江南茶源潤韓日

周琦

天臺山不僅是江南最早的茶葉栽培地之一，中國茶道思想的發(fā)源地，也是中國與朝鮮半島、日本佛茶交流傳播的圣地，流傳佛教叢林的“羅漢供茶”就發(fā)祥于天臺山寺院。

道家視茶為仙藥

天臺山的茶文化博大精深、源遠流長。早在《山海經(jīng)·大荒南經(jīng)》中就有關(guān)于天臺山的記載。到了東漢末年，江南道教創(chuàng)始人葛玄，入天臺赤城山、華頂山，臨海括蒼山、蓋竹山和寧海丹丘等名山煉丹修道，“植茶之圃已上華頂”，距今已有1800多年的歷史。至今天臺華頂山葛仙茗圃、臨海蓋竹山葛仙茗園尚存，成為公認的江南茶葉最早栽培地之一。

茶自古以來被視為能解百毒的仙藥，《本草》云：“神農(nóng)嘗百草，一日而遇七十毒，得茶以解之。今人服藥不飲茶，恐解藥也”（《格致鏡原》卷二十一引，四庫本，下同）?！痘茨献印吩疲骸吧褶r(nóng)嘗百草之滋味，一日而七十毒，由是醫(yī)方興焉?！保ā吨匦拚驼惐静荨肪硪灰侗静萁?jīng)》，即《神農(nóng)本草經(jīng)》，是中國現(xiàn)存最早的藥物學專著。因此《神農(nóng)本草經(jīng)》對茶的解釋，古往今來一直被視為經(jīng)典。

中國道教更是視茶為“能生羽翼”的仙藥?！暗で瘛笔翘炫_山或臺州的別稱。東晉著名文學家孫綽在《天臺山賦》中說，“仍羽人于丹邱，尋不死之福庭。茍臺嶺之可攀，亦何羨于層城？”唐代詩僧皎然《飲茶歌送鄭容》詩云：“丹丘羽人輕玉食，采茶飲之生羽翼。”詩自注：“《天臺記》云：丹丘出大茗，服之生羽翼。”元代詩人陳基在《小丹丘記》中指出：“昔孫興公賦天臺有曰：‘仍羽人于丹丘，為天臺之別稱?！保ā杜_學統(tǒng)》卷65引）可見，“丹邱”與“天臺”已是水乳交融、渾然一體。

皎然的茶道思想

關(guān)于茶道的書有許多。

據(jù)《中國茶葉大辭典》載：“茶道是以吃茶為契機的綜合性文化活動。茶道之‘道，有多種含義：一是宇宙萬物的本原、本體;二指事理的規(guī)律和準則;三指技藝與技術(shù)。中唐詩僧皎然的《飲茶歌誚崔石使君》首現(xiàn)‘茶道二字：‘三飲便得道，何須苦心破煩惱;‘孰知茶道全爾真，唯有丹丘得如此。”中國臺灣學者吳靜宜在《天臺宗與茶禪的關(guān)系》一文中指出：“中國‘茶道一詞，最早見于皎然《飲茶歌誚崔石使君》詩?！?/p>

皎然（730～799年），俗姓謝，字清晝，湖州（浙江吳興）人，是中國山水詩創(chuàng)始人謝靈運的十世孫。皎然《飲茶歌誚崔石使君》詩云：“越人遺我剡溪茗，采得金牙爨金鼎。素瓷雪色縹沫香，何似諸仙瓊?cè)餄{。一飲滌昏寐，情來朗爽滿天地。再飲清我神，忽如飛雨灑輕塵。三飲便得道，何須苦心破煩惱。此物清高世莫知，世人飲酒多自欺。愁看畢卓甕間夜，笑向陶潛籬下時。崔侯啜之意不已，狂歌一曲驚人耳。孰知茶道全爾真，唯有丹丘得如此?！逼鋵嶐ㄈ徊璧馈叭嫛迸c“孰知茶道全爾真，唯有丹丘得如此”的茶道境界，正是源于天臺宗智者大師“一色一香，無非中道”思想。智者大師在《摩訶止觀》卷一上《圓頓章》中提出了“一色一香，無非中道，己界及佛界，眾生界亦然”的著名命題，意謂中道實相之理，遍布于一色一香等一切微細之物中。這既開啟了天臺宗第九祖湛然提倡“佛法平等、無情有性”之說的先河，又成為“青青翠竹，盡是法身;郁郁黃花，無非般若”這一南宗頓悟禪的主要源頭。所以吳靜宜在《天臺宗與茶禪的關(guān)系》一文中說：“自天臺宗在天臺山發(fā)展之后，中國茶道遂逐漸轉(zhuǎn)為茶禪?！?/p>

