南宁荷韵翻译公司

                    作者：苏静  单位：广西农业职业技术大学人文与艺术学院

白茶属轻微发酵茶，是中国茶类中的特殊珍品，因其成品茶多为芽头，满披白毫，如银似雪而得名，白茶不经杀青或揉捻，只经过晒或文火干燥后加工的茶，具有外形芽毫完整，满身披毫，毫香清鲜，汤色黄绿清澈，滋味清淡回甘的品质特点，主要产区在福建福鼎、政和、蕉城天山、松溪、建阳、云南景谷等地，白茶主要有白毫银针、白牡丹、贡眉、寿眉几种，白茶富含二氢杨梅素等黄酮类天然物质，起护肝、抗氧化、抗肿瘤、降血压、降血脂、降血糖的功效。 White tea is a slightly fermented tea and a special treasure in Chinese tea categories. It gets its name because its finished tea is mostly bud tips, covered with white hairs, looking like silver and snow. White tea is processed by only sun - drying or slow - fire drying without fixing or rolling. It has the quality characteristics of intact bud hairs, a covering of hairs all over, a fresh and delicate hair - like aroma, a yellow - green and clear soup, and a light and sweet - aftertaste flavor. Its main production areas are in Fuding, Zhenghe, Tianshan in Jiaocheng, Songxi, Jianyang in Fujian, and Jinggu in Yunnan. White tea mainly includes varieties such as Baihao Yinzhen, Bai Mudan, Gongmei, and Shoumei. White tea is rich in natural flavonoids such as dihydromyricetin, which has the effects of protecting the liver, anti - oxidizing, anti - tumor, lowering blood pressure, lowering blood lipids, and lowering blood sugar.

乌龙茶亦称青茶、半发酵茶及全发酵茶，品种较多，是中国几大茶类中，独具鲜明中国特色的茶叶品类，乌龙茶是经过采摘、萎凋、摇青、炒青、揉捻、烘焙等工序后制出的品质优异的茶类，品尝后齿颊留香，回味甘鲜，乌龙茶的药理作用突出表现在分解脂肪、减肥健美等方面，在日本被称之为 “美容茶”、“ 健美茶”。 Oolong tea, also known as green tea, semi - fermented tea, and fully - fermented tea, has many varieties. It is a tea category with distinct Chinese characteristics among the major tea categories in China. Oolong tea is a high - quality tea made through processes such as picking, withering, shaking, stir - frying, rolling, and baking. After tasting, it leaves a fragrant aftertaste in the mouth and a sweet and fresh aftertaste. The pharmacological effects of oolong tea are prominently reflected in aspects such as decomposing fat and losing weight and keeping fit. It is called "beauty tea" and "body - building tea" in Japan.

茶叶作为中国的传统饮品，不仅具有独特的风味，还对人体健康有很多好处，通过本文的视频讲解，相信大家对茶叶的种类与功效有了更深入的了解，希望大家能够根据自己的口味和需求，选择适合自己的茶叶，享受健康的生活。 As a traditional beverage in China, tea not only has a unique flavor but also has many benefits for human health. Through the video explanation in this article, I believe you have a deeper understanding of the types and effects of tea. I hope you can choose the tea that suits you according to your taste and needs and enjoy a healthy life.

茶的源起 The Origin of Tea

唐代陆羽在《茶经・六之饮》中写道：“茶之为饮，发乎神农，闻于鲁周公。” 神农被认为是中国茶最早的发现者，神农尝百草的故事是中国古代流传很广，影响很大的一个传说。 Lu Yu in the Tang Dynasty wrote in "The Classic of Tea - On the Art of Tea - Drinking": "Tea, as a beverage, originated with Shennong and became well - known during the time of the Duke of Zhou of Lu." Shennong is regarded as the earliest discoverer of tea in China. The story of Shennong tasting a hundred herbs is a widely - spread and highly - influential legend in ancient China.

神农也称 “神农氏”，也就是被中华民族炎黄子孙奉为祖先的三皇五帝中的 “炎帝”，是中国史前先民的代表人物。相传神农 “牛首人身”，这可能是那时已经掌握了农耕技术的先民们，对于作为 “农业之神” 的神农形象的构思。 Shennong, also known as "Shennongshi", is none other than the "Yan Emperor" among the Three Sovereigns and Five Emperors, whom the descendants of the Chinese nation, the Yan and Huang tribes, revere as their ancestors. He is a representative figure of China's prehistoric ancestors. Legend has it that Shennong had a "bull's head and a human body". This was likely the concept of Shennong as the "God of Agriculture" among the ancestors who had already mastered farming techniques at that time.

作为农业之神的神农也是中国医药的发明者。他在发现五谷的同时，也发现了各种能治疗人类疾病的草药。传说神农为了掌握草药的特性，亲自实践，尝遍百草，一日内竟七十二次中毒，最后偶然尝到了茶树的叶子，毒方解去。 As the God of Agriculture, Shennong is also the inventor of traditional Chinese medicine. While discovering the five grains, he also found various herbs capable of treating human diseases. It is said that in order to understand the properties of herbs, Shennong personally experimented and tasted a hundred herbs. He was poisoned as many as 72 times in a single day. Finally, by chance, he tasted the leaves of the tea tree, and the poison was neutralized.

这大概就是有关先人对茶的认识的最早描述和记载了。 This is probably the earliest description and record of our ancestors' understanding of tea.

如图所示：中国的茶叶，最早起源于滇、黔、桂交界处的三角地带。 As shown in the figure, tea in China first originated from the triangular region at the junction of Yunnan, Guizhou, and Guangxi provinces.

这片区域处在云贵高原的东南部，纬度较低而海拔较高，境内多大山大河，几乎完美符合茶树对 “高海拔、低纬度、多云雾” 环境的偏好。茶树生长在云贵高原的深山之中，对空气湿度要求较高，适宜在多漫射光、散射光的条件下生长发育。纵观各名优茶产区可发现，好茶大多产自高山之上，即所谓 “高山云雾出好茶”。高山之上多云雾，直射光少、空气湿度大，茶树新梢叶片较大、节间较长，且持嫩性强，内含物质丰富，因而茶叶品质好。当代 “茶圣” 吴觉农先生在《茶树栽培与茶园经营管理问题》一文中也曾说：“茶叶品质之优良者，多产于一二千公尺高山之上・・・凡气候凉爽、地势高峻、风景秀丽、森林旺盛之区，茶之品质必美。” 由此可见，茶叶品质与茶树栽培生长的环境条件关系密切。——1980 年被发现的距今 100 万年的茶籽化石，正是出土于贵州晴隆、普安二县的交界处。 This area is located in the southeast of the Yunnan - Guizhou Plateau, with a relatively low latitude and high altitude. It is home to numerous large mountains and rivers, which almost perfectly meet the tea tree's preference for an environment of "high altitude, low latitude, and abundant clouds and fog". Tea trees grow in the deep mountains of the Yunnan - Guizhou Plateau. They have high requirements for air humidity and are suitable for growth and development under conditions with more diffused and scattered light. Looking at various famous tea - producing areas, it can be found that most high - quality teas are produced on high mountains. That is why there is a saying that "High - mountain clouds and fog produce excellent tea". On high mountains, there are many clouds and fog, less direct light, and high air humidity. The new shoots of tea trees have larger leaves, longer internodes, strong tenderness - retaining properties, and rich internal substances, resulting in good tea quality. Mr. Wu Juenong, the contemporary "Sage of Tea", also stated in the article "Problems in Tea Tree Cultivation and Tea Garden Management": "High - quality teas are mostly produced on mountains at an altitude of one or two thousand meters... In areas with a cool climate, steep terrain, beautiful scenery, and lush forests, the quality of tea is bound to be excellent." It can be seen that the quality of tea is closely related to the environmental conditions for the cultivation and growth of tea trees. The 1 - million - year - old tea - seed fossils discovered in 1980 were unearthed at the junction of Qinglong and Pu'an counties in Guizhou Province.

这里是除中国海南省以外，茶叶最早上市的地方，这里是中国的西南地区是茶的发源地、原产地，中国是茶的故乡。 This is the place where tea hits the market earliest, excluding Hainan Province. The southwestern region of China is the birthplace and origin of tea, and China is the homeland of tea.

