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開本：16開 紙張：膠版紙 包裝：平裝 是否套裝：否 國際標準書號ISBN：9787511282842 作者：陳秀，趙爽 出版社：光明日報出版社 出版時間：2015年05月
" 編輯推薦 茶文化作為中國傳統文化的重要組成部分，作為一種寶貴的精神財富和文化遺產，非常有必要將其弘揚廣大，使海內外更多的人來了解茶文化。
內容簡介 中國是茶的故鄉，中國茶文化是中國文化不可分割的一部分，在中國茶文化的精神裡，無時不刻地透露出中國文化的精神。中國茶人是中國茶文化精神的文化載體，也是中國傳統文化精神的載體。比如，中國茶人精神中的和平精神，天人合一精神，樂生精神，獨立不阿的人格精神，東方獨特的審美精神，都體現了中國文化中的真善美精神。本書從多角度展示了中國的茶文化與中國茶人的精神。
而迄今為止，尚未見到我國當代優秀茶文化著作的英譯，因此該書的英譯文填補了中國當代茶文化著作對外譯介的空白，該譯本對中國獨有的國粹之一——茶文化，尤其是茶文化中的中國茶人精神做了全方位的介紹與詮釋，既有引經據典的描述，又有作者獨特的心得。該書的英文版可以達到向世界宣傳中國傳統文化的目的。
作者簡介 作者介紹
王旭烽，女，浙江人，中國浙江農林大學教授，文化學院院長，茶文化學科帶頭人；國家一級作家，中國浙江茶文化研究會副會長，中國國際茶文化研究會理事；中國浙江省作家協會副主席。其代表作《茶人三部曲》（一、二部）獲第五屆茅盾文學獎。其參與領銜創建的茶文化學院為目前國內外的茶文化高等教育本科學院。
譯者介紹
陳秀，女，浙江農林大學教師，副教授，英語繫主任，中國翻譯協會專家會員、浙江省翻譯協會理事，曾出版《浙江省譯家研究》（2007）等著作，翻譯《兩個新嫁娘》（2012）、《瑞草之國》（2014）等作品。
趙爽，女，浙江農林大學教師，講師，曾翻譯《瑞草之國》（2014）等作品。
目錄 contents
Author’s Preface: The Spirit of Chinese Teamen 3
Tea, A Revival Plant 1
Simplicity of Tea 4
Tea, the Best Drink 8
Tea is Zen 11
Tea and Love 14
Black Tea and Green Tea 16
Carefree Tea 20
Listening to Tea 23
About Tea Art Performance 26
War and Peace 29contents
Author’s Preface: The Spirit of Chinese Teamen 3
Tea, A Revival Plant 1
Simplicity of Tea 4
Tea, the Best Drink 8
Tea is Zen 11
Tea and Love 14
Black Tea and Green Tea 16
Carefree Tea 20
Listening to Tea 23
About Tea Art Performance 26
War and Peace 29
Tea and Literary Arts 39
Tea Culture Glossary 64
Memory about Tea 74
No Form to Follow in Tea Drinking 77
Tea-horse Trade 81
Since You Have Had My Tea 85
Japanese Sado 89
Teamen in My Book 98
The Tea Sage 102
Wang Bao and Lu Tong 110
Sun Yat-sun and Tea 115
Wu Juenong, A Person of Enlightenment 118
Zhuang Wanfang, A Tea Expert 125
Real Teamen 130
A Visit to Tea 134
Tea Brewing, A Feast of Art 142
The Preservation of Tea 146
In Pursuit of An Earthen Kettle 150
Purple-clay Teapots 153
Water, the Mother of Tea 155
Some Thoughts at Longjing 159
A Place to Clear the Soul 163
Teahouses in Hangzhou 168
The Pursued Leisure 174
Louwailou and Longjing Tea 177
My Dream of A Teahouse 181
Wanying Noon Tea 184
Tea Banquet at Mount Guzhu 187
The Moon and Tea 191
Harmony—a Teahouse in Hangzhou 194
NO. 77 in Longjing Village 198
Spring Tea Festival 201
Tea Packing Fashion 205
Tea Appraisement 207
Meet Friends from Syria with Tea 209
Kaisekiryori 212
Three Giant Tea Trees 215
The Affable Leaves 220
The Life in Scented Tea 226
Longjing Tea 231
Notes on Rizhu Tea 239
Shijian tea from Xishi’s Hometown 244
Tea in Chuzhou 249
An Old Monk in the Mountain 253
Huiming tea, the Gold Medal Winner 256
Wanghai Tea, the Tea by the Sea 260
Buddha Temple and Longjing Tea 262
Tea in Mingyue Valley 265
Autumn Longding Tea 268
目 錄
自序：中國茶人精神 273
復活之草 278
淺是茶 280
為飲宜 282
茶禪一味 284
