陶渊明 - 心灵归元的诗 (中英文双语版）

浮云游子

前言

陶渊明传记，历史上有四篇，晋书，宋书各一版, 大同小异，梁昭明太子萧统编辑《陶渊明文集》，又添一篇。这些文言文，精短得只记述了生平大概，陶渊明的《五柳先生传》是自传，更只有短短几句。而现代的陶传，却又都扬扬泛泛，作了故事性演义。

陶渊明传世的125首诗和12篇文赋，不仅在相当大的程度上记叙了自己的一生，更留下了极其丰厚的思想遗产。＂爱嗜其文，不能释手，尚想其德，恨不同时＂者，自唐代以来，有增无衰。在西方的影响，二十世纪以来在学术界开始传播。捧读陶公精美的诗文，感念他在艰难的岁月中，不苟且、不虚妄的人生态度，崇敬他淳朴归真的选择和情怀，参考其传记，整理成这个不太长的篇幅，着重于陶渊明笔下的自己，并译成英文，以期更多仰慕者，尤其是海外普通人士了解一个真实的陶渊明。

一．家世渊源

晋朝，历时公元266－420年，上承三国，下启五胡十六國和南北朝，三分天下的动乱，在司马氏建朝后，一直没有停息，八王之乱，五胡乱华后，317年，琅琊王司马睿在氏族的拥护下，放弃了对中原北方的统治，由原首都洛阳，迁建康（今南京），称晋元帝。史家按两都地理位置称为西、东晋，分别历时50和103年。383年，东晋以著名的淝水之战灭了前秦，接着又发生了桓玄，孙卢之乱，谯纵据蜀地自立，最后刘裕崛起，凭借军事力量夺得帝位，建国号＂宋＂。

就是在这个政治混乱，动荡不堪的时代，陶渊明，字元亮，一说名潜，字渊明，出生于浔阳柴桑（今九江西南）。他的确切生年不详，史说大约生于东晋哀帝兴宁三年，即公元365年左右。他曾自号五柳先生，卒后亲友私谥靖节，故后世也有称他靖节先生的。

陶渊明42岁时，在给他的儿子们写的《命子》四言诗中，追述了家族的历史。陶家远古的时候随着尧帝居于陶丘（今山东定陶县），后迁居于唐（今河北唐县），这也是陶、唐姓氏的渊源。陶家祖先后来跟随尧的后代虞，到了夏、商朝，曾称为御龙氏，和豸韦氏，辅佐朝廷。至周公灭商，陶氏作为分给周武王的弟弟康叔的七族之一，陶叔成为司徒，这是个中央政府管土地、人民的官，相当于后来的户部尚书。诗中特别提到陶叔仪表美好，容止端庄恭敬，陶叔是历史上有具体记载的人物，他是陶渊明祖先中第一个有姓有名的人。陶渊明为这段古代显赫的家族背景和历史十分自豪，称陶家自此历世不绝，昌盛荣光，这种功成名就的愿望和心态其实一直伴随他走到生命的终点，在多处诗中表露出来。

东周和春秋时代，陶家随着周朝也衰落了，这个状况一直持续了战国和秦朝，直到汉朝，才又出了个有名的人物，他是汉高祖时代的右司马愍侯陶舍。在汉代，这是个掌管一部分军队的大官，他追随刘邦征战燕代，立了武功，封为开封侯，得到了那里的封地。陶舍的儿子陶青还做到了孝景帝的丞相位置，非常显赫。

陶家子孙后来＂枝派分散＂，＂隐居山林＂，这样的形容，其实就是家境又一次败落贫寒了。到了晋代，吴国有个将军名陶丹，封柴桑侯，柴桑这块封地成了陶渊明家的老宅所在。可是陶丹很年轻就过世了，没有留下什么财富，他儿子陶侃幼年丧父，跟母亲一起过着贫困的日子。后来陶侃凭自己的努力和智慧接近官场，谋到一个小鱼官，又在国家动乱时挺身而出，勇担大任，平定湘州刺史杜弢、广州刺史王机、交州梁硕的叛乱，以武功封长沙郡公；曾经镇守武昌；都督荆、湘、江等州军事，他就是陶渊明的曾祖父。陶侃的母亲湛氏，历史上与岳飞的母亲一样出名。“截发延宾”，“封坛退鲊” 这两个典故成语都出自于这位含辛如苦，育子成材的伟大母亲，是她造就陶侃成为晋代名将。陶侃在逝世前一年，上表逊位，退隐回乡。陶渊明用 “功遂辞归，临宠不忒” 这样的辞汇，盛赞曾祖父在荣宠面前不迷惑的思想境界，这位曾祖父和太曾祖母的处世态度，也无疑对陶渊明影响很深。

命子诗中称他的父亲正直严明，恩惠百姓，并保持了对官场仕途的恬淡，不以得失为喜怒。＂於皇仁考，淡焉虚止。寄迹风云，冥兹愠喜。＂这几句诗有些语焉不详，后人说＂考＂字是对父亲的讳称，竟没有明确其名号，后人猜测多种，似无实考。＂寄迹风云＂四字似乎也有过仕途，大概没有值得提及的事迹。倒是《晋书·隐逸传》载有陶渊明叔父陶淡的生平，说他为了躲避州郡长官的征辟， “于长沙临湘山中结庐居之”，“终身不返，莫知所终”。陶渊明的一生，倒有点像他这位叔叔。

陶渊明的母亲是东晋名士孟嘉的第四个女儿。孟嘉，江夏（今武汉地区）人，祖辈是三国时代吴国的大司空（相当于今天水利部长）。陶渊明专门为外祖父写了篇传记：《晋故征西大将军长史孟府君传》，描述了他风雅洒脱、才思敏捷，而又有些超然于仕途的故事和性格，成语故事 “孟嘉落帽” 即出于此公。这篇传记中，有个细节，记载孟嘉＂娶大司马长沙桓公陶侃第十女＂，推演下来，陶渊明的父亲应是娶了姑妈的女儿，自己的表妹为妻，陶渊明的曾祖父陶侃，不仅是他父亲的祖父，也是他母亲的外公。不过古代官宦一夫多妻，这几层亲姻关系，子女均非同一个母亲所出，也是可能的，但似乎没有文字记载或考据。

从陶渊明自己笔下的家世，尤其是曾祖以下几代近亲，看得出他对家族显赫功名的自豪，对建功立业的肯定，在《命子》和50岁时写的《与子俨等疏》等诗中，扬溢于对儿子们的教导，这与他多次退出仕途，是一个相反的心理状态。

二．耕读励志

显然陶渊明的父辈已经衰微，在很小的时候父亲就过世了，与母妹三人在外祖父孟嘉家里生活，从＂慈妣早逝，尔尚孺婴。我年二六，尔才九龄＂（《祭程氏妹文》）推算，母亲也过世得较早。

外祖父家是他青少年时期成长的地方，在 29 岁以前，陶渊明基本上过着恬静的田园读书生活，并受到良好的教养。＂少学琴书，偶爱闲静。开卷有得，便欣然忘食。见树木交荫，时鸟变声，亦复欢然有喜。尝言，五六月中，北窗下卧，遇凉风暂至，自谓是羲皇上人＂ ( 《与子俨等疏》 ) 。

《晋故征西大将军长史孟府君传》记载，孟嘉也曾经幼年丧父，侍奉母亲带着两个弟弟生活，孝敬长辈，兄弟和睦。孟嘉被举为秀才，曾任安西将军、巴丘县令等官职，又被征西大将军、荆州刺史桓温任命为参军，但是他性格恬淡，做了几个官后，对仕途不再感兴趣，辞官回乡。兵部委任的尚书删定郎，他不去就任，晋穆帝司马聃听说其美名，要见他一面，孟嘉也推辞了，辞去官职，回乡做了个清闲的县令。他酷爱读书，每次有所感悟，便独自驾车到山上，把酒临风，沉浸在山里的清新气息中，忘记了时间和自我的存在，直到天晚才不舍而归。从陶渊明专门为外公立传可以想象得到，孟嘉的处世为人，都无疑对陶渊明影响巨大，甚至是他的榜样模范，＂至于知命，行不苟合，言不夸矜，未尝有喜愠之容＂，还特意记载孟嘉＂好酣饮，逾多不乱。至于任怀得意，融然远寄，傍若无人＂，有人问他酒有什么好，喝这么多，答道＂渐近自然＂。

外祖父家里藏书多，给他提供了阅读古籍和了解历史的条件。《五柳先生传》这样形容：＂不知道先生是什么人，也不知道姓名，房子旁边有五棵柳树，所以以此为号。他喜欢清闲安静，少说话，不爱慕虚荣实利。特别爱读书，却并不去穷根究底的钻研，一旦对书的内容有所感悟，就高兴得饭也忘了吃。＂在学者以《庄》，《老》为宗，而黜儒家《六经》的两晋时代，他不仅学了《老子》、《庄子》，而且还＂少年罕人事，游好在六经。 ＂（《饮酒》 ），对文、史精研，《读史述九章》对《史记》所载若干人物各有诗评，又以相当篇幅作文《天子孝传赞》，《诸侯孝传赞》，《卿大夫孝传赞》，《士孝传赞》，《庶人孝传赞》，分各阶层，从皇帝到百姓中那些英明，忠诚，贤良，孝敬友爱者，作史记性小传。甚至对神话之类的 “异书” 也有深度研读和感悟，《读山海经十三首》诗中，毎一首都是对其中神话和人物所作的读后感。