历史文献及地方志中也可以找到乔木型野生茶树的文字记载，唐代陆羽在《茶经・一之源》中提到：“茶者，南方之嘉木也。一尺、二尺乃至数十尺。其巴山峡川有两人合抱者，伐而掇之。” 说明在陆羽生活的唐代中期，我国的西南川东、鄂西一带已分布着许多野生乔木型大茶树。北宋《太平寰宇记》中曾提到：“泸州之茶树，獠常携瓢具，穴其侧，每登树采摘，芽茶必含于口......”；明代徐霞客在《滇游日记》里也写道：“茶树，树皆高三、四丈，绝与桂相似。时方采摘，无不架梯升树者。”；清代《普洱府志》写道：“莽枝有茶树王，较五山茶树独大，相传为武侯遗种，今夷民犹祀之。” Records of arbor - type wild tea trees can also be found in historical documents and local chronicles. Lu Yu in the Tang Dynasty mentioned in "The Classic of Tea - On the Origin of Tea": "Tea is a fine tree in the south. It can be one or two feet, or even dozens of feet tall. In the Ba Mountains and Xiachuan area, there are tea trees so large that two people are needed to hug them. People cut them down and pick the leaves." This indicates that during the mid - Tang Dynasty when Lu Yu lived, there were many wild arbor - type large tea trees distributed in the eastern part of Sichuan and western part of Hubei in the southwest of China. The "Taiping Huanyuji" in the Northern Song Dynasty once mentioned: "For the tea trees in Luzhou, the Liao people often carry ladles and tools, dig holes beside the trees. Every time they climb the trees to pick tea, they always hold the bud tea in their mouths..." Xu Xiake in the Ming Dynasty also wrote in "Diary of a Journey to Yunnan": "The tea trees are all three or four zhang tall, extremely similar to cinnamon trees. When it's the picking season, everyone climbs the trees using ladders." The "Pu'er Prefecture Annals" in the Qing Dynasty stated: "There is a King of Tea Trees in Mangzhi, which is much larger than the tea trees in the Five Mountains. It is said to be the legacy of Marquis Wu. To this day, the ethnic people still worship it."

贵州，是山地丘陵面积占总面积 92.5% 的 “山地大省”，且受季风影响雨量极为丰沛，号称 “天无三日晴，地无三尺平”。仿佛为茶树量身定做的环境，让贵州拥有了全国面积最大的茶叶产区，也使得贵州最早的普安茶能从二月中旬左右就开始采摘，堪称是春茶的 “急先锋”。除了 “早” 和 “大” 的特点，贵州的万重山水赋予了这片土地 “十里不同天” 的小气候，使得每一杯贵州茶的滋味，也都 “十里不同”。 Guizhou is a "mountain - dominated province" where mountains and hills account for 92.5% of its total area. Affected by the monsoon, it has extremely abundant rainfall and is known for the saying "It's rarely sunny for three consecutive days, and the land is rarely flat for even three feet". The environment, as if tailor - made for tea trees, has enabled Guizhou to have the largest tea - producing area in the country. It also allows the earliest Pu'an tea in Guizhou to be picked around the middle of February, making it a "pioneer" of spring tea. Besides being "early" and having a "large - scale" production area, the numerous mountains and rivers in Guizhou endow this land with a micro - climate that varies greatly over short distances, making the taste of every cup of Guizhou tea unique.

四川，处在中国第一、二阶梯交界处，尤其盛产茶叶的雅安、乐山，更是位于四川盆地的边缘，临近磅礴的横断山脉。而对四川人来说，“天府之国” 出产的好茶只是一方面，由茶衍生出的 “茶馆文化”，才是四川人的 “本命”—— 茶馆是四川人除了家以外所在时间最长的地方，据说，四川人的一生，十分之一都在 “坐茶馆”。 Sichuan is located at the junction of the first and second steps of China's terrain. Ya'an and Leshan, which are particularly renowned for tea production, are situated on the edge of the Sichuan Basin, close to the magnificent Hengduan Mountains. For people in Sichuan, the high - quality tea produced in the "Land of Abundance" is just one aspect. The "teahouse culture" derived from tea is the essence of Sichuanese life. Teahouses are the places where Sichuanese spend the most time outside of their homes. It is said that one - tenth of a Sichuanese's life is spent "sitting in teahouses".

云南，东部与另一座茶叶大省贵州组成云贵高原，滇西则是遮天蔽日的横断山脉，怒江、澜沧江、金沙江自北向南 “三江并流”，千山万水、千岩万壑构成了这里复杂的地势，位于横断山脉南部的滇南茶区，则是茶叶的发源地之一。 Yunnan, in the east, forms the Yunnan - Guizhou Plateau with Guizhou, another major tea - producing province. In western Yunnan, there are the Hengduan Mountains that block out the sun. The Nu River, Lancang River, and Jinsha River flow parallel from north to south, known as the "Three Parallel Rivers". The numerous mountains, rivers, and countless rock formations and valleys create a complex terrain here. The southern Yunnan tea - producing area, located in the southern part of the Hengduan Mountains, is one of the birthplaces of tea.

植物学家称，山茶科植物的茶树早在 5000 万年～6000 万年前就已经在中国西南地区进化而成。茶树演变经历了漫长的历史过程，从原始的野生大茶树到过渡型茶树再到人工栽培茶树，这是长期自然选择的结果，也是中国古代人民勤劳和智慧的结晶。 Botanists claim that the tea tree, a plant of the Theaceae family, evolved in the southwestern region of China as early as 50 - 60 million years ago. The evolution of tea trees has gone through a long - drawn - out historical process, from primitive wild large - scale tea trees to transitional tea trees and then to artificially cultivated tea trees. This is the result of long - term natural selection and the crystallization of the hard work and wisdom of ancient Chinese people.

事实上，我国的云南、贵州、广西、广东、海南、四川、福建、湖南、江西、台湾等地均有野生大茶树存在，其中云南省是发现古茶树最多最集中的地区，云南镇沅县千家寨有野生大茶树群落，其中一棵茶树树龄已达 2700 年，而西双版纳巴达的一棵大茶树树龄也有 1700 年。 In fact, wild large - scale tea trees can be found in Yunnan, Guizhou, Guangxi, Guangdong, Hainan, Sichuan, Fujian, Hunan, Jiangxi, Taiwan, and other places in China. Yunnan Province is the region where the largest number of ancient tea trees have been discovered and are the most concentrated. There is a wild large - scale tea tree community in Qianjiazhai, Zhenyuan County, Yunnan Province. One of the tea trees there is 2700 years old, and a large - scale tea tree in Bada, Xishuangbanna, is 1700 years old.

为什么野生大茶树会大量生长于中国的西南地区呢？科学家推测是由于西南地区没有遭受第四纪冰川的侵袭，所以很多古老植物能够得以延续，特别是山茶科的茶树能够得以保存下来实属不易；其次的原因是该地区属热带、亚热带气候，其温暖、湿润的环境很适宜茶树的生长。 Why do a large number of wild large - scale tea trees grow in the southwestern region of China? Scientists speculate that it is because the southwestern region was not affected by the Quaternary glaciers. As a result, many ancient plants were able to survive. In particular, it was not easy for the tea trees of the Theaceae family to be preserved. The second reason is that the region has a tropical and subtropical climate, and its warm and humid environment is highly suitable for the growth of tea trees.

在选住所这件事上，茶树比人更讲究 —— 中国的各大产茶区中，江南丘陵起伏、山明水秀，西南则多高山云雾、地形多样，华南气候温润、雨量丰沛。即便是西北，产茶之地如陕西汉中、甘肃陇南，往往也都有山有水，时常被人冠以 “小江南” 之名。 When it comes to choosing a growing place, tea trees are more particular than humans. Among China's major tea - producing areas, the Jiangnan Hills have undulating terrain and beautiful scenery. The southwestern region is characterized by high mountains, clouds and fog, and diverse terrains. The southern China region has a warm and humid climate with abundant rainfall. Even in the northwest, tea - producing areas such as Hanzhong in Shaanxi and Longnan in Gansu usually have mountains and waters and are often dubbed "Little Jiangnan".

从整体环境来看，中国的名优茶大多集中在北纬 30 度的 “黄金产茶带” 附近，这里温度、湿度、光照、土壤等条件都相对适宜。而山区的微域气候，则赋予了茶叶更多生长的可能，从海南五指山下，最早前一年冬至就能采摘的白沙绿茶；到辽宁闾山一带，突破茶叶生长纬度极限的辽红茶。名茶与名山相伴，装点了祖国的壮丽河山。 From an overall environmental perspective, most of China's famous and high - quality teas are concentrated near the "Golden Tea - Producing Belt" at 30° north latitude. Here, the temperature, humidity, light, soil, and other conditions are relatively suitable. The micro - climate in mountainous areas provides more growth possibilities for tea. From Baisha green tea at the foot of Wuzhi Mountain in Hainan, which can be picked as early as the Winter Solstice of the previous year, to Liaohong tea in the area of Lvshan in Liaoning, which breaks through the latitude limit for tea growth. Famous teas and famous mountains complement each other, adding beauty to the magnificent rivers and mountains of the motherland.

由此可见，茶叶，是一片区域地理环境的风向标。但不论南北，爱喝茶的地方，生活都不会太差。 It can be seen that tea is an indicator of the regional geographical environment. However, regardless of whether it's in the north or the south, places where people love tea generally enjoy a good quality of life.