香草愛情 286
紅色的和綠色的 288
大像無形 291
聽茶 293
晴窗細乳 296
戰爭與和平 298
琴棋書畫詩酒茶 306
都市筆記：茶文化辭典 323
茶憶 330
法無法 333
山間鈴響 337
你既喫了我家的茶 340
日本茶道 344
從書上走下來的茶人 351
茶之聖 354
茶人王褒與盧仝 359
國父與國茶 363
覺人 366
茗叟 372
茶者 375
茶之旅 378
藝術的衝泡 382
茶之隱 385
覓一把瓦壺 388
砂罐砂也 390
茶之母 392
龍井問茶遐思 394
可以清心處 397
天堂茶館 401
營造的閑適 405
樓外樓與龍井茶 407
茶樓夢 410
萬應午時茶 412
千金買斷顧渚春 414
月亮與茶 417
和茶館 420
龍井村77號 423
龍井茶事 425
茶的時裝 427
評茶 429
以茶相約——敘利亞作家在茶鄉 431
日本茶道丹月流 434
好大三棵樹 437
親和 441
一花一世界一葉一菩提 445
龍井問茶 449
日鑄茶漫筆 454
西施故裡茶 457
靈根妙蘊處州茶 460
山中老衲 462
佩戴金獎的惠明 464
望海之茶 467
大佛與龍井 469
明月峽中茶始生 471
秋龍頂 473
前言 Author’s Preface:
The Spirit of Chinese Teamen
It is self-evident that China is the homeland of tea and Chinese tea culture is an indispensable part in world tea culture. Then it is without doubt that it is of great necessity to study teamen, the agents of Chinese tea culture. What we intend to illustrate first is the definition and content of Chinese teamen’s spirit.Author’s Preface:
The Spirit of Chinese Teamen
It is self-evident that China is the homeland of tea and Chinese tea culture is an indispensable part in world tea culture. Then it is without doubt that it is of great necessity to study teamen, the agents of Chinese tea culture. What we intend to illustrate first is the definition and content of Chinese teamen’s spirit.
We have already found that the relationship between the spirit of Chinese civilization or Chinese culture and the spirit of Chinese teamen is one between a parent system and a subsystem, which has been proved with numerous facts in the history of tea culture. Chinese teamen who are represented by Shennong in ancient time, Lu Yu in the Tang Dynasty and Wu Juenong in modern time share the same characteristics which reflects the spirit of Chinese culture because they are both bookmen and teamen at the same time. The combination of these two identities determines the close relationship between Chinese tea culture and Chinese culture. Therefore, the spirit of Chinese culture is always reflected in the spirit of Chinese tea culture. For example, Chinese teamen are characterized with desire for peace, belief in man-nature harmony, aspiration for happy life, independence of personality and peculiar oriental aesthetic standard, all of which are parts of the spirit of Chinese culture and world culture.
Let’s first go to peace spirit, which is the essence of Chinese teamen. They love peace and believe that gentleness is the means to realize. In their minds, peace spirit can only be expressed in the way of gentleness. Therefore, peace and gentleness are closely related and mutually dependent, just like lips and teeth. In this sense, peace is a form as well as a spirit and gentleness is a spirit as well as a form.
