探索敦煌写本茶酒论：唐人茶酒生活与文化观念的深度解析
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Tang王朝的常见fu“茶与葡萄酒”的邓豪（Dunhuang）手稿记录了唐朝的茶和葡萄酒及其文化概念的生活。从1930年代到1960年代，日本学者Hoshitani和其他人已经进行了研究。当我为南京大学中国系学习时，我参加了高戈芬先生的“邓洪民俗”课程。我受到他的指导，并读了王·钦敏先生的“邓豪（Dunhuang Change Change）收藏”，并写了文章“ Dunhuang手稿“茶和葡萄酒理论”，唐人的茶，喝茶和喝茶”。后来被修改为学年论文，并于1987年发表在第二期的《扬州师范大学杂志》中。从茶和葡萄酒文化的角度来看，这是大陆学术界对本文的研究的开始。
2004年，Yu在马来西亚槟城汉江学院的南京大学中国班级硕士任教。休息期间，他应老师和学生的要求在周末就“中国茶水喝酒”进行了演讲。 2012年，南京大学庆祝其成立110周年。应学校的要求，它添加了旧文本。 3月26日，学校周年纪念演讲在西林校园的Yifu Pavilion举行，“唐恩喝茶和饮酒以及关系的三个教育”。演讲视频已包含在Super Star网站中。
后来，应新华社每日的要求，将演讲汇编成文本，标题为“ Tea and Wine Victory and Three Thive the The Beateds”的摘要发表在2012年5月23日的“论坛”专栏中。《人们的日报》和其他媒体转载了它。国外也有文件。例如，台湾的“ Soul Wu中国在线学术论文”（2013年6月）发表了“ Dunhuang Bianwen”茶与葡萄酒理论，以及唐朝的三个舞蹈王朝的三个契约的普及Zhang Yanjing的三个契约“由Chungzzheng University of Chungzheng University of Chungzheng University of Zhang Yanjing”。
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古老的小说网络的主持人米奥·惠莫明（Miao Huiming）教授使用该演讲与中国小说有着密切的关系，因此他遵循订单，并在网站上发布了全文以发布它。
茶和葡萄酒是中国生活中最常见的两种传统饮料。许多传统的每日必需品被西方或现代事物所取代，尤其是饮料。但是，茶和葡萄酒在中国饮食文化中的地位并没有震撼。茶和葡萄酒的贸易也是国民经济中的一个稳定项目。原因之一是它们是精神文化的载体。
“郑先生和朱er的Zhou yi CI”
一种文化通常分为三个层次：物质，系统和精神。材料很容易更改，系统是系统的第二，精神很难改变。中国喝茶和葡萄酒的传统具有丰富的文化内涵和历史积累。
“变化书·Xici”说：“一个阴和一个杨被称为陶。”但是，“人们每天都在使用它，但不知道。”朱Zi说：“如果您不知道日常用途，就会吃和喝。
实际上，在中国饮食中，可以说茶是阴，代表安静，自我，沉思和理性。可以说葡萄酒是杨，代表热情，团体，抒情性和超越性。但是，因为我们习惯了与他们在一起的日夜，所以我们不知道为什么。今天，我们将从历史和文化的角度谈论茶和葡萄酒的方式。
茶和葡萄酒之间的争吵
许多学者对茶和葡萄酒的历史和文化含义进行了深入研究。唐王朝的人卢尤（Lu Yu）写了“茶经典”，宋朝的人朱·伊兹（Zhu Yizhong）写下了“在哪里经典”，古老的诗歌和诗句充满了茶和葡萄酒的赞美，笔记和小说记录了茶和葡萄酒的传奇。
现代人胡·尚努安（Hu Shanyuan）先生汇编了两本书：“古代和现代茶会”和“古代和现代葡萄酒事件”，并收集了有关茶和葡萄酒文化的大量历史材料。您可以参考它。今天，我们正在谈论这个话题，不可能涵盖所有内容。我们只想找到一个有趣的角度，即茶和葡萄酒之间的争吵。
Hu Shanyuan（1897-1988），来自江苏的江因。他是上海师范大学的作家，编辑，教授，也是《幽默笔记》和《红茶》的作者。
明王朝小说家冯门隆（Feng Menglong）汇集了有关“广西亚豪宅”的笑话，并收集了400多个笑话，包括这个故事：
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Cha对Jiu说：“昏昏欲睡的魔法是很多技巧，而且更加赞美。家庭和国家的破坏都是由于葡萄酒的。柔伊回答茶，“雅泰的紫色宫殿推荐花蜜，停止诉讼和亲戚是有意义的。我会先用我做牺牲宴会，但是我从未说过浅黄色的汤吗？”每个人都受到赞扬和争论。水解说：“厨师茶，然后回到石头三脚架上吸引春天，以制作葡萄酒和倒入银瓶。不要为两个家庭休闲而战，如果没有自我，它将永远无法和解。”