巴蜀 --- 茶文化的摇篮 Ba-Shu: The Cradle of Chinese Tea Culture

茶从中国西南云贵高原一带的原产地，顺着江河传入四川 --- 古巴蜀国地区，并很快发展起来。这是中国饮用茶叶最早的地区，巴蜀可以说是中国茶文化的摇篮。 Tea originated from the area of the Yunnan-Guizhou Plateau in southwest China. It spread along the rivers into the ancient Ba-Shu region in Sichuan and developed rapidly. This is the earliest area in China where tea was consumed. Ba-Shu can be regarded as the cradle of Chinese tea culture.

据中国最早的一部地方志《华阳国志・巴志》记载，在距今约 3000 年前的西周时期，古巴蜀国已有茶树种植，并将茶叶作为地方的物产，进贡给当时的天子周武王。 According to the "Records of Huayang - Records of Ba", the earliest local chronicle in China, during the Western Zhou Dynasty about 3,000 years ago, the ancient Ba-Shu region already had tea tree cultivation. They regarded tea as a local specialty and presented it as a tribute to King Wu of Zhou, the emperor at that time.

明末学者顾炎武在他的《日知录》中说：“自秦人取蜀而后，始有茗饮之事。” 战争伴随着经济及文化的交流，也间接地促进了茶的传播，茶开始走出蜀道，进入更广阔的天地。 Gu Yanwu, a scholar in the late Ming Dynasty, stated in his "Ri Zhi Lu" (Notes of Daily Knowledge) that "It was after the Qin people conquered Shu that the practice of drinking tea began." Wars, accompanied by economic and cultural exchanges, indirectly promoted the spread of tea. Tea started to make its way out of the Shu Road and entered a broader world.

汉时，巴蜀地区饮茶已十分普遍，茶在流通中开始成为商品。西汉时，王褒在他的《僮约》中已有 “烹茶尽具”，以及 “武阳买茶” 的记载。《僮约》是当时一份买卖家奴的契约，却是中国茶史上极为重要的文献资料。 During the Han Dynasty, tea - drinking was very common in the Ba-Shu region, and tea began to be a commodity in circulation. In the Western Han Dynasty, Wang Bao recorded "Prepare all the utensils for making tea" and "Buy tea in Wuyang" in his "Tong Yue" (A Contract for Buying a Servant). "Tong Yue", although a contract for buying a domestic slave at that time, is an extremely important documentary source in the history of Chinese tea.

茶很快便沿长江顺流而下，在长江中下游地区扎下了根，茶叶文明的重心开始了转移。20 世纪 80 年代末，在浙江湖州的一座东汉晚期的墓葬中出土了一只完整的青瓷瓮。引人注目的是青瓷瓮的肩部刻有一 “夲” 字，专家考证认为是汉人用于贮存茶叶的器物。湖州位于长江下游的太湖之滨，是古时名茶 “阳羡茶” 的产地。 Tea quickly flowed downstream along the Yangtze River and took root in the middle and lower reaches of the Yangtze River. The center of the tea - civilization began to shift. In the late 1980s, a complete celadon urn was unearthed from a tomb dating back to the late Eastern Han Dynasty in Huzhou, Zhejiang Province. Notably, there was a character "夲" engraved on the shoulder of the celadon urn. Experts verified that it was a container used by the Han people to store tea. Huzhou, located on the shore of Taihu Lake in the lower reaches of the Yangtze River, was the origin of the famous ancient tea "Yangxian Tea".

川茶风情 The Ambiance of Sichuan Tea

中国四川成都一带的茶馆极具特色，而茶馆茶博士、老堂倌的 “掺茶”（冲泡）技艺更引人入胜，观赏性强，历来脍炙人口，被誉为 “锦城（成都）一绝”。 The teahouses in the Chengdu area of Sichuan, China, are highly distinctive. The "tea - making" (brewing) skills of the tea masters and old waiters in the teahouses are even more fascinating and highly entertaining. These skills have always been popular and are hailed as "a unique skill in Jincheng (Chengdu)".

锦城内外，凡大街小巷、水陆码头，大茶馆、小茶馆随处可见。四方小桌，高背大竹椅，是通常格局。有客来时招呼一声，堂倌应声而至，问明所好何茶。用盖碗冲泡的 “盖碗茶” 是成都茶馆的特色。铜茶壶、锡茶船（杯托）和景德镇的盖碗，合称 “三件套”，用这套茶具泡成的茶，可称 “正宗” 川味。 Inside and outside Jincheng (Chengdu), teahouses, large and small, can be seen everywhere on the streets, alleys, water and land docks. Small square tables and large bamboo chairs with high backs are the common layout. When a customer arrives and calls out, the waiter responds immediately and asks what kind of tea the customer prefers. "Gaiwan tea" brewed in a covered bowl is a feature of Chengdu teahouses. The copper teapot, tin tea saucer (cup holder), and Jingdezhen covered bowl are collectively called the "three - piece set". The tea brewed with this set of tea - ware can be regarded as the "authentic" Sichuan - style tea.

等客人坐定，点好茶后，不多时，只听里堂一声唱喏，堂倌大步流星走来，右手擎锃亮的紫铜大茶壶，左手卡住一大摞银色锡茶船和白瓷碗，宛如莲花在抱。身未拢桌，左手一扬，“哗” 的一声，一串茶船脱手而出，在小方桌上旋转，仔细一看，正好一人面前一个，不多不少。茶船尚未停稳，只听一串 “咔咔” 声响，每个茶船上已放好一个茶碗，动作神速轻捷，让人目不暇接，如魔术一般；而各人面前，自己点的茶，也绝不会有错。 After the guests are seated and have ordered their tea, soon, a shout can be heard from the inner hall. The waiter then walks over quickly, holding a shiny large copper teapot in his right hand and a stack of silver tin tea saucers and white porcelain bowls in his left hand, as if holding a lotus. Before approaching the table, he raises his left hand, and with a "whoosh", a string of tea saucers fly out and spin on the small square table. On closer inspection, there is exactly one tea saucer in front of each person, neither more nor less. Before the tea saucers come to a stop, a series of "click" sounds can be heard, and a tea bowl has been placed on each tea saucer. The movements are so fast and agile that it's dazzling, like magic. And in front of each person, the tea they ordered is never wrong.

接着堂倌在一米开外站立，手臂伸直，以紫铜壶远远注水，如蜻蜓点水。一圈茶碗，碗碗掺得冒尖，却无半滴溅出碗外。而后，堂倌上前一步，小拇指轻轻一挑，一个个盖子如活了似地跳起来，恰好把茶碗盖住。这真是一种令人眼花缭乱的艺术享受。 Then the waiter stands about one meter away, stretches his arm straight, and pours water from the copper teapot from a distance, like a dragonfly skimming the water. He fills each tea bowl to the brim, but not a single drop spills outside the bowl. After that, the waiter takes a step forward and gently flicks his little finger. Each lid jumps up as if it were alive and just covers the tea bowl. It's really a dazzling artistic enjoyment.

茶，神赐仙品与祭祀 Tea: A Divine Gift and Sacrificial Offering

如今喜欢喝茶的人也许会觉得奇怪，茶在最初竟不是用来喝的，而是用作药，或是用作祭品。 People who love drinking tea nowadays may find it strange that tea was not initially consumed as a beverage, but rather used as medicine or a sacrificial offering.

神农用茶解毒的传说故事，即已说明茶的药用功效。而位于四川蒙山的蒙顶茶相传是仙人所赐，“高不盈尺，不生不灭”，不仅能治病还能延年益寿。 The legend of Shennong using tea to detoxify already demonstrates the medicinal properties of tea. Mengding tea, which is located in Mengshan Mountain, Sichuan Province, is said to have been bestowed by immortals. It is described as "less than a foot tall, neither growing nor decaying." It can not only cure diseases but also prolong life.

茶之用于祭祀，可以追溯到周朝。据《华阳国志。巴志》记载，武王灭商后，将一位宗亲封于巴地。作为诸侯，他年年向周武王纳贡，贡品中就有茶。 The use of tea in sacrifices can be traced back to the Zhou Dynasty. According to the "Records of Huayang State: Ba Zhi," after King Wu of Zhou overthrew the Shang Dynasty, he enfeoffed a relative in the Ba region. As a vassal, he paid tribute to King Wu of Zhou every year, and tea was among the tributes.

《周礼。地官司徒》说:“掌荼，下士二人，府一人，史一人，徒二十人。” 掌管荼 (即茶) 的在编制上设置二十四人之多，又为了什么呢？《周礼。掌荼》说:“掌荼，掌以时聚荼以供丧事……” 原来茶在那时不仅供口腹之用，而且还是邦国在举行丧礼大事时所用的必不可少的祭品，所以得专门有一班人来掌管。 The "Rites of Zhou: Minister of Earth" states, "There are two lower - ranking officials in charge of tea, one office manager, one scribe, and twenty attendants." Why were there as many as twenty - four people in charge of tea? The "Rites of Zhou: In Charge of Tea" explains, "Those in charge of tea are responsible for gathering tea in a timely manner to be used in funerals..." It turns out that tea was not only used for food and drink at that time but also an essential sacrificial offering in state - run funerals. Therefore, a special group of people was assigned to manage it.

