctors sent by King Xiang of Zhou, and established the throne of King Xiang of Zhou. In 65 1 year BC, emperors such as Lu, Song, Cao and Zhou Wang were summoned to slaughter Confucius in Kwai Qiu. On behalf of King Zhou, Duke Zai of Zhou officially appointed Qi Huangong as the governor. In the autumn of the same year, Qi Huangong presided over the Kwai Chung Alliance as the overlord. After that, it will demand and stop any violation of the authority of the Zhou royal family.
Le Yi was born in Lingshou, Zhongshan (now northwest of Lingshou, Hebei). At the end of the Warring States period, an outstanding strategist worshipped Yan as a general and was named the monarch of Changchang, assisting in the revitalization of Yan State and revenging the attack on Yan State.
Yan Zhaowang (? -former 279), the former 3 1 1 acceded to the throne, and reigned for 32 years. Yan Zhaowang Ji Zhi, the 38th generation grandson of Gong.
Le Yi is a clever young man who likes the art of war. Won the admiration of Zhao people. When Zhao Wuling was king, he came to Daliang (now northwest of Kaifeng, Henan Province), the capital of Wei State, to be a doctor because of the chaos of sand dunes. At this time, the factor rebellion was defeated by Qi, and he never forgot to avenge Yan. However, Yan is weak and far away, and thinks that his strength is not enough to defeat the enemy, so he condescends to be virtuous and hires talents to help him. First of all, treat Guo Kun with courtesy and attract talents from all over the world. At this time, it is suitable for Wei to send an envoy to Yan, and treat him with courtesy. Made a modest concession, and was finally moved by Zhao, who promised to commit himself as a minister and named Yaqing (second only to Shangqing's high palace).
Trying to find a way to cut Qi, he asked for advice. Le Yi replied; "Qi is the overlord, with vast territory, large population, deep roots, and knowledge of the art of war, good at attacking and fighting. Although such a big country has internal troubles, it is difficult to win alone. If the king is determined to attack Qi, he must unite with Chu, Wei, Zhao and Han, so that Qi can be in an isolated and passive position in order to win. " This is the so-called "attacking the world" strategy of cutting Qi.
Yan Zhaowang accepted the suggestion and sent him to see Zhao Tonghui, the king of Qi, asking him to attack Qi, and letting Zhao use the opportunity of cutting Qi to lure Qin to help him. He also sent Xin Wei as a special envoy to contact Chu and Wei respectively. At that time, all countries were disgusted with Wang Jiaobao's arrogance and violence. When they heard that the joint soldiers were cutting Qi, they all agreed.
When he returned to Yan, he was appointed general in 284 BC. At the same time, King Hui of Zhao also gave the national seal to Le Yi, and Le Yi led the national army to join forces with the armies of Zhao, Chu, Han, Wei and Yan. When King Xiang of Qi heard the news, he personally led the main forces of Qi Army to join forces in the west of Jishui (northwest of Jinan, Shandong). When the two armies met, Le Yi visited the former enemy and led the five-nation coalition to storm the Qi army. The king of Qi was defeated, and the beaten soldiers fled back to Linzi, the capital of Qi (see the war between the West and the West). Le Yi sent back the troops of the vassals who participated in the war from a distance, and planned to drive Yan Jun into Linzi, thus destroying them in one fell swoop. The counselor's drama Xin believed that the Yan army could not destroy Qi independently and opposed the March. Le Yi thought that the Qi army had lost its elite, the domestic chaos and the situation that Yan was weak and Qi was strong had been reversed, and insisted on leading the Yan army to pursue it.
Le Yi led the Yan army to pursue the Qi army to Linzi, the capital of Qi. Seeing that Linzi, the capital, was an isolated city, Qi Li led a few officials to flee to Cheng Ju (now Juxian County, Shandong Province) to stick to it. Le Yi used the tactics of continuous attack and circuitous attack to seize cities and land. After attacking Linzi, the capital of Qi State, he collected all the treasures, possessions and sacrificial vessels of Qi State and transported them to Yan State. Yan Zhaowang was overjoyed and personally came to Jishui to reward the soldiers. In order to reward Le Yi's contribution, he gave Guo Changcheng (in the southeast of Zichuan County, Shandong Province) to Le Yi and named it Chang Guojun.
Le Yi led the Yan army to capture 70 cities in Qi within half a year, but only Liaocheng, Jimo (now southeast of Pingdu County, Shandong Province) remained stubbornly resistant and could not attack for a long time. The rest were incorporated into the territory of Yan, and Yan became more powerful than ever. Le Yi believes that if we break the city by force alone, we can't convince it and the people won't accept it. Even if we all occupy Qi, we can't consolidate it. Therefore, he adopted the policy of encircling Cheng Ju and Jimo without attacking, and implemented the policies of reducing taxes, abolishing excessive taxes, respecting local customs and habits, protecting the inherent culture of Qi, and giving preferential treatment to local celebrities, which fundamentally disintegrated Qi. Le Yi attacked the State of Yan for five years and captured more than 70 cities, all of which belonged to the State of Yan.