透明
“广近豪宅”
冯门隆（Feng Menglong）的“广近豪宅”是根据“洛特（Lotte）笑着”的“ Xieyun bian”改编而成的，但我们不应该认为这个故事是“ Lotte Laughing”或Feng Menglong的原始作品。实际上，这是唐朝汇编的笑话的删节版本。只是他们从来没有读过唐朝的原始作品，因为在五个王朝的战争期间，这项原始作品被僧侣藏在邓豪斯·斯通室中。
唐朝汇编的关于茶和葡萄酒胜利的笑话称为“茶与葡萄酒理论”，其长度超过1200个单词。作者是一个名为Wang Gui的村庄致敬的金希。
上个世纪初，西方探险家在邓汉（Dunhuang）发现了一系列书籍。在法国人佩尔奇（Pelchhe）和中国道教牧师王元清（Wang Yuanqin）购买的手稿中，有六种“茶与葡萄酒”手稿（P2718，3910，2972，2875; S5774，406）。其中，标题是“王齐（Wang Qi），乡镇的金希（Jinshi）撰写”，唐朝的王·范兹（Wang Fanzhi）的同一卷记录了91首诗。
Wang Chongmin先生将其用作基础，并研究了其他卷，这些卷被记录在“ Dunhuang Breakup Collection”第3卷中。
Dunhuang手稿“茶和葡萄酒”
唐人编写的故事比冯门隆汇编的故事要复杂得多。在“喝茶和葡萄酒”中，茶和葡萄酒反复辩论五次，而斗争无穷无尽。可以说，从“茶和葡萄酒”到“广王”，茶和葡萄酒已经吵架了数百年。
尽管自五个王朝以来，“茶和葡萄酒理论”已经深入邓豪洞穴，但茶和葡萄酒斗争的故事一定是在人民中流传的。否则，Le Tian Xiaosheng和Feng Menglong怎么知道？如果我们仔细研究他们的诉讼，那么发现茶与葡萄酒之间的争吵实际上是一场文化冲突，这并不难。
从神秘的长生不老药到智慧的普及：道教和佛教和中国茶喝酒
中国人有喝茶比喝酒晚的历史。在中国最早的词典中没有茶单词，“汉朝的Xu Shen汇编的“ Shuowen Jiezi”。由于茶是在南部生产的，因此一开始就将其作为药物。
“ Shennong Bencao”说，茶味是苦味，产生四川和山谷，并治疗五个内部器官的恶魔。”东部汉代的著名医生华杜（Hua Tuo）说：“长时间吃苦茶会让您感觉好些。”魏（Wei）的本地人张伊（Zhang Yi）说：“它会让您清醒地喝，使您失眠。”
也许在汉朝，包括四川人在内的南方人开始喝茶。汉朝的王宝提到了购买茶的问题。三个王国期间吴王国的部长魏野不能喝酒，太阳昆恩命令他用茶代替葡萄酒。因为这是一种药，中国神灵和道教对茶产生了兴趣。因为道教想要成为不朽的人，并升起到升天的地步，如果您太胖而且太重了，那就无法飞行。因此，他们主张喝茶减肥并将茶视为童话药。
在金王朝的王富的“ Shenyi唱片”中，据说Wuling，Hubei（Tao Yuanming的“桃子开花春天”所写的地方）拥有“ Danqiu山区的大茶，而翅膀则与之诞生。”东部王朝山总理陶·洪吉（Tao Hongjing）说：“叮咬的苦味被轻便的身体取代，而丹胡格希简（Danhuangshijun）则穿着。” （歌曲Caixiang的“茶记录”）
在神秘之后普及的东西并不容易。因此，我们必须感谢佛教能够喝茶。
“冯的听证会”
根据冯·杨（Feng Yan）在唐朝的“冯启示录”的记录：
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茶是尽早采摘的，茶迟到了。 “ Bencao”说：“它消除了口渴并使人们不眠之睡。”南方人喜欢喝它，而北方人一开始喝不多。在Kaiyuan的Taishan的Lingyan Temple中，有一个恶魔大师宣传禅宗佛教。他忙于学习禅宗，晚上没有吃东西，所以他允许他喝茶。我感到非常自豪，我到处烹饪和喝酒。从那时起，它成为一种习俗。从Zou，Qi，Cang和di到Jingyi城市，许多商店都开业来出售茶。不要询问普通百姓，投资钱喝酒。
茶来自江河河，船只相继出现，山脉的颜色很大。楚（Chu）的本地人卢·洪吉安（Lu Hongjian）写了“茶理论”，其中谈到了茶的影响以及煮茶和烤茶的方法。他做了二十四件事来制作茶套，并将它们存放在公众中。那些欣赏远处和附近的善行的人保留了一对。有Chang Boxiong，由于Hongjian的论点，这是一个大茶仪式，所有的王子和法院官员都喝了...
