[Abstract] The prosperous Tang Dynasty is the peak of China's poetry creation, but from the perspective of tea poetry creation, it is only the initial stage, but it has a very important position in the history of tea poetry creation in China. The authors of tea poems in the prosperous Tang Dynasty laid the basic style and style of tea poems in later generations: indifferent, frugal, happy-go-lucky, harmonious and quiet, respecting nature, quiet and leisurely, full of Zen. With its unique originality, it has important guiding significance for later poets to create tea and tea affairs.
[Keywords:] prosperous Tang Dynasty; Tea poems; Style; Tea culture; Zen Culture [China Library Classification]. ]ts 97 1/g 124[ document identification number ]A[ article number]1009-3621(2014) 02-0012-00.
The tea culture in China has a history of nearly two thousand years. It can be said that the integration of Confucianism, Buddhism and Taoism has long been a symbol of national life and spiritual thought. Tea culture existed in China for a long time, but the combination of tea drinking and life realm didn't develop until after the Six Dynasties, which was followed by the prosperity of tea literature, among which tea poetry was the representative. The rise of ancient tea poems in China was mainly in the middle Tang Dynasty, and the prosperous Tang Dynasty before the middle Tang Dynasty was a transitional stage. With the gradual entry of tea affairs into the daily life of literati, the number of tea poems in the prosperous Tang Dynasty increased significantly, not only surpassing the previous generation, but also many famous artists began to chant tea affairs in their poems. Although tea poems flourished in the mid-Tang Dynasty, they embodied the basic artistic style and style-indifference, frugality, harmony and tranquility, tranquility and leisure. It was fully reflected in the tea poems in the prosperous Tang Dynasty. Although the number of tea poems in the prosperous Tang Dynasty is not very large, it is undoubtedly the prelude and foundation of the artistic style of tea poems in the middle Tang Dynasty.
First, be indifferent to thrift. Compared with the emergence of a large number of tea poems after the middle Tang Dynasty, there were not many tea poems in the prosperous Tang Dynasty, which also showed that tea drinking at that time was limited to small circles, such as Buddhism, a few literati or the homes of the upper class. Therefore, tea is also a symbol of indifference to fame and happiness, which is the spiritual realm pursued by China literati and the spiritual characteristics of tea drinkers. Lu Yu said in "The Source of Tea Classics One": "Tea is for use, and it tastes cold, but it is for drinking. Most suitable for exquisite and thrifty people. " Wei's description and comment on tea in the poem "Tea Life in Happy Garden" undoubtedly further popularized and explained Lu Yu's words: "lead an honest and clean life, you should not be polluted, but you should be annoyed by drinking dust. This thing believes in spiritual taste. It comes from the mountains. Talking about the reasons for managing the county, I led you to plant a wasteland. Happiness grows with grass. I need to talk to you. " At the beginning of the prosperity of tea poetry, poets in the prosperous Tang Dynasty injected the ideological core of this tea man into their creation. Chu Guangxi, a famous landscape idyllic poet in the prosperous Tang Dynasty, once wrote a poem "Eating Tea Porridge", which said: "The day is full of summer heat, and the birds are quiet. Think of the shadows in the mountains, and solve the clothes in the mountains. A few clouds are in the distance, and I have never avoided the glow. Stay for a long time to eat tea porridge, * * * I eat fern. We won't go far, and we'll be back at dusk. " This poem describes such a scene: the author goes to a friend's house as a guest. In midsummer, the heat is so intense that even the birds hide. Because of the hot weather, it is very quiet around. Although there were tall buttonwood trees for shade, it was still very hot, and he had to unbutton his clothes to enjoy the cool. There are some clouds moving in the distance, but they can't cover the hot sun. The host entertained the guests with tea porridge and fern, and the author didn't go home slowly until dusk. The style of this poem is as simple and elegant as its pastoral poetry, and the artistic conception in the poem, like the words, reveals an elegant and refined atmosphere. Tea porridge is tea porridge, a kind of porridge boiled with tea powder, which is the original way for ancient people to drink tea. We know that in human childhood, tea is unlikely to be regarded as a drink, but more as a food. Processing tea into tea porridge was the main consumption mode of tea at that time. In the Tang Dynasty, Yang Ye's "Chef's Notes" said: "Tea ... was cooked into porridge in the Song Dynasty, and the people of Wu took its leaves to cook porridge. Northerners