Chapter 10 1. Tea and Culture-2
5. "Fujian Tea"
Sponsor: Fujian Provincial Tea Society Editor-in-Chief: Lin Guitong Domestic Unified Serial Number: CN35-1111 Format: 16 Issue: Quarterly Issue Scope: Public Issue Address: Foreign Trade Center, Wusi Road, Fuzhou City (postal code:
350001) "Fujian Tea" is a technical publication, which was founded in 1979 and has published 43 issues, each of which is about 48 pages.The journal has columns such as scientific and technological discussion, experimental research, technical 571 tea culture lectures, scientific and technological essays, foreign scientific and technological abstracts, business management, literature and history materials, etc., focusing on reporting research results, practical technology and production management experience, etc. There are a lot of reports in literature on special tea and special tea, which have local characteristics.
There are many papers and technical articles, with high theoretical level and strong practicality, which are very popular among readers.The journal is suitable for scientific and technical personnel, teachers and students of colleges and universities and management personnel to read.
6. "Tea Science Bulletin"
Organizer: Tea Research Institute of Fujian Academy of Agricultural Sciences Chief editor: Lin Xinjiong Domestic unified serial number: CN35-1116 Format: 16 Issue period: Quarterly Publishing range: Public distribution address: Shekou, Fuan City, Fujian Province Tea Research Institute of Fujian Academy of Agricultural Sciences ( Zip code: 355015) "Tea Science Briefing" is a technical publication, which was founded in April 1960 and has published 127 issues so far. It is one of the most published publications among domestic tea publications.Each issue is about 40 pages.The journal mainly publishes research reports, test summaries, production experience, etc. on tea tree cultivation, tea garden soil and fertilizer, tea machinery and processing technology, tea tree physiology and biochemistry, tea tree protection, tea economy and trade, tea area experience, etc., and also publishes a certain number of Tea Science and Technology Translation.This journal contains a lot of primary literature on scientific research, which is suitable for scientific researchers at all levels and teachers and students of colleges and universities to read.
7. "Tea Newsletter"
Organizer: Hunan Tea Society Editor-in-Chief: Liu Jiyao Domestic Unified Serial Number: CN34-1106 Format: 16 Issue: Quarterly Issue Scope: Public Issue Address: Tea Research Institute of Hunan Academy of Agricultural Sciences, Gaoqiao, Changsha City, Hunan Province (postal code: 410145) "Tea Newsletter" is a technical publication. It was founded in March 1962 as a bimonthly publication. It was discontinued in July 1966 after publishing 26 issues. After the resumption of publication in March 1979, it was changed to a quarterly magazine. At present, a total of 72 issues have been published, each with 64 pages.The journal adheres to the principle of equal emphasis on popularization and improvement, and publishes research papers and test reports on tea tree cultivation, tea tree varieties and breeding, tea tree protection, tea making and tea machines, physiology and biochemistry, tea history, etc., and has "special technical lectures" , "Technical Advisor", "Tea District News", "Translation" and other columns.In addition to written reports, tea advertisements were also published.
The journal has a large information capacity, strong practicability, and is closely integrated with reality. It is suitable for scientific and technical personnel, teachers and students of colleges and universities, management personnel, and skilled workers to read.
8. Sericulture Tea Newsletter
Organizer: Jiangxi Sericulture and Tea Research Institute Editor-in-Chief: Yang Zidui Domestic Unified Serial Number: CN36-1110 Format: 16 Issue: Quarterly Issue Scope: Public Issue Address: Liangjiadu, Nanchang County, Jiangxi Province Jiangxi Silkworm Tea Research Institute (Postal Code: 330202) "Sericulture and Tea Newsletter" is a comprehensive technical periodical. It was created in June 1976 as the 771 tea culture periodical. Now it has published 60 issues, each issue has about 40 pages.The journal mainly publishes articles on sericulture and tea academic papers, scientific and technological achievements, basic knowledge and production and management experience, among which tea literature accounts for about 70%.This journal is suitable for sericulture and tea science and technology workers to read.
9. "Tea News"
Organizer: Taiwan Tea Industry Association Editor: Xu Qiqin Taiwan Provincial Periodical Registration Number: Bureau Edition Tai Zhi Zi No. 4368 International Standard Serial Number: ISSN0253-8881 Format: 16 Issue Period: Monthly Issue Scope: Public Issue Address : Room 9, 10th Floor, No. 165, Nanjing West Road, Taipei City, Taiwan Province "Tea News" is an information publication. It was first published in April 1957. It has published a total of 663 issues, each with 12 pages.Mainly report Taiwan Province and the world's tea industry market, technological trends and tea news.Strong dynamic, new information.It is suitable for junior and intermediate technical personnel and tea trade workers to read.
10. "Tea Art Monthly"
Sponsor: Lu Yu Tea Art Center Editor-in-Chief: Lin Jingnan Taiwan Provincial Journal Registration Number: Bureau Edition Tai Zhi Zi No. 2645 Format: 16 Issue: Monthly Issue Scope: Public Issue Address: 2nd Floor, No. 62, Hengyang Road, Taipei City 10003, Taiwan "Tea Art Monthly" is a popular science periodical. It was first published in December 1980. Now it has published 110 issues, each with 8 pages.It mainly publishes tea making, tea drinking art and tea culture, etc., and has a column of "Memorabilia of Tea Art" to report news of tea art activities.Suitable for tea workers and tea lovers to read.
(Wang Zipei)
The relationship with the wedding, in simple terms, is the application and absorption of tea or tea culture as part of the etiquette in the wedding.In fact, the infiltration or absorption of tea culture into weddings is related to the custom of tea drinking in my country and the etiquette of treating guests with tea.Because a wedding is not only a form of announcing to the society or requiring the society to recognize the marriage relationship, but also a "reception" for the bride and groom to recognize relatives and friends through a banquet.Therefore, on a festive day of marriage, it is usually the day when the two close relatives and friends of the marriage party gather together, and the guests come to offer tea. In this way, the wedding will naturally form an indissoluble bond with tea.Therefore, from this perspective, the relationship between tea and weddings can be traced back to the era when tea drinking became popular in our country.However, what I want to talk about here is not to treat guests with tea during the marriage process, but to use tea directly as a ceremony in the wedding ceremony.
As we all know, monogamous marriage was born after the emergence of private ownership at the end of primitive society, and it was accompanied by the fact that when a man married a woman, the man had to exchange or buy the woman with a certain bride price.Since marriage is related to the lifelong happiness of men and women, for most parents of men and women, although the bride price has certain economic value, the auspicious things that ward off disasters and bless the blessings are more important and more important.Tea has a special meaning in the betrothal gifts of various ethnic groups in our country.On this point, Lang Ying of the Ming Dynasty explained in the "Revised Draft of Tea Culture Chapter in July 971": "If you grow tea, you can't transplant it. If you transplant it, you won't come back to life. Therefore, women are hired, which is called eating tea. And hired Those who use tea as a gift, see its meaning.” Literally, it seems that it only talks about the meaning of tea in weddings, and has nothing to do with the inclusion of tea in wedding gifts.In fact, with a little analysis, we can figure out the development process of tea in marriage etiquette.