“茶禪一味”的策源地

從唐代茶詩看，茶禪一味濫觴于中唐。皎然與陸羽雖是至交，但對《茶經(jīng)》只談“祛疾”不談茶道表示不滿。皎然《杼山集》卷七《飲茶歌送鄭容》詩云：“云山童子調(diào)金鐺，楚人《茶經(jīng)》虛得名。霜天半夜芳草折，爛漫緗花啜又生。常說此茶祛我疾，使人胸中蕩憂栗?！别ㄈ慌c鄭容兩人飲茶論道，說茶主要的功效不在于祛除疾病，而是蕩除胸中憂愁與煩惱，并指出《茶經(jīng)》“即色不悟空”的不足之處。陸羽著重茶藝，皎然認為應(yīng)將飲茶提升至茶禪的境界。皎然《對陸迅飲天目山茶因寄元居士晟》詩云：“喜見幽人會，初開野客茶……投鐺涌作沫，著碗聚生花。稍與禪經(jīng)近，聊將睡網(wǎng)余……”將茶比擬為“禪經(jīng)”，以為茶與禪經(jīng)相近。

最早提及“茶禪一味”的是南宋臺州判官陳知柔。陳知柔《題石橋》詩云：“巨石橫空豈偶然，萬雷奔壑有飛泉。好山雄壓三千界，幽處長棲五百仙。云際樓臺深夜見，雨中鐘鼓隔溪傳。我來不作聲聞想，聊試茶甌一味禪?！保ㄋ瘟直砻窬帯短炫_續(xù)集·別編》卷二中）詩中不僅描繪了雄偉壯麗的天臺石橋作為中日佛茶“羅漢供茶”發(fā)祥地的勝景，而且還首次點出了“茶禪一味”這一茶道最高境界。

宋人高似孫《國清寺泉時有綠蟾蹲崖石西》詩略云：“……山僧惜一茶，自碾仍自煮。相從有覺意，兩悟無凡語。欲分鮮花屏，稍筑松風廡。銅瓶取明月，洗此文字苦?！保ㄋ瘟直砻窬帯短炫_續(xù)集·別編》卷四）說明宋代天臺山國清寺僧人在自制、自碾、自煮茶的過程中，能領(lǐng)悟禪法，超越文字，進入無我的“茶禪一味”境界。

“羅漢供茶”的故事

茶禪一味與中國天臺山特有的佛茶藝術(shù)“羅漢供茶”是和合共生。從皎然《飲茶歌誚崔石使君》“素瓷雪色縹沫香，何似諸仙瓊?cè)餄{”的詩句看，“羅漢供茶”的乳花應(yīng)產(chǎn)生于中唐?！八卮裳┥~沫香”，即茶甌中飄起的白色乳花。這是唐代陸羽在《茶經(jīng)》里記載的一種煎茶法。陸羽《茶經(jīng)·五之出》載：“（茶之）沫餑，湯之華也。華之薄者曰沫，厚之者曰餑，細輕者曰花。如棗花漂漂然于環(huán)池之上，又如回潭曲渚青萍之始生，又如晴天爽朗有浮云鱗然?！?/p>

