Lu Yu was a famous scholar in the middle of the Tang Dynasty and the original founder of tea science in China and the world. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 info He is a disease, the word is gradual, and the word is flawed; A native of Jingling, Fuzhou (now Tianmen, Hubei Province). In the "New Tang Dynasty Book", "Wenyuan Yinghua", "The Biography of Tang Caizi" and "The Whole Tang Dynasty", there are his biographies and introductions.

He is said to have been born as an outcast, and his name says that he used the I Ching for divination when he grew up. He got the "gradual" hexagram of "Jian", and his hexagram had the words "Hong gradually in Lu, and its feather can be used as a ritual", so he took Lu as his surname, took Yu as his name, and used Hong gradually as a character. He was a monk who grew up in the temple after picking up from the river, but he loved to read since he was a child and was unwilling to study Buddhism, so he secretly left the temple and went to a troupe to learn drama and become an "excellent person". In Tianbao (742-756), Lu Yu was appreciated by the Taishou Li Qiwu during a performance. He is not good-looking, stutters and is eloquent, and he is an upright man. At the beginning of the Yuan Dynasty (7 60 years), he moved to Tiaoxi (Huzhou, Zhejiang), called himself Sang Liweng, and kept his books behind closed doors. After he became famous, the imperial court appointed him as the prince of literature, and later changed to Taichang Temple Taizhu, but he did not go. Zhenyuan (785-804) died (1).

The above introduction to Lu Yu does not mention the year of birth, only the year of death, because most of Lu Yu's biographies, including Lu Yu's own autobiography, are written like this. However, in the past 30 or 40 years, when discussing Lu Yu, scholars in China, including Hong Kong and Taiwan, have marked Lu Yu's birth year with a definite date according to their own opinions. Due to the different bases of each person, the year of Lu Yu's birth is also different, so there are many different years. I will mention this point in my special study of Lu Yu in this book, so I will not discuss it further here.

Lu Yu is very knowledgeable and a very knowledgeable scholar. He may have been influenced by the idea of "not being named, not staying behind" at that time, and in his studies, he was like Qing Tian and Cui Zixiang said in the "Couplet of Lu Yu": "Jing Wu prepares the calendar, and the terroir is catalogued"; "Seeking Freedom in the Wild, Edited by Jiang Shang's Petition" (2), he continues to explore and accumulate knowledge not only from books but also from nature and society, so his coverage is very wide, and his writings are also diverse. Here is an example of manuscripts written before the Yuan Xin Chou (761). According to Lu Yu in his "Autobiography", his poems mainly include "Four Sorrowful Poems" and "The Unclear Fu of the Heavens". The manuscripts include 3 volumes of "The Deed of Monarchs and Ministers", 30 volumes of "Yuan Jie", 8 volumes of "Jiangbiao Four Surnames", 10 volumes of "Chronicles of the Characters of the North and South", 3 volumes of "Wu Xingli Official Records", 1 volume of "Huzhou Thorn History", 3 volumes of "Tea Classic", 3 volumes of "Zhan Meng", and so on. In fact, this is only a small part of Lu Yu's writings, that is, based on the Lu Yu bibliography at hand, there are also three poems, such as "Lu Yu Cui Guofu's Poems", "The Fisherman's Words" by Lu Yu, Yan Zhenqing, Zhang Zhihe, and others, and Lu Yu's "Hongzhou Yuzhiguan Poems" in the later period. In addition, there are "Zhushan Ji", "Wu Xing Ji", "Wu Xing Tujing", "Huqiu Mountain Ji", "Huishan Temple Travel", "Lingyin Tianzhu Second Temple Ji", "Wulin Mountain Ji" and other local chronicles; Tea books include "Gu Zhu Mountain Records", "Tea Records", "Spring Products" and "Destruction of Tea"; Other works include "The Biography of the Five High Monks", "Jiaofang Lu", "Yunhai Jingyuan" compiled with Yan Zhenqing and others, and "Lu Yu Collection" compiled by Wu Xing (1).