"Seven Revisions" is a work in the Jiajing and Longqing years of the Ming Dynasty. From it, we can see that the tea in the bride price at that time was no longer listed as a daily necessities like rice and wine, but endowed with feudal The meaning of "congyi" in marriage thus exists as a symbol of the whole wedding or dowry.That is to say, in ancient Chinese weddings, tea has gone through two stages: the "general gift" of daily life and the "important gift" representing the whole wedding and bride price.As a selection of daily necessities, as recorded in "Feng Shi Hearing and Seeing Records": the ancients also drank tea, "but it is not so much that people are drowning today, and it has almost become a custom when the days and nights are exhausted", probably no later than this This book was written in the middle of the Tang Dynasty.As for the primary dowry gift, commonly known as "women's employment", it is called "eating tea", which is most likely after the Song Dynasty.Because, according to research, in the wedding items before the Tang Dynasty, there were things that reflected the superiority of men and women, but there were no gifts that required women to "be consistent".The Song Dynasty was the most prosperous period of Confucianism or Taoism in my country.The rulers of the Yuan Dynasty also advocated Confucianism as "the state is", advocating "preserving the principles of nature and destroying human desires". Therefore, the moral concept of requiring women to marry their husbands and "consistent with one end" will not be before the Song Dynasty, it is likely to be the Southern Song Dynasty and the Southern Song Dynasty. This stage of the Yuan Dynasty was initiated by Taoists.Tea was planted in ancient my country, as Lu Yu said in "The Classic of Tea":
"Every art is not real, but planting is rare." Due to the limitation of the level of science and technology at that time, it was generally believed that tea trees were not suitable for transplanting, so most of them used tea seeds to grow tea directly.However, as the "Tea Classic" said, the ancients in our country only believed that tea trees were "planted but rarely luxuriant", and did not think that tea trees could not be transplanted.However, in order to carry the idea of "congyi" into the wedding, the Taoist scholars called the habit of planting tea live at that time as "untransplantable", and listed tea as an essential item among many wedding supplies. The most important gift, so that the tea can symbolize or represent the meaning of the whole wedding.Nowadays, many rural areas in our country still refer to engagement and marriage as "receiving tea" and "eating tea", the deposit for engagement is called "tea gold", and the bride price is called "tea gift", etc. These are the relics of the old wedding in our country. .Here are some customs of using tea in weddings of various ethnic groups in my country.
Engagement, also known as betrothal engagement, betrothal engagement, sending engagement, small engagement, sending wine and having tea, etc., has many folk names, and almost one of them is used in each place.In the old days, engagement was an important ceremony to determine the marriage relationship, and only after this stage was the marriage contract established.Engagement ceremonies vary greatly across the country, but one thing is common, that is, the man must send a certain gift to the woman's family to seal the marriage.For example, in the rural areas of Beijing, Tianjin and Hebei, engagement is also called "giving small gifts". Among the small gifts, apart from jewellery, clothing, wine and food, tea is indispensable. Therefore, in the old days, girls were asked if they were engaged?Also known as "receiving tea".After giving a small gift, after a certain period of time, a big gift will be given (in some places, giving a big gift is combined with the wedding), also known as "giving a bride price".Clothes, jewelry, and money given by a big gift are more than those given by a small gift; depending on the family situation, the amount can be as much as twenty-four or thirty-two.However, in the big gift, no matter how the family is, some symbolic gifts such as tea, dragon and phoenix cakes, dates, peanuts, etc. are also indispensable.
Of course, tea also has the meaning of "congyi".After the woman receives the bride price from the man's family, she will also send the dowry and dowry immediately. After these procedures, the engagement is considered complete.The woman's dowry also depends on the family's economic conditions, but no matter what, a pair of tea caddy and dressing box cannot be saved.
As a symbol of "congyi" in weddings, tea was mainly popular among the Han people in the past.However, most ethnic groups in our country have the habit of adoring tea. Therefore, the custom of using tea as a gift in the wedding ceremony of Chapter 181 Tea Culture is also popular among all ethnic groups.For example, when the Wa people in Yunnan get engaged, they need to give three "dupa" (engagement wedding): six bottles of "clan wine" for the first time, no more and no less, and some tea, plantains, etc., the quantity is not limited.
The second gift of "neighbor wine" is also six bottles, which means that the neighbors have agreed and can prove the marriage.The third time I gave the "open door wine", only one bottle, which was specially given to the girl's mother to drink when she prayed for her daughter at night by her pillow.The Naxi people in northwestern Yunnan call engagement as "giving wine". In addition to giving a can of wine, they also send two cans of tea, four or six boxes of sugar, and two liters of rice.Some of the Bai people in Yunnan do not use tea for engagement, but most of them are the same as the Han people, and tea is indispensable in gifts.For example, in the ceremony of "sending the eight characters" of the Xishan Bai people on the Erhai Lake in Dali District, tea was included in the gifts given by the man to the woman.For example, if a man and a woman of the Bai nationality living in Eryuan can get married if they pass the "horoscope", the man will send "one piece of cloth, three pieces of pork (one piece with tail), one piece of ham, one piece of sheep (killed), and tea leaves to the woman's family." Two taels, a silver ring, a pair of earrings, some cash, and an 'eight-character post'."
The woman accepted the gift, and the marriage was considered settled.The engagement gifts of the Bai people living in Yunlong are "four packs of clothing, two catties of tea, half a piece of pork or a leg" and so on.
As for the use of tea in welcoming or wedding ceremonies, some of them are used as gifts, but they are mainly used for the "cup of tea" and "hehe tea" for the bride and groom, or the "thank you tea" and "recognition tea" for parents and elders. "Wait for the ceremony.Therefore, some places also directly call marriage "drinking tea".The "eating tea" of the Han people is the same as the gift of tea for engagement. Tea here has the meaning of "congyi".For example, when the Bai people in Dali District, Yunnan get married, on the second day after the bride gets married, the groom and the bride get up in the morning, first offer tea and wine to their relatives and elders, then worship their parents and ancestors, and then the husband and wife have a reunion dinner together, and then withdraw the shed to announce The wedding is over.When the Bai nationality in Eryuan gets married, the first day is usually to greet relatives, the second day to be a guest (officially entertaining guests), and the third day to be a guest (the bride pays a visit to guests); the newlyweds serve tea to the guests on the third day.During the reception, the man will also give gifts to the bride, her parents and brothers respectively.The gifts for the bride are mainly the clothes worn by the bride on the day of marriage; two pieces of cloth are given to the bride’s parents, and the others are mainly pork, mutton, wine and tea, which are food for the bride to thank guests; the gifts for the bride’s younger brother are "Half pot of wine, two taels of tea, one side of pork."Obviously, when the Eryuan Bai people get married, the tea is not given to the bride and her parents, but only to her younger brother. This kind of tea does not have the special meaning of the Han people in the wedding.In this regard, the marriage customs of the Pumi people in Northwest Yunnan can also be cited as an example.The Pumi people are fond of tea, and it is very complicated for them to go from engagement to marriage. It takes two or three years to get married after engagement.The Pumi people in the Ninglang area still have the ancient custom of "snatching marriages" when they get married.The two families of the man and the woman first negotiated the date of marriage in private, and the girl was still asked to go out to work at that time. The man sent someone to approach the girl secretly, and then suddenly "robbed" the girl and left.While running, he yelled loudly: "A certain family invites you to have tea!" The relatives and friends of the woman quickly caught up with the "retaken" girl when they heard the sound, and then officially held the wedding ceremony at home.It is very clear that the so-called inviting everyone to "drink tea" here is obviously not the same thing as the "drink tea" mentioned in the wedding customs of the Han nationality.Another example is the Yugu people in the northwest. On the first day of marriage, the bride is only taken into a small tent specially set up, and the woman stays with the bride overnight.In the morning of the second day, we had butter fried noodle tea and held a ceremony for the bride to enter the big tent.When the bride enters the big tent, she should first offer a hada to the Buddhist altar in the main room and butter tea to her mother-in-law;The most characteristic among them is the etiquette of presenting lamb shank to the groom, which is actually an activity performed by singers during the feast.The ceremony begins with two singers, one holding a lamb shank with a handful of wool, and the other serving a bowl of tea, with a large piece of ghee and four small pieces of ghee in the middle of the tea bowl.Tea represents the sea, and a large piece of ghee represents the mountains, and then raps and sings everyone's favorite "Yao Da Qu Ge" ("sheep shank" in Yugur language).Here, in the marriage ceremonies of the Yugur people, tea only represents the sea.