don't drink much at first, while southerners drink. " [1] Coincidentally, Wang Wei also mentioned this kind of food in his poem "To Wuguan": "Chang 'an Guest House is as hot as boiling, and it is difficult to resist the heat without a cup of tea." This poem also describes the midsummer season. As can be seen from the poem, tea porridge was not a daily necessity at that time, but it was already a well-known wonderful product to relieve summer heat. Wang Wei drinks tea by himself, and there is no shortage of leisure and artistic temperament necessary for tea people. Wang Wei himself said: "There are many sad things in life, and I don't want to sell them to an empty net. "("Sighing White Hair ") The life of being semi-secluded, semi-official, semi-urban, semi-rural, semi-mountainous and semi-watery is his helpless political choice. This is also the reason why he advised those friends who are keen on fame in his poems to "be a farmer" ("Give the Military Attaché") to go home and support the elderly. In the first year of last yuan dynasty (758), he wrote in the poem "Reward Yin Xu's family for never meeting": "I don't know who will solve this matter. You can pour the tea bowl, but you can ride home. Henan Yan also has a poem "Flowers are loose, tea smells through bamboo bushes", which is about drinking tea with friends in a bamboo garden in the mountains. It can be seen that Wang Wei's love for tea is very rare in the prosperous Tang Dynasty, and the freshness and vulgarity of tea are also in line with Wang Wei's simple and elegant poetic style, thus achieving a relationship between Shi Fo and tea literature. Qian Qi, a contemporary poet of Wang Wei, whose ancestral home is Xing Wu, is a holy place for tea production in the Tang Dynasty. As one of the "Ten Talents in Dali Period", Qian Qi has a large number of tea poems. He is good at entertainment, good at poetry, unique in style and indifferent to reason. For example, this song "Zhang Guo Shicheng Imperial House" reads: "In the Prime Minister's screen, there is a topic of Phoenix people, and the article is worried about blind date. When you join the army, you will know that Yanzi is poor. Purple tea in the cup is wine, and green water in the piano is quiet for guests. If you want to know the meaning of lovesickness after parting, I only wish Qiongzhi many dreams. "This poem is a typical singing work. The poet visited the chief executive's official residence, so he wrote this poem, expressing his appreciation for each other and praising each other's lofty and refined. It can also be seen from the poem that replacing wine with tea has become popular in the prosperous Tang Dynasty and has become a symbol of literati's freshness and refinement. When Meng Haoran first arrived in Beijing, he used tea instead of wine in Tomb-Sweeping Day to send away his inner disappointment: "Sitting in an empty hall, thinking of each other, tea instead of wine. Liu Changqing, also known as "Qian Liu" with Qian Qi, also wrote a tea poem "Huifu Temple and Chen Liuguan Tea Party", which is an earlier poem describing tea-related parties: "I feel too addicted to the Internet when I am here on business. Because you know all kinds of magic, you are all in the same strain as the cloud. Sparse bamboo reflects the high pillow, and empty flowers follow the stick. The fragrance floats in the sky, and the day hides in the west. The proud official can only see you, and the true monk is lucky to be with him. It can make you feel at home and never return anything. "This poem describes a tea party in a temple, but most of the participants are literati officials. The first four sentences of the poem are the contrast of the mood changes brought by the temple environment. Usually, busy officials feel "busy" when they arrive at the temple, and feel that their previous hard work is a "fan of the dust net", thus realizing the "magic" truth. "The exquisite ecological and humanistic environment in Buddhist temples also makes people forget the worldly troubles and enter a new realm. A wisp of tea incense curled up and everything was sold out. Even the "proud official" who can't be close to each other in the day has become very happy at this time. This poem undoubtedly praised the important role of tea in the social occasions of literati at that time, that is, awakening the "initial heart" of officials and forgetting the troubles caused by official duties. There are six tea poems written by Du Fu, the poet saint. Among them, the poem "More than Five Poems" (the third poem) depicts General He's forest in Beiyuan, Fan Chuan, which is located outside the Mingde Gate in the south of Chang 'an, and describes the quiet beauty. Reading this poem, a kind of quiet and leisurely artistic conception emerges from the paper: "Sunset terrace, spring breeze drinking tea. The stone pillar leans the pen, and the tung leaves sit on the poem. Emerald sings clothes court, dragonfly sets fishing line. Starting today, I am familiar