它从中间开始，然后在边界外面流动。在过去的几年中，当维格尔人进入法院时，他们从著名的Mashi茶中返回。这也令人惊讶。
透明
唐朝的黄金，银和茶笼（dutong笼子），从Dantu Dingmao桥出土。
上述注释的历史材料和“茶与葡萄酒理论”中描述了许多事情。
卢Y的“茶经典”的第一句话说：“茶是南部的好树。”
由于佛教在中午之后不吃东西，所以很长一段时间内坐在冥想中坐着不可能，因此，魔鬼的大师要求他们喝茶。之后，北部的寺庙变得相似，并成为一种趋势。在“茶和葡萄酒”中，茶吹嘘：
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我的茶草和所有树木的心都像白玉或金色。一个著名的和尚和伟大的大师，在僻静的禅宗森林中，他可以通过饮酒和说话来缓解嗜睡。共同培养Maitreya并互相奉献Guanyin，所有佛陀都会互相欣赏。葡萄酒可以破坏家庭并犯下通奸。
透明
从这句话中，我们可以看到茶是佛教的代表。佛教喜欢喝茶的直接原因之一是，那些在禅宗森林中的僧侣“喝单词可以帮助您摆脱嗜睡。”这就是冯门隆说的：“有很多技巧来缓解三明治。”
“唐的新书”
这是佛教中的一个很好的发现，这导致了喝茶的普及。 lu yu的茶神也与佛教密切相关。 “唐朝的新书：卢Yu的传记”记录：
Lu Yu的礼貌名称是Hongjian，他的礼貌名称是JI，他的礼貌名称是Jiti。富裕（现为井曼市）的Jingling的本地人。我不知道在哪里出生，有人说有些僧侣会得到水和牲畜... Yu喜欢茶，并写了三章的“茶经”，其中描述了茶的原始，方法和工具。世界知道如何喝茶。当时，那些出售茶的人来到陶器上，将其放在扬图，仪式是茶的神。
唐朝的李Zhao记录说，江南州长在邮局检查了葡萄酒仓库和茶仓库。他看到他们每个人都画了一个神。当被问及时，邮递员回答说，一个是葡萄酒的神，另一个是lu yu的神。 Lu Yu喜欢喝茶，因为他在寺庙里长大，并受到僧侣的影响。
“ Yunxian的杂项”
“茶和葡萄酒”说，茶可以“养育米特雷亚，共同致力于格尼因”，以及唐王朝的冯·齐（Feng Zhi）的“云克斯人的杂项”：
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Juelin Courtyard Chongzhi收集了三个茶，并用雷豆荚对客人进行了治疗，并用Yaillily Lily为他们提供，向佛陀提供紫色香气，并提供最高秩序。
透明
由此，我们可以轻松地想到Su Dongpo的笑话。一旦他去了佛教寺庙旅行，他看到僧侣在三到九层中获得了游客。他非常势利，所以他写了一个对联，说：“坐着，请坐，请坐下；茶，茶，好茶。”
这表明宋朝的僧侣也将茶分为三个层次，但它们的性格不如唐朝的僧侣好。在唐王朝的早期，盐和铁运输使节Pei Xiu禁止了私人茶水交易，该法规中说：“住所中的僧侣都死了四起罪行和一千磅。”这表明唐朝的僧侣也参加了茶叶走私活动。
从唐朝的诗歌和散文中，我们可以看到，由于佛教徒在唐朝喝茶中普及，茶已成为文字和僧侣之间互动的一种媒介。
例如，李·拜（Li Bai）写道：“对氏族的僧侣们给Yuquan仙人掌茶的答复”； Liu Yuxi写了“西山的Orochi之歌”，Wen Tingyun的诗《去和尚庙》上有“ Tea Furnace，Tianmu客人，国际象棋座位和尚”，这都可以说明这种文化交流现象。
“小伊的赚钱图片”
坐在中间的和尚是比安卡（Biancai），他是一个出生于唐朝的和尚，右边煮茶的仆人和男孩是。这表明，在唐人的眼中，必须有一种习惯在寺庙里喝茶。
由于佛教在唐朝的繁荣，佛教的生活智慧被人民接受，佛教徒的生活习惯逐渐流入了人民。茶馆和葡萄酒商店一样多。 “茶与葡萄酒理论”说：
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茶酿酒说：“你没有听到这句话：富扬格·谢州（Fuliang Shezhou），所有国家都来要求它。舒河流向顶部，山突然是山脊。ShuchengTaihu Lake，购买女仆和奴隶。Yue County Yuhang，Yuhang，Gold and Silk是袋装。可以吗？”
透明
“ Shuchuan Liuding”应该是“ Shuchuan Mengding”，有些论文写为“ Bengxiang”。 Li Zhao的“国家历史补充”：“江南有孟克西安格石花，一些小方块或稀疏的芽，首先被称为。”
“ Su Zi Emperor”是Huzhou和Yixing地区在“ Cai Kuanfu的诗歌谈话”中生产的“紫色竹芽”。拜·朱伊（Bai Juyi）在“周新凉亭的22个押韵的韵律”中写道：“茶漂浮在紫色的竹芽上的香气，炖菜落在红色的鳞片上。”卢·汤（Lu Tong）的“茶之歌”说：“皇帝从未品尝过扬克利茶，所有草药都不敢首先开花。”
“唐的新书：食物和信息”记录了唐朝的茶的生产区域是江民，江安东部，西吉安格，林南，林南，富士，吉辛格和琳格古安，包括“茶和葡萄酒理论”中的生产领域。如今，富扬格（Fuliang），肖州（Fuliang）和江西（Anhui）的其他地方是唐朝的重要茶叶贸易分销中心。