As mentioned above, most ethnic groups in our country are fond of drinking tea; weddings of various ethnic groups in our country are colorful, and in every process of marriage, tea is often inseparable from the etiquette.Therefore, the examples cited above are just a drop in the ocean. If all the tea culture phenomena derived from weddings in our country are collected, it will be an extremely gorgeous scroll of historical customs.
(Zhu Zizhen)
When tea was used as a sacrifice began, our ancestors seem to have not made any special research.It is generally believed that the utilization of tea is from medicinal use to drinking, and a series of tea cultural phenomena are derived from drinking.That is to say, only after tea became a daily necessities, was it gradually used or absorbed into our country's etiquette system, including funeral rites.The Ming vessels used for burial in our country are called "Death Vessels" in "Shi Ming", which are mainly objects that "help life and send death, and commemorate the end".As for sacrificial rites, as Ruan Yuqi in the Eastern Han Dynasty chanted in his mourning poem: "If you don't want to eat good food, you can order wine to fill the cups." These are the things that the deceased enjoyed and liked most during his lifetime.From the verses quoted above, it can be roughly seen that when our country was roughly in the Eastern Han Dynasty, at least in the north at this time, tea had not been used as a sacrificial ceremony.
The use of tea as a sacrifice in our country is to treat guests with tea, and it gradually emerged after the Jin Dynasty.Judging from the literature records, as Han Hong of the Tang Dynasty said in "Xie Cha Biao":
"Laughing at the master and respecting the virtuous, he will buy tea when he hears it; Jin officials love guests, so they can share tea." In my country, tea is used to treat guests and give tea to each other. It was originally popular in the Jiangnan area of the Three Kingdoms and the two Jin Dynasties.Therefore, tea as a sacrifice will not be earlier than this period.As for the official record of using tea as a sacrifice, it was not found until Liang Xiaozixian's "Book of Southern Qi".The book "Benji of Emperor Wudi" contains an imperial edict in July of the eleventh year of Yongming (AD 493): "I am spiritually careful not to use animals as sacrifices, but only cakes, tea, dried rice, and preserved wine. The heavens are noble and humble, and the salt is the same." This system." Emperor Wu of Qi Xiao Yi was one of the few rulers who were relatively frugal in the Southern Dynasties.Here, in his will, only cakes and tea were offered as sacrifices spiritually, which is the earliest record of tea as a sacrifice in existence, but it is not the beginning of tea as a sacrifice.The use of tea as a sacrificial offering in funeral commemoration originated among the people, and Xiao Yi absorbed this folk custom into the funeral rites of the ruling class, encouraging and promoting this system.
The use of tea as a funeral offering is just one type of ritual.In our country's sacrificial activities, there are also sacrifices to heaven, earth, ancestors, gods, immortals and Buddhas, which cannot be exhausted.
The time for tea to be used for these sacrifices is roughly the same as the time for funerals mentioned above.For example, there is such a story in Jin's "Shen Yi Ji": It is said that there was a man named Yu Hong in Yuyao who went to the mountain to pick tea one day, and met a Taoist priest who led Yu Hong to Waterfall Mountain and said: I am Danqiuzi (legendary) I heard that you are good at cooking and drinking, and I often want to get some to try.There are big tea trees in the mountains, and you can help pick them. I hope that when there is leftover tea in the future, please leave some for me.After Yu Hong returned home, "because of setting up a memorial ceremony", every time he sent his family into the mountain, he could also get big tea.In addition, there is also such a legend in "Yi Yuan": the wife of Chen Wu in Shan County, was a widow with her two sons when she was young.She likes to drink tea. There is an ancient tomb in the yard. Every time she drinks tea, she has to pour some tea in front of the tomb to make a sacrifice.The two sons are very annoying, saying what does the ancient tomb know?It was a waste of time to dig up the grave, but my mother tried hard to persuade me to stop.One night, I had a dream in which I saw a person saying: "I have been buried here for more than three hundred years. Your two sons have repeatedly tried to destroy the grave. You protected me and gave me good tea. Don't forget to pay a little." At dawn, a hundred thousand coins were found in the yard, which seemed to have been buried in the ground for a long time, but the ropes on them were new.After the mother told the two sons about this, they felt ashamed and prayed more frequently since then.Through these stories, it is not difficult to see that tea was widely used in various sacrificial activities during the Second Jin and Southern and Northern Dynasties.
However, the examples mentioned above all happened in the south. As for the period when tea was widely used as a sacrifice in the Yellow River Basin and the north, it is generally believed that it was after the unification of the country in the Sui and Tang Dynasties, especially after the popularity of drinking tea in the north in the middle of the Tang Dynasty. .This point can also be seen from the tribute tea system in the Tang Dynasty.Tribute tea is a tea specially prepared for the imperial court.my country's tea as a square product has a very early history of paying tribute; however, the establishment of a special tribute tea base - Gongbai, only appeared in the middle of the Tang Dynasty.The tea of the Tang Dynasty, as described in Zheng Gu's "Shuzhong" poem: "a thousand points of dew on the Mengding tea bed, and a stream of spring on the flowers and paper." "First", and pay tribute every year.However, due to the small quantity of Mengding tea and the difficult road to Shu, the tribute bakery in the Tang Dynasty was still located in Guzhu, which is close to the canal and national highway in Yixing, Changzhou, and Changxing, Huzhou.The reason why Gongbai was selected in Yixing and Changxing counties has something to do with the better quality of the tea produced here, but the main thing is that it is as chanted in Li Ying's poem: "Five journeys in one month and four thousand roads, when the time comes You must arrive at the Ching Ming Banquet"; you must arrive before the Ching Ming Festival. "Qingming Banquet" is a feast after the end of the Qingming Festival. Therefore, it is false that "the Qingming Banquet must catch up with the Qingming Festival" is true.Therefore, although we cannot distinguish whether the court or the people in the north put tea as a sacrifice first, at least from the above-mentioned tribute tea system, we can see that in the middle of the Tang Dynasty, the use of tea as a sacrifice in the north was almost as important as that in the south. .