最早將天臺山石梁確立為中國五百羅漢根本道場的，是晚唐百丈懷海禪師。百丈懷海（749～814年）禪師在《百丈清規(guī)》中不僅確立了天臺山石梁是中國五百羅漢棲真之地，還制定一套供養(yǎng)羅漢的儀軌，使之在中國佛教界產(chǎn)生了巨大的影響。（唐陳翊《唐洪州百丈山故懷海禪師塔銘》）這一清規(guī)在佛教界推行后，天下叢林紛紛仿效，很快風行于全國。

天臺山方廣寺的“羅漢供茶”不僅在當時的宋朝廷里引起轟動，還影響到東鄰日本。

日本最早記載“羅漢供茶”的是日本佛教天臺宗大云寺主成尋（1011—1081年）的《參天臺五臺山記》：“熙寧五年（1072年）五月十九日戊戌辰時參石橋，以茶供羅漢五百十六杯，以鈴杵真言供養(yǎng)。知事僧驚來告：茶八葉蓮花紋，五百余杯有花紋。知事僧合掌禮拜，小僧（指成尋）實知羅漢出現(xiàn)受大師茶供，現(xiàn)靈瑞也。”經(jīng)葛宏、成尋等人宣揚，石橋“羅漢供茶”名馳中外，天臺山石橋遂成為中外品茗觀瀑之勝地。

天臺茶種傳日本、高麗

天臺山的萬年講寺、國清講寺，都是日本僧侶到中國來參訪時最先上岸參拜的地方。如今，日本茶道文化，在日本獨樹一幟，代表著日本傳統(tǒng)文化的結(jié)晶。

早在中唐，天臺山云霧茶就傳播東亞。唐貞元二十年（804年），日本天臺宗創(chuàng)始人最澄入唐求法至天臺山國清寺，師從道邃和行滿，次年回國時，帶去天臺山茶葉與茶籽，種在近江（滋賀縣）比睿山東麓日吉神社的旁邊，成為日本最古老的茶園。日吉神社附近的池上茶園內(nèi)，至今還矗立著一塊高大的《日吉茶園之碑》，記載了最澄在天臺山攜回茶種辟園種植的歷史，這是在日本最早的關(guān)于中國茶種傳往國外的文獻記載。

日本茶道的源頭是榮西禪師，他曾經(jīng)兩度在宋代前來求法，前往萬年講寺求得茶籽、茶樹帶回日本，使得日本的茶文化得以傳播。

南宋淳熙十四年（1187年），日本榮西禪師第二次來華至天臺山萬年寺師事萬年寺虛庵懷敝，留居兩年5個月。其間，榮西深入萬年山、石梁一帶茶區(qū)，了解種茶、制茶技術(shù)和煮茶泡茶方法、茶道文化及其功效。紹熙二年（1191年）榮西回國時，帶去大量天臺山茶種，一路將茶籽分種于平戶、肥前、博多等地，榮西還將茶籽送給京都栂尾高山寺明惠上人，明惠將其種植在寺旁。日本建久三年，榮西用漢文寫就被譽為日本“茶經(jīng)”的《吃茶養(yǎng)生記》一書，大力提倡飲茶養(yǎng)生，被后人譽為日本“茶圣”，并奠定了現(xiàn)今的日本茶道。今日本平戶市木引街富春庵旁立有“榮西禪師遺跡之茶園”，京都拇尾高山寺立有“日本最古之茶園”碑。

道元（1200～1253年），俗姓源，號希玄，京都人。14歲登日本天臺宗總本山比睿山。從天臺座主公圓出家，遍學天臺教義。1214年到建仁寺謁榮西，習臨濟宗。榮西寂后，師事明全。1223年與明全入宋求法，歷游江南名剎。1225年春夏之交，26歲的道元來到天臺山萬年寺，從元鼒住持受法。后師事寧波天童寺長翁如凈，隨侍3年，1227年回國，于越前（今福井縣）開創(chuàng)永平寺，成為日本曹洞宗的總本山。道元回國后，把天臺山石梁“羅漢供茶”也移植到日本曹洞宗總本山永平寺。