在这段人生的重要成长阶段，博览精读和写作，奠定了陶渊明深厚的文学基础。儒家的济世，＂修身齐家治国平天下＂的志向，老庄的处静无为，隐忍廻避，安于恬淡的哲学思想，双双在他脑海里打下烙印。历史人物的事迹，尤其是两位他崇拜的前辈，也刻画出对人生憧憬的轮廓。曾祖父和外公都是少年丧父，陶侃刻苦自励，成为一生少有过失的一代名将，培养了陶渊明 “猛志逸四海，骞翮思远翥。” ( 《拟古》其三 ) ，＂或击壤以自欢，或大济于苍生，靡潜跃之非分。 ＂ ( 《感士不遇赋》 ) 的济世理想。而帶着他长大成人的外公，更多地潜移默化了他的 “少无适俗韵，性本爱丘山” ( 《归园田居》 ) 的恬淡情怀，甚至豪饮的习性，陶渊明对外祖父的敬爱，远胜过对自己亲生父母，超高的文学修养，脱俗的性情品格，深得外祖父的遗传和教导。

在20岁时，可能怀着闯荡一番的想法，陶渊明走出家乡，来到仕子大夫云集的会稽、建康等地。这次远足所看到的，却是仕子们空谈成风，沉溺丹药，与他从读书中学到和想象的不同。官人们对这位乡下穷青年不屑一顾，讥讽他是捕鱼倌儿的后代，非常失望的他，又回到田园故乡。

＂少时壮且厉，抚剑独行游。……

不见相知人，惟见古时丘。

路边的高坟，伯牙与庄周。

此行再难得，吾行欲何求。＂

（《拟古九首》其八）。

陶渊明25岁第一次结婚成家，婚后离开了外祖父的田园乡居，回到已荒芜的陶家土地和园子，并在浔阳县城教书。这次搬家其实是不得已，在肥水之战立下大功的谢安、谢玄叔侄权倾朝野，成为东晋掌握权力的两大氏族之一，对他们的政敌，另一氏族恒温进行打击，外祖父孟嘉曾追随恒温，也受到牵连，将所封之地内的孟家庄园没收。陶渊明母子无力与权贵抗衡，只得忍气吞声地回到浔阳。祸不单行，他的结发妻子生第一个孩子时，不幸难产，导致母子双亡。

离开外祖父家开始自已谋生，是他生命中的一个转折，独立生活的艰辛，妻儿的亡故，让他初尝生命的悲苦。

三．仕途不适

陶渊明虽然文才出类拔萃，种田却不是一把好手，陶家入不敷出，生活的窘困，使陶渊明在近而立之年再次决定出外寻求官职。《饮酒》其十九写到：

＂畴昔苦长饥，投耒去学仕。

将养不得节，冻馁固缠己。

是时向立年，志意多所耻 ⋯⋯＂。

393年，陶渊明28岁左右，在家中亲戚朋友们的帮助下，江州（今江西浙江部分）刺史王凝之看重他的才气，任命为祭酒，这大约是个相当于今天秘书之类的文职。这位王刺史正是大书法家王羲之的宗族后人，而他的妻子是谢安的侄女、“可叹停机德，堪怜咏絮才” 所指 的女名士谢道韫。

当时门阀制度森严，陶渊明出身庶族，在王谢氏族周围，颇受人轻视，感到 “不堪吏职，少日自解归” 。辞职回家后，州里又来召他做主簿（也相当于文秘），他又辞谢了，以种田为生，因为营养不良，他渐渐变得瘦弱多病。

陶渊明再婚，大儿子舒俨出生了，新生儿给陶家带来极大的欢乐。又过二年，二儿子宣俟出生。宣儿刚会跑，妻子又生了一对双胞胎，取名雍份和端佚，四个儿子都用第一字为小名，以＂阿＂呼。这一大家子人，靠种田为生变得更加窘迫，于是陶渊明带病来到荆州，投入桓氏家族桓玄门下做属吏。

桓玄窥伺着篡夺东晋政权的时机，并于402年（元兴元年）正月，举兵攻入建康。陶渊明不肯与桓玄同流，他在诗中表现出依附的悔恨之意：

“如何舍此去，遥遥至西荆。”

（《 辛丑岁七月赴假还江陵夜行涂口》）

“久游恋所生，如何淹在滋？”

（《庚子岁五月中从都还阻风于规林二首》）

对俯仰由人的宦途生活，和随军的奔波，始终是一种厌倦和叹息，只从吏了一年，就辞职回家。次年，桓玄篡夺了帝位，改国为楚，把安帝幽禁在浔阳。陶渊明此时已在家乡躬耕自资：

“寝迹衡门下，邈与世相绝。

顾盼莫谁知，荆扉昼常闭。” 

（《癸卯岁十二月中作与从弟敬远》）表示对桓玄称帝之事，不屑一谈。

一年之后，下邳太守刘裕联合刘毅、何无忌等官吏，自京口（今江苏镇江）起兵讨桓平叛。桓玄兵败西走，把幽禁在浔阳的安帝带到江陵。陶渊明又一次离家，来到原本觉得比较相投的刘裕幕下任参军（相当于参谋）。入幕不久，看到刘裕为了剪除异己，任人为亲，使他失望。在《始作镇军参军经曲经阿曲伯》这首诗中写道：

“目倦山川异，心念山泽居。

聊且凭化迁，终返班生庐。⋯⋯

望云惭高鸟，临水愧游鱼。

真想初在襟，谁谓形迹拘？＂

再次对入仕厌倦，眷恋田园，紧接着就辞职回乡。

继续贫困，耕植不足以养活一家人，405年再次谋取官职，转入江州刺史刘敬宣部任建威参军，但在刘敬宣离职后，他也随着去职了。同年秋，他害怕离家太远，想就近谋个职位，对亲戚朋友说：“想做个文官，来挣些钱补贴家用。” 经叔父和管事的人介绍，他任彭泽县令。他让公田全部种秫谷，以便酿酒，妻儿坚持种粳米，以饱肚子，于是各种一半。他身在县府，却怀恋乡园，心里想亲眼看着这一茬庄稼的成熟。不久，嫁到程家的妹妹在武昌去世，去吊丧的心情像骏马奔驰一样急迫。到任第八十一天，恰好碰到浔阳郡派遣督邮（监查官）下来查访，属吏说＂你应当穿上正装去迎接他＂，他叹道：“我岂能为五斗米向小儿折腰。” 终于下定决心，辞去彭泽县令职务，回到家园。

这十三年转碾求生，做些小官，是他为＂大济苍生＂的理想抱负而不断尝试、不断失望、终至绝望的日子，这些记载，都写在他辞职时所作的赋《归去来兮辞》中的序言，他终于结束了曾经的彷徨，宁肯贫困，再也不要过降志辱身，阿谀奉承，虚与委蛇的仕途生活，远离喧嚣的声色犬马，逐权争利，杀伐血腥，义无返顾地归返自然。

陶渊明的诗，都用的是农历而非朝代年份，这个细节说明他对皇朝的此起彼落，群雄纷争十分蔑视，表达了他特殊的抗争。

四．归去来兮

这篇深情的千古名赋，写出了挣脱羁绊，获得自由的无限欢欣，试译成现代白话文散文诗：

＂归来啊，故乡的田园将荒芜，为何还在犹疑！既然己知我的心是被为了温饱的躯壳所驾驭，又何必独自惆怅而悲凄？感悟到逝去的无法重来，未来可把握企及，迷失的路不太远，昨天的过失可以今天补齐。船儿呀轻轻地遥，风儿呀掀起我布衣，问行者前方何处？有些怨起这尚不明亮的晨曦！

遠遠地望见了家门，加快脚步欣然奔去。小儿僮仆己迎在门口，庭院曲径长满了深草，唯有那松柏菊花茂盛如昔。孩子们拥进屋，桌上己摆了酒席。我边饮边欣赏庭中的花木，脸上的愉快己洋溢。凭栏南窗遠眺时，我更放下了心中的桀骜不羁，窄小的家室带来心的宁静与慰藉。每日自闭门户在园中漫步，亨受独处的乐趣。时而扶杖小息，眺望远方的景致，白云依恋地迴绕着起伏的山峦，连倦鸟都知道回巢安息。太阳隐隐地落山了，我抚摸孤立的苍松流连躇立。

归来啊！不再宦海交游，繁俗尘世与我心相违，有何羁绊和沉溺？与亲人们聚首心话，抚琴读书洗涤我的忧郁。农邻们告我说春天要来了，该到田里滾一身泥。或赶篷车，或摇扁舟，幽深峡谷里寻径，崎岖山道上越岭，草木欣欣向荣，清泉淙淙长流，羡慕这世上万物生生不息，感叹我生命短促非人力所济。

唉！浪掷人生几多时？何苦委屈我心意？整日惶张要怎的？不求大富贵，成仙更不期。心有所向，往而享之，弃杖垄边，耕耘田地。登临东山，放声吟噫，寄情林泉，浪漫诗句。随这自然界的变化而回归生命的本源，这才是天命啊，还有什么质疑！＂

归来后的自由和快乐，表现在此后二十二年中的诗赋之中，这段岁月也是陶渊明创作的鼎盛时期，其中多首是中国＂田园诗＂的代表作，这些诗直白朴真，如道家常，清新恬淡，如沫春风，自由安宁，如临平湖，文采斐然，千古传颂。