Wen Zhengming的书Bai Juyi的“ Pipa Xing”
所谓的“富扬·希州，所有国家都来寻求它。” Bai Juyi在“ Pipa Xing”中的艺妓还说：“鞍座和马在门前荒芜，而长子嫁给了一位商人和妻子。商人比分居更重要，他昨天去了前一天去买茶。”
唐朝的李Zhao记录说，当唐朝的使节抵达塔博时，图拜的Zanpu用各种著名的中国茶对待他，也可以一一介绍他们。这意味着喝茶已经迅速扩散到偏远地区。
歌曲王朝的Liu Songnian的“茶战图片”
在唐朝，茶仪是一个重大活动，茶已成为每日消费产品。像盐，葡萄酒和铁一样，该州均匀地征收。在更改的第一年中，盐和铁的特使王增加了茶税。李·杰（Li Jue）反对：“茶是食物，与米饭和盐没有什么不同。值得人，而且距离远处是相同的习俗。很难放弃这一部分。田野和村庄之间有一种特殊的爱好。”
狮子王朝壁画的茶图片
分离主义政权在唐晚期和五个王朝中的大部分收入也来自茶税。
元王朝和茶烹饪图片
在“茶和葡萄酒”茶中声称是：“五个侯爵的房子献给了帝国家庭。当他们是新来的时候，他们会为自己的余生而光荣。自然而然的是贵族，所以为什么不称赞他们！”像葡萄酒一样的茶既是每日消费品，又是一种奢侈品。
唐朝的茶是由蜂蜜，油等制成的，并制成了球形或蛋糕形状。它被封装在外部，并将其送给其他人。喝酒时应该捣碎，并加入洋葱，姜，枣，盐等。这与当前的酿造茶叶不同。
因此，当时，茶馆里的茶商现在和餐馆里的厨师一样重要。
在唐朝的瓷茶碗中，这些碗是由莲花作为图案制成的，受佛教美学影响。
皇帝，官僚和贵族非常认真地喝茶。根据唐王朝的“唐王朝”（Zhao Zi）的“ Yinhualu”的说法，是唐朝最好的审查制度，是喝茶，并用大型陶器从四川那里存放好茶。法庭上的审查制度开玩笑地称为“茶瓶大厅”。
Song Dynasty的Wang Zi撰写的“ Tang Yulin”记录说，Tang的Wenzong皇帝召集学者在内部法庭上讨论经文并与文章竞争，宫殿的仆人曾提供茶汤和饮料。” “五王朝的古老历史：唐朝皇帝”记录在Qianning的第二年，皇帝给了吴王的帝国长袍，茶酒，弓箭和箭。”
1987年，从Shaanxi的Famen Temple的地下宫出来，大量的Tang Dynasty茶具出土，茶杯的形状为Lotus Flowers。
1957年，西安（Xi'an）发掘了7个镀金茶杯。 1987年，Shaanxi的Famen Temple地下宫殿也出土了大量茶套。值得注意的是，发掘出的唐朝茶具经常使用莲花作为模式，这是佛教美学的影响。
唐朝的皇帝甚至在早春就使用了新茶来崇拜祖先的寺庙，因此卢顿的“茶之歌”说：“皇帝从未品尝过桑克西斯茶，所有草药都不敢首先开花。”就像挑选桑树一样，它也已成为诗歌演唱的主题。宋朝的“凯恩富谈话谈话”记录：
在唐朝之前，茶是在舒（Shu）生产的……尽管唐朝有很多茶，但舒茶也是最重要的。但是，在胡子（Huzhou）的紫色竹芽是贡献的，每年在胡胡（Guzhu）出生，在胡子和张的两个领域之间。当两名县治安法官来到时，举行了最盛大的活动。 Du Mu的诗说：“野蛮的船停在溪流上，旗帜被绿色的苔藓覆盖。柳树村庄优雅，松树哭了起来，越过嘈杂。”刘Yuxi“世界就像仙女一样？当您携带妓女在春天挑选茶时。”
“
在唐朝之前，茶是在舒（Shu）生产的……尽管唐朝有很多茶，但舒茶也是最重要的。但是，在胡子（Huzhou）的紫色竹芽是贡献的，每年在胡胡（Guzhu）出生，在胡子和张的两个领域之间。当两名县治安法官来到时，举行了最盛大的活动。 Du Mu的诗说：“野蛮的船停在溪流上，旗帜被绿色的苔藓覆盖。柳树村庄优雅，松树哭了起来，越过嘈杂。”刘Yuxi“世界就像仙女一样？当您携带妓女在春天挑选茶时。”
透明
镀金的茶厂和银风炉从Famen Temple发掘出来。
1957年，西安（Xi'an）发掘了7个镀金茶杯。唐朝官方政府在底部以“官”角色制成的茶杯是由莲花花瓣图案制成的，这显然受佛教美学的影响。
关于唐朝喝茶的最著名诗是卢顿的“ Xie Mengjian Send New Tea”，该茶被称为Yuchuanzi。这首诗后来被称为“ Yuchuanzi Tea Song”，这首诗写着：
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太阳很高，这位五岁的孩子正在沉睡，将军被门震惊。这些话得到了建议信，并用白色丝绸密封了三个印章。当我打开氏族时，我看到了建议，并阅读了300个月球小组。皇帝从来没有品尝过扬克利茶，所有草药都不敢首先开花。珠子和鱿鱼是在黑暗中形成的，在春季将金色的芽绘制出来。挑选新鲜和烤的芬芳和扭曲的包裹，是最精致的，不是奢侈的。至高无上的王子在一起，你为什么要去山一家？木门关闭时没有粗俗的客人，所以他们炸了纱布帽子和bri。蓝色的乌云不断吹来，白花漂浮在面条碗中。一个碗只有潮湿，两个碗被打破，搜寻三个碗，只搜寻干肠，只有五千册单词，四个碗轻轻出汗，生活中的所有不公平事物都散落到毛孔上，皮肤中有五个碗，皮肤轻轻，六碗与Immortals相连，而七个碗不允许吃，只能吃掉毛茸茸的，而只有bree俩。彭克莱山在哪里？ Yuchuanzi即将利用微风来返回。山上的神仙在土壤下，地位高和风暴。我怎么知道一百万亿人的生命落在悬崖和苦难上？然后他遵循建议，问人们是否必须最终停止？