《异苑》也记载了一则以茶祭祀的小故事：剡县的陈务妻，年轻时守寡，带着两个儿子过日子。由于平时喜好喝茶，每次喝茶前她都习惯在家中的古坟上以茶祭祀一番。两个不懂事的儿子以为古坟中有值钱的宝贝，想掘开来看看。好在母亲苦苦请求才断了掘坟的念头。当天晚上，陈务妻做了个梦，梦中有人跟她说，感谢她制止儿子的掘墓行为，也感谢她每次以茶祭享，决定报答她。第二天早上，陈务妻果然在家中庭院中发现十万贯钱。 The "Yiyuan" also records a small story about sacrificing with tea. The wife of Chen Wu from Shanyin County was widowed at a young age and raised two sons. As she loved drinking tea, she would always offer tea as a sacrifice to the ancient grave in her home before having tea. Her two naive sons thought there were valuable treasures in the grave and wanted to dig it up. Fortunately, after their mother's earnest plea, they gave up the idea. That night, Chen Wu's wife had a dream. In the dream, someone told her that they were grateful for her stopping her sons from grave - digging and for her regular tea sacrifices, and they decided to repay her. The next morning, Chen Wu's wife indeed found 100,000 strings of copper coins in her courtyard.

到了公元 5 世纪末期的南朝，齐武帝萧赜在他的遗诏中说，我死了以后，千万不要用牲畜来祭我，只要供上些糕饼、水果、茶、饭、酒和果脯就可以了。从周武王到齐武帝，茶先后登上大雅之堂，被奉为祭品，可见人们对茶的精神与品格，早就有了认识。 In the late 5th century AD, during the Southern Dynasties, Emperor Wu of Qi, Xiao Ze, stated in his testament, "After my death, do not sacrifice livestock to me. Just offer some cakes, fruits, tea, rice, wine, and preserved fruits." From King Wu of Zhou to Emperor Wu of Qi, tea was successively used as a sacrificial offering in formal ceremonies, indicating that people had long recognized the spiritual connotations and qualities of tea.

以茶养廉的故事 Stories of Cultivating Incorruptibility with Tea

在中国古代的两晋南北朝时，开始出现以茶养廉，对抗当时的奢靡之风，其中最出名的就是陆纳以茶待客的故事。 During the Two Jin and Southern and Northern Dynasties in ancient China, the practice of cultivating incorruptibility with tea emerged as a way to counter the prevailing extravagant and luxurious lifestyle. Among these stories, the most well - known one is about Lu Na entertaining guests with tea.

东晋陆纳有廉名，任吴兴太守时，卓有声誉的卫将军谢安有一次去拜访他。 Lu Na, during the Eastern Jin Dynasty, had a reputation for integrity. When he served as the governor of Wuxing, Xie An, a highly renowned General of the Guards, once paid him a visit.

对于这位贵客，陆纳不事铺张，只是清茶一碗，辅以鲜果招待而已。他的侄子非常不理解，以为叔父小气，有失面子，便擅自办了一大桌菜肴。 For this honored guest, Lu Na did not go in for extravagance. He simply entertained him with a bowl of plain tea and some fresh fruits. His nephew couldn't understand this at all. Thinking that his uncle was being stingy and losing face, he took the liberty of preparing a large feast on his own.

客人走后，陆纳让人揍了侄子四十棍，边揍边说:“你不能给叔父争半点光，还要来玷污我俭朴的家风。” 陆纳认为，客来待之以茶就是最好的礼节，同时又能显示自己的清廉之风。 After the guest left, Lu Na had his nephew beaten with forty strokes of the rod. While beating him, he said, "You not only failed to bring any credit to your uncle but also defiled our thrifty family tradition." Lu Na believed that entertaining guests with tea was the best form of etiquette and could also demonstrate his integrity.

《晋书》里也有一则以茶养廉的故事，说的是东晋著名军事家桓温的事。 There is also a story about cultivating incorruptibility with tea in "The History of the Jin Dynasty". It is about Huan Wen, a famous military strategist in the Eastern Jin Dynasty.

桓温在当扬州州牧时，平时吃饭都很节俭，宴请贵客时也只设七个菜，外加一些茶果而已。 When Huan Wen served as the governor of Yangzhou, he was frugal in his daily diet. Even when entertaining honored guests, he only served seven dishes, along with some tea and fruits.

另一则故事说的是刘琨用茶解除孤闷的事。其时晋室内讧，天下大乱，北方匈奴乘虚而入。刘琨眼见丧师失地，国无宁日，心中十分苦闷，惟常以喝茶解闷消愁。 Another story is about Liu Kun using tea to relieve his loneliness and distress. At that time, there was internal strife within the Jin royal family, and the whole country was in chaos. The Xiongnu in the north took advantage of the situation and invaded. Liu Kun witnessed the loss of troops and territory, and the country was in constant turmoil. He was extremely distressed and often drank tea to relieve his boredom and melancholy.

当时在北方边地坚守的刘琨曾在一封给他侄子南兖州刺史刘演的信中说:“以前收到你寄来的安州干姜一斤、桂一斤、黄芩一斤，这些都是我所需要的。但是当我感到烦乱气闷之时，却常常要喝一些真正的好茶来消解，因此你可以给我买一些好茶寄来。” Liu Kun, who was defending the northern border at that time, once wrote in a letter to his nephew Liu Yan, the governor of Nanyou Prefecture, "I previously received one jin of dried ginger from Anzhou, one jin of cinnamon, and one jin of Scutellaria baicalensis that you sent. These are all things I need. However, when I feel restless and depressed, I often drink some really good tea to relieve myself. So, you can buy some good tea for me and send it over."

最初的饮茶法 The Earliest Tea - Drinking Methods

最初的饮茶法，大致是把茶叶投人釜中煎煮，和煮菜汤差不多。东晋郭璞注《尔雅》“槚，苦荼” 条曰:“树小如栀子，冬生叶，可煮作羹饮。”《晋书》记载:“吴人采茶煮之，曰茗粥。” 这就是最原始的生煮羹饮法。 The earliest way of drinking tea was roughly to put tea leaves into a cauldron and boil them, similar to cooking vegetable soup. Guo Pu in the Eastern Jin Dynasty annotated the entry "Jia, Ku Tu" in "Erya" and said, "The tree is as small as a gardenia. Its leaves grow in winter and can be boiled into a thick soup for drinking." The "Book of Jin" records, "People in Wu picked tea leaves and boiled them, calling it 'tea porridge'." This is the most primitive method of raw - boiling and making a thick soup for drinking tea.

到三国时，根据《广雅》中的记载，当时的饮茶法又有所不同。在古荆巴一带，人们把采摘的茶叶做成饼状。饮用之前，先将茶饼炙烤成红色，再捣成细末放在瓷器中，然后冲人沸水，并辅以葱、姜等调味品。 By the Three Kingdoms period, according to the records in "Guangya", the way of drinking tea at that time was different. In the ancient Jingba area, people made the picked tea leaves into cakes. Before drinking, they first roasted the tea cakes until they turned red, then pounded them into fine powder and put them in porcelain. After that, they poured boiling water over them and added seasonings such as scallions and ginger.

尽管这个时期人们的饮茶相对比较粗放，但是已经开始了对茶叶的加工。这些加工方法和饮用方式中的一些主要特征，至唐宋时期仍被沿袭，只不过在形式上变得更为精细，也更加讲究了。 Although people's way of drinking tea during this period was relatively rough, the processing of tea leaves had already started. Some of the main characteristics of these processing methods and drinking styles were still followed in the Tang and Song dynasties. However, they became more refined and elaborate in form.

从中国的史籍上看，古代最初的一批饮茶群体应是文人，比如在汉代就有扬雄与司马相如。扬雄作《方言》，司马相如作《凡将篇》，一个从语言文字角度，一个从医药的角度都谈到过茶。两晋时 “清谈” 流行，清谈家喜酒，也爱茶。清谈家王濛就好茶，每有客至，必以茶待客。有的士大夫以此为苦，每欲去王濛家便云:“今日有水厄。” 这些人的饮茶爱好，客观上都对茶的推广产生了积极的作用。 Judging from Chinese historical records, the first group of tea - drinkers in ancient times were probably scholars. For example, in the Han Dynasty, there were Yang Xiong and Sima Xiangru. Yang Xiong wrote "Fangyan" and Sima Xiangru wrote "Fanjiang Pian". One mentioned tea from the perspective of language and characters, and the other from the perspective of medicine. During the Two Jin Dynasties, "pure conversation" was popular. Scholars who engaged in pure conversation liked both wine and tea. Wang Meng, a scholar of pure conversation, was very fond of tea. Whenever there were guests, he would always serve tea to them. Some scholars regarded this as a hardship. Whenever they were about to visit Wang Meng's house, they would say, "Today I'm going to have a 'water disaster'." Objectively, the tea - drinking hobbies of these people had a positive effect on the promotion of tea.