＂少无适俗韵，性本爱丘山。

误落尘网中，一去三十年。

羁鸟恋旧林，池鱼思故渊。

开荒南野际，守拙归园田。

方宅十余亩，草屋八九间。

榆柳荫后檐，桃李罗堂前。

暧暧远人村，依依墟里烟。

狗吠深巷中，鸡鸣桑树颠。

户庭无尘杂，虚室有余闲。

久在樊笼里，复得返自然。＂

（《归园田居》五首其一）

＂结庐在人境，而无车马喧。

问君何能尔？心远地自偏。

采菊东篱下，悠然见南山。

山气日夕佳，飞鸟相与还。

此中有真意，欲辨已忘言。＂

（《饮酒》二十首其五）

＂秋菊有佳色，裛露掇其英。

泛此忘忧物，远我遗世情。

一觞虽独进，杯尽壶自倾。

日入群动息，归鸟趋林鸣；

啸傲东轩下，聊复得此生。＂

（《饮酒》二十首其七）

＂⋯⋯翩翩新来燕，双双入我庐。

先巢故尚在，相将还旧居。

自从分别来，门庭日荒芜。

我心固匪石，君情定何如。＂

（《拟古》九首其三）

归隐十六年后，陶渊明留下另一千古名篇《桃花源记》，精美的数百字，描绘出一个逃避秦时战乱而隐居的村落，过着理想中的与世无争，自耕自足，自生自灭的平安生活，时间就是日出日落，几百年繁衍生息，已经不知道还有过汉、魏、晋这样的朝代更迭。

这些诗赋中和谐的境界，如鸟投林，如魚归渊，身无纷争旁羁，心无功利杂尘，相融于自然之中，简朴的耕读守拙，余闲悠然的自在，这本来就是生命的真谛呀，身被枷锁的人生怎能体会得到？

五．对酒当歌

这期间，现实生活并非理想。陶渊明41岁时，第二任妻子得了肺病，不幸离世。陶渊明的第三个夫人姓翟，比陶渊明小12岁，贤惠能干，对陶渊明前妻留下的四个孩子尽心尽力抚养。翟夫人有付好身板，农田里的活也很能干。结婚两年，翟氏为陶渊明生了个小儿子，取名通佟，乳名阿通。如逢丰收，还可以＂欢会酌春酒，摘我园中蔬＂；如遇灾年，则＂夏日抱长饥，寒夜列被眠＂。陶渊明曾经又被征用，任为著作佐郎，他不应命，已入不惑之年，屡次失望的经历，使他再也不理会入仕的陷阱。

翟夫人吃苦耐劳，有余粮的时候，都要酿些酒。萧统说＂有疑陶渊明诗篇篇有酒，吾观其意不在酒，亦寄酒为迹者也。＂他在沉醉中忘却了贫困的烦恼，享受不为功名利禄所累的陶然自得：

＂酒能祛百虑，菊为制颓龄，

如何蓬庐士，空视时运倾！

尘爵耻虚罍，寒华徒自荣。

敛襟独闲谣，缅焉起深情。＂

（《九日闭居并序》）

＂平生不止酒，止酒情无喜⋯⋯＂

（《止酒》）

饮酒还留下不少放浪形骸的憨态。

江州刺史王弘想与他结交，却请不来他，逢陶渊明上庐山，王弘让陶渊明的老朋友庞通之准备酒席，在半路粟里宴请他。陶渊明到了以后，不等王弘，和庞通之先饮。不一会王弘到了，陶渊明与他欣然相处，一同共饮。九月九日重阳节没有酒，他独自到屋边菊花丛中坐了好久，恰遇王弘又送酒来了，高兴喝了起来，醉了便回屋睡觉。凡是来造访的人，无论贵贱，有酒便拿出来，他要是先醉，便告诉客人：“我醉了想睡会儿，你自便回去吧。” 

有个叫颜延之的，在寻陽时和陶渊明交情很好，后来当上了始安郡太守，经过寻陽，每天来看他，每次都酣饮而醉。颜延之临调走的时候，留下二万钱给他，陶渊明全部送给了酒家，以便随时来喝酒。

浔陽太守请陶渊明去喝酒，正赶上他酿的酒糟熟了，陶渊明就手取下头上的葛巾筛酒，筛完，又把头巾扎在头上，开始喝：

＂若复不快饮，空负头上巾。

但恨多谬误，君当恕醉人。＂

（《饮酒二十首》其二十）

＂一士长独醉，一夫终年醒。

寄言酣中客，日没烛当炳。＂

（其十三）

＂虽无挥金事，浊酒聊可恃。＂

（其十九）

陶渊明有一张没有弦的普通琴，每逢和朋友在一起喝酒，就抱着琴作抚状，似乎和着琴音说："只要懂得琴中的真意所在，何必要劳烦琴弦发出声音呢。" 

六．贫困不移

44岁那年，上京（今星子县城西城玉京山麓）住房失火，迁至栗里（今星子温泉栗里陶村）。这场火灾使得他全家一贫如洗，全家寄居在船上，靠亲朋好友的接济过活：

＂草庐寄穷巷，甘以辞华轩。

正夏长风急，林室顿烧燔。

一宅无遗宇，舫舟荫门前。⋯⋯＂

（《戊申岁六月中遇火》）

他的生活其实很多时候都十分凄苦，甚至乞讨为生，文献中却少有提及这些现实苦难的，而他的描诉，摧人泪下：

＂种桑长江边，三年望当采。

枝条始欲茂，忽值山河改。

柯叶自摧折，根株浮沧海。

春蚕既无食，寒衣欲谁待？⋯⋯＂（《拟古九首》其九）无蚕丝，过冬的衣服就成问题了。

＂⋯⋯ 躬亲未曾替，寒馁常糟糠。

岂期过满腹，但愿饱粳粮。

御冬足大布，粗絺以应阳。⋯⋯＂

（《杂诗十二首》其八）连糟糠都没得吃，过冬夏的衣服十分勉强。

＂饥来驱我去，不知竟何之！

行行至斯里，叩门拙言辞。

主人解余意，遗赠岂虚来？⋯⋯＂（《乞食》），读书人要饭，不知怎么开口，主人看出其意，赠以饭食。

可悲的是，五个儿子都没出息，不爱读书。阿舒28岁了仍然懒惰无匹，阿宣不爱文术，阿雍13岁了，连6、7都不识，阿通9岁，好吃不已（《止酒》）。后人猜测这么聪明的父亲，怎会每个儿子都不济，可能与他过量饮酒有关。

即使生活如此潦倒，归来后的陶渊明，始终无悔地在灵魂上坚守着归元的初衷，诗中的自励自勉几乎无处不在，对于生命的老去和终结看得很透：

＂天地长不没，山川无改时。

草木得常理，霜露荣悴之。

谓人最灵智，独复不如兹。⋯⋯＂

（《形赠影》）

＂⋯⋯ 三皇大圣人，今复在何处？

彭祖寿永年，欲留不得住。

⋯⋯ 纵浪大化中，不喜亦不惧。

应尽便须尽，无复独多虑。＂

（《形答影》）

＂⋯⋯形骸久已化，心在复何言。⋯⋯＂

（《五月旦作和工戴主簿》）

＂栖栖失群鸟，日暮犹独飞。

徘徊无定止，夜夜声转悲。

厉响思清远，去来何依依，

自值孤生松，敛翮遥来归。

劲风无荣木，此荫独不衰。

托身已得所，千载不相违。＂

（《饮酒》其四）

陶渊明52岁时，贫病交加，自知将不久于人世，写了几首《挽歌诗》，其二诗中，诗人对死后可以 “鼓腹无所思” 的幻想读来又叫人心酸：

＂在昔无酒饮，今但湛空觚。

春醪生蜉蚁，何时更能尝。＂

＂其三＂又想象送葬的场景：

＂⋯⋯亲戚或余悲，他人亦已歌。

死去何所道，托体同山阿。＂

他面对死亡平淡坦然，427年（元嘉四年）11月，63岁的陶渊明黯然瞑目。他被安葬在南山脚下的陶家墓地中，在今天的九江县和星子县交界处的面阳山脚下。陶渊明的墓保存完好，墓碑由一大二小共三块碑石组成，正中楷书 ＂晋征土陶公靖节先生之墓＂，左刻墓志，右刻《归去来兮辞》，是清朝乾隆元年（1735年）陶姓子孙所立。

结语

卢梭在《社会契约论》中有句名言：＂人生而自由，却无往不在枷锁之中＂。人这个物种，除了像动物一样，肉体要生存而困于衣食外，更因我们的所谓灵智，在精神上有更多欲望带来的困扰。

古今中外，建功立业的大智慧者不乏其人，那些在＂济世＂上达到高境界的，我们不能全知每个人的精神灵魂，但我们知道，史蒂夫·乔布斯（Steve Jobs）在死前后悔他辉煌而短暂的人生，把太多的精力投入到功名的追求上，死时才明白失去了生命中其它有意义的东西。爱因斯坦后悔他对原子能的贡献，奠定了人类制造可以自毁的核武器的基础。财富积累，科学技术发展都不是伦理文明的标志，对功名的欲望，虽是人性本质之一，无论对个人，集体，乃至国家而言，常助长人性中丑恶的一面，甚至带来灭顶之灾。

李聃，释迦牟尼的名字与解脱欲望的大智慧相联。出世修道是看透了欲望乃万恶之源，以远离物质而清心升华，用辟谷打坐，意念凝聚之力来强身健体。然而彻底的遁世，不就是不如不生吗，涅槃轮回，天堂地狱之说，对生之痛苦，寄托于死后虚妄，生命的悲观枷锁，是否更大？