透明
“ Lu Tong的茶沸腾图片”
我们可以从这首诗的“什叶新人”中阅读唐人的习俗，看看茶的包装是什么样的，但是Yukawako写这首诗的最深刻的目的是表达不满意和失败的情况，并批评政府的残酷茶税，这导致了贫困茶园的贫困。
当他写关于茶的超越性时，他在道教中使用了饮酒的文化形象。但是，当他完全使用了好茶并到达空中漂浮的状态时，他突然转过身，看到那些“落在悬崖上并遭受困难的人”，看起来像Qu Yuan的最后描述：“我爬上了皇帝的戏剧，突然到了我的老家乡。
这是一种儒家世俗的情绪。可以说，这是将儒家浸入茶文化中。
对儒家和道教的饮酒的不同理解
佛教是一种外来文化，五个戒律之一是禁止酒精。因此，在“茶和葡萄酒论文”中，它说：“葡萄酒可以摧毁家庭并驱散房屋，并通奸。”它还说：“啊，如果您看不到陶，您就不会在男人的第14天和第五天与餐厅有亲戚。如果您看不到盗贼鸟，您将立即失去葡萄酒的身体。您会立即说：吃茶会导致疾病，吃酒会造成葡萄酒，吃酒会帮助您滋养美德。然后，您会看到Tao的疾病。刘在进食后死了三年。
“王·范兹（Wang Fanzhi）诗的注释”
唐朝的和尚王范兹的利默里克诗也是说服世界的诗，说：“喝酒是一种报应，就像一个掉进污水池的人一样。” “酿酒的罪行非常严重，葡萄酒和肉都不轻。尼尔瓦纳经文在《茶和葡萄酒论》中提到的阿贾塔萨特鲁国王的故事。
一些诗人在向僧侣写诗时经常遵循佛教的立场。例如，刘·宗尤（Liu Zongyuan）赞扬Xun大师给他的茶：“就像露水一样，佛教事务被佛罗里亚（Viaya）陶醉。”他还说：“这对这对玫瑰色的夫妇来说不是最宝贵的事情。”
自唐代以来，文字开始研究茶文化。在宋朝，例如Cai Xiang，Mi Fu，Su Shi等，有有关茶理论的专着或注释。如果文字在唱歌和谐时喝茶，那是一个茶会，“简单的瓷器被传给了安静的夜晚，香水充满了休闲”（Yan Zhenqing等人“五个字符的月光夜晚饮茶耦合”）。因此，在冯门隆的笑话中，茶说：“帮助歌曲并振作起来更加称赞。”但是，“茶和葡萄酒”中的葡萄酒对这种沉默不满意，并讽刺地说：“您不能邀请茶唱歌，也不能为茶跳舞。”
中国人的饮酒历史比喝茶要早得多。儒家和道教都给葡萄酒带来了许多文化内涵。
葡萄酒在“茶和葡萄酒”中吹嘘：“国王喝了它，称其为长寿。部长们喝了它，给你无所畏惧。依靠死亡和生命，众神满足于和平与同情。葡萄酒和食物最终是恶意的，没有恶意。有葡萄酒和能量，葡萄酒，仁慈，仁慈，正义，法庭和智慧。”它还说：“对村庄和村庄的个性和感激，与军事宫殿的和谐”，并说：“告诉葡萄酒和谢谢你，礼貌而富有同情心地坐着”，这都与儒家主义和政治有关。
酒吹嘘说：“翡翠葡萄酒和花蜜，以及不朽的杯子。”这与道教有关。葡萄酒吹嘘了冯门隆的笑话，“ Yaotai的紫色房子推荐Nectar，停止诉讼和亲戚是有意义的。我会先用我做牺牲宴会，但是您曾经谈论过浅黄色的汤吗？”它还揭示了葡萄酒与儒家和道教的两个宗教之间的关系。
所谓的“仪式和礼貌”是指儒家利用喝酒来创建牺牲仪式来表彰孝顺的虔诚，“当地的饮酒礼仪”（“仪式仪式”）（“仪式仪式”）表现出对老年人的尊重，以及仪式上投掷仪式来协调朋友，君主和部长等。
孔王朝，翡翠蜡烛和葡萄酒秩序中的孔子分析。
在唐朝皇帝皇帝的宗教年第六年，签发了一项法令，下令每年在当地举行“家乡饮酒仪式”。在唐朝的Xuanzong皇帝的Kaiyuan成立的第六年中，“家乡饮酒仪式”仪式在唐朝也颁布了。
喝酒时，您应该练习喝酒的顺序。唐朝的黄富歌说，“骰子命令”包括在“醉酒的乡村太阳和月亮”中。 “ Cai Kuanfu的诗歌演讲”说：“唐人必须是喝酒来帮助欢乐的指挥官。”
1982年，唐朝“孔子的分析”在江苏丹图（Jiangsu Dantu）出土，并以“孔子分析”的句子为葡萄酒秩序。有葡萄酒和订单。仁慈，公义，礼节和智慧可能是“茶与葡萄酒理论”所说的：“葡萄酒有葡萄酒和秩序，仁慈，仁慈，公义，礼节，礼节和智慧。”
所谓的“和谐兵役”是指政府的财政收入，就像茶税一样。它致力于军事支出。在汉皇帝统治期间，葡萄酒被设置为“协助成本”。
唐朝还将葡萄酒税作为特殊的军事支出，被称为“日常饮酒军”。 "New Book of Tang: Food and Message Records" records: "In the second year of Guangde, the venetian households in the world collected taxes for months, and in the first year of Jianzhong, they were dismissed. In the third year, the people were banned from the people to assist military expenses... Zhaozong was in charge of the insufficient cost, and the capital was close to Zhenqu Law, and the army was refused to be supported."