茶与坐禅 Tea and Zen Meditation

在南方饮茶风尚不断发展的基础上，茶在北方也广泛地传播开来。除了当时经济、文化繁荣的原因外，佛教禅宗的兴盛与影响也是饮茶风习由南方迅速扩展到北方的一个重要原因。 On the basis of the continuous development of the tea - drinking fashion in the south, tea also spread widely in the north. Besides the reasons of the prosperous economy and culture at that time, the prosperity and influence of Chan Buddhism was also an important factor contributing to the rapid spread of the tea - drinking custom from the south to the north.

封演的《封氏闻见记》中提到:“开元中，泰山灵岩寺有降魔师大兴禅教。学禅务于不寐，又不夕食，皆许其饮茶。人自怀挟，到处煮饮，从此转相仿效，遂成风俗。” Feng Yan mentioned in "Feng Shi Wen Jian Ji" that, "During the Kaiyuan period, there was a Dharma - subduing Master in Lingyan Temple on Mount Tai who vigorously promoted the Chan teachings. Those who practiced Chan meditation strived to stay awake and did not eat dinner, and they were all allowed to drink tea. People carried tea with them and boiled and drank it everywhere. From then on, people followed suit, and it gradually became a custom."

学禅提倡打坐，晚间不食不睡，茶既解渴又能破睡，所以特别受僧人的欢迎。同样因为这个 “破睡提神” 的道理，唐代科举制度的实行也对饮茶风尚的发展起到了推动作用。 Practicing Chan meditation advocates sitting in meditation, not eating or sleeping at night. Tea can quench thirst and dispel sleep, so it was especially popular among monks. For the same reason of "dispelling sleep and refreshing the mind", the implementation of the imperial examination system in the Tang Dynasty also promoted the development of the tea - drinking fashion.

史籍上多见为举子送茶、“煎麒麟草” 的事迹，举子来自四面八方，饮茶风尚也就传播得更广。 In historical records, there are many accounts of sending tea to imperial examination candidates and "boiling unicorn grass" (referring to making tea). Since the candidates came from all over the place, the tea - drinking fashion spread even wider.

唐代贡茶与唐代茶业 Tribute Tea and the Tea Industry in the Tang Dynasty

茶由中国的西南地区经巴蜀顺长江而下，历经数千年蒙昧混沌，兴亡盛衰，终于来到了茶圣陆羽生活的唐代。 Tea originated from the southwestern region of China. It traveled downstream along the Yangtze River via Bashu. After thousands of years of obscurity, rise and fall, it finally reached the Tang Dynasty, the era when Lu Yu, the Sage of Tea, lived.

史称茶兴于唐而盛于宋。 Historically, it is said that tea thrived in the Tang Dynasty and reached its peak in the Song Dynasty.

唐王朝是中国封建社会中国力最强盛、经济最发达、文化最繁荣的时代。它的政治、文化影响远远超出国界，乃当时出类拔萃的世界性大国。其时，个人、国家都处于欣欣向荣的上升阶段，整个社会的基调是昂扬进取的，并且充满了自信，这便是被人们誉为 “盛唐气象” 的文化精神。它使得茶文化能够吸取自身发展所必需的各种营养，迅速地完善自身，发展壮大。同时，国家的统一、交通的发达，以及南北经济文化交流的不断加深，也为茶叶的生产与传播提供了良好的条件。 The Tang Dynasty was a period in Chinese feudal society when the national strength was the strongest, the economy was the most developed, and the culture was the most prosperous. Its political and cultural influence extended far beyond national boundaries, making it an outstanding global power at that time. At that time, both individuals and the country were in a prosperous upward stage. The keynote of the entire society was one of high - spirited progress and full of confidence. This is the cultural spirit known as the "Glorious Tang Atmosphere", which enabled the tea culture to absorb all the necessary nutrients for its development, rapidly improve itself, and grow stronger. At the same time, the unification of the country, the development of transportation, and the deepening of economic and cultural exchanges between the north and the south also provided favorable conditions for the production and spread of tea.

唐代茶事兴盛的另一个重要原因，是由于朝廷贡茶的出现。因为宫廷大量饮茶，加之茶道、茶宴层出不穷，朝廷对茶叶生产十分重视。唐大历五年 (公元 770 年)，唐代宗在浙江长兴顾渚山开始设立官焙 (专门采造宫廷用茶的生产基地)，责成湖州、常州两州刺史督造贡茶并负责进贡紫笋茶、阳羡茶和金沙泉水事宜。诗人有 “天子须尝阳羡茶，百草不敢先开花” 的吟唱。 Another important reason for the prosperity of tea - related affairs in the Tang Dynasty was the emergence of tribute tea. Due to the large - scale tea - drinking in the imperial court, coupled with the endless stream of tea ceremonies and tea banquets, the imperial court attached great importance to tea production. In the fifth year of the Dali reign of the Tang Dynasty (770 AD), Emperor Daizong of the Tang Dynasty began to establish an official tea - baking site on Guzhu Mountain in Changxing, Zhejiang (a production base dedicated to producing tea for the imperial court). The governors of Huzhou and Changzhou were ordered to supervise the production of tribute tea and be responsible for the tribute of Zisun tea, Yangxian tea, and Jinsha spring water. A poet once chanted, "The emperor must taste Yangxian tea first; all the other plants dare not bloom before it."

每年新茶采摘后，便昼夜兼程送解京城长安，以便在清明宴上享用，即 “先荐宗庙，后赐群臣”。唐李郢的诗句 “十日王程路四千，到时须及清明宴”，说的就是这事。这些都刺激了唐代茶叶生产的发展。到了中唐时，茶叶的加工技术、生产规模、饮茶风尚以及品饮艺术等都有了很大的发展，并广泛地传播到少数民族地区。正如《封氏闻见记》中所说:“自邹、齐、沧、棣渐至京邑城市，多开店铺，煎茶卖之……. 按此古人亦饮茶耳，但不如今人溺之甚，穷日尽夜，殆成风俗，始自中地，流于塞外”。正是在这一时期，茶始有字，茶始成书，茶始销边，茶始征税。唐代饮茶风俗、品饮技艺都已法相初具，并深深影响到后世。 Every year after the new tea was picked, it was rushed day and night to Chang'an, the capital city, for consumption at the Qingming Festival banquet. That is, it was "first presented to the ancestral temple, and then bestowed on the ministers". The poem by Li Ying of the Tang Dynasty, "A journey of four thousand li in ten days on imperial business; it must arrive in time for the Qingming Festival banquet," refers to this matter. All these stimulated the development of tea production in the Tang Dynasty. By the mid - Tang Dynasty, tea processing techniques, production scale, tea - drinking customs, and tea - tasting arts had all developed significantly and spread widely to ethnic minority areas. As stated in "Fengshi Wenjian Ji", "From Zou, Qi, Cang, and Di, and gradually to the capital city and other cities, many shops were opened to decoct and sell tea... It can be seen that the ancients also drank tea, but not as obsessively as people do today. Drinking tea day and night has almost become a custom, starting from the central regions and spreading to the border areas." It was during this period that the character for "tea" came into being, books about tea were written, tea was sold to border areas, and tea taxes were levied. The tea - drinking customs and tea - tasting techniques in the Tang Dynasty had taken initial shape and had a profound impact on later generations.

唐代制茶与饮茶法 The Tea - Making and Tea - Drinking Methods in the Tang Dynasty

唐代虽有散茶，但基本上以饼茶为主。 Although there were loose - leaf teas in the Tang Dynasty, cake - shaped teas were basically the main type.

饼茶加工程序可以分解为七道工序，大致可分为采、蒸、捣、拍、焙、穿、封。 The processing of cake - shaped teas can be divided into seven procedures, roughly including picking, steaming, pounding, pressing, baking, threading, and sealing.

具体的做法是：采摘新鲜的茶叶，先放入釜中蒸， The specific method is as follows: pick fresh tea leaves and first steam them in a cauldron.

然后把蒸过的茶叶用杵臼捣碎， Then pound the steamed tea leaves with a pestle and mortar.

再把它拍 (压) 制成团饼， And then press them into round or square cakes.

以炭火焙干以后，用竹篾或皮绳穿起来封存。 After drying them with charcoal fire, thread them together with bamboo strips or leather ropes and seal them for storage.

拍制茶饼需用一定的模具，这模具叫做 “规”， Making tea cakes requires a certain mold called "gui".

“规” 通常为铁制，有圆型或方型， The "gui" is usually made of iron and comes in round or square shapes.

因此拍出来的茶饼形状各异。 So the tea cakes made vary in shape.