普通人，那些接受了生命的芸芸大众，面临着生活的艰难和精神的困扰时，如果选择某种妥协，或是根本就麻木不觉，或随着岁月流逝，渐渐麻木不觉，是＂苟活＂。

但有卓越超群的，如陈寅恪，木心，他们身遭大难，却绝不苟且，是灵魂觉悟的代表者。这种人现实生活中其实不少，作出不妥协的选择，以求精神抗争与救赎，大隐于世，更默默无闻罢了。＂富贵不能淫，贫贱不能移，威武不能屈＂是艰难的主观选择，圣雄甘地是个伟大的例子，虽然＂抗争＂终究是对＂枷锁＂而言的，他们的灵魂是自由的。

陶渊明的文学才华成就了他生命的写照，昭明太子评＂其文章不群，辞彩精拔，跌宕昭彰，独超众类，抑扬爽朗，莫之与京。横素波而傍流，干青云而直上。语时事则指而可想，论怀抱则旷而且真。＂宗嵘称他为 ＂隐逸诗人之宗＂。苏轼说：＂其诗质而实绮，癯而实腴，⋯ 所贵乎枯淡者，谓其外枯而中膏，似澹而实美⋯⋯＂。他的诗对后人影响深远。

与之紧密相连的，更重要的是他的思想所代表的，人存在的最基本意义，以及最朴实纯真的文明，＂贞志不休，安道苦节，不以躬耕为耻，不以无财为病。自非大贤笃志，与道污隆。⋯⋯ 尝谓有能观渊明之文者，驰竞之情遣，鄙吝之意祛，贪夫可以廉，懦夫可以立，岂止仁义可蹈，抑乃爵禄可辞，不必傍游太华，远求柱史，此亦有助于风教也。＂一千五百年前昭明太子萧统的这句结语，在今天这个浮躁，功利熏心，纷争不断的世界，对于我们普通百姓的精神修养，难道不是仍然贴切，非常适用吗？

有位被称为＂美国陶渊明＂的梭罗（Henry David Thoreau），尽管他有相当的中国哲学知识，却似乎并不知道有陶渊明这个人，他于28岁时，用最有限的物质需求在野外乡间生活了两年，去品尝所换来的灵魂清澈，并写了《瓦尔登湖》（《The Walden》）记录其经历，值得现代人思考。当然，与陶渊明相比，他只是尝试感悟了，陶渊明质朴恬淡地活到生命的终点。

非常喜欢梭罗的一首小诗，就用此诗来纪念、仰望、慰藉我们中国历史上陶渊明这位心灵归元的诗人吧：

＂这不是我的梦，

用于装饰一行诗;

我不能更接近上帝和天堂

甚于我之生活在瓦尔登。

我是它的圆石岸，

飘拂而过的风;

在我掌中的一握，

是它的水，它的沙，

而它的最深邃僻隐处

高高躺在我的思想中。＂

李范，初稿于2019年4月，定稿于7月

2019年11月15日补记

寻访陶潜墓

网上查陶渊明墓地址，没有详细的路名，只说在马回岭。在高德地图上，查其墓和墓地，虽一字之差，给出的是两个地方。我以为陶墓就在九江市柴桑区的慈母园内，离庐山火车站仅2.6公里，于是选择在此下车。今天临行前，再次确认其墓实在马回岭，叫出租车前往，却发现是在军事禁区之内，严肃的卫兵先说不在此，不让进，后挤眼说不让进，还露出微笑，算是确认了。念及此墓曾于元代被兵乱所毁，后人于乾隆年间重修，民国时期，1921年又重修。听说祠堂已拆，不胜唏嘘！

出租司机虽小学未毕业，却是个知史明理的性情中人，专带我到陶家故居所在的马头村，这里多有陶姓人家，故址当然无存，离墓地仅公里左右。倒是流连于南山脚下，荒芜的农舍田园，令我驰想陶公当年境况，若无今日国道车马之喧，其荒芜、静逸亦或千年未易，土地虽沃，池塘旱干，今秋收获无望，酒巾无着 ⋯⋯

殃殃然，回柴桑去看慈母园内＂墓＂，诺大的园区，以纪念中国历史上陶、孟、欧阳、岳四个伟大的母亲为主题，＂陶渊明纪念馆＂占其一隅，来到馆前，被＂谢绝参观＂拒之门外。甚为懊恼之余，流连忘返于墙外，在一偏门外向内窥视，见有三人行，似官员模样，鼓起勇气，向他们申诉我远道而来，两度拜祭受阻，恳请允入片刻。三人感动，请护工开门，竟又好说歹说，其中一青年极力相争，承诺他全程陪伴，才开关放行。缘分啦！三人中两个是陶公爱好者，九江文学社团人士，另一人是市政府某局领导。

我们一同走了一段，馆室关闭，不能参观。来到衣冠墓前朝拜合影，此墓按马回岭原墓一比一修建，陶家祠堂内遗物均移新馆内，亭廊精舍，竹林池塘，九江政府保护人文景观，不遗余力。虽一路徒劳，所遇三友，又得见新修林园，尽慰午前失望之情！

Tao Yuang-Ming - Poetry Of Returning To An Eternal Soul

Foreword

There are four biographies of Tao Yuanming in history, two of them are from the Book of Jin and Song dynasties. These are similar in contents. Xiao Tong, Zhaoming Prince of Liang dynasty, edited Tao Yuanming's Anthology into a collection, and added another biography. These classics are so short that they only briefly outline his life. Tao Yuanming wrote his own autobiography, with the title “Mr. Wuliu (5 willows)”, which only has a few short sentences. In contrast, multiple Tao biographies have been published in recent times. These have expanded his life rather broadly, but tend to be more story playing. 

Tao Yuanming's 125 poems and 12 essays not only describe his life to a considerable extent, but also leave an extremely rich ideological heritage. Those who “love his writing, can't let go, look up his virtues, regret not living in the same era” (Xiao Tong, Introduction of Tao Yuanming’s Collections), have increased constantly since the Tang Dynasty. His writing’s influence in the West has begun to spread in academia since the 20th century. Reading Mr. Tao's exquisite poems, I have been very moved by his unyielding and truthful attitude towards life in difficult times, and admired his choices of returning to simplicity. Referring to the existing biographies, the following essay is composed to mainly focus on his life from his own writings. In translating it into English, it is hoped that more overseas readers could have a glimpse of Tao Yuanming‘s real life.

I. Family Background

The Jin Dynasty spanned the period over 266-420 A.D., and was inherited from the Three Kingdoms, connected to the Sixteen Wuhu States and the Northern and Southern Dynasties. The divided Three Kingdom turmoil had never stopped after the Sima family established the Jin period of rule. After the Rebellion of the Eight Lords, and the invasions of the Five Hu in 317, Sima Rui, the Duke of Langya, gave up his rule over the northern Central Plains with the support of the clan. They moved from the original capital, Luoyang, to Jiankang (now Nanjing), and Sima Rui crowned himself as Emperor Jinyuan. Historians called the Western and Eastern Jin Dynasties according to their geographical locations, which lasted 50 and 103 years respectively. In 383, the Eastern Jin Dynasty destroyed the former Qin Dynasty in the famous battle of Feishui, followed by the rebellion of Huan Xuan and Sun Lu. Qiao Zong occupied the Shu region. Then finally, Liu Yu rose up and took the throne with his military power, founding the Song Kingdom.

It is in this era of political chaos and turmoil, Tao Yuanming, given name Yuanliang, also said to be Tao Jian, given name Yuanming, was born in Chaisang, Xunyang (now south of Jiangxi). His exact year of birth is uncertain. It is said that he was born in the third year in Xingning, by Ai Emperor of the Eastern Jin Dynasty, that is, 365 AD. He once called himself Mr. Wuliu. After his death, relatives and friends privately posthumously titled him Jingjie, so he had also been known as Mr. Jingjie in later generations.

At the age of 42, Tao Yuanming recalled the history of the family in the four-character poem "To My Son" written to his 14-year-old son Tao Yan. In ancient times, they lived under Emperor Yao in Taoqiu (now Dingtao County, Shandong Province) and then moved to Tang (now Tang County, Hebei Province), which were also the origins of Tao and Tang's family names. The ancestors of the Tao family later followed Yao's descendant, Yu. In the Xia and Shang dynasties, they were once called the Yulong and Zhiwei families, who served in the imperial palace. By the time the Duke of Zhou defeated the Shang Dynasty, the Tao family was one of the seven clans assigned to Uncle Kang, the younger brother of the Duke of Zhou-Wu. Uncle Tao became Situ. This is an official in the central government in charge of land and the people, which is equivalent to the later head of the ministry of government officials. The poem specifically mentions Uncle Tao's handsome appearance, being dignified and respectful. Uncle Tao is a figure in the historical record, and the first named person in the history of Tao’s ancestors. Tao Yuanming was very proud of this prominent family background in ancient times. And he claimed that the Tao family has been prosperous and glorious ever since then. This kind of pride and personal desire for fame has always accompanied him to the end of his life and has been revealed in many of his poems.

Towards the Eastern Zhou Dynasty and the Chun-Qiou Era, the Tao family declined with the Zhou Dynasty. This situation lasted through the Warring States Period and the Qin Dynasty. It was not until the Han Dynasty, another famous figure appeared. He was Tao She, the right Marquis Ma Min, of the first Han Emperor era. In the Han Dynasty, this was a senior official in charge of part of the army. He followed Liu Bang to fight the Yan Kingdom, made military exploits, became the Marquis of Kaifeng, and was rewarded with the land there. Tao She's son Tao Qing later became the prime minister of Emperor Xiaojing, which was very prominent.