"Qiuchi Notes"
Su Shi discovered that the name of the Tang people's wines has the word "chun", and his "Qiuchi Notes" says:
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The poem "Tuestoring" says: "You can buy and throw away your youth." "The History of the National" says: "Wine is rich spring in Ying, Wucheng is like spring, the earth cave in Xingyang, the stone frozen spring in Fuping, and the spring in Jiannan." Du Zimei said: "I heard that the clouds are peaceful in Qu Michun." Pei Yu also has the wine name "The Legend" Song Laochun. It is known that the famous wines in the Tang Dynasty are mostly used for spring.
透明
Su Dongpo's opinion is very keen. Wine with the word "spring" is brewed in winter. The wine consumed in spring may be brewed in spring, and there are different opinions.
"Tianbao Left"
But the Tang people's outings and banquets in spring were important customs. The Tang people's notes "Tianbao Left" records: "Women from the capital, every half of the first lunar month, take cars and horses to hold tents in gardens or suburbs to serve as a banquet for spring. The Chang'an scholars and ladies travel to the spring field and met famous flowers to set up grass and put them in red skirts to hang them as banquets."
"Miscellaneous Notes of Yunxian" also recorded: "When the pear blossoms are blooming in Luoyang, people often carry wine under it, saying that they wash the pear blossoms and make up, or buy trees." "Yu Song is in spring, saying that holding the moon and holding the wind and staying for the next day, swallowing flowers and drinking wine should not be out of date."
After reading these records, we will think of the poem "Seeking flowers and clouds in the morning, and the spring breeze brings wine back", the poem "Cuilou and spring wine in the toad toad, Chang'an teenagers are proud of each other", Du Fu's poem "The weather is new on March 3rd, and there are many beautiful people by the water in Chang'an", Meng Jiao's poem "The spring breeze is so proud that the horse's hooves are fast, and you can see all the flowers in Chang'an in one day", and even on the Tang Dynasty wine pot unearthed from Changsha Kiln, there is a masterpiece praising spring and wine: "Spring water is full of spring ponds, and spring grass is growing in spring. Spring people drink spring wine, and spring birds play with the sound of spring."
Therefore, the Tang people regard wine, as written in "Theory of Tea and Wine", "When you are dead, the gods are happy."
Tang Dynasty wine pot unearthed from Changsha Kiln
Liu Zongyuan said in his poem, "This is a partner in the rosy, and he is not a precious rosy." He criticized Taoism. "Liuxia" is the name of fairy wine. "Lunheng·Daoxu" records: "(Xiang Mandu) said: "There are countless immortals who bring me to heaven and stop after several miles away from the moon... They are hungry and want to eat, so the immortals drink me a cup of watery clouds, and each cup is drunk, and they will not be hungry for several months."
Ge Hong of the Western Jin Dynasty said in "Baopuzi Yimin": "How can you hang the void and snoop the flowing clouds, so that it will not live in the ground or eat in the valley?"
Tang Yanhua's poem "The Drama of Dao Ren Zhang Not Drinking" says: "My teacher does not drink wine in the world, and should raise his glass when Liuxia."
In "Tea and Wine" wine says to tea:
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Ah, you don't hear the truth, drink the wine and dry it, and you will be rich and rich. The nine-colored pomelo is moist in the body. Jade wine and nectar, immortal cup. Chrysanthemums and bamboo leaves, the king handed over.
透明
Among them, "Lijiu Dry Wine", "Pu Tao Jiuyuan", "Jade Wine Nine", "Chrysanthemum and Bamboo Leaves" are all wine names. He also said: "National music is originally a wine spring." The Taoist classic "Shenyi Sutra" says: "There is a wine spring in the northwest desert. If you drink this wine, you will live and die forever."