唐代人讲究 “煮茶” 或 “煎茶”， People in the Tang Dynasty paid great attention to "boiling tea" or "simmering tea".

先把茶饼放在火上炙烤片刻， First, roast the tea cake over the fire for a while.

后放入茶臼或茶碾中碾成茶末， Then put it into a tea mortar or tea mill and grind it into tea powder.

入茶罗筛选， Sift the tea powder through a tea sieve.

符合标准的茶末放在茶盒中备用， And put the qualified tea powder into a tea box for later use.

另外还要准备好风炉烧水， In addition, prepare a wind - furnace to boil water.

茶釜中放人适量的水， Put an appropriate amount of water in the tea cauldron.

煮水至初沸 (观察釜中之水如蟹眼) 时，按照水量的多少放人适量的盐。 When the water starts to boil (observing that there are small bubbles like crab eyes in the cauldron), add an appropriate amount of salt according to the amount of water.

到第二沸 (釜中之水如鱼眼) 时，用勺子舀出一勺水备用，储放在熟盂中， When it reaches the second - boil stage (the bubbles in the cauldron are like fish eyes), scoop out a spoonful of water with a ladle and set it aside in a warmed ewer.

釜中投放适量的茶末。 Then put an appropriate amount of tea powder into the cauldron.

等到第三沸 (观之如腾波鼓浪) 时，把刚舀出备用的水重倒人茶釜，使水不再沸腾，起到了 “止沸育华” 的的作用。 When it reaches the third - boil stage (the water is boiling vigorously like surging waves), pour the reserved water back into the tea cauldron to stop the boiling and help bring out the tea's essence.

这时茶就已煮好了， At this point, the tea is ready.

准备好茶碗，把煮好的茶用勺子添入茶碗， Prepare the tea bowls and ladle the brewed tea into the bowls.

只见碗中飘着汤花，正如晋代杜育在《荈赋》中描述的一样:“焕如积雪，晔若春再敷”。 You can see the tea froth floating in the bowls, just as described by Du Yu in "Ode to Tea" in the Jin Dynasty: "Glistening like accumulated snow, shining like the resplendent spring foliage."

唐诗中的茶 Tea in Tang Poems

唐代是诗的朝代，许多著名的诗人都与茶有缘。 The Tang Dynasty was an era of poetry, and many renowned poets had a special connection with tea.

李白题写过 “仙人掌” 茶，白居易的名作《琵琶行》中有 “商人重利轻别离，前月浮梁买茶去。” 之名句 (“浮梁” 在今天的江西省景德镇市以北，唐时是主要的茶叶集散地)。 Li Bai wrote about "Xianrenzhang" tea. In Bai Juyi's famous poem "The Song of Pipa," there is a well - known line: "Merchants value profit over parting. Last month, he went to Fuliang to buy tea." (Fuliang is located north of Jingdezhen City, Jiangxi Province today. In the Tang Dynasty, it was a major tea distribution center.)

韦应物、皮日休、陆龟蒙、卢仝、皎然、杜牧、刘言史、刘禹锡等也都有佳作流传。 Wei Yingwu, Pi Rixiu, Lu Guimeng, Lu Tong, Jiaoran, Du Mu, Liu Yanshi, Liu Yuxi, etc. also had excellent poems about tea passed down.

尤其是卢仝所作的《走笔谢孟谏议寄新茶》一诗，极为传神地描述了人们饮茶时的身心体验，因而广为流传，至今为茶人们传诵。 Especially Lu Tong's poem "A Quick - Written Reply to Meng Jianyi for Sending New Tea" vividly describes people's physical and mental experiences when drinking tea. Therefore, it has been widely spread and is still recited by tea lovers today.

走笔谢孟谏议寄新茶 A Quick - Written Reply to Meng Jianyi for Sending New Tea

卢仝 Lu Tong

日高丈五睡正浓，军将打门惊周公。 When the sun is already high in the sky, I was in a deep sleep. A military officer knocked on the door and woke me up from my sweet dreams.

口云谏议送书信，白绢斜封三道印。 He said that Advisor Meng sent a letter, which was sealed with white silk and had three seals.

开缄宛见谏议面，手阅月团三百片。 When I opened the letter, it was as if I saw Advisor Meng's face. I held and examined three hundred pieces of round - shaped tea cakes.

闻道新年入山里，蛰虫惊动春风起。 I heard that in the new year, people went into the mountains. When the spring breeze blew, the hibernating insects were awakened.

天子须尝阳羡茶，百草不敢先开花。 The emperor must taste the Yangxian tea first. Before that, all the other plants dared not bloom.

仁风暗结珠蓓蕾，先春抽出黄金芽。 The gentle breeze secretly nurtured the tea buds into pearl - like shapes. Before spring, the golden - hued tea shoots sprouted.

摘鲜焙芳旋封裹，至精至好且不奢。 The fresh tea leaves were picked, baked, and immediately wrapped. They were of the highest quality, excellent, and not overly luxurious.

至尊之余合王公，何事便到山人家。 After the emperor and the nobles have their share, how could this tea reach my humble home?

柴门反关无俗客，纱帽笼头自煎吃。 I closed the firewood door to keep out vulgar guests. With a gauze hat on my head, I brewed the tea myself and enjoyed it.

碧云引风吹不断，白花浮光凝碗面。 The tea soup was like a continuous blue - green cloud, and the white foam on the surface of the tea bowl glistened.

一碗喉吻润，二碗破孤闷。 The first bowl moistens my throat. The second bowl dispels my loneliness and boredom.

三碗搜枯肠，惟有文字五千卷。 The third bowl stirs my mind, and all I can think of are countless volumes of literature.

四碗发轻汗，平生不平事，尽向毛孔散。 The fourth bowl makes me break into a light sweat, and all the grievances in my life seem to escape through my pores.

五碗肌骨清，六碗通仙灵。 The fifth bowl makes my body and bones feel refreshed. The sixth bowl seems to connect me with the spiritual world.

七碗吃不得也，惟觉两腋习习清风生。 I can't drink the seventh bowl. I only feel a gentle breeze blowing under my armpits.

蓬莱山，在何处？玉川子乘此清风欲归去。 Where is Penglai Mountain? I, Yuchuanzi, want to ride this breeze and return there.

山中群仙司下土，地位清高隔风雨。 The immortals in the mountains are in charge of the mortal world, but they are so lofty that they are sheltered from the worldly hardships.

安得知百万亿苍生命，堕在颠崖受辛苦！ How could they know that millions of common people are suffering on the precipitous cliffs?

便为谏议问苍生，到头合得苏息否？ I would like to ask Advisor Meng on behalf of the common people: Will they ever get a chance to rest?

卢仝 (约 795—835)，号玉川子，济源 (今河南济源市) 人，晚唐诗人。 Lu Tong (around 795 - 835), also known as Yuchuanzi, was from Jiyuan (now Jiyuan City, Henan Province). He was a poet in the late Tang Dynasty.

他的《走笔谢孟谏议寄新茶》，也称 “七碗茶诗”，是名闻遐迩、历代传唱不衰的茶诗杰作。 His poem "A Quick - Written Reply to Meng Jianyi for Sending New Tea," also known as the "Seven - Bowl Tea Poem," is a well - known and enduring masterpiece among tea - related poems.

全诗两百余字，以 “得茶”、“饮茶”、“感茶” 三部分内容构成篇章。 The whole poem has more than two hundred characters and is composed of three parts: "Receiving the Tea," "Drinking the Tea," and "Reflecting on the Tea."

自起首至 “何事便到山人家”，描写得新茶时的惊喜之情，赞美唐代贡茶阳羡茶的品质，流露出受宠若惊的感觉。 From the beginning to "How could this tea reach my humble home?", it describes the surprise of receiving new tea, praises the quality of Yangxian tribute tea in the Tang Dynasty, and reveals a sense of being flattered.

从 “柴门反关无俗客” 到 “乘此清风欲归去”，描写的则是饮茶过程及其伴随而生的体验。即从解渴，破闷到激发创作欲望，一直到百虑皆忘，飘飘欲仙。 From "I closed the firewood door to keep out vulgar guests" to "I want to ride this breeze and return there," it describes the process of drinking tea and the accompanying experiences, from quenching thirst and dispelling boredom to inspiring the desire for creation, and finally forgetting all worries and feeling like floating in the air like a fairy.

在篇末的六句中，玉川子似乎又从天上回到了人间，感慨采茶、制茶的艰辛，对天下苍生充满了同情与怜悯。 In the last six lines, Yuchuanzi seems to return from the celestial world to the mortal world. He laments the hardships of tea - picking and tea - making and is filled with sympathy for the common people.

另外，与白居易同时代的诗人元稹曾写过一首宝塔形茶诗，题为《一字至七字诗・茶》，也颇为独特有趣。 In addition, Yuan Zhen, a poet contemporary with Bai Juyi, wrote a pagoda - shaped tea poem titled "A Poem from One - Character to Seven - Character: Tea," which is quite unique and interesting.