Chinese teamen are supporters, practitioners and guardians of peace, which is in accordance with moderation, neutralization and affinity symbolized by tea. It is this spirit that makes teamen detach themselves from darkness of the reality and devote themselves with heart and soul to all scientific causes, advanced and civilized careers for human beings.
We have already found that in the long history of tea culture, real teamen like Lu Yu, Wu Juenong, Zhuang Wanfang etc. had ever experienced a period in which they pinned their hope on idealistic political administration: Lu Yu turned to Confucianism instead of Buddhism; Wu Juenong devoted himself to feminist movement in his youth; Zhuang Wanfang delivered revolutionary leaflets when he was young. However, political pursuit was absolutely neither their ultimate ideal nor their life sustenance. Wu Juenong, who was once a deputy director of National Agriculture Department, said that he had devoted his whole life to the tea industry on his deathbed. It is obvious that tea is his lifelong hope and destination. It is obvious that these teamen just took political activity as a means to realize peace, their final pursuit.
The author of Treatise on Tea, Emperor Huizong of the Northern Song Dynasty, is one of those who are rulers of the country and claim themselves as teamen. Since he studied tea culture from the perspective of an emperor instead of a real teaman, his understanding of tea involved the part of luxurious consumption. Emperor Huizong reminds me of the General Toyotomi Hideyoshi who forced Sen Rikyu, the father of tea in Japan to commit suicide. The General is not a qualified teaman though he seriously took Sen Rikyu as his tea monk and made great contribution to Japanese tea culture. Both Emperor Huizong and Toyotomi Hideyoshi cannot be taken as real teamen since what they had done showed neither peace nor gentleness.
If we make a little bit analysis, we may find that“peace”（和） in Chinese tea culture is not the exact one mentioned in Japanese sado spirit“hamony（和）, respect, simplicity and reclusion”. From the perspective of culture inheritance,“harmony”（和） in Japanese sado comes from Meditation while“peace” （和） in Chinese tea culture comes from Confucianism which is the essence of Chinese tradition. Confucianism puts the emphasis on“going into the society” and takes etiquette, righteousness, benevolence, filial piety as the essence people must observe in daily life, all of which cannot go without“peace”. It is obvious that moderation in Confucianism and peace in the spirit of Chinese teamen are imbued with the same spirit. Peace implies a desire for an ideal society, in which everyone has a peaceful and fair life.
In the period of feudalism, there are also some politicians who self-cultivate themselves to become teamen. But it is unfortunate that most of those teamen who are characterized with peaceful spirit are very often frustrated in politics. Many of these teamen who are engaged in politics result in frustration and are demoted. Su Dongpo is a case in point. He was demoted and sent to Hainan Province where he wrote a famous tea poem Water from the River to Cook Tea to record his life there:
Since right fire must be matched with right water,
From the fishing stone I fetch clear water in the river.
I put the water into the vat together with the moon reflection.
And with ladle I take the water and put it into the water pot.
White foams are rolling like waves when cooking the tea.
The soughing wind in the ears is the sound of pouring tea.
Three bowls of tea is not enough to have a ready pen,
I can do nothing but sit at night and listen to the night drums.
For a long time, this poem only had been used as an example of how to brew a good cup of tea with top water in my tea study. Until the day when I arrived in Dongpo Memorial Hall in Hainan, I had a new understanding of the great figure. Before that what I had read was the elegance and pleasure of a scholar in tea drinking. Who had ever expected to read an utmost restraint from an old man who was suffering great pain in life? The utmost restraint in suffering is exactly a tea man’s attitude toward life. In contrast, another great poet Li Bai who is well known for his indulgence in wine drowned himself in river when encountering the same suffering.