"The Record of the Ten Continents" says: "There is jade paste in Yingzhou, which is like wine, and is called jade wine. If you drink several liters of water, you will be drunk, which will make you live forever."
"The Inner Biography of Emperor Wu of Han" records: "The Queen Mother of the West sets up wine, and the Queen Mother of the West said: The immortals have medicines, including jade wine and Yaoqiong wine."
"The Mysterious Sutra"
The wine utensils that the Tang people drank were also decorated by Taoism. "Miscellaneous Notes of Yunxian" says: Li Shizhi had "Penglai Cup, and there were three islands of mountains and elephants." Taoism is a religion that focuses on health preservation and sensory enjoyment. Tea and wine are used as important tools to achieve immortality and achieve freedom of spiritual state.
The relationship between wine in Taoism and Chinese literature is very close. The Seven Sages of the Bamboo Forest in the Western Jin Dynasty, Li Bai of the Tang Dynasty, Du Fu's "Song of the Eight Immortals in Drinking" and so on are all romantic and masterpieces produced by wine.
Water and the Emperor: The Battle between Tea and Wine and the Discussion on the Three Deeds
Just as tea and wine were quarreling, water appeared, and the "Tea and Wine Theory" finally wrote:
Dunhuang manuscript "Tea and Wine"
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Two political disputes between us, I don't know that water is next to me.
Water said to tea, "Why do you two do you have to be angry? Who promises you? Each of you intends to discuss the merits! Words and words are destroyed, and the West talks about the east. The four elements of life are earth, water, fire and wind. Tea cannot be water, what is the appearance? Wine cannot be water, what is the description? Eating dried rice qu is harmful to people's intestines and stomachs. Eating dried tea slices will only sharpen the throat. All things must be water, the root of the five grains. The upper should be dry and the lower should be good or bad. The rivers and rivers are harmonious, and I can pass through. It can also drift the heaven and earth, and it can also dry up the fish and dragon. The disasters in the nine years of Yao's time were only due to me. I was grateful to the world and the whole family followed. (Still) I will not say that I can be saints, so why should the two compete for me? From now on, we must be in harmony. The hotel is rich, and the tea shops are endless. If a person reads a book, he will never be able to be crazy about wine and tea."
透明
We know that the dialogue method in Chinese Han Fu is often the so-called "suppressing guests and extending their masters", but "Theory of Tea and Wine" is a third party who came out to arbitrate. This is a form derived from the ritual of "Three Disciplines of Equity" in the Tang Dynasty.
From the above-mentioned tea and wine quarrels, it is not difficult to find that the most important Confucian, Taoist and Buddhists in Chinese culture all give profound cultural connotations to tea and wine, two daily consumer goods. When they quarrel, they all appear as different cultural representatives, citing different cultural values as their own Zhangben.
"Dunhuang Change Collection"
But in the end, it is still mixed with water. The theory of water is very simple. First, there would be no you without me; second, I hope that tea and wine will be harmonious and live in harmony.
In Chinese history, there have been many quarrels between Confucianism, Taoism and Buddhism. When Buddhism did not enter China, Confucianism and Taoism quarreled hard. After Buddhism came in, both of them opposed Buddhism. This theoretical struggle has always existed.
It is precisely because of this theoretical struggle that there is the metaphysics of the Wei and Jin Dynasties, the Zen Buddhism of China, and the Song and Ming Neo-Confucianism that absorbs Taoism and interprets the essence. These three are the pinnacles of Chinese philosophy and thought, and the pride of Chinese culture.
It is a good thing to have conflicts and struggles in culture. It is not realistic to participate in cultural competition, cultural exchanges, and cultural integration, and to blindly talk about the coexistence of multiple cultures. It is neither realistic nor a view of cultural isolationism and cultural relativism. Only when cultural exchanges can culture provide universal values for the culture of all mankind and can it develop and progress itself.
It's just that the form of communication is influenced by history and the times. Some eras are very barbaric and will bring disaster through war and conflict, such as religious persecution and ideological restraint. In Chinese history, there were Qin Shihuang burning books and burying scholars, and there were also government-organized movements to destroy Buddhism organized by the government to the Tang Dynasty.
However, in ancient China, a relatively civilized cultural exchange method was also developed, and this dialogue was arbitrated through ritualized political means. This is the way of tea and wine debate and water mediation shown in "Theory of Tea and Wine".
By the Tang Dynasty, emperors and governments gradually tended to reconcile the three religions. The method adopted is to hold a ceremony to discuss the "Three religions' valuation". The emperor admitted that all the three religions have an effect on national economy and people's livelihood and moral education.
"Cefu Yuan Turtle"
In fact, during the Northern Dynasties, the emperor had already invited celebrities from the three religions to debate the advantages and disadvantages of the three religions in person. Volume 40 of "Cefu Yuangui": "In December of the second year of Jiande of Emperor Wu of Zhou, the emperor gathered ministers and monks and Taoists, and the emperor raised his seat to argue the order of the three religions, with Confucianism as the first, Taoism as the second, and Buddhism as the last."