Tea as a sacrifice, whether it is respecting heaven and earth or worshiping Buddha and offering sacrifices to ancestors, is more devout and particular than tea as a gift.All the tea leaves that the royal family used for ceremonies were high-quality tea leaves that were paid as tribute, and even those that were used for offering sacrifices to Buddha in ordinary temples always tried to select the best tea leaves.For example, it is recorded in "Man Ou Zhi": ""Juelin Yuanzhi" worships the third class of harvest tea: thunder pods for hospitality, day lily belt for self-serve, and purple antler incense for Buddha. The top cover is for Buddha, and the bottom is for Buddha. For self-serving.” Many temples in southern my country grow tea, and the tea they receive is paid for by pilgrims, secondly for the Buddha, and thirdly for their own use. Generally, they are used for the above three purposes, but they are more enamored for worshiping the Buddha.
In ancient my country, tea was used as a sacrifice, and there were generally three forms: pouring tea into tea bowls and cups; putting dry tea only without boiling; putting teapots and teacups as symbols without putting tea.But there are exceptions. For example, Xu Xianzhong of the Ming Dynasty wrote in "The Collection of Stories of Wu Xing":
"The Emperor Taizu likes Guzhu tea. I order it today and offer thirty-two catties as an annual tribute. On the second day (before) of the next year in the Qing Dynasty, the county officials will pick it up and make it. They will go to Nanjing Fengxian Hall to burn incense."There are similar records in the county annals of Yixing.That is to say, after Ming Yongle moved the capital to Beijing, Yixing and Changxing, in addition to paying tribute to Beijing bud tea, also had to offer dozens of catties of tea to the ancestral hall two days before Qingming.
Many brother ethnic groups in our country also have the habit of using tea as a sacrifice.For example, the Blang people in Xishuangbanna, Yunnan, before the 1950s, although they were influenced by Dai culture and believed in Theravada Buddhism, their beliefs and sacrificial activities in primitive religions such as nature worship and ancestor worship still exceeded Buddhist activities.The nature worship of the Blang people is most prominently the worship of gods, ghosts and spirits. They believe that the sun, moon and stars, wind, rain, thunder and lightning, mountains, forests, rivers and roads, village houses, birth, old age, sickness and death, crops, livestock and poultry are all dominated by gods and ghosts.According to rough statistics, there are more than 80 kinds of ghost names that they usually pay homage to.
As for agricultural sacrificial activities, they are even more frequent. From burning mountains to clearing land to harvesting and entering warehouses, a series of sacrificial activities are held.All the above-mentioned sacrifices generally only use three kinds of sacrifices: food, bamboo shoots and tea leaves, which are divided into three parts and placed on banana leaves; pigs and cattle are only killed in larger sacrificial activities.Another example is the Bunong people of the Zhuang branch in Wenshan, Yunnan. They worship fewer gods and mainly worship the "Old People's Hall", "Dragon Tree" and "Earth Temple".The Elderly Hall is located in the village, where Shennong's 781 Tea Culture Tablet is enshrined.Earth temples are generally built on the edge of villages, while Nagarjuna is on a slightly further hillside.The sacrificial activities of the Bunong people, such as sacrificing the land, on the first and fifteenth day of each month, each family in the village takes turns to light lamps and offer tea in the temple, praying for the god of the land to protect the safety of people and animals in the village.The sacrifices are very simple, mainly using tea.It is particularly worth mentioning that the rather unique funeral tea is not a sacrificial offering. The Naxi people living in Lijiang, Yunnan, no matter men, women, old or young, put some silver powder, tea and tea into the mouth of the deceased before dying. Rice grains, they believe that only in this way can the dead reach the "divine land".For this custom, it is generally believed that the above three represent money, drink and food respectively; that is, if you have food, drink and wealth during your lifetime, you can also go to a good place after death.
The use of tea as a sacrifice in sacrificial activities can be said to be a subculture with feudal superstition derived from the development of tea culture.Tea was added to the sacrificial offerings only at a later stage in the development of sacrificial offerings in our country, and it also had a certain positive significance in reducing the waste of sacrificial offerings and meeting the needs of the public.However, after all, it can only be a historical social phenomenon with relatively low human productivity, science and culture. "Shangshu" and other ancient books mentioned: Sacrificial words are observed, the observers come to the end, and people and things come to the gods.With the development of society and the improvement of human's ability to understand and transform nature, the "personnel" in society and people's concept of "God" are constantly changing.The fact is also the same. With the continuous development of national construction, fundamental changes have taken place in our country's sacrificial offerings, so that the above-mentioned sacrificial activities have become historical relics.Being determines consciousness.We cannot predict whether sacrifices will disappear in social life in the future, but we can be sure that even if there will still be sacrifices or the etiquette of using tea as a sacrifice in the future, the feudal superstition elements in the past will inevitably follow people's minds. Elimination of feudal consciousness.Therefore, the content of tea sacrificial offerings that have been and are disappearing is rediscovered here, in order to comprehensively describe the historical road that tea culture has traveled.
(Zhu Zizhen)
Buddhism was founded in the 6th to 5th centuries BC by Sakyamuni, the prince of Kapilavastu in ancient India (in present-day Nepal).It was first introduced into my country from the Western Regions.But the official spread of Buddhism in my country was still in the early Eastern Han Dynasty.It was not until the Wei and Jin Dynasties, especially the Southern and Northern Dynasties, that there was a great development.However, the outstanding development of Buddhism, especially the temple economy, was still in the Sui and Tang Dynasties, especially in the heyday of Tang Dynasty.
It is said in history that "tea flourished in Tang Dynasty and flourished in Song Dynasty".The prosperity of tea in the Tang Dynasty was based on the development of Buddhism, especially Zen.According to "Fengshi Hearing and Seeing Records", in Kaiyuan, Lingyan Temple in Mount Tai promoted Zen Buddhism.Learning Zen is for insomnia, and does not eat overnight, but only allows drinking tea. "People cook and drink everywhere in their arms. From then on, they follow suit, and it becomes a custom."
"Zen" is a transliteration of Sanskrit "Zenna", which means "mind training" or "quiet consideration" in Chinese.It is very easy to fall asleep when you close your eyes and think quietly, so drinking tea is the only way to sit in meditation.It can be clearly seen from the above that it is precisely because of the "Great Prosperity" of Zen Buddhism in the north that the popularity of tea drinking in the north has been promoted; and the popularity of tea drinking in the north has promoted the production of tea in the south, which has also promoted the comparative development of the entire tea industry in my country. Great development.
However, this is by no means to say that tea was only associated with Buddhism after Tang Kaiyuan.