Generally speaking, teamen and wine drinkers take different attitudes to show their disagreements in life. In these cases, most teamen would show their stand by avoidance or nonintervention. In this way, they detach themselves from wars of outsider exclusion, politician conspiracy or violence. But it doesn’t mean that a teaman doesn’t have his principle in life. Instead, detachment is his own way to say no, which distinguishes itself from the way of suspension in Buddhism. Gentleness doesn’t mean confusion of truth and falsehood, nor does it care the suffering in life. On the contrary, the very striking characteristic of teamen is to preserve peace even at the risk of their life. They never shun or suspend their fighting in the war. However, they don’t advocate violence against violence because they are humanists and non-violent supporters. For example, after witnessing The April 12 Massacre in Shanghai on April 13, 1927, Wu Juenong returned home at night with blood blots on his shoes. At that very night, this modern tea sage wrote to officials of the Kuomintang government with other key men to protest against the bloody violence. The letter paper he used was marked China Agriculture Association which was newly founded. During the period of Anti-Japanese War, Wu Juenong devoted himself to tea industry to offer economic help to support Anti-Japanese War by going back and forth between the front and the rear. Once he was nearly killed in a car accident on the mountain road. In 1940, the hardest year in the War, he established the first program of tea major in university in China, making a preparation for Chinese tea development in the coming peaceful time in the near future. The tea major was founded as schedule despite that several days before a new semester, Sun Hanbing, the director of teaching affairs, who was
Wu’s staunch supporter, was killed by a Japanese plane. This is the way Chinese teamen work for peace without any hesitation even at the risk of life and it is still of great significance nowadays.
Man-nature harmony is another belief Chinese teamen hold. The theory that man is an integral part of nature results from ancient Chinese people’s understanding toward the world, which was summarized briefly by Lao-zi, a great Chinese philosopher in the Spring and Autumn Period. He said in The Tao Teh King: Unity produces duality; duality produced trinity; trinity produces all things.
In the eyes of Chinese teamen, man is one part of nature, just like tea. Both man and tea are products of the nature. Chinese people believe that the greatest sound is void of speech, the greatest form has no form. Therefore, the highest realm for Chinese teamen is that they integrate themselves into the nature, taking the sky as the ceiling and the earth as the bed. It is easy to understand why they cook and drink tea in the open air very often, which gives the great freedom for their behaviors and thoughts. It also accounts for the reason why Chinese teamen do not observe strict procedures for tea brewing as Japanese do. Since Chinese teamen believe that tea is one part of the nature, Lu Yu the tea sage introduced tea sets for outgoing in one chapter in The Tea Classic, in which it says that a“holding-all basket” is used for holding every tea set. In ancient China, Officials of Han people preferred to sit or lie near the clear spring, drinking tea or wine; common people had their own Chinese salons in teahouses, rambling on everything; other ethnic people chose to drink tea while they were singing and dancing. In this sense, tea is secular and close to people’s daily life. Instead of having a significant function, it is just a proper media between human beings and the nature. After knowing this, we feel easier to understand why there are less strict classification, less standard for tea brewing and less family featured tea ceremony in Chinese tea culture. In nature, tea is a friend, not a strict teacher. When you go closer to it, you may develop a mutual dependence with it. But when you leave it, you may forget it completely. An ancient sage said: A fish forgets the existence of water when it is swimming in the water; a man forgets moral regulations when he is performing them. Then shall we say that teamen forget tea when they are enjoying tea drinking to their heart’s content? And this is regarded as the highest realm of the theory that man is one part of the nature.
Next, we’ll talk about teamen’s aspiration for happy life.
The idea of life appreciation originates from the theory of Taoism, which puts stress on being immortal by self-cultivation. For Taoists, the ultimate wish of a person is to live forever on the earth. Therefore, the spirit of teamen features the love for secular life and it takes happy life as a goal, which distinguishes itself from life attitude of Buddhism. This philosophy results in a conception of life which is closely connected with tea because tea has been used as a kind of medicine for more than 5000 years and has made great benefit to people’s health. It is known that the essence of a happy life is to live on and live well. It is natural to understand that the life of Chinese teamen is full of pleasure which is both sensual and emotional. After the Second World War, it is a common phenomenon that lack of confidence about the meaning of life made many people depressed and puzzled. Thus, Chinese life appreciation may act as an effective medicine to heal the wounded heart with plenty of gentle sunshine from its oriental perspective.
