
书籍推荐丨中国茶文化和日本茶仪式
Sun Ji在《醒来的历史唤醒》(Life·雷丁·新知识桑利亚书店( )中,Sun Ji谈到了古代文化文物,唤醒了成千上万的古代文物在博物馆中,讲述了古代的社交生活,并介绍了涉及社交生活的基本知识,并向读者介绍了基本知识。
作者在文化文物研究和认同方面具有深远的成就,并且擅长使用文化文物和文档之间相互兼容的方法,并易于理解写作风格,揭示了每种工具的起源和演变;它既具有宏观鸟的眼景,又具有详细的发明。在历史时期,所有中国古代文物,例如动物,食物,军事准备,科学和技术,佛教艺术,甚至是其他物品都将恢复模糊甚至消失的历史场景,以帮助读者理解中国材料和文化的常识。本书中使用的数百条图片都是作者手绘的,上面写着严格而详细的图片,生动的图片和文字以及有趣的写作。
“从历史醒来”(以下文本由出版商授权从书中摘录)
茶是世界上三种最大的饮料作物之一,是中国原产地。但是在茶成为日常饮料之前,还有一个阶段,主要用于药用使用。因此,茶的发现与茶水习惯的外观不同。目前,我们只能依靠清晰的历史材料,例如“煮茶(茶)和“在购买茶(茶)”(公元前59年)(公元前59年),人们相信,中国饮酒的兴起始于汉朝西部。 of of of of of save ogg。可以看出,两千年前,巴舒已经以茶而闻名。
从汉朝到南部和北部王朝,饮用茶的风格逐渐在西部和江南地区流行,但原始的喝茶的方式非常不雅。根据埃里亚(Erya)的乔·普(Ju of Jin)的音符,起初,烹饪茶类似于烹饪蔬菜汤。但是,在金朝,开始出现一种更精致的饮酒方法。在Jin 的Du Yu的“ Fu”中,诸如“ Mo一样厚,就像花一样厚,像雪一样明亮”,这表明当时,茶粉不仅被压碎了,而且还众所周知,它可以节省。 “ Benca Jing”“ Ku Tu”,Liang Tao 的注释:“每茶都有香肠,喝酒很愉快。”它也指的是。这种喝茶的方法在六个王朝中赢得了上层阶级的热爱,当时如此多的名人,例如Sun Han,Wei Yao,Huan Wen,Liu Kun,Zuo Si等,都有几种与茶有关的轶事。与这种情况相一致,特殊的茶具逐渐与饮食餐具区分开。
中国最早的茶具出现在东部王朝和南王朝附近。此时,在江苏,郑安格,富士,江西和其他地方生产的粉天堂中,有托盘匹配瓷杯,内部底部凹面和周围的凸起的支架。这种形状基本上与唐朝“茶tuozi”所记住的镀金银茶托盘相同。在千江温州的OU KIRN窑炉遗址中发现的物体中,这种类型的茶水片段。 “福书”说
日本茶文化起源浙江,“陶器的选择是来自东乌的”与这种情况一致。 Ou Kiln是中国最早燃烧茶套的窑炉之一。其产品的釉料颜色为绿色和黄色。尽管玻璃化程度很高,但身体和釉料的组合并不理想。它经常打开冰裂,釉剥离发生。尽管如此,特殊的茶具仍起源于此时。
尽管南王朝和北部王朝喝茶很受欢迎,但这在北部王朝不好。喜欢喝茶的南部王朝在北魏王朝首都卢阳嘲笑,在《 galan唱片》一书中有一个生动的描述。这种趋势在整个中国广泛传播,在繁荣的唐朝期间应该是这种情况。冯·扬(Feng Yan)在8世纪后期在“冯的启示记录”的第6卷中说:“南方人喜欢喝茶,但北方人一开始就不喝茶。在凯纽()时期,有一个禅宗大师推翻了在塔山()的林扬神庙( )的恶魔,他到处忙于Zen,他在夜间饮用茶,所以他在夜间饮用茶,所以他在夜间饮用茶。从那时起,他们效仿并成为习俗。”在九世纪中叶,杨华在“ jing shu”中说:“在远古时代,没有听到茶。自从吉恩和宋王朝以来,吴的人们捡起了叶子并煮了叶子,这是茶粥。从 and 中制作了茶粥。这就是唐朝在当代世界中谈到的,应该是可信的。当然,如果我们在繁荣的唐朝之前收集有关喝茶的历史材料,那似乎很重要。但是首先,这样做会产生幻想,好像此时茶业务已经如火如荼,但事实并非如此。其次,在繁荣的唐朝之前的茶是一种辣而咸的蔬菜汤。 some have known the of the , as Lu Yu said, when tea, "it was still "used with , , dates, peel, , mint, etc., it for a years, or it to it, or it to the foam, and the water the , and the were ." When you boil the tea with these, some even ,汤的味道必须远离后来的茶。