In fact, before the Wei and Jin Dynasties or even earlier, tea had already become a common beverage used by monks and Taoists in my country.For example, in Lu Yu's "The Classic of Tea", he quoted many historical materials about the drinking of tea by monks and Taoists in the Jin Dynasty and the Southern Dynasties.The "Shi Dao Gai Shuo Continued Biography of Celebrities" quoted in it says: "Shi Fayao, surnamed Yang, was born in Hedong. He crossed the river in Yongjia and met Shentai Zhenjun Wukang Xiaoshan Temple. He hung a car for a year and drank tea with his meal." The "Song Lu" also quoted said: "Prince Luan of Xin'an, Prince Shang of Yuzhang, and Taoist Tanji lived in Bagong 981 Tea Culture Mountain. Chaming'?!" and so on.All of these show that during the Wei, Jin, Southern and Northern Dynasties, monks and Taoists in our country, at least in the temples south of the Jianghuai River, had a culture of advocating tea.However, it must also be pointed out that in connection with the historical development of the tea industry, the widespread drinking of tea by Buddhist monks and the positive influence of Buddhism, as reflected in the above historical materials, mainly occurred after the mid-Tang Dynasty.
The relationship between Chinese tea and Buddhism is a mutually reinforcing relationship.Buddhism, especially Zen, needs tea, and this tea-loving fashion has promoted the development of my country's tea industry and tea culture.In Chinese Zen meditation, in addition to choosing a quiet place as a meditation room, attention is also required to pay attention to the five adjustments, namely, food regulation, sleep regulation, body regulation, breath regulation, and mind regulation.Obviously, the five adjustments mentioned here, especially sleep adjustment, are all related to tea drinking.It may also be because tea plays such an important role in Buddhism and meditation, so later some Buddhist monks tried their best to describe tea as a gift from the Buddha and a contribution to the monks by fabricating myths or embedding new ideas.
For example, regarding the source of tea trees, there is such a myth in Japanese folklore, which says:
Bodhidharma, the founder of Zen Buddhism, once fell asleep suddenly during meditation. When he woke up, he regretted so much that he cut off his eyelids in a rage.When he threw the severed eyelid on the ground, a miracle happened, and a big whirling tree grew instantly where the eyelid fell.Everyone was amazed, picked some leaves from the tree and boiled them for a taste. After one gulp, their spirits doubled and their drowsiness disappeared. In this way, the sacred tree of tea and the drink of tea appeared.So, when and how did my country's tea industry start?In the 1930s, in a "Tea Complete Book" published in the United States, there is also such a record about this, saying that there is a monk named Jialuo in China who "returned from India to study Buddhism in the Wei Dynasty and brought back seven tea trees. Cultivated in Minshan, Sichuan".In the book, it is vaguely stated that the tea trees in our country were introduced from India, which is really nonsense.The notes of the Qing people in my country "Longshu Yuwen" describe: Mengshan "Shangqing Peak, with a stone on the top, as big as several houses, there are seven tea plants on the raw stone, seamless, and the clouds are planted by the master of Ganlu"; "Furushi": In Mengding, Mingshan County, "there are seven tea plants, named Immortal Tea, which were planted by Wu Xing Wu, the master of Ganlu, and the species came from the Western Regions" and other records were passed down and changed.Jialuo is Ganlu, and Minshan is a transliteration of Mingshan or Mengshan.In fact, the contribution of the above-mentioned Buddhas and monks to tea, which is extolled by the Buddhist circle, is nothing more than an explanation of the importance of tea to Buddhism to a certain extent.As we all know, tea originated in China, and tea planting, tea making, tea drinking and tea customs all over the world were directly or indirectly introduced from China, and Buddhism played a great role in the process of spreading.
Because tea is generally valued by various sects and sects of Buddhism, there are not only teahouses or tearooms dedicated to entertaining guests in all famous temples and temples, but even some ritual utensils are named after tea.For example, in the Buddhist halls and dharma halls of most temples, there are bells and drums, and the bells and drums often ring.If there is only one bell and one drum in the temple, it is generally located in the south, with the bell on the left and the drum on the right.If there are two drums, the two drums are located in the north corner; the one in the northeast corner is called "Fagu", and the one in the northwest corner is called "tea drum".Obviously, this "tea drum" is undoubtedly a kind of belief that Buddhism advocates tea.
Because the relationship between tea and Buddhism is so close, in many temples in the south, especially after the mid-Tang Dynasty, there appeared a tea-loving custom of planting tea in temples, and all monks did not drink tea.As Liu Yuxi sang in "Xishan Lan Ruo Trying Tea Song": "There are several clusters of tea on the back eaves of mountain monks, and new antlers are drawn from bamboo in spring. It's like shaking clothes for guests, and picking eagle beaks from the fragrant clusters. It must be fried to fill the room with fragrance. , then build golden sand water.” Tang Dynasty temples in front of the temple, in the courtyard, behind the temple, and outside the walls were often planted with tea, self-grown, self-made, and self-drinking.Because of this, since the Tang Dynasty, temples and famous monks from all over the world have left innumerable tea history materials for us in historical records.As long as you browse the "Quan Tang Poems", you can immediately outline the tea drinking customs in temples in the Tang Dynasty in the chapter 191 on tea culture.For example, Qi Ji, a poet monk, chanted in the poem "I heard that all friends in the forest tasted tea because there was a message": "The gun flag is running in the green garden, and the rain is called the cuckoo.
Take Yuehua and steam Xiaolu, grind and pine powder to cook Chunquan. "Zheng Chao's artistic conception in the poem "Send off Master Xiu" said: "In the place where incense is burned in the ancient temple, Qing Lei sits on a stone edge.The tea smoke leaves the tiles and snow, and the crane traces the ice on the pond. "Liu Deren's "Summer Retreat Under the Pagoda of Ci'en Temple" says: "The monk really lives and I am quiet, and the water is light and the tea is fragrant."Sitting in the east tower for a long time, the sound of the bell vibrates the setting sun. "Cao Song's "Suxi Monastery" also has a poem "Youth in Yunxi, Zen mind is more leisurely at night; those who make tea stay quiet, sit on Cangshan by the moon". From the historical materials recorded above, it is not difficult to see that tea drinking in temples in the Tang Dynasty From early spring to cold winter, all year round; in a day, from morning to night, from sunset to late night, the so-called "poor day and night". Let's talk about the occasion of drinking tea, such as Mou Rong's "Youbao Bensi "The poem said: "The tea smoke curls up in the Zen couch, and the bamboo shadows sweep the moss on the path."
Li Jiayou's poem "Tong Huangfu's Imperial Inscription Recommending Fu Temple—Gongfang" reads: "The empty room burns incense alone, the forest is empty and the chime is quiet and long"; "Late Spring Tea Party" has the sentence "After a rain in the Zen court, there are thousands of flowers in the lotus world. The seasons are fragrant and the evening is, and the world is here."There are also Li Zhong's "Gift to the Master of Xianye in Shangdu" "Sometimes I take the time to find a teacher, cook tea and sing to Japan and the West"; verse.All reflect that in the temples of the Tang Dynasty, tea was not only required for chanting sutras, sitting in meditation, and doing exercises, but also for various occasions such as restaurants, enjoying the cool air, resting, reciting poems, and playing chess.It may be precisely because of this that in the Tang Dynasty, the eminent monk in Zhaozhou, Zen Master Congren, had a mantra, which was called "go and drink tea".It has nothing to do with it, and they always say "have tea".This is of course a typical example.Zhaozhou is in the north, and tea drinking is already so common in northern temples, so it can be imagined that tea drinking was very popular in southern temples at that time.