Later, the descendants of the Tao family "dispersed their branches" and "sided in seclusion in the mountains and forests". In fact, such a description indicates that the family had fallen into poverty again. In the Jin Dynasty, there was a general in the State of Wu named Tao Dan, serving the Marquis of Chaisang. The fief land became the heritage of the Tao family. However, Tao Dan died very young and left no other wealth. His son Tao Kan, Tao Yuanming's great-grandfather, lost his father when he was a child, and lived in poverty with his mother. He was talented and worked very hard. He approached officialdom and obtained a very low position in charge of fishing. The opportunity came when the kingdom was in turmoil. He nominated himself, bravely shouldered great responsibility, and quelled the rebellions from Xiangzhou Governor Du Tao, Guangzhou Governor Wang Ji and Jiaozhou Liang Shuo. This led him becoming the Duke of Changsha, with additional responsibilities to guard the Wuchang, Jing, Xiang, Jiang States. Tao Kan's mother, Zhan, is as famous as Yue Fei's mother in history. The two allusion idioms "intercepting her hair to entertain guests", "seal and return altar" were originated from stories of this mother who worked hard and raised her son to be a famous general in the Jin Dynasty. Tao Kan abdicated from the throne a year before his death and retired to his country home. Tao Yuanming praised his great-grandfather's realm of great deeds and attitude towards status and honor. His great-grandfather and great-grandmother undoubtedly had a profound impact on Tao Yuanming's life.

In the poem "To My Son", he described that his father was upright and strict, kind to people, maintained a calmness to officialdom, and mild temperament towards gains and losses. The poem phrases "On the emperor's benevolence examination, it's reserved and mild. Leaning to the officialdom, not too involved with anger or pleasure”, are somewhat too ambiguous. Later generations guess that the word "examination" is a taboo name for father, but it’s not clear. The word "leaning" seems to say that there has been an official career, and there are probably no deeds worth mentioning. On the contrary, in the Book of Jin · “Reclusive Masters Biographies” contains the life of Tao Yuanming's uncle Tao Dan, saying that in order to avoid the mandatory service of the state and county magistrates, he "lived in Linxiang Mountain in Changsha" and "would not return for ever, his ending unknown". Tao Yuanming's life is actually a bit more like this uncle.

Tao Yuanming's mother was the fourth daughter of Meng Jia, a famous scholar in the Eastern Jin Dynasty. Meng Jia, was a native of Jiangxia (now Wuhan). His ancestor was once the Great Sima of the Wu State in the Three Kingdoms period (equivalent to the Minister of today’s Water Conservancy). Tao Yuanming specially wrote a biography for his maternal grandfather: "Biography of Meng, the Western Expedition General of the Jin Dynasty", describing his elegant, free-minded and agile life and personality, and how he was detached from his public affairs. The idiom story "Meng Jia dropping his hat" comes from his story. In this biography, there is a detail that Meng Jia "married the tenth daughter of Tao Kan, the Great Sima, Duke of Changsha". That should be Tao Yuanming's grand aunt. Tao Yuanming's father then would have married his aunt's daughter, ie. his cousin. Tao Yuanming's great-grandfather Tao Kan is not only his father's grandfather, but also his mother's maternal grandfather. However, in ancient times, the officials were polygamous. In these layers of marriages, it was possible that Tao Yuanming's mother might not be Tao Kan's tenth daughter's biological daughter. And the tenth daughter might not be born from Tao Yuanming's biological grandmother. If these later two scenarios were true, Tao Yuanming's parents were not actually related in bloodline, but there was no proof in other historical records.

From the family history in Tao Yuanming's own writings, particularly the descended relatives from his great-grandfather, one could see that he was quite proud of his family's outstanding accomplishments. And clearly he wanted to carry on that glory. In poems such as "To Son" and "Letter to Son Yan and Children" written at the age of 50, they were full of expectations for his sons. This is in contrary to his mentality and repeated resignations from his official posts.

II. Cultivation in Reclusion

Obviously, Tao Yuanming's parent generation has declined to poverty, and his father died when he was at a very young age. He lived with his mother and sister in his maternal grandfather Meng Jia's estate. In the mourning article to his sister’s death, it stated that “at the time of merciful death of mother, you were just a baby. I was 26, you were 9” (Mourning Sister to Cheng’s). This suggested that his mother died at a mid age.

His grandfather's estate was the place where he grew up as a teenager. Before the age of 29, Tao Yuanming basically lived a quiet and pastoral life and was well educated. In the poem “Letter to Son Yan and Children”, he wrote "learned instruments and read books, loved the occasional quietness. Once he had meaningful understanding from the books, he would often forget to dine. Under the trees' shades, the birds alternated their songs, which also brought happiness. It is remembered that in mid-May and June, when huddled beneath the north window, a cool breeze flew in, I felt that I became the emperor of heaven" .

According to the Biography on his maternal grandfather, Meng Jia also lost his father when he was a child. He served his mother, and two younger brothers as the pillar of the family. He was filial to elders and the brothers were harmonious. Meng Jia was elected as a scholar, and was once appointed General Anxi, Baqiu County Magistrate and other official positions. Later, he was appointed a staff to General Zhengxi, Jingzhou Governor, Huanwen. However, he was reclusive in nature. After a few official posts, he was no longer interested in serving in the government. The Ministry of Defence appointed him to be a secretary. He did not even go to take the office. Emperor Jin-Mu, Sima Dan, heard of his reputation, and wanted to meet him, but Meng Jia also refused. Resigned from his positions, he returned to his hometown to become an idle county governor. He loved reading. Every time he comprehended something, he would drive his chariot by himself to the mountaintop. He liked drinking wine in the blowing wind, and immersed himself in that fresh atmosphere. He seemed to have forgotten time and self-existence. He wouldn’t return until dusk. From Tao Yuanming's biography specifically dedicated for his maternal grandfather, it can be imagined that Meng Jia's life example, "as for knowing fate, meticulous deeds, not boasting, and not having the face of sullenness", undoubtedly had a great impact on Tao Yuanming and was his role model. The biography also specially noted that Meng Jia “liked massive drinking, but did not get drunk. As for relaxed complacency and drifting afar, as if there was no one else." Someone asked him what's good about wine and drinking so much, he replied, "Being natural."

His grandfather had a large collection of books, which allowed him to read classics and understand history. In his autobiography he wrote: "I don't know who Mr. Wu Liu is or his name. There are five willow trees next to the house, so I take this as the name. He likes to be quiet, talk less, and don't like vanity and profit. He especially likes reading, but doesn't research deeply. Once He has some comprehension of the content, He would forget to dine." In the double Jin eras when scholars took “Zhuangzi” and “Laozi” as their sage sects and deposed the Confucian “Six Classics”, he not only learned Laois and Zhuangzi, but also studied other literature and history, particularly “liked to be inmensed in the “Six Classics” (“Drinking”). In the “Reading History of the Nine Chapters”, he had poetic comments on those historical characters. And with rather extended text, wrote "Biography of Filial Piety of the Son of Heaven", "Biography of Filial Piety of Lord Marquis", "Biography of Filial Piety of Imperial Officials", "Biography of Filial Piety of Scholars", "Biography of Filial Piety of Commons". These divided, from the emperor to those wise, loyal, virtuous, and filial piety, into class biographies. He was even interested in " forbidden books" such as myths, and had in-depth study and understanding. Among the 13 poems "Reading Classics of Mountains and Seas", each expressed a post-reading comprehension. 

In this important growing up period of life, intensive reading and deep reflection precipitated in his writings and laid a profound literary foundation for Tao Yuanming. The Confucism inspired him to serve the world, with the ambition of “cultivating oneself and family; governing the state and guarding the country". The reclusiveness, forbearance and reservedness philosophy of Laozhuang, were also engraved in his mind. The deeds of historical figures, especially the two family predecessors he admired, had depicted his vision for life. Both his great-grandfather and maternal grandfather lost their fathers when they were young. Tao Kan worked hard to become a famous general who made few mistakes in his life. His example educated Tao Yuanming to develop the ambition of serving the mass: "strong ambition reaching beyond boundaries, legendary eagle flying afar" (“Imitating the Ancients #3”), "either hit the ground to cheer for self-joy, or greatly serve the mass, no shifting between reclusion and taking on public role" ("Reflecting on Rejected Talents" ). His maternal grandpa, who raised him, more subtly melted his quiet ideology of "rarely had vulgar rhyme, born to be immersed in nature" (“Home Coming to the Countryside ''), even his leisure habits of drinking got inherited. Judging from the poems, Tao Yuanming's love for his maternal grandfather, however, seems far more than his parents. His extraordinary literary accomplishment and anti-vulgar character are rooted from the inheritance and teaching of the grandfather.

At the age of 20, with the idea of exploring, Tao Yuanming left his hometown and arrived at Huiji, Jiankang and other places where many scholars gathered. What he saw on this expedition, however, were quite different from what he learned and imagined from his readings, as these scholars enjoyed empty talks and indulged in elixir. They disdained the poor young man from the countryside and ridiculed him for being a descendant of a humble fishing clerk. Extremely disappointed, he returned home. 

“When I was young, I was strong and fierce, 

exploring the world alone with my sword. 

.…..

I made so few acquaintances, 

only greeting the ancient hills.

Roadside graves stood tall,

Where were the bosom friends like Boya and Zhuang Zhou.