茶 Tea

元稹 Yuan Zhen

香叶，嫩芽。 Fragrant leaves, tender buds.

慕诗客，爱僧家。 Poets admire it, and monks love it.

碾雕白玉，罗织红纱。 It is ground with white jade - like grinders and sifted through red - silk screens.

铫煎黄蕊色，碗转曲尘花。 When brewed in a tea pot, it shows a yellow - pistil color. When poured into a bowl, it forms dust - like flower - shaped foam.

夜后邀陪明月，晨前命对朝霞。 At night, it is enjoyed in the company of the bright moon. In the morning, it is savored while facing the morning glow.

洗尽古今人不倦，将至醉后岂堪夸。 It can refresh people through the ages without tiring them. It is also good for sobering up after getting drunk.

元稹 (779-831)，字微之，河南 (今河南洛阳) 人，唐代诗人。和白居易友善，常相唱和，世称 “元白”。 Yuan Zhen (779 - 831), with the courtesy name Weizhi, was from Henan (now Luoyang, Henan Province). He was a poet in the Tang Dynasty. He was on friendly terms with Bai Juyi and often composed poems in response to each other. They were jointly known as "Yuan and Bai" in the literary world.

宝塔形诗在茶诗中颇少见。诗的开头用香叶、嫩芽来对茶进行形象的描绘，接下来说的是茶与诗人及僧人的缘分。然后说茶要用白玉碾碾碎，再用红纱茶罗过筛。当茶放进茶铫里煮和盛到茶碗里时，茶汤泛起黄花般的饽沫，这说明茶的品质佳美。诗中用 “夜后邀陪明月，晨前命对朝霞”，写出人们晨昏皆饮茶的情致与习惯。最后又写了饮茶的感受：饮了茶会觉得精神饱满，对解酒也有好处。 Pagoda - shaped poems are quite rare among tea - related poems. The poem begins with a vivid description of tea using "fragrant leaves" and "tender buds." Then it mentions the affinity between tea, poets, and monks. It also describes that tea needs to be ground with white jade - like tools and sifted through red - silk screens. When the tea is brewed in a pot and poured into a bowl, the yellow - flower - like foam indicates its excellent quality. The lines "At night, it is enjoyed in the company of the bright moon. In the morning, it is savored while facing the morning glow" depict people's habit and sentiment of drinking tea both in the morning and at night. Finally, it describes the feeling of drinking tea: drinking tea can make people feel energetic and is also beneficial for sobering up.

江南文士与茶道 The Literati in the Jiangnan Region and the Tea Ceremony

在唐代饮茶的土人中，最重要、影响最大的，当推以陆羽和皎然为首、以浙江湖州一带为中心的江南文士饮茶群体。 Among the literati who drank tea during the Tang Dynasty, the most important and influential group was the tea - drinking community of literati in the Jiangnan region, led by Lu Yu and Jiaoran and centered around Huzhou, Zhejiang Province.

约在唐上元元年（公元 760 年）前后，陆羽定居苕溪时遇见诗僧皎然，两人一见如故，便同心协力推行茶道。 Around the first year of the Shangyuan period in the Tang Dynasty (about 760 AD), when Lu Yu settled in the Tiao Stream, he met the poet - monk Jiaoran. The two hit it off immediately and worked together to promote the tea ceremony.

陆羽注重茶道的科学性与精神性，皎然则关注茶道的艺术境界，两者相互补充而相得益彰。 Lu Yu focused on the scientific and spiritual aspects of the tea ceremony, while Jiaoran paid attention to its artistic realm. The two complemented each other and brought out the best in each other.

两人皆为一时名人，他们对茶的倡导，吸引了许多慕名而来的达官贵人和文人士子。 Both of them were well - known figures at that time. Their advocacy of tea attracted many high - ranking officials, nobles, and literati who came admiringly.

著名书法家湖州刺史颜真卿、常州刺史李栖筠、诗人袁高、皇甫冉、皇甫曾、张志和、孟郊以及女道士李冶（季兰）等人，他们都是茶的爱好者和推崇者，也是陆羽和皎然的崇拜者与支持者。 Famous calligrapher Yan Zhenqing, the governor of Huzhou, Li Qiyun, the governor of Changzhou, poets Yuan Gao, Huangfu Ran, Huangfu Zeng, Zhang Zhihe, Meng Jiao, and the female Taoist priest Li Ye (also known as Li Jilan) were all tea lovers and admirers, as well as admirers and supporters of Lu Yu and Jiaoran.

这个江南文士饮茶群体十分注重品茗的境界，讲究饮茶的环境。 This tea - drinking group of literati in the Jiangnan region highly valued the realm of tea - tasting and paid great attention to the tea - drinking environment.

唐大历八年（公元 773 年），由陆羽等人发起，湖州刺史颜真卿出资，在湖州杼山建 “茶亭” 一座，因亭建于癸年癸月癸日，故取名为 “三癸亭”。 In the eighth year of the Dali period in the Tang Dynasty (773 AD), initiated by Lu Yu and others and funded by Yan Zhenqing, the governor of Huzhou, a "tea pavilion" was built on Zhushan Mountain in Huzhou. Since the pavilion was built on a Gui - year, Gui - month, and Gui - day, it was named "Sangui Pavilion".

此后，颜真卿、陆羽、皎然、袁高等便常常聚会其间，品茶赋诗、以茶会友。 After that, Yan Zhenqing, Lu Yu, Jiaoran, Yuan Gao, and others often gathered there, tasting tea, composing poems, and making friends over tea.

这种茶会与皎然倡导 “重九茶宴” 一起，开创了文士茶会的新形式，流传千古，为茶文化开创了一片新天地。 This kind of tea party, together with the "Chongjiu Tea Feast" advocated by Jiaoran, created a new form of literati tea parties, which has been passed down through the ages and opened up a new world for tea culture.

在其间人们可以吟诗作画，赏花观月，调琴弈棋。 During the tea parties, people could compose poems, paint, enjoy flowers and the moon, play the qin, and play chess.

这样，品饮过程就变成了一种高雅的文化活动。 In this way, the process of tea - drinking became an elegant cultural activity.

在这一时期，他们著书立说，推广茶事，品评名茶，评鉴水品，开创茶会、茶宴形式，开创了茶道的格局和程序，并对后世产生极大的影响 During this period, they wrote books, promoted tea - related matters, appraised famous teas, evaluated the quality of water, created the forms of tea parties and tea feasts, established the pattern and procedures of the tea ceremony, and had a great impact on later generations.

宋代饮茶法（点茶、斗茶、分茶） Tea - drinking Methods in the Song Dynasty (Diancha, Doucha, Fenchai)

宋代是中国历史上茶文化大发展的一个重要时期。 The Song Dynasty was an important period in the great development of Chinese tea culture.

宋代贡茶工艺的不断发展以及皇帝和上层人士的投入，已取代了唐代由士人领导茶文化发展的局面。 The continuous development of tribute - tea craftsmanship in the Song Dynasty, along with the involvement of emperors and the upper - class, replaced the situation in the Tang Dynasty where scholars led the development of tea culture.

“开门七件事：柴、米、油、盐、酱、醋、茶”，宋代的茶文化更加深入民间，茶坊、茶肆大量出现，并形成了有关茶的礼仪和习俗。 As the saying goes, "Seven things to start a day: firewood, rice, oil, salt, sauce, vinegar, and tea." In the Song Dynasty, tea culture became more deeply rooted among the people. Numerous tea houses and tea shops emerged, and tea - related etiquettes and customs were formed.

点茶法 The Method of Diancha

宋代茶是以工艺精致的贡茶 —— 龙凤团茶和追求技艺的点茶技艺 —— 斗茶、分茶为其主要特征的，可谓穷精极巧。 The tea in the Song Dynasty was mainly characterized by the exquisitely - crafted tribute tea, the Dragon - Phoenix Cake Tea, and the highly - skilled tea - making techniques, such as Doucha and Fenchai. It could be said to be extremely elaborate.

宋代的饮茶法，已从唐人的煎茶法 (烹煮法) 过渡到点茶法。 The tea - drinking method in the Song Dynasty had evolved from the frying method (boiling method) in the Tang Dynasty to the Diancha method.

所谓点茶，就是将碾细的茶末直接投入茶碗中，然后冲入沸水，再用茶筅在碗中击拂加以调和。 The so - called Diancha means directly putting the finely - ground tea powder into a tea bowl, then pouring in boiling water, and finally using a tea whisk to stir and blend it in the bowl.

点茶程序大致如下: The procedures of Diancha are roughly as follows:

炙茶：上一年的团饼茶香色味皆陈，需先 “以沸汤渍之”，刮去膏油，然后用微火炙干。 Roasting Tea: The previous year's compressed tea cakes had a stale color, aroma, and taste. First, it was necessary to "soak it in boiling water", scrape off the greasy substance, and then roast it dry over a gentle fire.