It should also be pointed out here that, as described in Lu Yan's "Dayun Temple Tea Poems": "Yu Rui is called the best in one shot, and the monk's method is extremely skillful." Chinese temples not only attach great importance to tea and need tea, but also produce tea. A center for the study and promotion of tea.
Taking the situation of the Tang Dynasty as an example, as we all know, Lu Yu, the tea sage, was adopted and raised by the temple, and his initial understanding and interest in tea was obtained from the temple.和《茶经》差不多同时在社会上广为流传，对我国茶业发展也起到一定作用的《茶歌》，则是陆羽的忘年交诗僧皎然所作。此外，皎然除有大量茶诗传世外，还曾专门撰写过《茶诀》一篇，对茶的功能和煮饮艺术，也颇有研究。再如唐代的贡茶院或贡焙，即每年专事督造湖州紫笋和常州阳羡贡茶的处所（无疑也是当时我国制茶或茶叶生产技术的中心），其地点就设在顾渚“上吉祥院”内。上吉祥院，南朝陈时原建于武康，贞元时为把贡焙附在一个大的寺庙，特把吉祥寺从武康迁建顾渚。
在古代，也只有寺庙最有条件研究茶叶、提高品质和宣传茶叶。因为寺庙都有一定数量的田产，寺僧特别是那些大和尚，不参加生产劳动，他们有时间、有文化来讲究茶的采造、品饮艺术和写书作诗以宣传茶叶文化。所以我国旧时有“自古名寺出名茶”之说。如唐朝李肇《国史补》中提到一些名茶，如福州方山露芽、剑南蒙顶石花、岳州湖含膏、洪州西山白露、蕲州蕲门团黄等等，其真品就都出之寺庙或寺僧。再如北宋时苏州西山水月庵的“水月茶”、杭州于潜“天目山茶”、宣州宁国“鸦山茶”、扬州“蜀冈茶”、会稽“日注”、洪州“双井白芽”等等，或贡或献，也都是僧道创制和宣传出来的珍品。以近代安徽产的一些名茶为例，如“黄山毛峰”，主产黄山松谷庵、吊桥庵和云谷寺一带；“六安瓜片”，以产于齐云山水井庵处为佳；“霍山黄芽”，产于大阳乡３９１茶文化篇长岭庵；休宁松萝茶，是明时僧人大方首创，等等。所有这些，无不表明，由于佛教自身对茶的需要，在佛教借重和吸收茶叶文化的过程中，同时也有力地促进了我国乃至世界茶业的发展。
（朱自振）
我国既是“茶的祖国”，又是“诗的国家”，因此，茶很早就渗透进诗词之中，从最早出现的茶诗（如左思《娇女诗》）到现在，历时一千七百年，为数众多的诗人、文学家已创作了不少的优美茶叶诗词。
所谓茶叶诗词，大体上可分为狭义的和广义的两种。狭义的指“咏茶”诗词，即诗词的主题是茶，这种茶叶诗词数量略少；广义的指不仅包括咏茶诗词，而且也包括“有茶”诗词，即诗词的主题不是茶，但是诗词中提到了茶，这种茶叶诗词数量就很多了。现在一般讲的，都是指广义的茶叶诗词，而从研究祖国茶叶诗词着眼，则咏茶诗词和有茶诗词同样是有价值的。如南宋陆游的《幽居》诗：“雨霁鸡栖早，风高雁阵斜。园丁刈霜稻，村女卖秋茶”。由该诗可见，当时浙江绍兴一带，已有了采秋茶的习惯。我国的广义茶叶诗词，据估计：唐代约有５００首，宋代多达１０００首，再加上金、元、明、清，以及近代，总数当在２０００首以上，真可谓美不胜收、琳琅满目了。
1.两晋和南北朝茶诗我国唐代以前无“茶”字，其字作“茶”，因此考察我国诗词与茶文化的联系，最初应从我国早期诗词中的“茶”字考辨起。 “茶”字在我国第一部诗歌总集——中就有所见，但近千年来，围绕中的茶是否是指茶，争论不休，一直延续到今天，仍无统一的意见。对此，只好暂置勿论。以后，汉朝的“乐府民歌”和“古诗”中，没有茶字的踪迹，现在可以肯定的最早提及茶叶的诗篇，按陆羽《茶经》所辑，有四首，它们都是汉代以后，唐代以前的作品：
张载《登成都楼诗》：“借问杨子舍，想见长卿庐。程卓累千金，骄侈拟五侯。门有连骑客，翠带腰吴钩。鼎食随时进，百和妙且殊。披林采秋橘，临江钓春鱼。黑子过龙醢，果馔逾蟹蝑。芳荼冠六清，溢味播九区。人生苟安乐，兹土聊可娱。”
孙楚《出歌》：“茱萸出芳树颠，鲤鱼出洛水泉。白盐出河东，美豉出鲁渊。姜桂荼荈出巴蜀，椒橘木兰出高山。蓼苏出沟渠，精稗出中田。”
左思《娇女诗》：“吾家有娇女，皎皎颇白晰。小字为纨素，口齿自清历。有姐字惠芳，眉目粲如画。驰鹜翔园林，果下皆生摘。贪华风雨中，倏忽数百适。心为茶荈剧，吹嘘对鼎。”王微《杂诗》：“收饮今就槚。”
这四首诗创作年代不详，不知何篇为先，姑将它们全录出来。不过，应当指出，这四首诗都未引全。如张载《登成５９１茶文化篇都楼诗》，共３２句，《茶经》引的只是后１６句；左思《娇女诗》有５６句，《茶经》仅选摘１２句；孙楚《出歌》，也明显未引完。除这四首诗以外，晋朝，时间大致在西晋末年和东晋初的这个阶段，还有一首重要的茶赋——杜育的《荈赋》。
《荈赋》载：“灵山惟岳，奇产所钟，厥生荈草，弥谷被岗。承丰壤之滋润，受甘霖之霄降。月惟初秋，农功少休，结偶同旅，是采是求。水则岷方之注，挹彼清流；器择陶简，出自东隅；酌之以匏，取式公刘。惟兹初成，沫成华浮，焕如积雪，晔若春敷。”
《荈赋》，是现在能见到的最早专门歌吟茶事的诗词类作品。这篇茶赋加上前面四首茶诗，构成了我国早期茶文化和诗文化结合的例证，也极其典型地具体描绘了晋代我国茶业发展的史实。汉朝“古诗”中不见茶的记载，说明汉时除巴蜀以外，特别是中原，饮茶还不甚普及。三国孙皓时“以茶代酒”的故事流传很广，说明其时茶叶不仅在蜀，在孙吴的范围内也有一定发展，但关于曹魏饮茶的例子，则几乎未见。
