煮泉論道

明人高濂《遵生八箋》的“高子夏時(shí)幽賞十二條”中有一條“三生石談月”，他說(shuō)：“中竺后山，鼎分三石，居然可坐，傳為澤公三生遺跡。山僻景幽，云深境寂，松陰樹(shù)色，蔽日張空，人罕游賞。炎天月夜，煮茗烹泉，與禪僧詩(shī)友，分席相對(duì)，覓句賡歌，談禪說(shuō)偈。滿空孤月，露浥清輝，四野輕風(fēng)，樹(shù)分涼影，豈儼人在冰壺，直欲談空玉宇，寥寥巖壑，境是仙都最勝處矣。忽聽(tīng)山頭鶴唳，溪上云生，便欲駕我仙去。俗抱塵心，蕭然冰釋，恐朝來(lái)去此，是即再生五濁欲界。”炎炎夏日，尋個(gè)似中天竺三生石那種幽僻的地方，泡上一杯茶，邀三兩朋友，吟詩(shī)談禪。此時(shí)，境清幽，茶清淡，神清爽，大有“烹罷不知何處去，清風(fēng)送我到蓬萊”之感。

茶之道，其實(shí)并非來(lái)自茶，而是來(lái)自喝茶品茗者即事茶的人。自然狀態(tài)的茶葉和茶飲，本身并無(wú)“道”，單純地喝茶，無(wú)論如何去喝，喝得再多，也不可能有“道”喝進(jìn)去。所謂茶道禪悟，是喝茶品茗者憑借自身的知識(shí)閱歷、感情體驗(yàn)和理論修養(yǎng)，在飲茶事茶過(guò)程中對(duì)世事人生的感悟，然后以自己所擅長(zhǎng)的文學(xué)或藝術(shù)形式記錄表達(dá)出來(lái)。

珠海詩(shī)人羅春柏寫(xiě)有一首《品茗》詩(shī)：

是詩(shī)詞還是另類的經(jīng)文？

愛(ài)不釋手，

孩子們只飲出青澀。

為什么跋山涉水過(guò)來(lái)的你，

亦品亦飲，

輕輕昂首，

又輕輕地低頭，

在杯中望明月，

壺里見(jiàn)南山。

詩(shī)人寫(xiě)茶，寫(xiě)品茗的感悟。喝茶，有人“只飲出青澀”，而一個(gè)有著“跋山涉水”經(jīng)歷的人，卻能在“杯中望明月，壺里見(jiàn)南山”。茶，對(duì)一個(gè)跋山涉水者來(lái)說(shuō)，就是“另類的經(jīng)文”，所謂“茶禪一味”。羅春柏的《品茗》就是茶中的禪悟。亦詩(shī)亦禪的五十八個(gè)字，真是值得抄下來(lái)反復(fù)吟詠的。

“茶之妙用，固然不僅可以解渴，茶也是進(jìn)入精神世界的通道。”這話是劉正先生為“雙靈國(guó)際陶藝家茶器作品邀請(qǐng)展”所作《前言》中說(shuō)的。劉正先生是一位愛(ài)茶、嗜茶的陶藝家、畫(huà)家，他對(duì)這條“進(jìn)入精神世界的通道”是有真情實(shí)感的：“茶事之于生活，在于平靜；之于藝術(shù)，在于境界；之于佛禪，在于明了世間真相。對(duì)于我們這些茶的愛(ài)好者來(lái)說(shuō)，能通過(guò)茶體會(huì)生活中的平靜之樂(lè)、藝術(shù)中的境界之美是人生之幸，若能進(jìn)佛禪世界，知世間真相，則是人生之大幸。”這番話，是能讓我們反復(fù)咀嚼回味的。

那場(chǎng)稱為“青羽，剎那間的永恒”的古代茶席展，無(wú)論策展布展的還是參展觀展的，都毫無(wú)功利之心，只本著一個(gè)“玩”字。誠(chéng)如知堂老人所言：“我們于日用必須的東西以外，必須還有一點(diǎn)無(wú)用的游戲與享樂(lè)，生活才覺(jué)得有意思。”大家在把玩的剎那間，內(nèi)心是平靜而純凈的，如在與古人禪者同席品茶。這場(chǎng)展覽也是進(jìn)入精神世界的一條通道。

“茶道”，其實(shí)并不那么高深莫測(cè)。早先杭州涌金門西湖船碼頭邊三雅園門口有一副“為公忙為私忙忙里偷閑吃碗茶去；求名苦求利苦苦中作樂(lè)拿壺酒來(lái)”的楹聯(lián)，在世俗的詼諧中也有幾分令人反省的醒悟，言在茶中，意在茶外。

秋時(shí)賞幽，煮泉論道，談空玉宇，人在冰壺！

Tea and Way of Life

By Ruan Haogeng

Tea sipping has been an integral part of Chinese life for more than a thousand years. For many Chinese scholars， it is more than quenching thirst. It is a way that makes life meaningful and purposeful， free of mundane worries and desires， enabling one to enter a world where poetry， philosophy， peace， beauty， and art matter and massage the lonely heart.

The way of tea is by no means about tea. It is about the man who sips tea. For many， tealeaves and tea sipping are nothing if they are not about the way of life. In ancient China， cultured people developed a way to tie tea to Zen， a way to explore the profound meaning of life and find peace， a way to ponder experience and knowledge， and a way to express oneself.

Liu Zheng， a pottery master with a passion for tea， says that tea is a passage to the spiritual realm. He wrote the preface to an international exhibition for tea pottery in Hangzhou. For him， the way of tea is to find peace， art， Zen， transcendence， and truth in life.

Gao Lian， a scholar of the Ming Dynasty (1368-1644)， describes in his essay collection a tea gathering at a wooded hill near Soul’s Retreat Temple in the mountains west of the West Lake in Hangzhou. It was a hot summer night; it was in a pinewoods. Monks and poets sat， boiling spring water and making tea. The full moon shone， breezes coming and going through shadowy shades of the pine trees. They chatted， their words wafting in breezes， coming back after touching the opposite cliffs. They heard a crane singing beyond a hill. They turned their heads and saw mists hovering over the spring. At that moment， everyone felt the soul was cleaned of dusty worldly worries.

The way of tea is not necessarily that profound. In the good old years， there was a couplet on the gate of a garden near a wharf on the West Lake. It read to the effect: “Find time for a cup of tea no matter how busy you work for the government or for yourself; get a kettle of wine and find happiness in the bitter pursuit of fame and fortune.” Though penned to convey a sense of humor， the couplet asked people to contemplate life over a cup of tea and detach oneself from blind and mindless pursuit of material satisfaction. A cup of tea often means more than quenching thirst.