據(jù)《十六羅漢現(xiàn)瑞華記》載：日本寶治三年（1249年）正月初一，道元在永平寺以茶供養(yǎng)十六羅漢。午時，十六尊木像和繪像羅漢皆現(xiàn)瑞華。其記又云：“現(xiàn)瑞華之例僅大宋國臺州天臺山石梁而已，本山未嘗聽說。今日本山數(shù)現(xiàn)瑞華，實是大吉樣也。”為此，道元親撰《圖漢供養(yǎng)式文》，記述了這一“靈異事跡”。其中談到榮西兩次在天臺山看到“羅漢供茶”的“靈異事跡”：一次在石梁，一次在萬年寺。

如今，日本許多寺院內(nèi)還保留著“羅漢供茶”的儀式。1983年4月16日至17日，日本長野縣中野市栗和田常樂寺開創(chuàng)400周年舉行法會，就有“羅漢供茶”的儀式。

《三國史記》是一部記述朝鮮半島三國新羅、百濟、高句麗歷史的高麗官修正史，于高麗仁宗二十三年（1145年）由金富軾等以文言文編撰。其中記載：新羅興德王三年（828年），唐文宗召見遣唐使金大廉于麟德殿，并贈予天臺山茶種籽，金大廉帶回茶種籽，始植于韓國全羅南道地理山（今智異山），其地立有“茶始培地”之碑。1999年，浙江大學茶學系韓國留學生李恩京以《中國天臺山和韓國智異山茶樹比較形態(tài)學的研究》為題，經(jīng)3年研究，最后得出韓國智異山茶樹源于天臺山的結(jié)論。

宋元豐時期，高麗天臺宗創(chuàng)始人義天曾擔任高麗使者前來宋朝朝貢，并至天臺國清寺參諸耆宿，從天竺寺慈辨詣天臺教觀，對天臺宗教義領(lǐng)悟深刻，并將茶種籽、天臺禪法與茶儀傳回韓國?？梢娪商炫_茶禪所產(chǎn)生的影響，已經(jīng)擴大到日韓等東亞鄰國。

文化學者孫明霞曾撰文說，日本茶道是中日文化交流結(jié)出的碩果。日本茶文化吸收了中國“茶禪一味”的精神內(nèi)核，發(fā)展出了自己的“和、敬、清、寂”的茶道精神，成為融宗教、哲學、倫理、美學為一體的文化藝術(shù)活動。源于中國的日本茶道，在日本發(fā)展成了完備的體系，得到了發(fā)揚光大。近年來，中國大陸茶人多有赴日訪古，茶界一直流行著“日本回流器皿”，以質(zhì)優(yōu)物美著稱。

中日茶道的互相影響，使得茶道的傳統(tǒng)得以綿延繼續(xù)。前些年，中國天臺山華頂講寺舉行“禪茶雅集”活動。來自日本、韓國、中國（包括中國臺灣）的禪茶界代表，齊聚天臺山品茗論道、體驗交流，認知“禪即茶、茶即禪”圓融不二關(guān)系，感受“江南茶祖、韓日茶源”天臺山云霧茶智慧之芽的魅力。

Mount Tiantai is one of the earliest tea growers in Chinas Jiangnan regions and is the birthplace of the Chinese tea ceremony. It is also the seedbed of the “Buddha tea” communication between China and the Korean Peninsula and Japan. The “Arhat Tea” was born in the temples of Tiantai.

Tea is one of the many things Mt. Tiantai takes pride in. The regions tea culture is recorded in ， written in the Warring States period （403-221 BC） of China. The regions tea history is glorified by Ge Xuan， the founder of the Jiangnan Taoism， who practiced alchemy in the mountains in Tiantai and Linhai about 1，800 years ago. Today， the mans heritage can be tasted in two tea gardens in Tiantai and Linhai.

Tea has been considered an all-purpose remedy in the Chinese culture， and is valued as an elixir that “can add wings to humans” by Taoists. In the old times， Mount Tiantai or Taizhou was often referred to as “Danqiu” （a mountain where deities dwell）. The connection between “Danqiu” and tea and stories about winged immortals can be found in ancient literature.