卢Y的“茶经典”
此刻,卢Y和他的“茶经典”出现了。大约764年后,“ Tea ”的最后草稿完成了。这是饮酒趋势开始蓬勃发展的时候。卢尤(Lu Yu)是一个开创性的人物,他是第一个成为趋势的人。 “ Tea ”有三卷和十扇门,并详细讨论了生产,加工,汤,饮酒,餐具以及相关的典故和茶的传说。因为本书记录了茶活动丰富的内容和清晰的结构,所以它将饮酒活动提高到了高潮。 Lu Yu在这一领域的成就得到了普遍认可和确认。歌曲王朝中的梅·亚兴(Mei )的诗说:“自从卢(Lu Yu)出生于世界以来,他在世界上彼此学习了春天的茶。”可以说他受到了高度赞扬。李赵在《唐朝的历史》(825年写)中说,在《茶经典》一书中写了半个世纪,就说江南一个县的茶仓库崇拜卢尤是茶神。唐朝的Zhao lin在北方歌曲王朝的《欧扬·Xiu》( Xiu of the Xiu of the Song of the Song of the Song )的“收集的古代唱片”中,在“铭文记录”中发现了有关卢Yu是茶神的记录。南方的宋朝和Fei Gun的“ ”的fei Gun的《南方宋王朝》还说,茶卖家在茶馆旁边的茶ex雕像,当茶炉旁边是茶炉。中国国家博物馆太小。这个雕像在顶部穿着衣领长袍,底部的长袍,高高的皇冠,双手卷,坐在腿上坐着,端庄。他们的服装不像普通百姓,但不是佛教徒或道教雕像。从伴随着各种茶套的情况来看,上述的茶神应该是(如下图)。这是迄今为止可以确认的唯一(尽管并非所有现实的图像)。
茶神lu yu瓷器
吕在茶的史上发挥了巨大作用。但是也必须看到,他正处于广泛的茶水方法的末尾。正式的优质饮酒方法刚刚开始,不可能立即达到完美的状态。因此,在“ Tea ”中仍然可以看到一些缺点。 1。记录茶蛋糕的过程仍然相对广泛,只有“采摘,蒸,打击,烘烤,烘烤,烘烤,拼接和密封”的步骤。喝酒时,茶蛋糕没有被压碎成非常细的粉末。 “茶经”说:“粉末上方的碎屑就像优质的米饭。”它还说:“绿粉不是粉末。”可以看出,目前不使用非常细的粉末。 2。在“茶经典”中沸腾的茶的方法是在微风炉上的茶壶中煮沸,等到水稍微沸腾,测量茶粉,然后将其倒入锅中的中心,然后用竹子搅拌,然后等到泡沫填充锅的表面,然后将其饮用。这种方法在中部唐朝最受欢迎,此时关于茶的诗通常反映出锅中和底部的情况。例如,“用汤中的一勺水和一把刀被用来搅动颤抖的灰尘”(拜·胡伊的诗); “黄色的雄蕊颜色被油炸,一个碗变成颤抖的粉尘花”(元Zhen的诗)等。“茶经典”也清楚地表明,茶壶是用生铁制成的。苏希(Su Shi)在他的诗中所说的话:“铜和可恶的铁不适合弹簧”。此外,这种方法要求当第二次沸腾时,锅中的水是“弹簧和珠子”,“量与中心一样小,中心降低”。烹饪后,茶粉将不可避免地煮熟,这将减少香气并失去其真正的味道。 3。“茶经典”说,当烹饪茶时,您也应该“调节盐”,以便您仍然喝咸茶,并且您还没有在唐朝之前摆脱旧海关。
在唐纳末期,出现了一种“茶点方法”,它是在茶瓶中烧开水,将茶粉放入茶杯中,然后将沸水放入杯子中以制作茶。该方法首先是在Tang的Su Xiao中看到的。它最初是Su撰写的“ Zhuan”第9卷中的“ Make Make Tang的16种方法”,但本书的其他部分已经丢失了,只有此部分保留在Tao Gu的早期歌曲王朝的“清Yilu”中。该方法特别注意汤的技术,强调水流应该是光滑的,水量应该是适中的,水滴应准确的
日本茶文化起源浙江,并且应不断搅拌以产生宜人的泡沫。因为这种方法可以更好地发挥切碎的茶的优势,所以它成为在歌曲和人类王朝中喝茶的主要方式。
茶菜设备
随着茶粉的普及,茶粉已变得越来越细腻,被称为“金色粉末”。它与称为“ Tea ”(如优质米)的大米非常不同。茶蛋糕的生产变得越来越复杂。目前,最受尊敬的著名茶已从所谓的“扬特茶”(来自西海西部的茶)在唐朝提倡的“ 茶”在福建的江安山口的冯旺山上生产的“贝伊尤恩茶”。 最初是南唐朝的宫殿。它监督了江外茶的生产供皇家使用。进入歌曲王朝之后,风口山区的茶生产区也被称为“ ”。其中,最优质的茶是在该地区的地区生产的,称为“ Tea”。近年来,在福建江县东北15公里的佩奇亚村( )发现了南部歌曲王朝的石雕录制“ ”,并确认了的位置。在宋朝皇帝皇帝统治期间,龙和凤凰剧团是用贝尤恩茶制成的。在伦宗()统治期间,蔡江(Cai Xiang)制作了“小龙组”。在皇帝神经皇帝统治期间,贾·辛(Jia Qing)制作了“米云龙”。