古代中國烏托邦思想 Ideas of Utopia in Ancient China

大同篇


大道之行也，天下為公，選賢與能，講信修睦。故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，鰥、寡、孤、獨、廢疾者皆有所養，男有分，女有歸。貨惡其棄于地也，不必藏于己；力惡其不出于身也，不必為己。是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉，是謂大同。

在大道成功執行的時候，天下是人人共有的，選拔品德高尚、能幹的人出來管理，講求誠信，力求和睦。所以人們不單照顧自己的父母，不單養育自己的子女。反而要使所有老年人能安享天年，壯年人能為社會效力，幼童能順利地成長，使鰥夫、寡夫、孤兒、獨居的、有殘疾的人都能得到最適當的供養。男子有稱心的職業，女子有如意的歸宿。人們都憎惡財物而將其扔在地上，不想自己私藏；人們為大家出力，而不單為己謀私利。因此陰謀詭詐之事永不發生，搶劫盜竊、叛亂和害人之事都絕跡，所以出去連大門也無須鎖上。這就是理想的社會的寫照。

《禮記·禮運第一節》


The Great Unity


When The True Way is successfully implemented, everything in the world is shared by everyone, virtuous and capable people are selected as stewards, and integrity and striving for harmony is emphasized. Thus, people not only take care of their own parents, and raise their own children, but also work to ensure that all the elderly members of society can enjoy their lives to the full, that healthy younger people can feel useful and fulfilled, that young children can thrive, and that widowers, widows, orphans, those living alone, and the disabled all receive the most appropriate support for their circumstances. Men enjoy satisfying careers, and women have happy homes. People hate material treasure and would throw it on the ground without a thought to appropriating it for themselves. People work for the good of the community, and not just for their own selfish benefit. Therefore, conspiracy and deceit never occur, and robbery, theft, rebellion, and murder are never heard of. You need not even lock the door of your home when you go out. This is a portrayal of the ideal society.

(Verse 1 of The Conveyance of Rites, a chapter in the Confucian Book of Rites)

今大道既隱，天下為家，各親其親，各子其子，貨力為己，大人世及以為禮。城郭溝池以為固，禮義以為紀；以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田里，以賢勇知，以功為己。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公，由此其選也。此六君子者，未有不謹於禮者也。以著其義，以考其信，著有過，刑仁講讓，示民有常。如有不由此者，在勢者去，眾以為殃，是謂小康。

現在，大同社會已被破壞了，天下為一家一姓所私有，人們只親自己雙親，只愛自己的子女，將財貨藏於己身，而發揮心力的目的都為自己的利益。天子、貴族的頭銜，是以父傳於子的制度。外城都設有護城河來防禦。禮義作為大法的根基，用來規範君臣關係，用來使父親與子女的關係親密，用來使兄弟和睦相處，用來使夫婦能和諧，用來設立制度，用來確立田地和住宅，用來表揚有勇有智的人，用來把自己的功勞寫到賬本上讓別人知道。因此，鉤心鬥角就隨之而生，戰爭也因此而起。夏禹、商湯、周文王、武王、成王、周公，就是這種情況孕育出來的翹秀。這六位君子，沒有一個不是把禮當作最高的準則，用禮來彰顯正義，考察誠信，指示過錯，以仁愛為典型，講求禮讓，向百姓展示這一切都是常規。不按禮行事的官員要被革職，而民眾視之為禍害。這就是小康社會的模式。

《禮記·禮運第二節》

Now, the Great and True Way is veiled, and so the ideal society The Great Unity) has been destroyed, and the country has become the private possession of the royal family. People only care for their own parents, and only love their own children. They desire to accumulate wealth for themselves, and expend their energy and talents only for their own benefit. The titles held by the emperor and the nobles are passed on from the father to son, and the city has to be defended by a moat in order for peopler to feel secure. As the foundation of law and order, ritual and protocol are used to regulate the relationship between monarchs and subjects, to oblige fathers and children to draw close to each other, to compel brothers to live in peace, to create matrimonial harmony, to establish systems, to confirm the boundaries of fields and residences, to commend brave and wise persons and allow them to flaunt their merits before others. As a result, intrigue and conspiracies abound, and wars and armed conflicts have arisen. Yu of the Xia Dynasty, Tang of the Shang Dynasty, and Wen Wang, Wu Wang, Cheng Wang of the Zhou Dynasty, along with the Duke of Zhou, were outstanding individuals bred in this environment. Every one of these six kings regarded rites and protocol as the highest standard by which to measure behavior, and used etiquette to demonstrate justice, prove integrity, and identify faults. They took benevolence as a model, emphasized courtesy, and showed the people that this is how affairs ought to be conducted. Powerful officials who failed to act according to such standards were removed from office, and the people regarded them as injurious to society. This is how the world is today.