According to Lu Yu's above-mentioned bibliography, it is not difficult for us to determine that Lu Yu is not only a tea expert, but also an outstanding poet, primary school expert, biographer, historian, and geographer. In addition, he also wrote some plays when he was a good man, and he wrote them well, so he was also a playwright and calligrapher. In many respects, however, he has more and greater works and achievements in the three areas of tea science, historiography and geography. In this regard, Ouyang Xiu pointed out in the "Collection of Ancient Records" that Lu Yu "wrote a lot of books" in his life, but except for the "Book of Tea", none of the other books were passed on (2), and the cover was covered by the "Book of Tea", mainly by his achievements in tea science. Because of this, shortly after Lu Yu's death, as contained in the "Supplement to the History of the Tang Dynasty": "The potters in Gongxian County, most of whom are porcelain puppets, are called Lu Hongchuan, buy dozens of tea utensils, and get a Hongchuan." It is not good for the people of the city to sell tea, and they pour it out" (3); The statue of Lu Yu is enshrined as the god of tea.

Lu Yu's achievements in tea science are mainly the book "The Book of Tea". The Book of Tea has a total of more than 7,000 words, divided into three volumes and ten sections, on the volume: the source of one, talking about the characteristics, names and qualities of tea; The second tool is the tool for picking tea; Sanno Made, talking about the types of tea and the method of harvesting. In the volume: The Four Vessels, which introduce the utensils for cooking tea. Volume II: Five Boils, which discusses the method of cooking tea and the quality of water; Six drinks, talk about the custom of drinking tea; Seven things, a collection of records, stories, and effects of tea; Eight out, list the important tea producing areas and tea in the country; Nine strategies, is to talk about which tea sets, tea utensils can be omitted; Ten pictures, that is, to teach people to use silk silk to copy the "Book of Tea" Zhang hanging. As for the "Book of Tea," whether in mainland China, Hong Kong, or Taiwan, there are many treatises, but we believe that Mr. Chen Binfan's three titles in "On the Book of Tea": "Encyclopedia of Tea," "Treasure House of Tea Culture," and "Classics of Tea in the World" (1) are more appropriate to explain the historical and practical significance of the book.

As for the age when the book "The Book of Tea" was written, like Lu Yu's birth year, there are also different opinions. In 1958, Professor Wan Guoding, a Chinese agricultural historian, set Lu Yu's "Book of Tea" as written around the first year of the Qianyuan Dynasty (758) in the "Summary of the Book of Tea," and many people who studied and discussed the "Book of Tea" thought that they had also proposed a definite date for Lu Yu's "Book of Tea." According to the author's approximate statistics, in recent years, in addition to the Wanguo Ding Shangshu, there are also "Shangyuan Xinchou" (761), "Baoying Guimao" (763), "Guangde 2" (764), and the first draft "was written before 761, and later revised for the first time in the second year of Guangde, and the third draft was completed after the 8th year of the Great Calendar (773)" (2).

The desire of people to make sense of what is not clear about history is generally understood. However, if someone said in the Song Dynasty Chen Shidao's text that he had seen four versions of the "Book of Tea," especially the "Seven Things," the contents were different in complexity and simplicity, he contacted Lu Yu to participate in the book "Yunhai Jingyuan" edited by Yan Zhenqing, and believed that after Lu Yu finished compiling it, he would "absorb nutrients from it and add it to the Seven Things of the "Book of Tea," and it would be purely speculative to determine that Lu Yu had made another repair to the "Book of Tea" this year. Unless we find definite evidence for historical doubts, I generally advocate the opinion of Wan Guoding, saying that it is better to live roughly.