在惠宗统治期间,郑·基温甚至将“银色的水芽”变成“七龙珠”更好地到雪”,每个蛋糕的价值为40,000元,这是非常珍贵的。这种茶蛋糕对原材料有极高的要求。它只需要一丝茶,然后使用透明的弹簧用像银线这样的闪亮的光染色。在生产过程中,添加了两个“挤压”和“研究”过程。南部歌曲王朝的赵路里在“ Bielu”中说:在蒸茶芽之后,“小挤压以去除水,然后大挤压以去除糊状物。” “在午夜,将其取出并均匀地揉捏,然后像以前一样挤压,这就是称为挤压。当您彻底击打它时,您一定会在可能的情况下清洁它。”此方法非常独特。人们普遍认为,如果茶汁消失了,茶精英会筋疲力尽,但当时我不这么认为。目前,最佳茶的味道的要求是宋朝皇帝在“达瓜茶”中提出的四个词“甜和甜”。如果没有用尽茶汁,则很难消除略微涩的和略带苦味的味道。此外,目前,茶的颜色是“纯白色是最好的真理”和“如果糊不完全按压,颜色将是蓝色和深色”(“达瓜茶理论”)。
简而言之,这种情况正如赵·鲁里(Zhao Ruli)所说的那样:“如果糊状物还没有完全完成,颜色和味道将是沉重而浑浊的。”按下后,必须将其放入盆地并磨碎。每个彩色茶的球都必须整天磨碎,直到盆地中的糊状物“吞咽并想要被屈服,揉并想变得油腻”,然后“稍微使用龙头和粘贴”(Cai Xiang的“茶记录”)。除了少量的和其他香料外,还应将茶糊与淀粉混合。 “ Yulan”引用“ ”的第867卷:“ Jing和Ba之间的茶被制成蛋糕,并用大米糊制成。”尽管这段经文是否来自Wei的Zhang Yi的“ ”,但它总是反映出在制作茶蛋糕的早期阶段使用的“米饭”。 Lu You您的“进入Shu的记录”在南部歌曲王朝中的第1卷:“旧茶与米粉混合在一起,然后也由二恶英制成。”南部歌曲王朝的陈·尤恩利格(Chen )的第7卷:“林吉·吉(Lin guang Ji·ji·bie ji)的故事”说,“孟加丁Xin茶”是由“详细的白茶”,“羊毛浆果”,“绿豆”,“绿豆”和“米饭”和“米饭”一起制成的,将“干燥”一起干燥,然后磨碎成丝线”。在Yuan王朝中,Hu Sihui的“ ·Zhuan汤汤”说:宫殿中有“味道茶”,这将是“磨碎白茶,,,汤”,并以一定比例地将麝香混合在锅中,将其混合成锅,然后将其混合成锅,并将其混合成锅,并将其打印成一个蛋糕。尚不知道茶蛋糕中有多少淀粉含量。但是,用淀粉添加的茶蛋糕制成的茶必须是乳液,味道很香,因为它有香料。换句话说,汉族和六个王朝的茶基本上是辛辣的汤型,而唐和歌曲王朝的茶基本上是甜美的牛奶型。
由于茶蛋糕的生产是如此精致,因此烹饪技术自然也努力追求卓越。宋朝出现了两种类型的茶斗方法。其中一个专注于鞭打的效果,这是“争取新的战斗并试图鞭打”作为乔·布齐(Chao Buzhi)的诗,这是基于其物理特性的比较。另一种类型的重点是品尝茶的味道,这就是范隆山在他的诗中说的“茶的味道是轻巧,茶的味道是轻的”,这是基于其生化成分的比较。让我们在这里谈论第一种方法。
使用这种方法制作茶的第一步是将其磨碎。首先,烤茶蛋糕并击败它们,使其更容易磨碎极细的粉末,然后将其筛入筛子。 Cai Xiang在“茶记录”中清楚地指出:“当luo很好时,茶漂浮,当厚的茶厚时,水漂浮。”茶粉的浮动和下山是茶斗结果的关键。只有当茶粉非常好时,糊状均匀,汤很合适,水温不高或低,水与茶粉的比率不多,茶杯会提前预热,然后将其冲洗时,搅拌非常彻底,手指和腕部旋转,旋转,吹气是适当的,在杯子中,茶中的茶中的茶具有悬浮式的胶。目前,茶表面上的银小米闪闪发光,雾气飙升,玫瑰的泡沫堆积在碗的边缘,“不动时转动”,“它被称为咬人杯”(“达瓜茶理论”)。这样的茶“杯子上没有水的痕迹”,这意味着梅·亚兴(Mei )的诗说:“我在煮新碗时必须咬杯子。”如果烹饪方法没有正确地完成,茶会被压碎,迟钝,但不是“硬”,汤和花朵褪色,云层杂乱无章,茶和水是免费的,因此粘在杯子的墙壁上并形成水痕,茶会丢失。