桃花源記

朝代：魏晉

作者：陶淵明

原文

晉太元中，武陵人捕魚爲業。緣溪行，忘路之遠近。忽逢桃花林，夾岸數百步，中無雜樹，芳草鮮美，落英繽紛，漁人甚異之。復前行，欲窮其林。

林盡水源，便得一山，山有小口，彷彿若有光。便舍船，從口入。初極狹，才通人。復行數十步，豁然開朗。土地平曠，屋舍儼然，有良田美池桑竹之屬。阡陌交通，雞犬相聞。其中往來種作，男女衣着，悉如外人。黃髮垂髫，並怡然自樂。見漁人，乃大驚，問所從來。具答之。便要還家，設酒殺雞作食。村中聞有此人，咸來問訊。自云先世避秦時亂，率妻子邑人來此絕境，不復出焉，遂與外人間隔。問今是何世，乃不知有漢，無論魏晉。此人一一爲具言所聞，皆嘆惋。餘人各復延至其家，皆出酒食。停數日，辭去。此中人語云：「不足爲外人道也。」 

既出，得其船，便扶向路，處處志之。及郡下，詣太守，說如此。太守即遣人隨其往，尋向所志，遂迷，不復得路。

南陽劉子驥，高尚士也，聞之，欣然規往。未果，尋病終，後遂無問津者。

白話文

東晉太元年間，武陵郡有個人以捕魚爲業。有一天，他沿著溪水行船，忘記了走了多遠。忽然他走進一片生長在溪水的兩岸的桃花林，長達幾百步沒有別的樹。足下新鮮的草新鮮美麗，落花紛紛地散在地上。漁人對此景色感到十分詫異，繼續往前划船，想走到林子的盡頭。

桃林只延伸到溪水發源的地方，而在那裏出現一座山。山裡有個小洞口，洞裏彷彿有透出一點亮光。於是漁人下了船，從洞口進去了。起初洞口很狹窄，僅能容一人通過。又走了幾十步，突然變得開闊明亮了，有一片平坦寬廣的土地，一排排整齊的房舍。還有肥沃的良田，美麗的池塘，桑樹竹林之類的東西。田間小徑交錯相通，雞鳴犬吠到處可聽到。人們在田野裏來往耕作，男女的穿著奇特。黃髮老人和有垂髫的孩童都是安然自在的樣子，自得其樂。

村裏的人看到漁人，大吃一驚，問他是從哪兒來的。漁人詳細地回答。村裏有人就邀請他到自己家裏，擺酒殺雞，請他吃飯。村裏的人聽說來了這麼一個人，就都前來打聽消息。他們說祖先爲了躲避秦時的戰亂，領着妻子兒女和同鄉來到這個與世隔絕的地方，不再出去，因而跟外面的人斷絕了來往。他們問漁人現在是甚麼朝代，他們連漢朝都不曉得， 更不用說魏朝和晉朝。漁人把自己知道的事一一告訴他們，聽完以後，他們都駭惜。其餘的人各自又把漁人請到自己家中，擺上酒飯款待他。漁人停留了幾天才向村裏人告辭，離開時村裏的人對他說：“不可對外面的人說 (有我們這樣一個地方)！”

漁人出來以後，找到了他的船，就沿著原路回去，處處都做下記號。到了郡城，謁見太守，說出了這番經歷。太守立即派人跟着他去，尋找之前所做下的記號，但迷失了方向，再也找不著通往桃花源的路。

南陽人劉子驥是個清高的隱士，聽到這件事就很高興地計劃前往。但沒有結果，還在尋找時因病逝世。此後就沒有人再問通往桃花源的路線。

桃花源記  The Peach Blossom Spring

晉太元中，武陵人，捕魚為業，緣溪行，忘路之遠近；

In the time of Jin Taizhong, a man from Wuling, a fisherman by trade, was traveling along the edge of a stream, and forgot how far he had come.

忽逢桃花林，夾岸數百步，中無雜樹，芳草鮮美，落英繽紛，漁人甚異之。

All of a sudden, he came upon a peach blossom wood. On both sides of the shore there were no other trees for a hundred paces, the fragrant grasses were fresh and beautiful, and the falling leaves and blossoms were a kaleidoscope of color. The fisherman was greatly surprised by this scene.

復前行，欲窮其林。

He continued onwards, wanting to find the end of this wood.

林盡水源，便得一山。

At the end of the wood was the source of the stream, and there appeared a mountain.

山有小口，彷彿若有光，便捨船，從口入。

There was a small opening in the mountain and it seemed as if light was filtering through, so he left his boat and went in.

初極狹，纔通人；

At first it was so narrow that only a single person could pass.

復行數十步，豁然開朗。

However, after several dozen paces more, it suddenly became wide and bright.