Taiwanese scholar Wu Jingyi points out in her writings that the Chinese tea ceremony and philosophy was first mentioned in a poem by Jiaoran （730-799）， a monk poet in the Tang Dynasty.

The monks secular name is Xie Qingzou. Born in Wuxing， in present-day Huzhou， he is the 10th-generation descendant of Xie Lingyun （385-422）， widely recognized as the founder of Chinas “l(fā)andscape poetry”.

In one of his poems， Jiaoran made the verdict that “it takes only three sips of tea to reach the ultimate truth” and that “the revelation can only be realized in Danqiu”. What was announced by Jiaoran as the “magic power to reach the ultimate truth” is derived from the thoughts of Zhizhe， a master monk based in Tiantai. The monk preached in a book of Buddhism that the truth was everything and everywhere， laying the cornerstone of the Tiantai sect of Buddhism that has enjoyed a hard-core following since it was born not only in China but also in Japan and the Korean Peninsula.

Jiaoran and Lu Yu （733-804） were good friends， but the former complained that the? by the latter focused too much on the medical functions of tea. A firm believer in the connection between tea and Zen， Jiaoran insisted that the nature of tea be more cultural and spiritual， and that the book of his friend enjoyed an undeserved reputation.

The theory about tea and Zen in one was first proposed by Chen Zhirou， a judge based in Taizhou in the Southern Song Dynasty （1127-1279）. In one of his poems， he depicted the scenic splendor of a stone bridge in Tiantai serving as the birthplace of the “Arhat tea”. How the monks at the Guoqing Temple in Tiantai reached their revelation through their daily tea practices can be seen from a poem written by Gao Sisun of the Song Dynasty when he was visiting the temple.

The tea and Zen two-in-one theory was closely related to the tradition of Arhat tea in Tiantai. The ceremony of Arhat tea practiced by monks at the Fangguang Temple in the depths of Mount Tiantai was not only sensational in the Song royal court， but had far-reaching influences on the tea culture of Japan. The long-time tea communication between Tiantai and Japan explains the fact that the Wannian Temple and the Guoqing Temple in Tiantai are the first worshipping places of visiting Japanese monks.

The fame of the Mist Tea， grown in Mt. Tiantai， reached the entire East Asia in the heyday of the Tang Dynasty. In the year 804， Monk Saicho （767-822）， founder of Japans Tiantai Buddhism sect， arrived at the Guoqing Temple to learn from the master monk there. The next year he returned to Japan with some tea leaves and seeds that eventually gave rise to Japans oldest tea garden， seated in Shiga Prefecture in central Japan.

Monk Eisai， widely recognized as the founder of Japanese Sado （Way of Tea）， visited Tiantai twice in the Song times， and returned to Japan also with tea trees and seeds. His second visit lasted nearly 2.5 years， and became a significant experience of tea cultural immersion. His book about tea， written in Chinese and regarded as the Japanese version of ， laid the foundation of modern Japanese Sado.

The fragrance of the Tiantai-born Arhat Tea can still be tasted at many temples in Japan today， with the ceremony practiced in many ceremonial events.

The research of a Korean student who spent three years in the Tea Culture Department of Zhejiang University led to the conclusion about the origin of Jirisan tea trees in South Korea. In the Yuanfeng period of the Song， the founder of the Tiantai Buddhism sect in Korea visited Guoqing Temple in Tiantai， and brought back tea seeds to Korea where he also shared what he learned about the tea ceremony practiced in Tiantai.

Sun Mingxia， a cultural scholar， pointed out that the tea culture of Tiantai blossomed into a self-contained system in Japan， where the “seeds” are nourished by religion， philosophy， ethics and aesthetics and produced a new， enduring culture that forever inspires.

In 2013， a tea culture seminar held at the Huading Temple in Tiantai， drawing representatives from China， Japan and South Korea， showed to the world how a piece of leave brought three cultures together and heals the hearts of all.