《禪苑清規》中所見的茶禮與湯禮

Tea and Medicinal Soup Ceremonies as Seen in the Chanyuan qinggui

本文以《禪苑清規》為主要資料，配合其他相關文獻，探討寺院的茶禮和湯禮，以及這些禮儀與唐、宋社會生活的關聯。清規對於在什麼時間喫茶、什麼時間喫湯，以及其前後的禮請、茶湯會的準備工作、座位的安排、主客的禮儀、燒香的儀式等，都有清楚細密的規定。其中，禮數最為隆重的當數冬夏兩節（結夏、解夏、冬至、新年）的茶、湯會，以及任免寺務人員的「執事茶湯會」。本文另外一個重點在於探討寺院中茶禮和湯禮與唐、宋社會禮儀的關聯。因寺院生活也是社會生活的一部分，故研究寺院中的茶、湯禮不應忽略世俗社會中的相關禮儀。第四節將寺院茶、湯禮和世俗社會中的禮節做一比對，發現其中部分取材自當時官方的禮節──特別是從朝廷到各州縣衙「食堂」中官員「會食」禮儀，如僧堂茶榜、湯榜、座位的安排、揖禮等──這也可說明宋儒看到寺院的茶湯禮，慨嘆「三代禮樂，盡在於斯」的緣由。從唐、宋時期禪寺的茶禮和湯禮，可反映出佛教寺院與世俗社會之間一種微妙的互動關係。

This paper uses a renowned collection of Chan 禪 (Zen) ''pure regulations'' (qinggui 清規) entitled Chanyuan qinggui 禪苑清規 to examine the importance of tea ceremonies (chali 茶禮) and medicinal soup ceremonies (tangli 湯禮) in Buddhist monasteries during the Tang and Song dynasties, as well as the links between these rituals and the cultural history of that era. The Chanyuan qinggui contains detailed information on how tea and medicinal soup ceremonies were actually practiced in monasteries, including timing, preparation, participants, seating arrangements, dialogue between participants, and the burning of incense. The largest and most prestigious of these ceremonies were held on fixed dates during the summer and winter, or to accompany the appointment of monastic administrative personnel. At the same time, however, it is essential to pay attention to the overlap between monastic ritual and contemporary society. My research reveals that many facets of monastic tea and medicinal soup ceremonies derive from similar ceremonies that were performed when officials interacted at state-run dining establishments. Thus, it seems little surprise that Song dynasty Neo-Confucians praised monastic ceremonies as being emblematic of ancient ritual practice. Taken as a whole, then, the historical development of monastic tea and medicinal soup ceremonies reflects the complex interaction between Buddhism monasticism and lay life.