那末，至西晋时，如上录有关诗句所示：“芳荼冠六清，溢味播九区”；“姜桂荼荈出巴蜀”，其时我国茶业的中心虽然依然还在巴蜀，但犹如左思《娇女诗》中所吟：“心为荼荈剧，吹嘘对鼎”，由于西晋的短暂统一，这时茶的饮用，也传到了中原如左思这样的官宦人家。也由于这种统一，南方的茶业也如《荈赋》所反映，有些山区的茶园，进一步出现了“弥谷被岗”的盛况。不过，可惜的是这种统一、发展的势头，不久，又为南北朝的分裂和北方少数民族的混战所打断。所以，严格来说，我国诗与茶的全面有机结合，是唐代尤其是唐代中期以后，才显露出来的。
（朱自振、钱时霖）
2.唐代（含五代）茶诗到了唐代，我国的茶叶生产有了较大的发展，饮茶风尚也在社会上逐渐普及开来，茶在许多诗人、文学家中也成了不可缺少的物品，于是产生了大量茶叶诗词，其中绝大部分为茶诗。大诗人李白首先写了仙人掌名茶诗。杜甫也写过３首茶诗。白居易写得更多，有５０余首，他并自称为茶叶行家，“应缘我是别茶人”。卢仝的《走笔谢孟谏议寄新茶》诗犹为脍炙人口，称为千古佳作。僧皎然是咏陆羽诗最多的一个人。
齐己上人也写了很多茶诗。皮日休和陆龟蒙互相唱和，各写了１０首《茶中杂咏》唱和诗。其他如钱起、杜牧、袁高、李郢、刘禹锡、柳宗元、姚合、顾况、李嘉佑、温庭筠、韦应物、李群玉、薛能、孟郊、张文规、曹邺、郑谷、皇甫冉、皇甫曾、陆羽、颜真卿、陆希声、施肩吾、韦处厚、岑参、李季兰、刘长卿、元稹、韩偓、鲍君徽等等都写过茶诗。
（１）唐代茶诗曾出现过多种形式古诗这类茶诗很多，主要有五言古诗和七言古诗，其中有不少咏茶名篇，如李白的《答族侄僧中孚赠玉泉仙人掌茶并序》诗（五言古诗，序略）：
尝闻玉泉山，山洞多乳窟。仙鼠白如鸦，倒悬清溪月。茗生此中石，玉泉流不歇。根柯洒芳津，采服润肌骨。丛老卷绿叶，枝枝相接连。曝成仙人掌，以拍洪崖肩。举世未见之，其名定谁传。宗英乃禅伯，投赠有佳篇。清镜烛无盐，顾惭７９１茶文化篇西子妍。朝坐有余兴，长吟播诸天。
这首诗写了名茶“仙人掌茶”，是名茶入诗最早的诗篇。
作者用雄奇豪放的诗句，把仙人掌茶的出处、品质、功效等，作了详细的描述，因此这首诗成为重要的茶叶历史资料和咏茶名篇。
卢仝的《走笔谢孟谏议寄新茶》则是一首着名的咏茶的七言古诗：
日高丈五睡正浓，军将打门惊周公。口云谏议送书信，白绢斜封三道印。开缄宛见谏议面，手阅月团三百片。闻道新年入山里，蛰虫惊动春风起。天子须尝阳羡茶，百草不敢先开花。仁风暗结珠蓓蕾，先春抽出黄金芽。摘鲜焙芳旋封裹，至精至好且不奢。至尊之余合王公，何事便到山人家？柴门反关无俗客，纱帽笼头自煎吃。碧云引风吹不断，白花浮光凝碗面。一碗喉吻润，二碗破孤闷。Three bowls of search, only five thousand volumes of writing.Four bowls of light sweating, all the uneven things in his life, scattered to the pores.Five bowls of Muscle and Bone Clear, six bowls of Tongxianling.I can't eat seven bowls, but I feel the breeze in my armpits.Where is Penglai Mountain?玉川子乘此清风欲归去。山上群仙司下土，地位清高隔风雨。安得知百万亿苍生命，堕在颠崖受辛苦。便为谏议问苍生，到头还得苏息否？
卢仝用了优美的诗句来表示对茶的深切感受，使人诵来脍炙人口。对其诗中的字字句句，后代诗人文士，都广为引用。卢仝首先把茶饼喻为月（手阅月团三百片），于是后代茶诗，也把茶饼喻为月，如苏东坡诗：“独携天上小团月，来试人间第二泉”、“明月来投玉川子，清风吹破武林春”。卢仝诗中的“唯觉两腋习习清风生”，大家尤其爱用，宋梅尧臣诗：
“亦欲清风生两腋，从教吹去月轮旁”。卢仝的号——玉川子，也为人们所津津乐道，如陈继儒诗：“山中日日试新泉，君合前身老玉川”。被后人常常引用的还有韩愈的《寄卢仝》诗：
“玉川先生洛城里，破屋数间而已矣。一奴长须不裹头，一婢赤脚老无齿”。如宋秦观诗：“故人早岁佩飞霞，故遣长笋致茗芽”，即从韩愈诗“一奴长须不裹头”化出。宋陆游诗：
“赤脚挑残笋，苍头摘晚茶”，即从韩愈诗：“一婢赤脚老无齿”化出。
律诗这一类的茶诗也很多，主要有五言律诗，如皇甫冉《送陆鸿渐栖霞寺采茶》；七言律诗，如白居易《谢李六郎中寄蜀新茶》；还有排律。排律是就律诗的定格加以铺排延长，故名，每首至少十句，有多达百韵的，除首末两联外，上下两句都要对仗，也有隔句相对的，称为扇对，如齐己的《咏茶十二韵》便是一首优美的五言排律：
百草让为灵，功先百草成。甘传天下口，贵占火前名。出处春无雁，收时谷有莺。封题从泽国，贡献入秦京。齅觉精新极，尝知骨自轻。研通天柱响，摘遶蜀山明。赋客秋吟起，禅师昼卧惊。角开香满室，炉动绿凝铛。晚忆凉泉对，闲思异果平。松黄干旋泛，云母滑随倾。颇贵高人寄，尤宜别柜盛。曾寻修事法，妙尽陆先生。
绝句这类茶诗也不少，主要为五言绝句和七言绝句。前者如张籍的《和韦开州盛山茶岭》，后者如刘禹锡的《尝茶》。
宫词这种诗体是以帝王宫中的日常琐事为题材，或写宫女的抑郁愁怨，一般为七言绝句。如王建《宫词一百首之七》：
９９１茶文化篇“延英引对碧衣郎，江砚宣毫各别床。天子下帘亲考试，宫人手里过茶汤。
宝塔诗原称一字至七字诗，从一字句至七字句逐句成韵，或叠两句为一韵，后又增至八字句或九字句，每句或每两句字数依次递增。元稹写过一首咏茶的宝塔诗《一字至七字诗茶》：
茶香叶、嫩芽。
Mu Shike, Ai Seng's family.
Carved white jade and woven red yarn.