由于这种茶斗的方法需要测试水标记,因此在黑色瓷杯上最清楚地出现了白色水痕,这就是Song 的Zhu Mu在“ Fang Yu ”中所说的:“茶的颜色是白色的,当它进入黑色杯子时,它的标记很容易测试。”因此,Cai Xiang指出:“首先取水的人就是错,那是耐用的人就是胜利。”但是,在明朝之后,随着散发淡茶的普及,谈论这种茶斗方法的人们不再非常熟悉。例如,明王朝的王朝金(Wang )将凯西(Cai Xiang)的话变成了“首先失去水分的江安(Jian'an)战斗考试,这是错。”这确实是一个差异,它距离一千英里。歌曲王朝的是最著名的,它以其在福吉安江港镇的江口镇的废墟而闻名。 “茶记录”说:“江安汉(Jian'an)制作的茶记录是黑色和黑色,图案像兔子头发一样。它们的空白略厚,在很长的热量和热量之后很难冷却。这是最重要的事情。”除了兔子发杯外,江窑中的油滴通常被称为“一碗珠子”。那些在黑釉表面上有银色晶体斑点的人称为“银油液滴”,那些带有ocher黄色晶体斑点的人称为“金油滴”。那些周围有蓝绿色光晕的人被称为“ ”,更珍贵。
此外,该地点位于江西省吉安(Ji'an)的宽庄()废墟中的吉窑( Kiln),也是Song 的Black 的著名生产区域。这里发射的黑色瓷杯以山ic的斑点,乌龟景点,木叶图案以及剪纸和泄漏的花朵而闻名。 Spot Black Glaze Cup是一种浅色釉料,上面装有黑色基础釉上的钛。烧结后,釉表面形成羽毛条,就像矮脚山脖子的皮毛颜色一样。 Kiln的图案杯和Jian Kiln的 Hair垫是相似的,并且经常在诗人的著作中进行比较。在杨万利的诗中:“陈·江医生去福建,和他的父亲和妻子一起发送新的茶,“ quail碗”上的“ the“ the“ the“ the the the nod” the Onds of of the Quail the )”的单词在徘徊,兔子的头发是他心中的一碗雪是一个著名的雪地,这是一个著名的言论,这是一个很广泛的图案。打印以显示酱汁的黑纸剪裁图案(下图)。
南部歌曲王国吉窑剪纸瓷茶杯
为什么在茶碗上涂纸剪切图案?事实证明,那时,龙tuan,凤凰城和其他茶蛋糕上装饰着用金箔刮擦的图案。北方宋朝的乌阳十二说:“龙茶的记录·后来的序言”:“宫殿人在上面剪了龙,上面制作龙,凤凰,花朵和植物(指茶蛋糕)。近年来,这特别精致。龙和凤凰城茶是最好的。 ...宫殿人在上面砍金来制作巨龙和凤凰花。”南方宋王朝的李说:“盒子里铸造的黄金的精美性用于使剪裁色带的春季技巧。“因此,吉兹窑中的纸杯杯子应该受到茶蛋糕的风格的葡萄酒,这是por por的。区域会产生黑色杯子,但是在北方燃烧白色瓷器的一些窑炉也燃烧了黑色杯子,尽管这种精致的红茶杯是在杯子的心脏上详细介绍的,它们的外墙通常不是在腹部下方是有意的当时的茶杯必须与持有者匹配。但是,支架主要是由漆制成的,直到现在直到现在都不容易保存,因此,现在看到的许多Song 瓷杯已经与与原始支架相匹配的支架分开了。
南歌朝江窑兔头发图案瓷茶杯
第二种战斗方法是宋朝的“茶战记录”中所述:“在郑赫的第二年三月,两名和三名绅士在一起打了茶,我用朗腾水煮了它,并完成了它。第二个是最好的,一个是最好的,另一个是另一个,是另一个,是另一个是最好的。但是,大和最重要的都是精致的。”应该评估各种茶并确定优越性和自卑。范隆根(Fan )还在“与张敏(Zhang Min)进行茶之歌战斗”中说:“谁能欺骗过去的第一名?十只眼睛看着它和十个手指。”它还可以证明,这种茶斗方法不是由测试水印的顺序标记,而是专注于品尝茶的味道。为了满足这种需求,还为战斗测试而种植了具有良好质量的个别植物。正如歌曲王朝的Huang Ru在“品尝茶的要点”中所说:“茶的本质称为Dou,Ya Dou,第二个是挑选芽。茶芽是最好的,花园里只有一种植物。天上的材料中有特色菜,这是不可能的。”
不制造蛋糕的叶茶,即所谓的松散茶,在茶的历史中始终存在。但是在人民币王朝中,松散的茶变得很流行。元王朝的“农业书”的王Zhen的第1卷说,有三种茶:一种是茶,即叶茶。第二个是粉末茶,但也说:“尽管在南部生产茶,但很少有人知道这种方法。”第三个是蜡茶,它是指装饰着香水油的高端茶蛋糕,但“这种产品只是一种贡献,在人们中很少见。”但是,当元日王朝的人们喝茶(即叶茶)时,他们仍然煮了茶。 “ Yin Shen ”的第2卷说:“首先使用水滚动茶,过滤清洁,加茶芽,然后在太晚时炸。”因此,它仍然与明朝挤压和酿造的方法不同。
在明朝中挤压方法的兴起造成了茶和茶套装的巨大变化。过去,米尔斯,磨坊,齐瑟斯和其他茶套等茶具被放弃且未使用,黑色杯子逐渐损失了动力。相反,“像白色一样白色”的茶套被认为是“可用于茶的颜色,也可以使用最重要的东西”(tu long,ming ,“ yushi”)。在明朝中,甚至在妓院中设置的茶也被用来使用“吹雪茶杯”(“ Jin Ping Mei”的第一章和第二章)。紫色粘土茶具的出现更加引人注目。同时,社会上的不同阶级在喝茶的概念上也有不同的趋势。可以说,明朝出现了两种不同的茶文化。