土地平曠，屋舍儼然。

The ground was flat and expansive, and upon houses were neatly arranged.

有良田、美池、桑、竹之屬，阡陌交通，雞犬相聞。

There were fertile fields, scenic pools, mulberry trees and bamboo, as well as criss-crossing roads and paths. The sounds of chickens and dogs could be heard.

其中往來種作，男女衣著，悉如外人；

In the fields people were working planting seeds, men and women were clothed in strange ways.

黃髮、垂髫，並怡然自樂。

Both the old and the young appeared joyful and happy.

見漁人，乃大驚，問所從來；

When they saw the fisherman they were shocked, and proceeded to inquire where he had come from;

具答之。

he told them them everything.

便要還家，設酒、殺雞、作食。

Then they invited home, brought out wine, killed chickens and made a meal.

村中聞有此人，咸來問訊。

Once it was heard in the village that such a person had come, everyone came to ask him questions.

自云：「先世避秦時亂，率妻子邑人來此絕境，不復出焉；

They explained: "Our ancestors fled the chaos in the time of the Qin Dynasty, and brought their wives, children and neighbors to this isolated place. After that, they never left;"

遂與外人間隔。」

"As a result, we have been separated from the people outside."

問今是何世；

They went on to ask about the present era.

乃不知有漢，無論魏、晉。

They had not even heard of the Han, let alone the Wei or the Jin Dynasties!

此人一一為具言所聞，皆歎惋。

The fishermen told all he knew, and everyone gasped in horror and astonishment.

餘人各復延至其家，皆出酒食。

The other people all wanted  him to visit their homes too, and all brought out wine and food.

停數日，辭去。

He stayed for several days, then said his goodbyes and made to leave.

此中人語云：「不足為外人道也。」

At that, the people there said: "Do not tell the people outside (about this place)."

既出，得其船，便扶向路，處處誌之。

At that, the fisherman went out, recovered his boat, and followed the route back, placing markers down at every point.

及郡下，詣太守，說如此，太守即遣人隨其往，尋向所此誌，遂迷不復得路。

Upon reaching the county seat, he went to see the governor, and recounted his experience. The governor immediately sent people with the fisherman to find the place, searching for the markers he had left, but they got lost and could not find the way.

南陽劉子驥，高尚士也，聞之，欣然規往，未果，尋病終。

Liu Ziji of Nanyang was a noble scholar who heard of this and excitedly embarked upon an expedition, but with no result; he died of illness during his search.

後遂無問津者。

After that, there were none who inquired about the route again.

《桃花源詩》

嬴氏亂天紀，賢者避其世。

黃綺之商山*，伊人亦雲逝。

往跡浸復湮，來逕遂蕪廢。

相命肆農耕，日入從所憩。

桑竹垂餘蔭，菽稷隨時藝。

春蠶收長絲，秋熟靡王稅。

荒路曖交通，雞犬互鳴吠。

俎豆*猶古法，衣裳無新製。

童孺縱行歌，斑白歡遊詣。

草榮識節和，木衰知風厲。

雖無紀曆誌，四時自成歲。

怡然有餘樂，于何勞智慧。

奇蹤隱五百，一朝敞神界。

諄薄既異源，旋復還幽蔽。

借問遊方士，焉測塵囂外。

願言躡輕風，高舉尋吾契。

白話文

秦始皇擾亂上天的紀綱，賢人都避世隱居去。

夏黃公和綺里季到了商山，桃花源居民的祖先也走得無影無踪。

他們去的踪跡湮沒了，通往世外桃源的小路也就荒廢了。

爲了活命他們努力耕作，太陽下了山才休息。

桑樹竹子已長得綠蔭滿地，豆子穀物都按季節種植。

春蠶養大能收成蠶絲，秋收無須繳納帝王的稅。

荒蕪的小路無人行走，只聽鷄犬互相鳴吠。

祭祀仍遵古禮法，衣裳也沒有新款式。

小孩縱情唱歌，上了年紀頭髮半白的人高興地彼此拜訪。 

花草茂盛便曉得時節和暢，樹木落葉就知寒風甚烈。

雖無記節令的曆法，但四季交替就自然成一年。

日子過得欣悅快樂，何必勞動智慧?

那奇特的路徑隱蔽了五百年，有一天桃花源神奇的境界忽然顯露出來。

這裡因淳樸和外界風氣大不相同，就迅速地回復幽隱深蔽。 

借問雲遊四方的僧人，如何測知世外桃源的所在?