with it and have no time to go back and forth. " Du Fu's poems mostly describe people's living conditions at that time, but this poem has a fresh and refined atmosphere. On the platform of the Spring Festival Evening, when the wind blew, he sat there drinking tea and chatting, while leaning over the inkstone placed on the stone fence and writing poems on the tung leaves. How complacent! And the leisure before us is long. In the afterglow of the sunset, bathed in the warm spring breeze, sipping tea leisurely and looking at the picturesque scenery, the jade bird stopped singing on the bamboo pole for drying clothes, and the dragonfly stood on the floating fishing rope. A few strokes outlined this quiet realm and revealed a leisurely and elegant taste. This quiet interest and extremely natural and ordinary landscape are exactly what the poet pays attention to, so the poet said that from now on, this feeling is extremely familiar. Du Fu's poetic scene is as ethereal and distant as this poem. The fragrance and high quality of tea set off the poet's noble mind, and let us see another noble and rambling "hermit" image from Du Fu's traditional feelings of worrying about the country and the people.
Second, harmony and tranquility advocate that the description of "tea party" in classical Chinese and poetry precedes nature. In the prosperous Tang Dynasty, tea drinking was not completely popular among the people, so tea was often associated with the elegant collection of literati. At that time, scholars advocated taking tea as wine. Official records of tea banquets can be found in the middle Tang Dynasty. Qian Qi and Zhao Ju once gave a banquet to drink tea in a bamboo forest, but instead of indulging in drinking like the "Seven Sages of Bamboo Forest", they used tea instead of wine, so they could get together to talk, wash their hearts and chat hand in hand until sunset in the sound of cicadas. In order to remember this grand occasion, Qian Qi wrote a poem "Tea Banquet with Zhao Ju": "Under the bamboo, I forgot to say anything about purple tea, and all the guests were drunk. The heart of dust is hard to wash, and the shadows of trees are oblique. "The whole poem uses line drawing technique, and the writer and Zhao Ju hold a tea banquet under the bamboo, cooking and drinking the famous Zizhu tea in Xing Wu, Qian Qi's hometown, and agree that this tea tastes better than Liuxia Xianjiu. After drinking, I have forgotten myself and consciously left the world, with no distractions in my heart and no trace of inner peace. Although the vulgar thoughts have all disappeared, tea is more interesting until the sun sets. This poem depicts an elegant picture of tea tasting. In addition to the fascinating bamboo forest, the poet also takes cicada as the image, which makes the whole poem more and more elegant and interesting. Cicada, like bamboo, was used by the ancients to symbolize noble quality. People try to brush away the dust of the soul in the quiet and elegant natural landscape, abandon all worldly glitz, and accompany with the cool breeze and bright moon, floating clouds and flowing water, and quiet mountains and forests, so that the soul can be purified and sublimated.
Cen Can, a famous frontier poet in the prosperous Tang Dynasty, once wrote a tea poem "Zhu Zhai", which is very quiet and serene, and can also glimpse one of the styles of Cen Can's early works, which is different from the magnificent beauty of his frontier poems. Its poem says: "Jingzhao Xiaozhai is wide, and the court is half full of medicine." European fragrant tea is tender in color, and the window is cold and the bamboo is dry. Sheng Degui, Hua Cunhan. You can look at the official mirror and take care of it. The window is dark with bamboo shadows and the flowers are shady. The king gave a new pen and the grass played with the light. "Cen Can is calm and indifferent. Before he became an official, he lived in seclusion in Songyang Mountain and became a monk for 20 times. This poem is about an official's seclusion, and the life and mental state reflected in it are undoubtedly in line with the poet's pursuit. The name of "Yaozhu" comes from the poem "Xi Lan in Guidong, Yixinmei Xi Pharmacy" in Jiuge, in which "Yao" refers to white matter. This herb can be used to mean that a gentleman does not go along with a villain, or it can mean elegant flowers and plants. Ceng Yun in Ming Shi Wen Zhenheng: "Poppy, ... is indispensable in the medical column." [2] The poems written by Cen Can in his early years when he lived in seclusion in the mountains have not been widely circulated so far, but they have laid a key to his life's poetry creation, that is, the style of naturally diluting the secluded forest, which has always accompanied the poet's creative career. Tea can solve problems, make people feel refreshed and fragrant. This is necessary for the life of literati. In the Ming Dynasty, there was a saying in Wen Zhiming that "a book and a tea stove are full of worries" [3].