In the Tang Dynasty, such debates were often held on the emperor's birthday or important festival. At the end of the debate, the emperor always came out to comment and reconcile, and all the three religions were affirmed. Volume 13 of "Old Book of Tang" "Book of Dezong" records: In April of the 12th year of Zhenyuan (796), "Gengchen, on the birthday of the surrender, he ordered monks, Taoists and civilized officials to discuss the three religions, and he was very happy."
"The Yuan Turtle of the Cefu·Ban Sheng" records the "Three Religions" and says: "Does of people have been promoted to lecture on the Three Religions. At first, if the spears and halberds are facing each other, then like rivers and rivers die together in the sea."
Buddhist monks who can participate in the "Three Destiny of Religion" often add "Speaking the Three Destiny" before their titles. For example, the Japanese monk Yuanren's "A Tribute to the Tang Dynasty for the Tribute to Seek the Dharma" records: "The Bodhi Temple ordered the Zhaofu Temple to worship the Three Destiny of Master Qi Gao to teach the "Nirvana Sutra"... Three on the right street, Huichang Temple ordered the worship of the Three Destiny of Master Wenqi to teach the "Lotus Sutra". People in the city say that this master is the first."
"Bai's Changqing Collection"
Volume 68 of "Bai Juyi Collection" contains an article "Three Religions of Religions" (also included in "Complete Tang Literature" Volume 67), which describes his participation in the "Three Religions of Religions" activity.
It was October of the first year of Yamato (827), on the day of the emperor's birthday, he was summoned to the inner temple of Linde Hall to discuss the three religions of the Imperial Church. The three religions are the secretary-in-chief who gave the purple goldfish bag to Bai Juyi, the Anguo Temple who gave the purple guide to Yilin, and the Taiqing Palace who gave the purple Taoist priest Yang Hongyuan.
Before the debate, a "Preface" praised the ritual of respect and then asked questions by Buddhism, Confucianism and Taoism respectively. When each school asked questions, the other two schools held debates such as "opposite" and "difficulty".
At the end of the ceremony, there was also a "Retreat". Bai Juyi said on behalf of Confucianism: "I am talking about the three palaces, following the old examples before. The court officials often describe their talents and their careers in their lives because of their faults. I have no ambitions and lack of talents, so I am afraid that I will not dare to speak for myself. I am cautious about retreating."
The end of "Theory of Tea and Wine" is very similar to this ceremony, and there is also a "Preface" in the beginning:
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I personally saw that Shennong had tasted hundreds of herbs, and the grains were scored from then on. Xuanyuan made his clothes and spread the teachings to future generations. Cangjie made his writings, and Confucius became a Confucian scholar. You cannot explain it from the beginning and pinpoint the key points. Let me ask who has made meritorious contributions to Tea and Wine? Who is the collective name of honor? Today, everyone must establish a principle, and the strong will first decorate one.
透明
The questions that tea and wine each asked each other were the "question", "difficulty" and "right" in the ritual ceremony. The final harmony of water is actually a "retreat".
Chen Yinke
The "Three Disciplines of the Respect for the Respect for the Respect for the Three Deeds" in the Middle and Late Tang Dynasty has become a form or even a humorous one. In the article "The Relationship between Bai Letian's Thoughts and Behaviors and Buddhism and Taoism":
Wu Jiu has an article "Three Religions on Heng", and his text is a preset question and answer, which is quite similar to the comparison of opera lyrics and music. In addition, the words he explained are generally perfunctory to the theory of "Grade and Meaning". At the end of the article, he said that "the three religions talk about it, inheriting the old examples." However, this article is just a formula that was adapted to the time. Therefore, it is not enough to reflect the idea of Lotian.
It is precisely this way of performing etiquette and not having to be serious about it that the "Three religions' valuation" becomes the "Three religions' fusion". Disputes are the form and harmony is the goal. The emergence of this game has led to the tea and wine with the connotation of Confucianism, Buddhism and Taoism, which also adopt this dramatic debate method.
Since we start with a joke, we will also end this discussion with a joke.
"Queshi"
Gao Yanxiu, a Tang Dynasty man, recorded in "Queshi":
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In Xiantong, Li Keji, the best man, was ridiculous and playful, and was the only one who was born. When Yanqing Festival (that is, the emperor's birthday), the monks (Buddhist) and Huang Dao (Dao) have finished discussing each other, and then advocated the best.
It is possible to reach the Confucian robes and scarves, and the robes are wide and wide, so that they can be promoted to the top. He claims to be respectful to the Three Deeds. The person who sat (sitted beside him) asked, "Who is Sakyamuni, who is the one who is known as the Three Deeds?" He replied, "This is a woman." The person who asked was surprised and said, "Why?" He replied, "The Diamond Sutra says, "Sit and sit." If it is not a woman, why wait for her husband to sit before sitting?"
I asked again who is the Grand Lord? He replied, "It's also a woman." He heard that, without saying anything, and said, "The Tao Te Ching says, "I have great troubles, I have a body." What's the problem with me? If I'm not a woman, why should I have no pregnancy?" The emperor was very happy.
透明
"Queshi"
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又曰：“文宣王（孔子）何人也？”对曰：“亦妇人也。”曰：“何以知之？”曰：“《论语》曰：'沽之哉！沽之哉！吾待价者也！'向非妇人，待嫁奚为？”于是上意益欢。
透明