1。茶馆文化
“ Yushi”说:“茶馆是用一个小房间建造的,被书房包围着,内置的茶套装。它教男孩将重点放在茶套装上长时间并坐在一个寒冷的夜晚中。对安静的人来说,最重要的事情是必须放弃他们。”明王朝的卢·舒恩(Lu )撰写的茶书称为“茶馆记录”。因此,朝着明朝的精致茶艺术可以称为蒂利亚文化。
可以在茶馆里享受茶娱乐的主要人是那些倾向于在学术阶层中隐居的倾向的人。他们鄙视自己的感受,对成名和财富的热衷。其中,茶爱好者也被称为茶树。 from the six in (, , , , , and ) in the Ming their , such as Du Qiong, Xu , Wu Kuan, Zhu Cunli, Shen Zhou, Wang Yang, Du Mu, Zhu , Wen , Qian ,Wu Lun,Wang Lai,Gu ,Xu Cishu,Chen Jiru等。通过挤压和制作挤压方法喝茶的事实已被推动到他们手中。对著名茶的评估和欣赏,制作茶的技能,茶套装的设计和生产等都在不断努力卓越。而且,由于它们具有较高的文化素养,钢琴,国际象棋,书法和绘画等活动,因此燃烧的香气和古代都与喝茶有关,使茶馆在非凡的气氛中笼罩着与前几代人的不同。看一下唐朝卢顿(Lu Tong)的著名诗《谢谢你的新茶》,该诗在喝茶时只谈论一个碗和两个碗,直到七个碗,这有点像为了喝茶而喝茶。在宋朝,谈到茶斗和茶的分享时,我们没有跳出饮酒,饮酒和饮酒圈。只有在明朝的茶馆里,茶才成为典雅味道的象征,也是和平生活方式不可或缺的一部分。
由于明朝中的茶叶人彼此相处,因此他们之间肯定有一些活动来支付诗歌和散文,并用茶交朋友,但他们并没有组成一个有组织的茶群,这是由茶树的隐居和超然的人决定的。 Zhang Yuan of the Ming said in "Tea " ( 1595): " tea is there are fewer . If there are many , there will be noisy, and if there are noisy, there will be noisy. If there are only sips, it is god, the two are , the three and four are , the five and six are , and the seven and eight are ."持有这种命题的茶叶人追求优雅和自我适应。在“单身舒”的指导意识形态下,即使茶馆中的活动并不强调排他性,它们也不是群体。
2。茶馆文化
城市中的大多数人都无法进入学者无法进入的茶馆,他们大部分都是去茶馆。在宋朝中有许多茶店,比安利安()和林恩(Lin'an),他们也经常从事葡萄酒,餐点,说唱等。简单出售茶的茶馆在明朝中才变得更加发达。 “学者”的第24章说:“南京有六到七百家餐厅,还有一千多个茶馆。”一些茶店也有高质量的茶水制作。明王朝的张戴在《陶恩梦想》中说:“在庆宗吉伊尤( )中,有些人擅长开茶馆。弹簧上装满了玉腰带,茶充满了兰花和雪。汤充满了兰花和雪。汤被旋转,没有旧的汤,没有旧的汤;餐厅没有用餐具洗净了时间和时间。许多茶馆成为普通百姓放松的地方。尤其是由于挤压方法简单易用,因此坐在茶馆里是轻松的动作,消耗率低。 There were many in in the Qing "Erli Hall", which means that each had only two cents of tea. The is with a , and there are no group here.
In China, tea was not in the form of . For , the tea party of Zen monks was an event. As , the of tea in China was once by Zen monks. Zen the mind and in , the state of no , no , no joy, no , and unity of and self. In order to you from the dream you enter , you can drink tea to your mind. Later, the of Zen