我願踏上輕快的風，高飛尋找義氣相和的朋友。

*據說夏黃公為齊國人，因隱居夏里修道而得名。夏里因傳為大禹的石鈕村故里，故有“夏里”之稱。夏黃公是秦漢之際的一位著名隱士，與隱士綺里季，東園公，甪里並稱為“商山四皓”。三人在秦朝時不滿秦始皇焚書抗儒的暴行，從秦代到漢初同時隱居於陝西的商山。又因四人都是“年皆八十有餘，鬚眉皓白”故也稱“四皓隱士”。漢朝初年，夏黃公曾輔佐太子劉盈，令漢高祖劉邦非常驚訝。劉邦曾多次邀四人協助，但都被拒絕。後劉邦欲改立戚氏所生的趙王為太子，呂后很着急，張良就獻策請來四皓輔助太子，終於使太子的地位得以保住。但在太子劉盈即位漢惠帝后，朝政大落其母呂后手中，四人知道報國無望，就又重歸深山隱居。

*俎豆: 典出《論語·衞靈公》和《史記》卷四十七〈孔子世家〉。俎豆為古時祭祀、宴饗時盛食物用的禮器，也泛指各種禮器。後引申為祭祀和崇奉之意。

The Peach Blossom Spring Poem 

by Tao Yuan-Ming (Jin Dynasty)

When The King of Qin disturbed the heavenly law, the wise men retired into seclusion.

When *Xia Huanggong and Qi Liji arrived at Shang Mountain, the ancestors of the dwellers in the Peach Blossom Paradise also vanished from the world.

All traces of them were lost, and the path leading into paradise was overgrown with weeds.

They worked hard to survive, and only rested when the sun went down.

Mulberry trees and bamboo grew and shaded the ground, and beans and grains were planted according to the seasons.

In springtime silk was harvested from silkworms, and there was no need to pay the royal tax on the autumn harvest.

No one walked the deserted path, and only chickens and dogs could be heard calling at each other.

Sacrifices still followed the ancient rituals, and there were no new styles of clothing.

The children sang in abandoned merriment, and the aged with half-white hair joyously paid visits to one another.

The luxuriant growth of flowers and plants told them spring had arrived, and the falling leaves and cold wind spoke of the winter season.

Although there was no calendar to mark time, the passing of the four seasons naturally became yet another year.

They were happy and contented with their lives, so why labor after worldly wisdom?

After that peculiar path had been hidden for five hundred years, one day the magical realm beyond the Peach Blossom Spring suddenly manifested itself once more.

But the simple way of life was at such great odds with the atmosphere of the outside world, that it quickly vanished again.

I would inquire of the monks who travel the world, How can I learn of where that paradise abides?

I yearn to travel on the brisk wind and fly high to find those people who are so congenial to my own soul!

*It is said that Xia Huanggong was a native of the state of Qi, and he got his name because he lived in Xia Li and practiced their philosophical arts in seclusion. Xia Li is known as "Xia Li" because was thought to be the hometown of Dayu, the first King of the Xia Dynasty. Xia Huanggong was a famous hermit in the Qin and Han Dynasties. Together with Qiliji, Dongyuangong, and Luli, these three, dissatisfied with the burning of books by the First Emperor of Qin, retired to Shang Mountain. It is said that the four of them were all more than 80 years old, with white beards and eyebrows. In the early years of the Han Dynasty, Xia Huanggong assisted Crown Prince Liu Ying, which greatly surprised the Han Emperor Liu Bang. Liu Bang had repeatedly invited the four  assist him in the past, but had always been refused. But later, when Liu Bang desired to strip the title of Crown Prince from Liu Ying and confer it on Prince Zhao, Empress Lu (the mother of Liu Ying) was extremely anxious, so Zhang Liangadvised that the four hermits should be invited to assist Prince Liu Ying, and due to this the position Empress Lu's son was eventually preserved. Unfortunately, after Crown Prince Liu Ying ascended to the throne as Emperor, the government fell into the hands of his mother, and those four wise men realized there was no hope of serving their country effectively, so they returned to the mountains to live in seclusion.

詩名: 送 崔 九*

朝代: 唐代

作者: 裴 迪 　　 詩體: 五 言 絕 句

歸山深淺去，須盡邱壑美。

莫學武陵人，暫游桃源裡 。

Tang Dynasty Poem by the poet Pei Di

Farewell to Cui Jiu*

However deep into the mountains you go,

You should enjoy the hills and valleys to the fullest.

On no account follow the man from Wu Ling,

in making only a brief sojourn in paradise.

*崔九：崔滌，在兄弟中排行第九，中書令崔湜的弟弟。玄宗        時，曾任殿中監，出入禁中，得玄宗寵幸。

*Cui Jiu (Cui the Ninth): His name was Cui Di, ranked ninth among his brothers, and the younger brother of  Cui Shi, Overseer of the Royal Secretariat. When Xuanzong was Emperor of the Tang Dynasty, Cui Jiu served as the Palace Superintendent, and won royal favor in this position, being able to come and go as he pleased.