The last spirit of Chinese teamen I want to state is independent personality, which will be illustrated from different life attitudes of Chinese and Japanese tea sages. Lu Yu, the Chinese tea sage refused to be employed as a teacher of the prince and preferred to ramble about and lament at midnight in order to maintain his personal integrity while Sen Rikyu, the Japanese tea sage realized the combination between power and tea ceremony to make tea popular with the help of the power of the emperor and samurai but was finally killed by the sword of the samurai. It is easy to understand that the different experiences of these two tea sages from China and Japan respectively result from different backgrounds. But what stands out is the independent personality of the Chinese scholar who stresses to keep and perfect his own personality in hard time. This spirit has always been kept on by Chinese teamen. For example, in 1948, Wu Juenong resigned himself from the Kuomintang government and set up tea industry with non-government fund. In 1966, Zhuang Wanfang wrote to the General Secretary in the province to express his own idea about the Cultural Revolutionary. Both of their actions are supported by the independent personality of Chinese teamen.
It is of great significance to keep the independence of personality in society in which people desire for material welfare and their value orientation veer off course. Who am I? Where did I come from? Where will I go? From ancient time to nowadays, Chinese teamen have been keeping exploration on the above questions, which makes the spirit of tea culture connect closely with the essence of the human’s spiritual life. What the depth Chinese tea culture has!
It is definitely true that Chinese teamen are the carrier of Chinese traditional culture, because during the process of tea dissemination from China to other countries, Chinese teamen are totally involved and make their every effort to spread Chinese tea culture and Chinese culture. In this sense, Chinese teamen play an indispensable role in Chinese tea culture and world tea culture.
自序：中國茶人精神
中國是茶的故鄉，中國茶文化是中國茶人對世界茶文化的重大貢獻。作為中國茶人的獨立的茶人精神的存在，是毫無疑問的，我們現在所要證實的乃是中國茶人精神的根本定位以及它的基本內容。