and the on was , and the order of Zen was . At the end of the 8th and early 9th , Zen were again. At this time, (724-814) built a "Zen House" the Lu as a , and " for ", to form a new type of . He also , the " Qing Rules". This book did not exist, but when of Yuan built the in , he Dehui, the abbot of the in to re-edit and it. It was in 1336 and was named "The of the -Zhang Qing Rules". These Zen monks still to in , so they also to tea. There are many in the "Qing Rules" about tea .喜欢:
The "Tea Soup List" was in front of Zhang Monk's Hall, and the still had a of , a bag, a , and went to the abbot to . If you are not , you will be . to the cloud... and a . the order, the guest asked two old to him. to the . A seat is laid in the monk's hall. When the food is gone, the drums are . The bowed to the abbot to enter the hall. to the and sit and burn . The abbot bows to the in front of him, and then to the to the holy monk. Tea is , and the comes out. He bowed to the abbot and left. The holy monk came out from the right, held and bowed three times, and the whole class to the abbot, and gave it two and three gifts. the hall to burn , and for from the upper and lower parts to .
The "tea soup list" here is the "tea list", which is an when the holds a tea party, in to Zen monks, there are also who often the tea party. Some "tea lists" are by . For , the , Yelu wrote the "Tea List", which is shown in 13 of " of Jushi". Later, Zhao Meng wrote " Talks on the Main Tea List", which is shown in " ·Wai ", which shows that tea are still held in Zen in the Yuan . But later, Zen monks more and more about the and doing they , and they less and less about and . "When you are , you will sleep when you are ", "The only looks for the heart", "The West is only in front of you"; the has to this , even the skill of is put aside, and of there is no need to sleep with tea.