Mei Yaochen, a famous poet in the Northern Song Dynasty, pointed out in his poem: "Since Lu Yu was born in the world, the world has met for spring tea." (1) In fact, the tea affair did not start with Lu Yu, and Lu Yu's contribution to the tea industry was also after the book "The Book of Tea" was handed down. Therefore, for Lu Yu and his "Book of Tea", Ouyang Xiu commented correctly: "The cover is a book for tea, and it has been since its beginning"; Lu Yu created a precedent for writing books and theories on tea, and summarized and improved the relevant experience and knowledge of tea into a specialized science, thus creating the earliest tea science in China and the world. Before Lu Yu, as described by the late Tang poet Pi Rixiu, drinking tea in the old days "must be cooked with it, no different from a husband who sipps vegetables" (2). In today's colloquial language, in the past, drinking tea was like cooking vegetables and drinking soup, and it was very unsophisticated. "New Tang Dynasty Book" Lu Yu's biography contains: Yu "wrote three scriptures, the origin of tea, the law, and the utensils, and the world is good to know and drink tea." That is to say, in addition to the contribution of tea science, Lu Yu and his "Book of Tea" also play an important role in improving tea drinking technology and promoting the development of tea production and trade,...... So the tea ceremony was popular. "How is the tea ceremony done? Chen Shidao of the Song Dynasty said in the preface to the reissue of the "Book of Tea" that since then, "from the palace province, down to the Yili, outside and Rongyi Barbarian, the guests feast and enjoy, pre-Chen; The mountains are based on the city, and the merchants are the ones who start with them" (1). In a word, under the influence and advocacy of Lu Yu and the "Book of Tea", tea drinking and tea culture have further developed rapidly throughout the country.

Before the Sui Dynasty and the early Tang Dynasty, although the north also knew that there were a few people drinking tea, after all, tea and tea love were flourishing in the south and belonged to a regional cultural phenomenon unique to the south. After the middle of the Tang Dynasty, as Lu Yu said in the Book of Tea: "The time is soaked in customs, flourishing in the national dynasty, the two capitals (Chang'an and Luoyang, the eastern capital) and Jing and Chongqing, thinking that it is the drink of the house" (2); Not only in the south, but also in the Gyeonggi region of Middle Earth, its admiration for tea is not to the same extent as that of Jing and Chongqing, the homeland of tea drinking in China. "Liangdu" is a city, what about the situation of drinking tea in the northern countryside at this time? Li Jue of Mu Zongshi said: "Tea is food, no different from rice and salt, and it is owned by people, and it is the same as that of people from far and near." It is difficult to give up the beard when it is exhausted. Between Tian Lu, the hobby is especially keen. (3) This means that at that time, not only the northern towns but also the rural areas were "the same customs" as the whole country, and tea was regarded as an indispensable necessity of life like grain and salt, and even the demand for tea in the rural areas was "especially preferenced" in some places compared with the cities. In some of my past articles, I have pointed out that "tea, as a cultural phenomenon of the Chinese nation or of our country as a whole, was formed after the Tang Dynasty." At present, I still believe that the cultural content of tea, which was developed from the earliest Bashu, then to Bashu and Jingchu, and then to the south of the Jianghuai River, is a kind of regional or Miao barbarian culture, and that the common cultural content of the entire country and nation, which is really standing in the middle of the Yellow River and is called "the same customs from far and near," was formed and established after the Tang Dynasty.

When we talk about the formation of Chinese tea culture in the Tang Dynasty, we cannot but talk about the formation of tea ceremony culture as one of its cores. As for the meaning of tea ceremony, as well as the meaning of tea culture, there are many different theories, and I don't know which one is appropriate, so let's explain it according to our understanding - that is, the way of drinking tea (both material and spiritual). The term "tea ceremony" originated in our country. In the above "Feng's Wenjian Ji" of Feng Yan, it has been mentioned that "the tea ceremony is a great trip"; But this is not the earliest record. Judging from the existing documents, the earliest word "tea ceremony" may be contained in the poem "Drinking Tea and Singing Cui Shi Envoy Jun". The sentence has the saying "I know that the tea ceremony is all true, only Danqiu has to be like this" (1). The poem was written at the end of the 8th century, and the poem was written in the mid-to-late 8th century, with a difference of more than ten or twenty years, but they all show that we have derived and existed a new cultural phenomenon of tea ceremony in the middle of the Tang Dynasty in the second half of the 8th century at the latest. In connection with what I said above, it is very clear that the tea ceremony in China appeared in this period neither early nor later, which is directly related to the advent of the "Book of Tea". Because since the tea ceremony is a way of drinking tea, this kind of "way" is undoubtedly first embodied through certain tea drinking activities. If there is no tea, there is no tea ceremony if you don't drink it or if you drink it without paying attention to it.

Before Lu Yu, drinking tea was the same as "sipping vegetables", so naturally he would not pay much attention to the Tao, and he would not be very popular if he had a Tao. However, after Lu Yu summed up and advocated how to make tea leaves, how to cook them, what tea utensils should be prepared, and how to drink them through the "Book of Tea," the drinking of tea was improved and developed from a simple epidemic prevention and treatment to quenching hunger and thirst into a specialized skill and knowledge.