Tea is a great pleasure in literati's leisure life, and the vivid descriptions of tea making and tasting in literati's poems of past dynasties are endless. Li Bai, a great poet in the prosperous Tang Dynasty, gave Yuquan cactus tea to a nephew monk, which is a very representative one. This poem (including the preface before the poem) is about cactus tea: I heard that yuquan temple in Jingzhou is near Qingxi Mountain, and there are often milk caves in the caves, where there are many exchanges between Yuquan and white bats. According to the Fairy Classic, bats are fairy mice. After a thousand years, its body is as white as snow, its perch is upside down, and it is covered with milk and long. There are tea and grass everywhere by the water, and the branches and leaves are like jasper. However, Yuquan Gong Zhen often drinks it. He is over eighty years old and looks like peaches and plums. Moreover, this kind of tea is fragrant and slippery, which is different from others, so it can also rejuvenate children and help them live. When I was playing in Jinling, I saw that Zhongfu monk displayed dozens of pieces of tea, like hands, numbered "cactus tea". The new building is on Yuquan Mountain, and I have never forgotten it. Because of the bequest poem, I have to answer it, so I have this work. After the monk died, he knew that cactus tea originated from Zhongfu Zen and Qinglian lay plum. I have often heard of Yuquan Mountain, and there are many caves with milk caves. Fairy mice are like white crows, hanging upside down on the Qingxi moon. Tea gives birth to this stone, and Yuquan does not rest. Genk spilled Jin Fang to moisten his bones and muscles. Clusters are always rolling green leaves, and the branches are connected. Exposed to cactus, it seems to be patting the cliff shoulder. If the world has not seen it, its name will be passed down. Zong Ying is a Zen master. He gave a good article. There is no salt in the mirror. You are ashamed of Xi Yanzi. It's fun to sit in the morning, and sing and broadcast all the days. The style of this poem is very unique in the tea poems in the prosperous Tang Dynasty. Li Bai broke through the traditional singing method about tea cooking or tea tasting, and uncharacteristically described in detail the mysterious and unique growth environment, extraordinary form, personality, function and utility of cactus in his usual foreign language, and described a kind of tea growing in nature as if it were from a different world. Li Bai's unique poetic language "created" the "peerless fairy tea" which is different from other poets' works. From Li Bai's description, it seems that we can imagine that drinking this kind of tea can achieve enlightenment, at least, it can also achieve the effect of prolonging life. This psychedelic presentation of natural products, at least in the prosperous Tang Dynasty, belonged to Li Bai's exclusive interest. This tea poem also has a unique charm because of it. In another poem related to tea affairs, Li Bai accompanied his uncle Dangtu to visit Huacheng Temple to promote the public's clean wind pavilion, which was as unconstrained as the previous poem, but the phrase "treat guests with tea, recommend carving plums on a rare plate" pulled readers back from the above-mentioned "foreign land", showing the real situation of people drinking tea in the prosperous Tang Dynasty, and even wrote Li Bai's tea poem "Carving Plums" (on plum fruit) Third, quiet and leisurely, full of Zen, the Tang people sealed the performance of "Feng Shiwen Ji Jian" Volume 6 "Drinking Tea": "During the Kaiyuan period, there was a demon-reducing teacher at Mount Taishan Lingyan Temple, and Daxing Zen was practiced. Learning Zen is good for insomnia and skipping meals at night. Anyone can drink tea, and people are holding it everywhere. As a result, they will follow suit and become a custom. " [4] This is a record of the prosperity of tea Zen in the prosperous Tang Dynasty. Many monks use tea to help them meditate, not only to help them participate in meditation, but also to worship Buddha with tea. In fact, Zen Buddhism has long listed meditation tea drinking as a rule and written it into the Baizhang rules. The jungle system was established by Zen master Baizhang in Tang Dynasty. The fifth chapter of Baizhang Qinggui Abbot contains "New Life Tea Soup", "Old Fried Point Accepted Second Order", "Mourning Tea Soup" and "Drinking Tea Soup for Ling". Chapter 8 of "Jiela Chapter of Baizhang's Clear Rules" has provisions such as "serving tea", "observing tea in the hall" and "ordering tea in the hall by the abbot", which further promotes the combination of tea culture and Zen. At that time, monks didn't eat anything after noon, because tea could make people feel calm and calm, so it became their most ideal daily drink, which helped monks to meditate, gather their hearts, concentrate their attention and purify their hearts, thus realizing the "bright and clean" Zen realm. The quiet environment of the temple is also conducive to the combination of tea culture and Zen. Buddhist monasteries are mostly in alpine jungles, with clouds and clouds, and tea trees grow more. Zen forest in the Tang Dynasty has always maintained a fine tradition of paying equal attention to agriculture and Zen. Zen monks plant trees, vegetables, tea and make tea. Many famous teas were originally made by Zen monks. Such as Buddha tea and Tieguanyin, are named after Zen monks. Zen forest is very creative in planting, picking, baking, frying and tea tasting. There are records that the Zen master entered the tea garden to collect tea and teach in the tea garden when he crashed, such as Zechuan Monk Bar in Shaozhou and Zen Master Yi Xuan in Linji, Zhou Zhen [5]. Buddhism in Tang Dynasty not only created its own unique Zen culture, but also made the original tea culture in China more mature. Tea and Zen are highly combined in this atmosphere, which is displayed in monks' tea poems. The first thing we see is a large number of poems with tea as friends; Secondly, the combination of Zen and Zen in tea realm. Among them, tea has become the best communication medium between monks and customs, and also the best way to help Zen. The tea affair in the Tang Dynasty was enhanced by Zen, just as Pei Wen's "Tea Narration" said: "Its nature is pure, its taste is pure, its use is boring, and its work is harmonious. Participating in hundreds of products without mixing, the more people drink, the higher. " (Continued Tea Classics) [6] Tea can be integrated with the realm of Zen, tranquility, harmony and silence because of its clean and elegant taste and the effect of relieving boredom and sleeping. Folks, especially literati, have followed this practice of combining tea with Zen, thus forming a situation in which Zen tea has become a common practice. The tea collection of literati in the prosperous Tang Dynasty was often a gathering of literati and monks. Wang Changling's Liu Yuyan in Luoyang and Zhu Gong Tea Collection in Fuxian recorded such an elegant collection: "My good friend told me to stay, and the moon hung in the heavenly palace. Beyond the dust, sweep the green forest. Cut off the county tube, and suddenly the machine is empty. Since Sanxiang is far away, so is it from today. The former residence is in Taihang North, far from the east. There are four things in each, and white clouds are everywhere. " "Tea picking" in the title of the poem refers to a form of tea party. This kind of elegant collection of literati related to tea was very popular at that time, and the worship of tea instead of wine symbolized the moral realm of knowledge cultivation of literati and became a trend. It is also common for poets to record "tea parties" and "tea banquets" and other similar activities. Qian Qi once wrote two related poems, one of which is Tea Party between the Lang Family and the Master of the Sun Family: "I was with my lover, but I forgot to go back to the home of a gifted scholar. Metaphysical talk and seaweed thinking, green tea represents Liu Hua. Look at the clouds on the shore, including the slightest tilt. If Qiao Song meets this, he will never be drunk again. " The second song is "Tea Banquet with Zhao Ju": "Under the bamboo, I forgot to say anything about purple tea, and all the guests were drunk. The heart of dust is hard to wash, and the shadows of trees are oblique. "The former is about a tea party for three people, and the latter is about two people sipping. In the poem, the author shows the scene of literati obsessed with tea drinking tea in an empty spiritual realm. Reading makes people feel unfinished, and common concerns disappear. In his early years, Cen Can also wrote a poem entitled "Twelve Servants of Cui Wen, at the Pass, Stay at the Hong Yu", which reads: "Wen Jun seeks