铫煎黄蕊色、碗转曲尘花。
The queen of the night invites to accompany the bright moon, and the queen of the morning orders to meet the morning glow.
洗尽古今人不倦、将至醉后岂堪夸。
联句旧时作诗方式之一，由两人或多人共作一首，相联成篇，多用于上层饮宴及朋友间酬答。这种联句的茶诗主要见于唐代，如茶圣陆羽和他的朋友耿湋欢聚时所作的《连句多暇赠陆三山人》诗：
一生为墨客，几世作茶仙。（湋）喜是攀閳者，惭非负鼎贤。（羽）禁门闻曙漏，顾渚入晨烟。（湋）拜井孤城里，携笼万壑前。（羽）闻喧悲异趣，语默取同年。（湋）历落惊相偶，衰羸猥见怜。（羽）诗书闻讲诵，文雅接兰荃。（湋）未敢重芳席，焉能弄绿笺。（羽）黑池流研水，径石涩苔钱。
（湋）何事重香案，无端狎钓船。（羽）野中求逸礼，江上访遗编。（湋）莫发搜歌意，予心或不然。（羽）耿湋真有眼力，他当年就能预感到陆羽将以他出色的茶学而流芳后世。
唐代确是一个伟大的时代，她产生出两位仙人：一位是文学巨星，李白，号为“诗仙”；一位是茶学泰斗，陆羽，誉为“茶仙”。
（２）唐代茶诗按其题材又可分为１１类：
名茶之诗继李白“仙人掌茶”诗之后，许多名茶纷纷入诗，而数量最多的为紫笋茶，如白居易的《夜闻贾常州、崔湖州茶山境会亭欢宴》、张文的《湖州贡焙紫笋》等。其他如蒙顶茶（白居易《琴茶》）、昌明茶（白居易《春尽日》）、石廪茶（李群玉《龙山人惠石廪方及团茶》）、九华英（曹邺《故人寄茶》）、湖茶（齐己《谢湖茶》）、碧洞春（姚合《乞新茶》）、小江园（郑谷《峡中尝茶》）、鸟嘴茶（薛能《蜀州郑使君寄鸟嘴茶》）、天柱茶（薛能《谢刘相公寄天柱茶》）、天目山茶（僧皎然《对陆迅饮天目山茶因寄元居士晟》）、剡溪茗（僧皎然《饮茶歌诮崔石使君》）、腊面茶（徐夤《谢尚书惠腊面茶）等。
茶圣陆羽之诗陆羽写了世界上第一部茶书，他也很会写诗，但保存下来的仅有《歌》、《会稽东小山》两首和诗句三条以及几首联句诗。可是陆羽友人和后人的咏陆羽诗却有不少，有些诗对于研究陆羽很有价值，如孟郊的《陆鸿渐上饶新辟茶山》诗，是陆羽到过江西上饶的佐证，孟郊的《送陆畅归湖州因凭题故人皎然塔陆羽坟》诗，是陆羽坟在湖州的佐证，齐己的《过陆鸿渐旧居》诗，是陆羽写过自传的佐证（齐己诗有“读碑寻传见终初”之句）。
煎茶之诗以煎茶（包括煮茶、煮茗、碾茶等）为诗题１０２茶文化篇或为内容的诗是大量的，如刘言史《与孟郊洛北野泉上煎茶》、杜牧《题禅院》等。《题禅院》为一七绝诗：
觥船一棹百分空，十岁青春不负公。今日鬓丝禅榻畔，茶烟轻扬落花风。
诗中的“鬓丝茶烟”句很有名，后人广为引用，如苏东坡《安国寺寻春》诗：“病眼不羞云母乱，鬓丝强理茶烟中”，陆游《渔家傲·寄仲高》：“行遍天下今老矣，鬓丝几缕茶烟里”，文征明《煎茶》诗：“山人纱帽笼头处，禅榻风花绕鬓飞”。
饮茶之诗以饮茶（包括尝茶、啜茶、茶会、吃茗粥、试茶等）为诗题或为内容的诗，数量也相当多，如卢仝的《茶歌》、刘禹锡的《西山兰若试茶歌》、杜甫的《重过何氏五首选一》。杜甫的这首诗，情景交融，简直可以绘成一幅雅致的“饮茶题诗图”：
落日平台上，春风啜茗时。石阑斜点笔，桐叶坐题诗。翡翠鸣衣桁桁，蜻蜓立钓丝。自逢今日兴，来往亦无期。
名泉之诗唐人饮茶已很讲究水质，常常不远千里地把有名的泉水取来煎茶，这时的惠山泉水已很出名，皮日休有《题惠山二首》，其第一首为：“丞相长思煮茗时，郡侯催发只忧迟，吴关去国三千里，莫笑杨妃爱荔枝”。丞相为李德裕，为了用惠山泉水煮茶，命令地方官吏从三千里路外的江苏无锡惠山把泉水送到京城里来。皮日休诗带有“讽喻”之意。李郢亦有《题惠山》诗。山泉亦为煎茶好水，故也为诗人们所喜爱，如白居易有《山泉煎茶有怀》诗，陆龟蒙有《谢山泉》诗，陆龟蒙在另二诗中也提到“茶待远山泉”、“茶试远泉甘”。白居易诗有“蜀茶寄到但惊新，渭水煎来始觉珍”之句，他认为渭水是煎茶的好水。刘禹锡诗有“斯须炒成满室香，便酌沏下金沙水”之句。金沙水即浙江长兴顾渚山金沙泉之水，唐时与顾渚茶同为贡品。另外，雪水也是煎茶好水，白居易诗有“闲烹雪水茶”之句。
茶具之诗皮日休与陆龟蒙的《茶中杂咏》唱和诗写了《茶籯》、《茶灶》、《茶焙》、《茶鼎》。徐夤写了《贡余秘色茶盏》诗。秘色茶盏是产于浙江越州的一种青磁器，作为贡品，十分珍贵，由徐夤的诗可见：
捩翠融青瑞色新，陶成先得贡我君。功剜明月染春水，轻旋薄冰盛绿云。古镜破苔当席上，嫩荷涵露别江濆。中山竹叶醅初发，多病那堪中十分。
采茶之诗皮日休、陆龟蒙的《茶人》诗都是描述采茶的，而姚合的《乞新茶》诗，可以从中了解到当时人们对制造“碧涧春”名茶是如何讲究：
嫩绿微黄碧涧春，采时闻道断荤辛。不将钱买将诗乞，借问山翁有几人？
诗中表明采茶时要戒食荤辛。荤是荤菜；辛是辣味菜，如葱、姜、蒜、韭之类。
造茶之诗袁高的《茶山诗》、杜牧的《题茶山》、李郢的《茶山贡焙歌》这三首诗都是洋洋大篇，从各个侧面反映了当时浙江长兴顾渚山上加工紫笋茶的盛况。”溪尽停蛮棹，旗张卓翠苔”（杜牧诗），这是状造茶时节山上的一派繁华景象。而“扪葛上欹壁，蓬头入荒榛悲嗟遍空山，草木为不春”（袁高诗）、“凌烟触