I gained little on this trip, 

What else is there to fill the void? "

(“Imitating the Ancients” #8 of 9)

Tao Yuanming got married for the first time at the age of 25. After marriage, he left his grandfather's estate, returned to the desolate Tao family's hereditary land, and took teaching as a job in Xunyang County. This move was actually a last resort. Xie An and Xie Xuan, uncle and nephew, jointly made decisive victory in the famous Battle of Feishui. The family became one of the two powerful clans in the Eastern Jin Dynasty. They had tremendous power struggles against another clan, Heng Wen. As Meng Jia was associated with the latter, his estate was confiscated. Unable to compete with the powerful Xie, Tao Yuanming's family, his mother and son had to return to Xunyang. Misfortune did not come alone. When Tao’s wife gave birth to their first child, the difficult birth dystocia unfortunately led to the death of both the mother and son.

Having to leave his grandfather's estate to make a living on his own is a turning point in his life. Its hardship, the death of his wife and child, gave him the taste of the pain and impermanence of life for the first time.

III. Difficult Career

Although Tao Yuanming's literary talent was outstanding, he was not a good farmer. The Tao family could not make ends meet, life was difficult. This forced Tao Yuanming once again to leave the farm in seeking government positions at the age of 30. "Drinking #19” wrote as follows:

“Suffered from past hunger

I had to abandon the farming tools to learn an official job. 

Cultivating with insufficient knowhow

I am still shackled in poverty. 

Oh, at the year of adulthood, 

I am ashamed by my inexorable will …..."

At the age of 28, with the help of relatives and friends, Wang Ningzhi, the governor of Jiangzhou (now part of Jiangxi and Zhejiang provinces), valued his talent and offered him a clerical position. This governor was a descendant of Wang Xizhi, the great calligrapher. And his wife was Xie An's niece, the talented Xie Daoyun. She was the one who was referred to “deplorable the virtue for stopping weaving, pitiful the talent in imitating the cottony snow” in the novel "A Dream of Red Mansions".

At the time, the barrier to enter officialdom was huge. Tao Yuanming came from a commoner's family. Around the Wan、Xie clan, he was quite despised and felt "unbearable as an official, returned home after a few days". After his resignation, the state called him back as the master clerk (also equivalent to a secretary), but he politely refused. He farmed for a living. Because of malnutrition, he gradually lost weight and became sick.

Tao Yuanming remarried, his eldest son Shu Yan was born, and the newborn brought great joy to the Tao family. Two years later, the second son Xuan Er was born. As soon as he was able to run, his wife gave birth to twins, named Yongfen and Duan Yi. All four sons used the first word as their nicknames with a pre-“A”. This large family became more distressed by farming for a living. Tao Yuanming had to come to Jingzhou with illness and joined Heng Xuan group of the Heng clan as a clerk.

Huan Xuan waited for the opportunity to take the Eastern Jin crown. In January 402 (the first year of Yuanxing), his troops invaded Jiankang. Tao Yuanming refused to bond with Huan Xuan. He showed his remorse and boredom for the obedient governmental life with the army:

"How to give up here and leave? 

It's so far away to reach Xijing."

(“Xin Chou went on vacation in July and returned to Jiangling Tukou at night”)

"In nostalgia of living on this long journey, 

why am I still drowning?"

(“Two Poems of Mid-May Gengzi's Year Returning from Capital and Hauled by Gale at Guiling)

After only a year of service, he resigned again and went home. The following year, Huan Xuan usurped the throne, changed the country name to Chu, and imprisoned Emperor An in Xunyang. At this time, Tao Yuanming had been farming for a living:

"Repulsively huddled up in my hut, 

I isolated myself from the chaotic world. 

Looking around I have no bosom friends,

The wattle gate is always shut even during the day.”

(“December Gui Mao's Year, To Younger Brother Jingyuan”) expressing that he disdained Huan Xuan's claim to be emperor, not worthy talking about.

A year later, Liu Yu, the Governor of Xiapi, joined forces with Liu Yi, He Wuji and other officials to fight against Huan rebels from Jingkou (now Zhenjiang, Jiangsu). Huan Xuan was defeated and withdrew to the west. He took Emperor An, who was imprisoned in Xunyang, to Jiangling. Tao Yuanming left home again and came to Liu Yu‘s campaign as a staff. He had thought Liu was closer in their temperament. Shortly after joining, he witnessed that Liu pruned those who disagreed with him, and appointed officials by favoritism. This made him disappointed once again. In the poem “Passing Qu-er as a New Staff”, he wrote:

“I am tired of looking at different landscapes, 

longing for living by my hill’s pond.

Just now let it involve naturally, 

I will eventually return to my repulsive homestead. 

......

Watching the clouds, I am ashamed of the birds flying high, 

Staring at the water, I am ashamed of the fish freely swimming.

If the pure thoughts are deeply rooted in my heart, 

Who says one has to be tangled by forms and traces?”

Once again, He was tired of government service, longed for the countryside. Then he resigned and returned to his hometown.

Poverty continued, farming and weaving was not enough to support the family. In 405, he sought official positions again and transferred to the Jiangzhou Governor Liu Jingxuan Group to be Jian-Wei staff. But after Liu Jingxuan left the position, he also left his job.

In the autumn of the same year, he didn't want to stay too far from home, and hoped to find a position nearby. He said to his relatives and friends, "I want to be a civil servant to earn some money to support my family." After the introduction of his uncle and an influential official, he became the county governor of Pengze County. He let all the public land awarded to him be planted with sorghum, in order to make wine. But his wife and children insisted on growing japonica rice for food. He agreed half and half. However, as the head of the county, he was still longing for his country home, and wanted to witness the harvest of the crops. Soon, his sister who married into the Cheng family passed away in Wuchang. His anxiety to mourn her was as rushed as a running horse. On the 81st day in office, the regional inspector sent by Xunyang happened to visit him. His clergyman suggested, "You should wear formal clothes to greet him." He sighed, "How can I bend my back to a child just for 5 bags of rice?" He then made up his mind to resign as Pengze County Governor and returned home.

In the past 13 years, he had traveled around to make a living by taking small administration jobs. He attempted repeatedly to realize the dream and ambition of “serving the mass” that he once established. And he was repeatedly disappointed to despair. He expressed all these in the preface of the essay “Return to Eternity“ when he resigned. He finally ended his hesitation and would rather be poor than surrender. Common behaviors of flattery, courteously without sincerity in the official career forever disgusted him. Staying away from dissipated life, egos and power struggles and war killings, he returned to nature with no more hesitation and never looked back again.

Tao Yuanming's poems are all stamped using the lunar calendar, not the year of the dynasties. This detail shows that he despised and disdained the rises and falls of all emperors and their power struggles. 

IV. Return to Eternity

This affectionate essay expresses the infinite joy of breaking the fetters and gaining freedom. The ancient script is translated into a prose poem using today's language as follows:

"Come back, the fields of my home might be desolate. Why are you still hesitant? Since I know that my heart is controlled by the empty shell for food and clothing, why should I be sad and lost? I realized that what has passed cannot be regained, but the future could still be grasped. The confused journey had not gone too far. Yesterday's mistakes can be made up today. The boat was gently rolling, and the wind lifted my clothes. Asking passengers where it is in front of us? I lightly complained about this dawn not yet bright enough!

I saw my house from afar, and sped up running towards it happily. The children and servants had been waiting to greet my return at the door, and the courtyard was full of deep grass, only the pines and cypress chrysanthemums were as lush as before. The children flocked into the room and there was a banquet on the table. While drinking, I enjoyed the flowers and trees in the courtyard, and my face was full of joy. Looking from the south window, I let down my unruly temperament. The small rooms and house brought peace and comfort to my heart. Walking in the yard daily with closed doors, I enjoyed the pleasure of solidarity. Sometimes I rested on my cane, looking out at the scenery in the distance. The white clouds were trapped to the rolling mountains, even the tired birds knew to return to their nests for rest. The sun set faintly, and I stroked and touched the lone pines in the stillness of the evening.

Come back! I no longer navigate in the ocean of eunuch officials, and the vulgarity is against my will. Why do I indulge in it? Greeting my loved ones, playing music and reading lift my melancholy. The farmers tell me that spring is near , and it's time to roll mud in the fields. Either drive a caravan or row a small boat, find a path in a deep canyon, cross the mountains on rugged hills, the thriving vegetation, and clear springs flowing, envy the endless life of everything in the world, and lament that my life is short. It may not be helped by human intervention.

Alas! How long does it take to waste life? Why bother to aggrieve me? What should it be if I get agitated all day? Being rich and noble is not the goal, being immortal is not expected. What I yearn for, reach and enjoy it, abandon the cane by the ridge, and cultivate the field. Climb the East Mountain, sing loudly the affection for the forest springs, and romantic poems. Return to the origin of life with natural evolution, that is the fate of living like a sage. What other doubts are there left to be? "

The freedom and happiness after returning are reflected in his poems in the following 22 years. This period is also the heyday of Tao Yuanming's writings. Many of them are masterpieces of Chinese "idyllic poetry". These poems are straightforward and simple, as commenting on trivial daily matters, fresh and mild, like the spring breeze, free and tranquil, as immersed in a vast plain, magnificent and ascending towards the clouds:

When I was young, I was out of tune with the herd;

My only love was for the hills and mountains.

Unwitting I fell into the Web of the World’s dust

And was not free until my thirtieth year.

The migrant birds long for the old wood;

The fish in the tank thinks of its native pool.