a wild temple and stays at a hotel. Creek on the cold temple is deep, and Jiang Yun holds a cloister. However, the pine forest is quiet and Chai Men is fragrant. It is impossible to win, and acacia grows. "This poem describes the ethereal Zen, with a bleak taste. Sitting alone cooking tea, the lights are dim and isolated, and the rhythm of life is maintained by a wisp of tea smoke. Although this poem is the image of a friend living in a boarding temple, it is undoubtedly mixed with his early experience of seclusion in the mountains and getting along with monks and hermits, which is different from his later style in the desert. Coincidentally, Gao Shi, who was also a great frontier poet in the prosperous Tang Dynasty, also wrote many poems on the same subject, such as "The Teacher's Room with Eyes": "Pigeons fly obliquely, and the meditation room drinks fragrant tea silently. Pour people into the city, pour people into the country, cut off new hair and shave it. Jade ruyi, golden bath bottle, red lips and white teeth can recite scriptures. Wu's words are even more vivid. At sunset, the bell rang, and tin foil curtains hung on the robes. "Gao Shi belongs to the highest rank among poets in the Tang Dynasty, so even writing about monks' tea affairs is still filled with smoke. Drinking tea in the monk's room and watching the white dove is a reversal of the realm of silence. The description of the monk's appearance shows the greatness of the poet's personality. Although the poem points out tea, its original intention is not only tea, but also describes the colorful and interesting life scenes of monks in the Tang Dynasty. It is undoubtedly the most heroic poem in the prosperous Tang Dynasty. It is no accident that tea poetry gradually flourished in the prosperous Tang Dynasty, which is closely related to the tea-drinking custom gradually emerging among literati and monks at that time. After the prosperous Tang Dynasty, "Lu Hung-chien, a Chu man, talked about the efficacy of tea and the method of frying and baking tea. Twenty-four things for making tea sets are stored in a' full cage'. Admire far and near, a good man keeps a pair at home. There are always bears, and they are widely decorated by hung-chien's theory, so tea ceremony is popular and all princes and ministers drink it. " [4] As the saying goes, "Since Lu Yu was born, people learn from each other about spring tea" (Mei's "Miscellaneous Words and Rhymes, Yongshu Pinxin Tea"), tea began to enter literary works on a large scale, and gradually became the representative and symbol of spreading China culture, spirit and influence. From this point of view, the basic demeanor and style laid by tea poems in the prosperous Tang Dynasty are indifferent, frugal, happy-go-lucky, advocating nature, harmonious and quiet, tranquil and full of Zen, which has a unique pioneering spirit and has great guiding significance for later poets to create around tea and tea affairs.
[References] [1] Yang Ye. Chef's handwriting record [M]. Continue to subdivide Siku Quanshu 1 1 15. Shanghai: Shanghai Ancient Books Publishing House, 2002: 524.
[2] Wen Zhenheng, proofread by Chen Zhi. Proofreading of Chronicle of Long History [M]. Nanjing: Jiangsu Science and Technology Press, 1984: 86.
[3] Wen Zhiming. Wen Zhiming collection [M]. Shanghai: Shanghai Ancient Books Publishing House, 1987: 398.
[4] Sealing performance. The story of Feng [M]. Wen Yuan Gus Ku complete book.
[5] Shi Daoyuan. Record of Jingdezhen, Deng Chuan [M]. Taipei: New Style Publishing Company, 1993: 14 1 234. [6] Chen. China tea culture classics [M]. Beijing: Guangming Daily Press, 1999.
Analysis of the Style of Tea Poetry in the Prosperous Tang Dynasty Yang Sheng (School of Tea Culture, Zhejiang A&F University, Lin 'an 3 1 1300. China)
Abstract: The Tang Dynasty was the peak of the development of China's poetry, and the creation of tea poetry played a very important role in the history of China's tea poetry creation. Tea poets in the prosperous Tang Dynasty laid the basic style of tea poems in later generations. That is, an ideal state or order: indifferent to fame and fortune, pursuing simple, harmonious, quiet and natural exploration. The unique innovation in the prosperous Tang Dynasty is of great guiding significance to the creation of tea poems by later poets.
[Keywords:] Tang Dynasty; Tea poems; Style; Tea culture; Buddhist culture