At this point, we must the of there was a tea in China. the of is free, the "tea " has in . For , , who was in the same era as Lu Yu, wrote the "Song of Tea" with the "Who knows that the tea is true, but can do this." After the Feng Ji" tells the story of Lu Yu and Chang 's of tea, ", the tea was out, and all the and court drank." Chen Jiru of the Ming said in "The True Draft of Bai " that the , , and of tea at that time was " from the ", but some " still to Lu 's "" and Cai Junmo's "" and that the tea was like this." The of these "tea " is to tea or tea art, which is from what Japan calls "tea ".
Japan is from China. Japan did not tea in the past, and tea was down from China, so Japan does not have the of China tea tea as tree at the . the Heian era, tea had been to Japan, it only had tea in Da'ui and was by the , which had to do with the . In the 12th , , who had twice the Song to seek , back tea seeds and began to tea in Japan. , 's focus is on the care of tea. In " Tea and ", he said: "Tea is an for in the last era, and a for human to the age of human . A is born, which is the gods in the earth; a human is up by human , which is the of ." He also said: "How is tea! The are to the realm of gods and gods, and the are full of food and food to on human . All only one , and each one uses force; tea is just a for all ." tea as the " for all " is to in China; this the of the role of hard- goods.
After , tea in Japan. At first, it in Zen . Later, and the fun of tea, and the trend of tea in Japan. to "Tea " (about the works of the late and or early in Japan), high-level built a tea to hold tea here. After tea and , you have to play a game "Four Ten- Tea", which is a bit like the tea- game in my that is more tea- and taste-like. But at that time, there were not as many types of tea as China. They which of them were " tea" ( to top-tail tea) and which were "non-tea" (other tea) to the . , " the tea set, the food, and the drink to fly. First, three late and the , ten to drink. The face is like the red of frost , and the crazy is like the of the wind and trees. The and add to the of a seat; both and pipes, which shock the of the " ("Tea- and "). But this tea party is to be "" and "" and is an act of the . So when he at the - (1449-1473) of the , he Noria (1397-1471) to the " Tea" in the , which is a tea . Later, (1423-1502) was as the tea party . He the tea , folk "tea " with the , and the of Zen, all , a grass-ann tea style. The word "tea " in was by him, and that it was only "tea soup". that the of the tea was: "One to , the is happy and . ( to Zen in the Tang , 778-897) knew this, but Lu Yu had never come here. When the tea room, they the of and me , and they had the of . When they were , they were , , clear, and , and in the world" (" and "). , its goal is peace in the world; that is, it to the order in .
(1522-1592)
By the mid-16th , (1522-1592) Cao'an tea, it more . He the four of the tea by to ", , and ", and the "" with to "" that the flat and . But he also "", which is in the and law of tea , which is a of under the of Japan. Since Japan was a - , the of arts and was very high and had a great . The tea in the of arts, which has Zen rules and , has been by the tea to a great . said: "The of tea are on the of the , and there are of rules and for all . When the of the tea were tea , they and these rules. They also used this as the of tea " (" "). The tea , which has been down from and has , has very on tea room , tea sets, , , and even . Even when the tea room, you take your left foot first or right foot first; which kind of tea set is on which row of woven in the straw mats laid is the so- "mesh" (the straw mat is 1.9 long and has 62.5 mesh); is the way to pass the air when the tea set; how many sips a bowl of tea be drunk; when to ask and how to ; all must be out to the rules. , both the host and the guest the tea party must give gifts . A tea party takes about four hours. to , one host and three gave a total of 213 gifts this , and they had to be into three forms: true, , and to the . If the of is too many and the are too , it is also a rude . It's . and law, in Japan or China, were used to and order, and the same was true for tea and law. , after Qian Lixiu's third- Qian , Qian Tea the Yuan of on the . The son is "". He the and name of his , and only how many it is, which is a . The other sons not only the of the tea man, but also have to their . tea to his who were in the art and sent to . these , he the and had in this genre.
But the tea is not only with the of a set of red tape, but from the of "tea Zen alone", it has its own of . The of tea the and , and , and a . For , the tea room does not take the and that the world likes, but uses the dull as the tone. The tea- bowl was by works from China , Kiln and other , which is known as the Tea Bowl in Japan; later, to the of tea , the bowl was used. The soil of this bowl was not , mixed with stone , and had black spots on the , which was quite rough, but was by tea . It was a tea bowl and as a work of art ( below). Then tea and made tea bowls by . For , the Le Kiln tea bowl under the of is a low- glaze . It is made by hand a wheel when the blank, so the shape of the is not very . This tea bowl is , with thick walls and dark glaze all over the body, but the is , and there are vague on the glaze .
tea bowl from the Lee era of Korea
For , the tea bowl of the Iron Kiln was under the of the tea man Iron (1544-1615). The shape of this tea bowl is and , and is the "horse- style" ( below).