我們已經發現，中國茶人精神，和中華文明、中國文化的精神的關繫，乃是一個母繫統與子繫統的關繫；這種關繫已被茶文化史上眾多事相證實：從遠古的神農至盛唐的陸羽，至現當代史上的吳覺農，至今天中華茶文化界的學者專家，他們的共同特點在於，首先都具備了承載中國文化精神的心懷和能量，是茶人和文化人的合二為一。這樣一種特有的合二為一的精神，決定了中國茶文化和中國文化之間的血緣關繫。因此，在中國茶文化的精神裡，無時不刻地透露出中國文化的精神。比如，中國茶人精神中的和平精神，天人合一精神，樂生精神，獨立不阿的人格精神，東方的獨特的審美精神，都是中國茶人特有的，是中國式的真善美精神，也是一部世界文明史和人類文化發展史的深刻的組成部分。
和平，中國茶人精神的內在核心；平和，中國茶人表現和平精神的外在方式。中國茶人的根本精神——和平，隻能通過平和方式，纔能傳遞出去。因此，和平與平和如唇齒相依，缺一不可。和平在這裡，是精神也是形式；平和，是形式也是精神。
中國茶人，是和平的擁戴者，和平的實踐者，和平的保衛者。這和茶本身所具備的中庸的、中和的、親和的品質密不可分。正是這種精神，內在地左右了茶人對一切黑暗現實的相對超脫和對一切科學的、進步的以及文明的事業的全身心的投入。
從漫長的一部茶文化史上我們已經發現，作為一個極其單純的茶人，比如陸羽，比如吳覺農，比如莊晚芳等人，他們初，大多都經歷過一個對理想政治的希望時段：比如陸羽的不習佛教而轉向儒教，吳覺農早年對婦女解放運動的投入，莊晚芳年輕時曾經在大街上散發革命傳單等，但他們終的人生理想都不在政壇上，他們後的人生寄托也不在政壇上。吳覺農先生曾經擔任過農業部副部長，但他臨終前卻說自己已經一生事茶，可見茶纔是他為之一生付出的理想目標。
從封建統治者而成為茶人的也不乏其人，至少寫過《大觀茶論》的宋徽宗就是其中一個，但他並非一開始就從茶人切入茶文化，他是從一個皇帝的身份而進入茶的，所以他具備了作為一個茶人對一茶的諸多趣味的可供享受的淺顯認識的一面。提到宋徽宗不禁使我想起了退迫日本茶祖千利休自殺的豐成秀吉。雖說他曾認真地拜過千利休為茶頭，但是這位推動過日本茶文化的軍閥幕府卻並不是一個具備了茶人精神的茶人。無論宋徽宗還是豐成秀吉，都不是本質意義上的茶人。
我們稍加分析便可知道，中國茶文化中的“和”字，並非與日本茶道“和、敬、清、寂”中的“和”字相重疊，從文化繼承而言，日本茶道的“和”字來自於禪，而中國茶文化精神的“和”則來自中國的儒家精神。儒家精神是中國傳統文化人的精神支柱。儒家精神是入世的，以禮、義、仁、忠、孝等為核心，而這些核心沒有一樣是離得開“和”的。所以，孔子的中庸精神和茶人精神中的“和”，有著一脈相承的關繫。這個“和”字，都帶有著對某一種理想社會的積極向往，是天下太平、人人都能過上公正美好生活的一種政治理想。
在封建時代，進入政壇而修煉成茶人的中國政治家未必沒有，比如蘇東坡，就是一個典型的例子。但是試看一部中國封建史，就可以發現，這些具備了茶人的和平精神的官吏，很少有人在官場不失意的。這些介入政治的茶人們因此一生遭受著被迫害的遭遇。蘇東坡一貶再貶，終於貶到了海南，在流放三年的苦難生涯中，蘇東坡曾經寫下了一首茶人奉為千古詩章的七律（汲江煎茶）：
活水還須活火烹，自臨釣石取深清。
大瓢貯月歸春甕，小杓分江入夜瓶。
雪乳已翻煎處腳，松風忽作瀉時聲。
枯腸未易禁三碗，坐聽荒城長短更。
蘇東坡的《汲江煎茶》一詩，很長時間以來，曾經一直是我拿來用作經驗茶學的範本，直到我來到天涯海角的東坡書院，纔讀出了那另一個的蘇東坡。一直以來，我在這首詩裡讀到的是高雅閑適，又何曾讀出過一個流放在萬裡蠻荒之地的衰老身心的極度痛苦中的極度克制呢。這種對遭遇的克制，正是茶人對生命的態度。同樣是大文人的李白，卻是作為酒人而在歷史上千古流芳的。同樣的遭遇，同樣的江水，酒人李白便躍入江心撈月亮去了。
一般而言，茶人對世界的反抗態度和酒人是不一樣的。他們大多以一種貌似回避的態度，以一種不介入的方式來表達自己的立場。這樣，中國茶人對朋黨之爭、政客作風或激烈的暴力手段都持相對超脫的風貌。但是，這一種不介入，並不是沒有原則，這隻是一種特殊的說“不”的方式，而這樣一種說“不”字的方式，就和佛教中把一切問題都懸置起來有所區別了。所調平和，並不是不分是非，更不是不問人間疾苦。恰恰相反，中國茶人的和平精神中備獨特精神的，乃是為了維護和平，他們會不惜個人安危拍案而起，對戰爭絕不作一味地懸置和回避。但他們不以暴力反對暴力，他們是人道主義者和非暴力主義者。比如1927年4月13 日吳覺農先生目睹了國民黨在上海發動的四一二慘案，那天夜裡，他從街頭回來，鞋底上都沾滿了鮮血。當夜，這位中國當代的茶聖就與人聯名寫信給國民政府要員，抗議這種罪惡殘暴，用的稿紙，就是成立不久的中國農學會的稿紙。到抗日戰爭時期，吳覺農先生日夜奔波在前方和後方，以茶業來為抗日出力，有一次甚至差點出車禍犧牲在山路上。在抗日戰爭艱苦的1940年，吳 | | |
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