I had rescued from the wildness a patch of the southern moor

And holding on to the dullness, I returned to field and garden.

My land covers no more than two acres;

My thatched cottage has eight or nine rooms.

Elms and willows cluster by the eaves;

Peach and plum trees grow in front of the porch.

Hazy, hazy the distant hamlets of men,

Steady the smoke of the half-deserted village.

A dog barks somewhere in the deep lanes,

A cock crows at the top of the mulberry tree.

The gate and courtyard collect no murmur of the World’s dust;

The empty rooms are full of leisure time.

Long I lived by the bars of a cage,

Now I have returned to Nature and Freedom.

(“Return to Fields” #1 of 5)

“I built my hut in a zone of human habitation,

Yet near me there is no noise of horses or chariots.

Would you know how that is possible?

A distant heart leaves a wildness around it.

While picking chrysanthemums under the eastern hedge,

The southern mountain leisurely appears to my sight.

The mountain air is fresh at the dusk of day;

Flying birds return to the woods in pairs.

There lies some truth in these things;

Yet attempting to clarify, I am lost in words. 

(“Drinking” 5 of 20)

"The fall chrysanthemum is gorgeous,

I collect them with the frost dews still clinging.

Drinking the wine soaked with the flowers,

My reclusive mood drifts afar from the world.

Although I drink it alone, 

The wine jar pours into the empty cup by Itself.

In sunset all creatures start to rest,

Birds return to the woods with their happy songs. 

Singing loud by the south window

Such a life is worth having."

(“Drinking” #7 of 20)

".…..

The fluttering swallows recently arrived,

The pair found the nest under the eaves of my house.

That old nest is still there, 

It is as the military and civil officers both return to their old residence.

Since our separation

The porch and courtyard has been desolate.

But my heart has not slightly changed, 

What about yours?"

(“Imitating the Ancients” #3 of 9)

Sixteen years after returning to the countryside, Tao Yuanming wrote another famous article "Peach Blossom Land ''. With only hundreds of exquisite words, he depicted villagers living in seclusion who escaped from the war in the Qin Dynasty. They had lived an ideal safe life of no dispute with the world, self-serving and self-destruction. Time is the sunrise and sunset. For generations, they had spanned hundreds of years, they had not even known the alternations of dynasties such as Han, Wei and Jin.

The realm of harmony in these poems is like a bird coming into the forest, a fish returning to the depths, no disputes and boundaries, no utilitarian dust in the heart, blending into nature, simple farming with a clumsy attitude, leisurely self being. This is what a true life should be. How could a shackled being realize it?

V. Singing While Drinking

When Tao Yuanming was 41 years old, his second wife suffered from lung disease and died. Tao Yuanming's third wife, surnamed Zhai, was 12 years younger than him. She was virtuous and capable, and tried her best to raise the four children left by Tao Yuanming's ex-wife. Mrs. Zhai was healthy and strong, able to help a great deal in the farmland. After two years of marriage, Zhai gave birth to the youngest son for Tao Yuanming, named Tong Tong, nick name A Tong. In a good harvest season, there was a "celebrating party with wine, and vegetables picked fresh from the garden". In the event of a disaster year, they would "suffer from long periods of hunger in summer, and sharing quilts to sleep on cold winter nights". Tao Yuanming was requisitioned again as a library clerk. He did not accept. He had entered the year of no-confusion. His repeated disappointment and boredom experience made him no longer attracted to the trap of entering the officialdom.

"Wine can dispel worries;

Chrysanthemums know how to cure old age.

Poor yet virtuous man living in a hut,

Hopelessly watches the world turning upside down.

Without any drink the cup just collects dust to embarrass the empty jar;

The chrysanthemums’ chilling bosom are only admired by themselves.

Tidying up my clothes to chant in idleness alone, 

Quiet and drifting reflections have led to deep affection."

(“Nine-days Idleness Living with Introduction ”)

"I won't stop drinking, stop drinking ends happyness …..."

(”Stop Drinking”)

Drinking also has left quite a few dissolute stories of his enlightened being.

Wang Hong, the governor of Jiangzhou, wanted to be acquainted with him, but he couldn't invite him to come. At a time Tao Yuanming went up Lushan, Wang Hong asked Tao Yuanming's old friend Pang Tongzhi to prepare a banquet to entertain him at midway. Tao Yuanming arrived first, he did not wait for Wang Hong and Pang Tongzhi, and started drinking alone. After a while, Wang Hong arrived, and Tao Yuanming happily got along with him. They then drank together and disregarded any vulgar politeness. There was no drink available at the Zhong-Yang Festival on September 9. He sat alone among the chrysanthemums bushes by the house for a long time. It happened that Wang Hong delivered some wine again. He drank happily and went back to the house to sleep after getting drunk. Anyone who came to visit, whether noble or common, he would always entertain them with wine whenever he had it. If he got drunk first, he would just tell the guests, "I'm drunk and want to take a nap. Please feel free to go back by yourself."

A man named Yan Yanzhi had a good friendship with Tao Yuanming in Xunyang. Later, he became the governor of Shi'an. When passing through Xunyang, Yan would come to visit him every day. And they drank freely every time until they were drunk. When Yan Yanzhi was transferred to another post, he left 20,000 money to Tao Yuanming who gave it all to the local restaurant bar so that he could come to drink at any time.

Xunyang governor invited Tao Yuanming to drink. Just as his wine lees were ripe, Tao Yuanming just took off the pueraria scarf from his head to filter it. when finished, he tied the scarf back to his head, started drinking:

"If you don't drink it fast as freshly brewed,

It would be a betrayal to the scarf.

I know that the expression is so absurd,

But I hope, my lord, you would forgive an intoxicated drunk, "

(“Drinking“ #20 of 20)

“A guest always get drunk by himself,

The other is always awake all year long. 

……

Let the drunks know,

Don’t forget to light the candles after sunset. "

(“Drinking“ #13 of 20)

"Although the poor family have no means to splurge,

The turbid wine is enough to comfort me. "

(“Drinking“ #19 of 20)

Tao Yuanming had an ordinary harp without strings. Whenever he drank with friends, he held the harp in his arms and pretended he stroked the strings, as if he was saying to the instrument: "If you understood the true meaning of music, why would you need the tune?"

VI. Unswerving on Poverty

At the age of 44, the house in Shangjing (now the foothills of Yujing Mountain west of Xingzi County) caught fire. They had to move to Lili (now Xingzi Hot Spring Lili Tao Village). The fire impoverished the whole family, and they lived on a boat, depended on the help of relatives and friends:

"I built the thatched hut living in a poor neighborhood,

to abandon the desire for a mansion. 

The mid-summer gale blew strong, 

Both the house and trees caught fire and burned down.

Not a piece of roof left,

we relied on the shade of a boat in front of the ruined gate. ..."

(“Caught Fire in Mid-June Wishen Year”)

His life was often very miserable, even occasionally begging for survival. His pastoral poetry is praised historically in the literature, but there has been little mention of these real sufferings, and his own description is tear-jerking:

“Planting mulberry by the bank of the Yangtze River,

It was hoped for harvest in three years.

While the branches were about to be lush, 

The world suddenly changed. 

The withered leaves died.

The broken branches and roots floated in the endless flood.

Since the spring silkworms had no food, 

What to wait for for winter clothing? .….."

(“Imitating the Ancients #9 of 9”) Without silk, winter clothes became a worry.

".….. I have always plowed the farmfield myself,

But only had foodstuffs to fill my hunger in the cold. 

I do not expect my stomach to be full, 

I just hope there is enough edible food.

And enough thick clothing to resist the cold winter;

As well as rough cambric to protect from the sun. …..."

(“Twelve Miscellaneous Poems” #8) There is not even enough foodstuffs to feed the family. And basic clothing for four seasons is quite lacking.

"Hunger forced me to beg, 

But I didn’t know how!

Stumbled, stumbled I came into this neighborhood,

I knocked on the door but lost my words.

The house owner understood my intention, 

Provided food for my visit was not empty handed? .….."

(“Begging”). The scholarly gentleman begged for food, but didn't know how to open his mouth, the master guessed it and presented him with food.

Sadly, his sons did not like studies, were quite hopeless. Ashu was 18 years old and still lazy. A Xuan didn’t like literature and fine arts. A Yong was 13 and didn’t even know number 6 from 7. A Tong was 9, greedy only for food (“Stop Drinking”). Later generations speculated how each of his sons could be so hopeless from such an intellectual father, and questioned if it was related to his excessive drinking.

Even though the life was so down, Tao Yuanming, after returning, had always adhered to the original intention of living a self-sufficient farming life in his soul without regret. The self-motivation and comfort is almost everywhere in his poems. And he was crystal clear on the aging life and its ending:

"Heaven and Earth exist forever;

Mountains and rivers don't change.

But herbs and trees in perpetual rotation

Are renovated and withered by the Drew’s and frosts.

But Man the wise, man the divine - just don’t understand what eternity is. …..."

(“Substance to Shadow”)

".…..

The three emperors were saintly men,

Yet today - where are they?

Peng Zu lived to a great age,

Yet he passed while he longed to stay.

......

Drifting on the stream of Infinite Flux,

Without joy, nor fear:

When one must go - then just go,

And as little fuss as possible should be made."

(”Shape replies to Shadow”)

".…..

The skeleton has decayed for a long time, 

and what else is the heart to say?

.….."

(”Mayday Morning using the Rhyme and Words of Master Gong Dai”)

"With great anxiety departing the flock,

The lone bird still flies at dusk.