Times Omoto Kaed Horse Wash Tea Bowl
Other tea bowls such as "shoe shape", " shape", " mouth shape", and "multi- mouth shape" are all quite in shape, and their taste is very from tea sets. Not only that, from a , there are still many in tea . For , the Cao'an Tea Room for tea has a and width of the () of about 70 cm. must crawl in . It is to enter in China. , tea that the tea room is a pure world that is and , and it must be from the world with such a door.所以英语把茶室翻译成Abode of fancy(幻想的屋子)、Abode of (不匀称的屋子)。这里的情趣日文称之为“佗”,正统的茶道称为“佗茶”。佗的含义颇不易界定,简言之,佗就是扬弃俗物,而从禅悦的无相了悟中去寻求毫无造作的清寂之美。可是尽管如此,这种美仍然不能不寄托在世俗的平凡物件上。甚至在进入清净的茶室的客人中,也还要根据其社会地位区分出正客、次客和末客来,更不要说那些不胜其烦的礼节了。所以,茶道标榜的和敬清寂本身就包含着难以解脱的矛盾。而这样的一种矛盾统一体当然不能只被看成是一种饮食文化、一种生活艺术或一种礼仪性的社交活动。它只能像最早向西方世界介绍日本茶道的冈仓天心在《茶书》(1906年)中所说:茶道“是一种审美主义的宗教”。 “是超越饮用形式理想化以上的东西。即:它是关于人生的一种宗教。”“茶室是人生沙漠中的一片绿洲。在那里,疲倦了的征人相会在一起,共饮艺术鉴赏之泉。茶事是以茶、花、画等为情节的即兴剧。”这种走向超现世境界的茶道是日本所特有的,与中国的茶文化存在着质的区别。
日本茶道中饮用末茶,原是从南宋饮末茶的做法中学来的。但中国的饮茶法自元以后有了很大的变化,茶道却一直沿用那在中国已趋绝迹的末茶,因而无法与中国茶事的新发展相接续。日本生产不出像中国宋代那样的高质量的茶饼,却又要保持饮末茶的成规,乃将茶叶直接粉碎为茶末,其色绿,其味苦涩;特别是点出的浓茶,几乎难以下咽。日本人也觉得如果空腹饮这种浓茶恐损伤胃黏膜,所以要先吃“茶怀石”(一顿茶食,包括拌凉菜、炖菜、烤鱼、酒、米饭和大酱汤)垫补之后才饮。虽然这和荣西所说“茶是味之上首也,苦味是诸味上首也”相合,但和中国六朝以前的咸汤型茶、唐宋的甘乳型茶、明清的清茶型茶均绝不相同。同时日本点茶时多不用汤瓶而从茶釜中舀取,与宋代之烹点手法相较,也使人产生似是而非的感觉。
日本茶室
中国没有日本的那种茶道,因为两国的历史背景、社会风气均不同,对茶的认知亦有别,本无足怪。如楚天在《百科知识》上撰文介绍中日茶文化时曾说:“中日茶文化的主要区别,在于其中的'道',中国无,日本有。”“茶道是日本茶汤之道的俗称。日本饮茶之风已兴起七百多年,才由村田珠光从中悟出'道'来。至千利休时,日本茶道的体系始告完成。经过千余年的历史积淀,茶道深深融入日本民族精神,成为日本特有的文化形态。它在交友恳亲的茶会上,形成以主人的茶事做法和客人的茶器鉴赏,及主客心领神会为环节的一整套繁缛复杂的礼仪,既细腻典雅,又莫测高深,同时还对时令、场所、道具、等级、规格的考究费尽心机”(见该刊1991年第12期)。而中国自唐以来,即称“茶为食物,无异米盐”(长庆间左拾遗李珏语,见《唐会要》卷八四)。宋代王安石的《议茶法》也认为:“夫茶之为民用,等于米盐。”南宋的俗谚说:“早辰起来七般事,油盐酱豉姜椒茶”(《夷坚续志前集》卷一)。中国人以务实的态度对待茶。不仅中国平民从不把喝茶视作特殊的“道”,而且连被尊称为茶神的陆羽像有时也逃不脱以滚汤浇头的遭遇;在实行家元制的日本茶人看来,同样会被认为是难以理解的了。