徐藝珈
茶之流派--續(xù)9（2017年7月12日）
The tea-ideal of the Sungs differed from the Tangs even as their notion of life differed. They sought to actualize what their predecessors tried to symbolise. To the Neo-Confucian mind the cosmic law was not reflected in the phenomenal world, but the phenomenal world was the cosmic law itself. ?ons were but moments—Nirvana always within grasp. The Taoist conception that immortality lay in the eternal change permeated all their modes of thought. It was the process, not the deed, which was interesting. It was the completing, not the completion, which was really vital. Man came thus at once face to face with nature. A new meaning grew into the art of life. The tea began to be not a poetical pastime, but one of the methods of self-realisation. Wangyucheng eulogised tea as “flooding his soul like a direct appeal, that its bitterness reminded him of the aftertaste of a good counsel.” Sotumpa wrote of the strength of the immaculate purity in tea which defied corruption as a truly virtuous man. Among the Buddhists, the southern Zen sect, which incorporated so much of Taoist doctrines, formulated an elaborate ritual of tea. The monks gathered before the image of Bodhi Dharma and drank tea out of a single bowl with the profound formality of a holy sacrament. It was this Zen ritual which finally developed into the Tea-ceremony of Japan in the fifteenth century.
正如同唐宋在思想上的相異一樣，宋的茶道也與唐代的茶道不同。宋人試圖將前人只作為象征來(lái)看待的東西變成現(xiàn)實(shí)挑豌。在宋理學(xué)家眼里程储，理想世界并不能反映宇宙的規(guī)律，因?yàn)槟莻€(gè)世界正是宇宙規(guī)律的本身谆扎。天命并不是重要的事情——畢竟涅槃重生是必定會(huì)發(fā)生的事情矿瘦。在茶道的思想中，永恒僅僅只是在描述思想和風(fēng)格永不停歇的變幻這樣一個(gè)事實(shí)稻轨。它是一種過(guò)程，而非一種手段雕凹，而這正是奇妙之處殴俱。它是圓滿的政冻，但并非人們最終所追求的完滿，是追求過(guò)程中不可或缺的步驟线欲。每個(gè)人從出生第一瞬間就開(kāi)始與自然直接接觸明场。由此產(chǎn)生了一種新的藝術(shù)理念。茶開(kāi)始從一種詩(shī)意的消遣發(fā)展為一種自我認(rèn)識(shí)的方式李丰。Wangyucheng稱贊茶“有洗滌靈魂的能力苦锨，它的清苦使人想起接受到別人真心勸告的余味”。Sotumpa則認(rèn)為茶中那種無(wú)瑕純粹的精華能夠使人保持高尚的情操趴泌，維持高潔的德行舟舒。在佛教徒中間，尤其在南方的教派里嗜憔，納入了許多茶道大師魏蔗，他們構(gòu)想出一套精巧的茶藝儀式。修行的和尚在每次冥修前都會(huì)聚在一起痹筛，從一個(gè)簡(jiǎn)樸的茶碗中飲下茶湯莺治，肅穆得如同圣餐會(huì)。而這種儀式正是之后十五世紀(jì)日本茶道儀式的母體帚稠。
Unfortunately the sudden outburst of the Mongol tribes in the thirteenth century which resulted in the devastation and conquest of China under the barbaric rule of the Yuen Emperors, destroyed all the fruits of Sung culture. The native dynasty of the Mings which attempted re-nationalisation in the middle of the fifteenth century was harassed by internal troubles, and China again fell under the alien rule of the Manchus in the seventeenth century. Manners and customs changed to leave no vestige of the former times. The powdered tea is entirely forgotten. We find a Ming commentator at loss to recall the shape of the tea whisk mentioned in one of the Sung classics. Tea is now taken by steeping the leaves in hot water in a bowl or cup. The reason why the Western world is innocent of the older method of drinking tea is explained by the fact that Europe knew it only at the close of the Ming dynasty.
?不幸的是十三世紀(jì)時(shí)蒙古部落的突然崛起導(dǎo)致了中原文化的荒蕪和中原對(duì)于元代皇帝殘暴統(tǒng)治的臣服谣旁，最終毀滅了宋代文化幾乎所有的果實(shí)。到十五世紀(jì)中期滋早，稚嫩的明王朝試圖復(fù)興這些文化榄审，可惜一直被自身內(nèi)部的矛盾所困擾，直到中國(guó)十七世紀(jì)時(shí)再次淪陷于滿族人之手杆麸。禮儀和習(xí)俗已被改到面目全非搁进。將茶碾壓成末的步驟已被遺忘。一位明代的評(píng)論家十分惋惜宋代經(jīng)典中描述的茶筅樣式已經(jīng)失傳昔头。飲茶的方式轉(zhuǎn)變?yōu)樵诒蛲胫幸詿崴畞?lái)浸泡茶葉饼问。因而我們發(fā)現(xiàn)，西方世界對(duì)傳統(tǒng)飲茶方式的無(wú)知恐怕是因?yàn)闅W洲人僅只接觸過(guò)明朝的茶文化的緣故揭斧。