Wandering endlessly, 

The chirping sound is gradually turning sad every night.

Making a loud yell to carry the realm of thoughts far away;

Going and coming, the heart is still attached.

Encountering a lone standing pine, 

He folds wings to descend on it from a distance. 

The powerful wind has left no merci on the forest, 

Only this tree casts some shades.

Now that since you have found it for peace, 

Don’t let go forever. "

(“Drinking” #4)

When Tao Yuanming was 52, he had suffered quite heavily from poverty and sickness. He knew that he would not last for long. He wrote several "elegy poems", including praying that he could "bulge his stomach without worrying about hunger” after the death. It is sad to read them:

"There was not enough to drink in the past,

Now the empty jar is filled with homage wine.

Brewed in spring, bubbles float on the surface,

When could I get a taste of it?”

And he Imagined the scene of burial:

".…..

Relatives may still have remaining sadness

While others sing the elegy song.

But what is it to mention?

The body is entrusted to the mountains. "

(“Imitating An Elegy” #1 of 3)

He faced death calmly. In November 427 (the 4th year of Yuanjia), 63-year-old Tao Yuanming dimly closed his eyes. He was buried in the Tao family cemetery at the foot of Nanshan Mountain, at the bordering foothills facing the sun, between Jiujiang County and Xingzi County. Tao Yuanming's tomb is well preserved. There are a total of three tombstones, a large one surrounded by two small ones. In the middle, it is engraved "Tomb of Mr. Jingjie, Mr. Tutao of Jinzhengtu" in block . The epitaph is engraved on the left, and "Return to Eternity" is engraved on the right. It was erected by his descendants in the 1st year of Qianlong in the Qing Dynasty (1735).

Closing Remarks

Rousseau had a famous saying in “On the Social Contract”: "Man is born free, and everywhere he is in shackles.＂The human species, like animals, the body is trapped in the needs of food and clothing. In addition, our self-claimed intelligence and spirituality is troubled by all sorts of desires.

There are many remarkable wisdoms and achievers throughout history. Those who have accomplished beyond their physical existence, we can't be completely insightful of their spiritual realm. We know that upon his death, Steve Jobs regretted his glorious but short life for devoting too much energy to the pursuit of fame and fortune, missing other meaningful alternatives. Einstein regretted his contribution to atomic energy that laid the foundation for mankind to construct self-destructive weapons. The accumulation of wealth, as well as the advancements in science and technology, are not necessarily milestones of social morality and ethics. Although the desire for fame and fortune is an inherent human nature, to individuals or groups, even countries, it often promotes the evil side of human characteristics, it can even lead to disaster of destruction.

Names like Li Dan, Sakyamuni are associated with the wisdom of freeing desires. Devoting to monasticism, one sees clearly that desire is the source of all evil, advocating spiritual sublimation away from it. Practicing meditation with extremely limited consumption of food, focuses the mind to promote health. However, if it's a complete material world-weary escape, isn't it better not to live? Nirvana reincarnation as well as the concept of heaven and hell, are to defer the pain of life, to an entrust belief after death that one could not know. Such a pessimistic shackle, isn’t it greater?

While for ordinary people, when facing life difficulties and spiritual confusion, if they choose some kind of compromise, or are insensitive at all, or gradually become numb to them all, isn’t it a kind of lightfulness of being with the passage of time?

And there are excellent and clear minded “ordinary" individuals, such as Chen Yinque, Mu Xin, meeting great misfortunes with courage, never cowardly avoiding reality. They are representatives of soul consciousness. In fact, there are many such people around us. They make uncompromising choices for spiritual resistance and redemption. They are among the ordinary people, unknown private figures. "Not be lewd by wealth and honor, not be shifted by poverty, not be subdued by power" is a difficult but conscious choice. Mahatma Gandhi was also a great example. The "fight" was ultimately aimed at breaking the "shackles", their souls are free.

Tao Yuanming's literary talent has made a famed portrayal of his life. Prince Zhao-Ming commented that "his articles are unique, vocabularies exquisite, bold and unconstrained，so refreshing, clearly above others. It cuts the mainstream with a tranquil side path, shooting straight up above the blue clouds. It refers to current affairs with conceivable thoughts, and compassion is embraced broad and true.” Zong Rong called him the "Origin of Reclusive Poets". Su Shi said, "It seems plain but actually gorgeous, and it seems lean but full ... it’s preciousness lies in its withered nature, seemingly dry outside but creamy inside, light yet beautiful..." His poems have a great and far-reaching impact on later Chinese poets.

What is closely related to it is, and more importantly, the most basic meaning of life, and the simplest and pure civilization represented by his thoughts. "Steadfast chastity, peace and hardships, not ashamed of ploughing, or poverty as a disease. He was not a great sage, but did not mix with the main dirty roads. ... It is said that those who could read the literary of his writings, the mood would drift far, the intention of contempt would dispel, the greedy men could be honest, and the coward could be brave, not only benevolence and righteousness of the kindness, but also the resignation from social status could be achieved. There is no need to travel the world in search of wisdom from the pillars of history. And this is indeed also conducive to social morality. " This conclusion by Zhaoming Prince, Xiao Tong, from 1,500 years ago, in today's impetuous, utilitarian and controversial society, isn't it still quite relevant and applicable to the spiritual cultivation of us ordinary people?

In America, there was a man tethered as "American Tao Yuanming". His name is Henry David Thoreau. Although he had considerable knowledge of Chinese philosophy, he did not seem to know Tao Yuanming. At the age of 28, he lived alone in the countryside for two years with the most limited material needs. He tasted the clear soul that could not exist in the noisy and busty modern society, and wrote the small book “The Walden”, which is worthy of reference for us today. Of course, compared with Tao Yuanming, he just tried and understood. Tao Yuanming went on to live the simplicity and be away from desires to the end of his life.

I like a short poem by Thoreau very much. Let's use it to commemorate, admire and take comfort in Tao Yuanming, a great poet in Chinese history whose soul practically returned to eternity: 

It is no dream of mine,

To ornament a line;

I cannot come nearer to God and Heaven

Than I live to Walden even, 

I am it’s stony shore,

And the breeze that passes o’er;

In the hollow of my hand

Are it’s water and it’s sand,

And it’s deepest report

Lies high in my thought. 

Fan Li, first draft in April, final in July, 2019

Appendix:

Visit Tao Yuanming's tomb

Supplement on November 15, 2019





While visiting my hometown Wuhan, I made a special trip to Jiujiang. Check the address of Tao Yuanming's tomb on the Internet, there is no road name, but says it is in Ma Hui Hills. On the Gaude map, search again the tomb and cemetery. Although it is a word-by-word difference, it gives two different places. I thought Tao Tomb was in Cimu Park in Chaisang District, Jiujiang City. That is only 2.6 kilometers from Lushan Railway Station, so I chose to get off there. Before heading out, it was reconfirmed that his tomb was actually in Ma Huiling. A taxi took me there, only to find out that the tomb was inside a restricted military base. We walked a kilometer to approach the gate of the base. The serious guard first said, "Not here, not allowed in". Then he squeezed his eyes and said, "No enter", even smiled, which implied confirmation. The tomb was once destroyed by war in the Yuan Dynasty, and later generations rebuilt it during the Qianlong period. In 1921 it was rebuilt again. I couldn’t help sighing after being told that the ancestral hall had already been demolished!

Although the taxi driver hadn’t even finish elementary school by education, we quickly became acquainted as he showed a clear temperament knowing local history. He took me to Matou Village, where there were still multiple resident families by the surname Tao. Of course, there was no evident historical site, but the village was only about one kilometer from the cemetery. Strolling at the foothills of Nanshan Mountain, the desolate farmhouse pastoral dragged my thoughts back to Tao’s time. If it hadn't been for the noise of modern traffic on the nearby national highway, it would have been as desolate, quiet as for thousands of years. Although the land was fertile, the pond had dried up. There was hope of harvesting this fall, and there would be no need for the wine towel .…..

Disappointed, we returned to Chaisang to see the "tomb" in Cimu Park. The theme of commemorating the four great mothers of Tao, Meng, Ouyang and Yue in Chinese history, the Tao Yuanming Memorial Hall occupies a corner. Stopped at the museum entrance, the door was closed with a sign of "no visit". Being very annoyed, I lingered along the outside wall and peeked inward from a side door gap. I saw three people, like officials, walking along the paths. Summoned with courage, I called them up to explain that I came from afar. I was hindered from worshiping the master twice, and pleaded for permission to come in. The three were moved and asked the warden to open the door, but he refused. After begging several times, one of the young people helped with effort, promised the warden that he would accompany me all the way inside to ensure safety. I was then let in. Predestined! Two of the three are actually Master Tao’s enthusiasts, and members of Jiujiang Literature Society, and the other is the director of the social bureau of the city.

We walked around together, all the halls were closed and I couldn't visit them inside. I came to the artificial tomb to worship and took pictures. The tomb was re-built according to the actual size and construction of the original one in Ma Hui Hills. The relics in the Taojia ancestral hall were moved to a new hall here, surrounded by pavilion gazebos, and bamboo forest pond. Jiujiang government spared no effort to preserve as much as possible their historical and cultural heritages. Although it was in vain all the way, I met three new friends and saw the newly built estate gardens. The disappointment from Ma Hui Hills was slightly compensated. Our ancient nation, with its rich and long culture, and for one of the best examples of human civilization, how our later generations admire, respect and protect such heritages. I lost my words once again.