At the end of the Eastern Han Dynasty, Emperor Tiandi lost the ability to control and control, and the heroes rose together, similar to the Spring and Autumn Period and the Warring States Period. When Kong Ming lived in seclusion in Nanyang, he discussed the general trend of the world with celebrities. Everyone thinks that Cao Cao is the best, and it can't be eliminated without the joint efforts of everyone in the world. He hoped to have talents like Guan Zhong in the Spring and Autumn Period and Le Yi in the Warring States Period. So Kong Ming promised himself that he had the skills of Guan Zhong and Le Yi, and that he could attack Cao Wei with others. This is the so-called "self-comparison". When Liu Xian arrived at the thatched cottage, Yuan Shao, Yuan Shu, Lu Bu and Liu Biao were all wiped out, leaving only one Sun Quan. So Zhuge Wuhou was in Longzhong, together with Liu Beiding, and his major policy was to unite Sun Wu in the east, attack Cao Wei in the north, and unite two weak countries to attack a strong country. Its policy is exactly the same as that of Le Yi. Le Yi was ordered by the prince of Zhao to go to Zhao personally, cure him, and then join the soldiers of Chu, Wei and Song to break together. He was ordered to enter Wu, saying that Sun Quan * * * Red Cliff broke Cao Cao and did exactly the same thing, which is also the reason for comparing himself with Cao Cao. As for Guan Zhong's policy of uniting with the United States, attacking the strongest Chu State and correcting the weak country, it is the same as that of Kong Ming, not to mention.
It can be seen that Kong Minglian's thought of cutting Wei by Wu is just the legacy of Guan Zhonghe.
The most important one is: for thousands of years, people have ignored a problem: Jiang is a descendant and a close relative; Thirty-eight generations of grandchildren, from Ji Zhi to Zhou, are all powerful people with close ties. So Zhuge Liang inherited the spirit of management and enjoyment, and what he needed was to rebuild a social order, but how could the declining Han emperor have this ability? So if he wants to realize his ambition, he can only choose a powerful figure from the Han clan, and Liu Bei is undoubtedly the first choice.
Zhuge Liang was lucky to meet his master; And he was born at the wrong time, but sad! Perhaps, people's life is full of joys and sorrows, alternating between joys and sorrows, and there are joys and sorrows, but it is difficult to be perfect!
Interpreted as "Song of Fu Liang"
The original biography of the Three Kingdoms Zhuge Liang does not contain Yin's words. The earliest recorded is Ou Yangxun's Selected Works in the early Tang Dynasty, whose words say:
"Step out of the gate of Qi and look into Yin (Taiping Yu Lan and Ji are Yin and Yang). There are three graves in the cave (Yuefu Poems: Graves are Tombs), and the base sites are similar. It's Huaijia Tomb and Tianjiang Guyezi. Strength can exclude the southern mountains, and literature (Xixi Yu Cong: Writing) and geography can be unique (Yuefu Poems: Li Zuoji). Once slandered, two peaches kill three scholars. Who can make suggestions for this? "
Zhuge Liang's early political thought in Song of Fu Liang has at least the following two meanings:
1. This poem tells the story of two peaches killing three scholars, which implies the historical lesson of "honesty for scholars and harmony for the country". In the poem, the Three Warriors are praised for "being able to do well in the southern mountains and being excellent in literary talent and geography", which means that although Qi people are all-rounders, they cannot unite as one and use talents for the country. On the contrary, they were slandered only because of their subtlety, that is, their works set up a conspiracy. Zhuge Liang is very sorry for the harm that such military-civilian relations have brought to the country. "Once you slander, two peaches kill three scholars" is the eye and center of the whole poem, which points out Zhuge Liang's political attitude. Zhuge Liang used the word "slander", which not only showed his regret that the three strong men were arrogant and self-defeating, but also condemned Yan Ying, the prime minister of Qi State, for not treating others as he did, and even framed them with slanders. In Zhuge Liang's view, it is not advisable for Yan Zi to speak ill of others and kill the national heroes at will, which is a villain's move. The correct way to treat the three warriors of Qi should be to avoid their arrogance, their weakness, their courage and their superiority, and treat them sincerely, so that the country can maintain long-term stability.
Zhuge Liang later said in dealing with the Li Ping incident in Shu: "Today, the usurper has not been destroyed, and there are many reasons for the country. National affairs can only be successful if they are harmonious. It is unstoppable and a great cause. " This idea has been fully reflected in the poem "Step Out of the City Gate", which can be said to have been "at its beginning" as early as the Longzhong Dui period. According to the principle of harmony in state affairs, we should be good at adjusting the contradictions within the ruling group by using correct methods and means, and always pay attention to handling state affairs in the spirit of "harmony", so that the country can prosper and the great cause of reunification in the Han Dynasty can succeed.
If we insult the warriors with shortcomings by means of villains, it will only lead to the tragedy of national subjugation and weakness. The way to be a wise man is to be a wise man. "The old man said that those who know others are wise, and those who know themselves are clear." (1) Yanzi is a country that lacks the talent to control warriors, which can be described as self-knowledge; You can't see the advantages and disadvantages of the three warriors, which is the wisdom of the ignorant. Using slanderers to harm a scholar can be described as boundless talent.
