Chapter 50 Warm a jug of wine under the moonlight

If there is something real about boiled snow, other things can also be left behind. We can use an empty bottle to spread the fragrance of sweet-scented osmanthus tonight. When the sweet-scented osmanthus is gone and autumn is over, we can open the bottle cap and taste it carefully.Put the warmth of first love in an exquisite glass box, and when the youth is over and we are old, we can open the closed lid and feel a warm current, which is enough to comfort our old feelings. There are also many unexpected tastes in it, such as putting moonlight in a jug and drinking it together with a slow fire... There is true meaning in this, which is the realm of the wine fairy.

Once I lived in Lion Head Mountain with my friends. Every evening, I drank to my heart's content under the big stone engraved with "the heart is Buddha". I often drank until the moonlight was full before returning to the monk's temple to sleep. I lived a life like a fairy .On the last day, we were all a little drunk, and we went down the mountain with wine bottles. When we reached the bottom of the mountain, we suddenly felt that our chests were filled with the fragrance of the mountains.Sometimes abstract things can also be perceived by us, and sometimes physical things can also become invisible in a blink of an eye. The years are the proof. When we live, we really feel that we exist. Clouds and smoke are invisible.However, these past events that have disappeared into the invisible can be used to drink, and they will emerge after drinking.

There is a philosophy in drinking, so prepare a lot of appetizers and drink it in a mess; a few grains of peanuts and a plate of dried tofu are the best way to drink with friends; drinking alone Drinking, raising a glass to invite the bright moon, and forming three people with each other, is the best way to drink. As for the best way to drink, in spring, you can drink Wujiapi in front of the rhododendrons in full bloom in the garden; in summer, you can drink beer among the wild trees and flowers; Drunk; in the cold winter season, facing the honeysuckle flowers between the fences, warm a pot of Daqu with wintersweet.This kind of thing has reached the realm where there is nothing to drink with.

Of course, poetry can also go with wine. Yu Wenbao talked about a story in "Poems of Past Dynasties Yu Yin Blowing the Sword", mentioning that Su Dongpo once was in Yutang Day, and there was a scene where a scholar was good at singing. Dongpo asked: "How is my Ci like Liu Qi (that is, Liu Yong)?" The Mushi said to him: "Liu Langzhong's Ci is only suitable for seventeen or eighteen girls, holding a red tooth board, and singing 'Yang Liu'an, Xiaofeng Wanyue'. A bachelor's Ci must be a Kansai man, a copper lute, and an iron board, singing "Da Jiangdong to go'." Dongpo was overwhelmed.

This story can also be referred to drinking. When drinking light wine, you should read Li Qingzhao; when drinking sweet wine, you should read Liu Yong;Others, such as Xin Qiji, should drink sorghum in small sips; read Fang Weng, should drink Daqu in large mouthfuls; read Li Houzhu, it is best to boil ginger juice with Matsu old wine until it tastes bitter; as for Tao Yuanming and Li Taibai, they are suitable for both strong and light, and they can drink wildly. Everything is fine. Drinking pure wine naturally has a real taste, but there is also a taste of not mixing things in the wine.Fan Chengda mentioned in "Jun Luan Lu": "Panyu people make heart word incense, use unopened plain jasmine, wear a clean device, split agarwood thinly, and seal it layer by layer. Overwhelming fragrance." I think that the way to make jasmine heart fragrance is also the way to mix wine, sometimes it is not necessary to mix it directly, so that it can have the real taste of pure wine, and also have the lingering fragrance that pure wine does not have.I have a friend who is good at making wine. When making wine, he surrounds it with sweet-scented osmanthus flowers in autumn.

When we read Tang and Song poetry, we know that drinking is not an easy task. Thinking back to Li Bai's hundreds of poems fighting wine, his momentum was like rushing thunder, and his poems were like a long whale sucking hundreds of rivers.Modern people pay attention to style in drinking, not poetic wine.Yuan Mei mentioned Yang Chengzhai's words in "Suiyuan Poetry Talk": "People with low talent always talk about style, but don't understand humor. Why? Genius does not argue." Drinking and having fun in Qinlou Tavern is a style, and being able to warm up the moonlight of last year until this year's drink is humorous and spiritual, and there is a bit of talent in it.

In the "Vimalakirti Sutra", there is a record of a goddess scattering flowers. When the Bodhisattva was preaching to his disciples, the goddess appeared and scattered flowers between the Bodhisattva and his disciples. The flowers on the disciples' bodies stuck to them like a sticky Q. The disciples were embarrassed, and tried to make it fall with divine power, but it didn't fall.Fairy said: "Those who do not see the Bodhisattva's flowers have already cut off all separate thoughts. For example, people are afraid of time, and it is not convenient for them. For example, because disciples are afraid of life and death, sight, sound, smell, and taste are easy to touch. Those who have left the fear , all the five desires are powerless. If you have not completed your practice, you will spend your body and ears. If you have completed your practice, you will not be able to spend your life.”

This is also not about style, but about spirituality.Although Buddhism emphasizes that wine, sex, wealth, and energy are all empty, I feel that drinking to the extreme can almost reach the realm of Buddhism. Let me ask you, if you can bear the false name and replace it with light drinking and low singing, even if the goddess comes to scatter flowers, you can’t get it The body, the honor and disgrace are forgotten, the past and the past are turned into a wisp of smoke, and the cause and effect are all accomplished. Isn't it the state of the so-called penance and deep cultivation in Buddhism?