So, can we talk about Lu Yu's "Book of Tea" according to the Feng Yan, "the method of sencha, the twenty-four things of making tea utensils", because of the tea ceremony, think that the tea ceremony culture originally mentioned in the Tang Dynasty is just a kind of tea drinking material culture that only talks about how to sencha utensils? No. Because the tea ceremony culture is not produced in isolation, it is a secondary culture that emerged on the basis of the previous tea culture, and it is the concentrated embodiment of the material and spiritual culture of tea in tea drinking. Also taking Lu Yu's "Book of Tea" as an example, although the word "tea ceremony" is not mentioned in the "Book of Tea", as pointed out by Feng Yan, there is "The Book of Tea" to have a tea ceremony and a great practice of tea ceremony; Therefore, to a certain extent, we can also regard the "Book of Tea" as the first monograph on the tea ceremony in China. In addition to talking about how to choose tea, choose water, use fire, set utensils, and drink tea, the "Book of Tea" also mentions "tea is thrifty" and "a person who is most suitable for drinking" (1). That is to say, in the "Book of Tea" and the original tea ceremony, Lu Yu and everyone mentioned that harmony has a spiritual side at the beginning while paying attention to the method of drinking tea, and this spiritual side does not come from other things, but happens to be inherited from the accumulation of tea culture. The "Book of Tea" proposes that tea drinking is "the most suitable person who is thrifty and virtuous", in other words, it requires tea drinkers to cultivate their minds and cultivate their temperament when drinking tea, and to be such a person. Lu Yu's "Book of Tea" in the way of drinking tea requires to be a person of fine practice and frugality, if traced back to its origin, we from the "Book of Jin" Huan Wen and Lu Na to tea and fruit hospitality and wine and regard it as a "vegetarian industry", you can find its roots. Of course, at that time, when Lu Yu and Jiaoran advocated the tea ceremony in the Tang Dynasty, the spiritual connotation of the tea ceremony culture was not just a requirement to be a person who was "frugal and virtuous." In the 8th century, after Lu Yu's "Book of Tea", another tea book of the Tang Dynasty, "Tea Narrative", summarized the characteristics of tea and tea culture: "its character is pure, its taste is clean, its use is clean, its use is clean, its merit is harmonious, it is not mixed with hundreds of products, and the more people drink and are high", these sentences are more direct on how to better enjoy life in the tea ceremony materially and how to cultivate oneself spiritually.

My Japanese alumnus, Professor Yukihiro Kurazawa of the Faculty of International Culture at Kobe University, recently wrote in a preface to the Japanese tea ceremony culture, "The Japanese tea ceremony was born in China, and her mother was the Chinese tea ceremony" (1). According to Dr. Teng Jun of the Department of Japanese Language of Beijing University of Foreign Languages and Chinese Studies, in "An Introduction to Japanese Tea Ceremony Culture," there was no problem that tea and tea culture were transmitted from China to Japan roughly in the "late 8th and early 9th centuries." If this is a good time, the time when tea was transmitted to Japan was also the time when the word tea ceremony and we said that the tea ceremony culture of the Tang Dynasty appeared two or three decades later, the Chinese word "tea ceremony" and the connotation of tea ceremony were also transmitted to Japan together with Chinese tea seeds and tea varieties. What needs to be mentioned here is the transmission of the tea ceremony in China and Japan, and the historical facts and the conclusion of Mr. Yukihiro Kurazawa quoted above are so wonderful and coincidental: the Japanese tea ceremony was indeed born in China, and it should be said that it is the "only daughter" of the Chinese tea ceremony, and since marrying Japan, the tea ceremony has been extended and developed in the territory of Japan, but in its homeland of China, although the actual tea ceremony that pays attention to the way of drinking tea has survived for a long time, the "tea ceremony" in the name of the tea ceremony like Japan seems to have appeared and shined in the middle of the Tang Dynasty for a period of time. It has not flourished. (To be continued.) If you like this work, you are welcome to come to the starting point (qidian.com) to vote for recommendation, monthly pass, your support, is my biggest motivation. (To be continued.) )