Yan Ying's blunder in the relationship between leaders, as early as in Longzhong, reviewed Zhuge Liang and admonished him deeply. This can be seen from Zhuge Liang's later practice of governing Shu, that he is good at appointing talents and employing people, and he is both wise and wise in handling the relations between the two countries. Under Zhuge's account, Guan Yu was kind to the pawn and arrogant to the scholar-officials, while Zhang Fei respected the gentleman rather than the villain. But they share the same bed with Liu Bei and are brothers, so they have a special attachment and trust relationship. Ma Chao is brave and noble, but he is rude to Liu Bei. "Always prepare words with words." Zhuge Liang treated these brave generals, not only saw their weaknesses, but also restrained their shortcomings with appropriate methods; Seeing that they value righteousness over death, and their hearts are full of national advantages, we should fully respect their personality, give full play to their strengths, treat each other with sincerity, and make these domineering generals convinced and on the right track. Regarding the personal emotional struggle between Guan Yu and Ma Chao, Zhuge Liang praised their talents appropriately with a letter, which made this handsome young man "enjoy saving books." Zhuge Liang often used provocation when sending troops, but he always released it into a trap afterwards to show his attitude. If you want to bring people and yourself to justice, you will never hurt soldiers by being too careful. "Praise it if it is short", even for the villain who can't forgive "guiding people to be traitors" and endangering the country, it is also a legal punishment, not a trap. This can be described as knowing people's wisdom and self-knowledge.
In fact, these ideas are a practice of his courage to "sing for Fu Liang" in "Long Zhong Dui". This is very different from Yan Ying's short-sightedness towards soldiers. Therefore, he compared himself with Guan Zhong and Le Yi, not with Guan Zhong. Sima Qian wanted to live, but at the same time he admired Yan Ying with a whip. This has far-reaching influence and shows the seriousness and uniqueness of his political attitude.
2. This poem shows Zhuge Liang's early thoughts and feelings of combining Confucianism and Taoism. The poem says, "Whose grave is this? Tianjiang Guyezi. " The deaths of Tian Kaijiang, Gong, Gu Yezi and the Three Warriors are not achievements recorded in historical books, but only a circle of solitary graves with similar loess and three foundations. This short question expresses rich emotions. In the meantime, the sigh of coming back from the dead and the spacious grave are consistent with Zhuge Liang's thought of "being born in troubled times, not seeking Wen Da but being a vassal" when he lived in seclusion in Longzhong, which entrusted him with the initial intention of abdication, being independent, a wise man who was poor but not worried, and a peaceful and indifferent feeling of cloth and clothes. It is the expression of Zhuge Liang's inaction thought. This idea comes from Huang Lao's research. Huai Nan Zi. The main skill says: "If you don't park, you will be unwise, and if you don't stay still, you will not be far away." Wang Chong's "On the Balance of Nature" said: "Cao Cao of Huang Lao, his body is indifferent, his governance is inaction, his body is self-contained, and Yin and Yang are self-harmonious." As the ruling class in the early Han Dynasty, the theory of Huang Lao had declined in the Han and Wei Dynasties. However, as an ideological weapon of self-cultivation and self-esteem, it did not lose its charm among the Qing literati who lived in troubled times at that time, and later developed into metaphysics. This is why Zhuge Liang cultivated west acres in Longzhong, eulogized his father, and regarded "quiet and far-reaching, indifferent to Zhi Ming" as the most important ideological source of life motto. At the end of the Han dynasty, political disputes among eunuchs and consorts continued, and the party was put in prison. In the era of "wolves shepherd dolphins and thieves steal feet to collect taxes", "there are many reasons in the world, but few celebrities" and "going to Wei and Jin is easy to be suspected", and there are many contradictions within the ruling class. Generally, incorruptible scholar-officials are oppressed, and everyone fears for themselves, often thinking about their own affairs or retiring.
Therefore, in the ideological and cultural history of the Eastern Han Dynasty, the dispute between Confucianism and ancient prose gradually declined, while the discussion about algae flavor became increasingly prosperous. During the Wei and Jin Dynasties, it developed into a combination of Confucianism and Taoism and a school of Confucianism and Taoism in metaphysics. Zhuge Liang is the figure at the turn of the Han and Wei Dynasties. In "Long Zhong Dui", he sang the praises of Liang Fu and lived in simplicity, which is the embodiment of Taoist Huang Lao's thought of self-cultivation, and the embodiment of the idea of holding a group of talented people without meeting knowledgeable scholars and being poor.
In addition to the Taoist origin, Zhuge Liang's early political thoughts also have an important aspect, that is, "observing the middle and comparing himself", hoping to meet the wise master, show his talents, help the world and realize his political ambition of "swimming in China and galloping in the dragon's light", which is the performance of Zhuge Liang's early Confucianism, which lived in seclusion, advocated pragmatism and saved the world.