碾茶：先用干净的纸包裹，用槌敲碎，然后用碾轮将茶碾碎碾细。古诗 “何意苍龙解碎身，岂知幻相等微尘。莫言椎钝如幽冀，碎璧相如竟负秦。” 说的正是碾茶。 Grinding Tea: First, wrap the tea with clean paper, crush it with a mallet, and then use a grinding wheel to grind it into fine powder. The ancient poem "Who would have thought that the green dragon would break its body? Little did it know that it would turn into tiny dust like an illusion. Don't say that it's as dull as the northern regions; even Lin Xiangru failed to keep the jade intact when facing Qin." is exactly about grinding tea.

罗茶：取出小罗筛，把碾好的细末过筛，粗末再碾、再罗，使茶末精细。丁谓《煎茶》诗曰：“罗细烹还好”，说明罗茶的标准是越细越好。 Sifting Tea: Take out a small sieve, sift the ground tea powder, and then grind and sift the coarse powder again to make the tea powder fine. Ding Wei's poem "Frying Tea" says, "It's better to sift it finely before cooking." This shows that the finer the tea powder after sifting, the better.

候汤：即煮水，讲究三沸。候汤最难，汤未熟则沫浮，汤过熟则茶沉。南宋罗大经在《鹤林玉露》中记载：其好友李南金将候汤的工夫概括为四字，曰 “背二涉三”，当水烧过二沸，刚到三沸之际，就迅速停火冲注。罗大经认为水不能不开，但又不能烧得太过，到二沸刚过三沸开始之时刚刚好，以此汤点茶味道最佳。正所谓 “松风桧雨到来初，急引铜瓶离竹炉。待得声闻俱寂后，一瓯春雪胜醍醐。” Waiting for the Right Water Temperature: That is, boiling water, which emphasizes the three - boil rule. Waiting for the right water temperature is the most difficult part. If the water is not boiled enough, the foam will float; if it is over - boiled, the tea will sink. Luo Dajing in the Southern Song Dynasty recorded in "Helin Yulu" that his friend Li Nanjin summarized the skill of waiting for the right water temperature in four words: "Beyond the Second, Approaching the Third". When the water has boiled for the second time and is just about to reach the third boil, quickly stop the fire and pour the water. Luo Dajing believed that the water must be boiled, but not over - boiled. The best time is just after the second boil and at the start of the third boil. Using such water to make Diancha tastes the best. Just as the poem says, "When the wind in the pines and the rain in the cypresses start, quickly take the copper pot away from the bamboo stove. After all the sounds have died down, a cup of spring - like tea is better than nectar."

烘盏：凡点茶，必须先烘盏使之预热。如果茶盏太冷，茶就浮不起来，影响点茶的效果。 Warming the Tea Bowl: Whenever making Diancha, it is necessary to warm the tea bowl first. If the tea bowl is too cold, the tea will not float, affecting the effect of Diancha.

点茶：以上所有程序完成，就是最后的点茶了。茶与水的比例很关键，茶少汤多，则云脚散；汤少茶多，则粥面聚。先投茶，至于投茶量，据唐苏廙《十六汤品》曰：“一般一瓯之茗，多不过二钱”，按晚唐一钱重约四克换算，二钱约为八克。然后注汤，调匀，称之为调膏。之后开始冲，第一汤要沿茶盏的四周边往里注入沸水，先搅动茶膏，渐渐加力击拂。点茶的手势也很讲究，手轻筅重，手指绕着手腕旋转，上下搅拌要透彻；第二汤从茶面上注入盏中，先要细细的绕茶面注入一周，然后再急注急下，用力击拂，茶汤升起层层细泡；第三汤注水要多，击拂要轻而匀，使盏中的茶里外透彻；第四汤注水较少，搅拌茶筅的节奏要放慢些；第五汤又加快搅拌速度，观察茶汤，如果茶还没有完全焕发，就用力击拂；第六汤用筅轻轻拂动乳点；第七汤就分出轻清重浊，茶汤稀稠适中，就可以停止拂动。 Making Diancha: After completing all the above procedures, it's time for the final step of making Diancha. The proportion of tea to water is crucial. If there is too little tea and too much water, the tea sediment will disperse; if there is too much tea and too little water, the tea will gather like thick gruel. First, put in the tea. Regarding the amount of tea, according to Su Yi's "Sixteen Kinds of Tea Soup" in the Tang Dynasty, "Generally, for a cup of tea, it should not exceed two qian." Converting based on the fact that one qian in the late Tang Dynasty weighed about four grams, two qian is approximately eight grams. Then pour in the water and stir well, which is called "adjusting the paste". After that, start pouring the water. For the first pour, pour boiling water along the inner edge of the tea bowl. First, stir the tea paste, and then gradually increase the force of whisking. The gestures of making Diancha are also particular. The hand should be light and the whisk heavy. The fingers should rotate around the wrist, and the stirring should be thorough up and down. For the second pour, pour the water onto the tea surface in the bowl. First, pour it slowly around the tea surface in a circle, and then pour it quickly and forcefully, whisking hard to make layers of fine bubbles rise in the tea soup. For the third pour, pour more water and whisk gently and evenly to make the tea in the bowl thoroughly mixed. For the fourth pour, pour less water and slow down the rhythm of whisking. For the fifth pour, speed up the whisking again and observe the tea soup. If the tea has not fully developed its flavor, whisk hard. For the sixth pour, gently whisk the milk - like bubbles with the whisk. For the seventh pour, distinguish the light from the heavy, and when the tea soup is of moderate thickness, stop whisking.

品尝：最后细细品味茶汤，好的茶汤标准应该是 “甘、香、重、滑”。 Tasting: Finally, savor the tea soup carefully. The criteria for a good tea soup should be "sweet, fragrant, rich, and smooth".

斗茶 Doucha

斗茶乃宋代茶之特色。斗茶亦称 “茗战”，顾名思义就是比赛茶叶质量的好坏。 Doucha was a characteristic of tea culture in the Song Dynasty. Doucha, also known as "tea competition", as the name implies, is a competition to compare the quality of tea.

斗茶大约始于五代，最早流行于福建建安一带，至北宋已颇为盛行。北宋大文学家范仲淹曾作《和章岷从事斗茶歌》一诗，生动地描绘了当时的斗茶情景。苏辙《和子瞻煎茶》一诗中有 “君不见闽中茶品天下高，倾身事茶不知劳” 之句，说的也是该地的斗茶之风。北宋中期以后，斗茶逐渐向北方传播，并很快风靡全国。上自达官贵人，中及文人墨客，下至平民百姓，无不热衷于此。 Doucha probably originated in the Five Dynasties and was first popular in the Jian'an area of Fujian. It became quite popular in the Northern Song Dynasty. Fan Zhongyan, a great writer in the Northern Song Dynasty, wrote a poem titled "A Song of Doucha with Zhang Min" which vividly depicted the scene of Doucha at that time. In Su Zhe's poem "Making Tea with Zizhan", there is a line that reads, "Don't you see that the tea in Fujian is of the highest quality in the world? People devote themselves to tea - related activities without feeling tired." This also refers to the Doucha trend in that area. After the mid - Northern Song Dynasty, Doucha gradually spread to the north and soon became popular throughout the country. From high - ranking officials and nobles, to scholars and literati, and down to ordinary people, everyone was enthusiastic about it.

衡量斗茶的效果，一是看茶面汤花的色泽和均匀程度，二是看盏的内沿与茶汤相接处有没有水的痕迹。汤花色泽以纯白为上，青白、灰白、黄白依而次之。 To measure the result of Doucha, one is to observe the color and uniformity of the foam on the tea surface, and the other is to check if there are water marks at the junction of the inner edge of the tea bowl and the tea soup. The color of the foam is preferably pure white, followed by bluish - white, gray - white, and yellowish - white.

汤花保持得时间较长，能紧帖盏沿久不散退的，叫做 “咬盏”。散退较快的，或随点随散的，叫做 “云脚涣乱”。汤花散退后，盏的内沿就会出现水的痕迹，宋人称为 “水脚”。汤花散退早，先出现水痕的斗茶者，便是输家。 If the foam on the tea surface lasts for a long time and adheres tightly to the edge of the tea bowl without dissipating, it is called "sticking to the bowl". If it dissipates quickly or disperses as soon as it is made, it is called "chaotic tea sediment". After the foam dissipates, water marks will appear on the inner edge of the tea bowl, which was called "water marks" by people in the Song Dynasty. The person whose foam dissipates earlier and has water marks first in the Doucha competition loses.

斗茶虽然始创于茶区民间，但由于它的技巧性强，趣味性浓，所以迅速地被文人士大夫所接受并加以发展。他们自煎自斗，从中得到消遣，也在对世事的厌倦与无聊中，找到一种精神上的自我调节方法，为生活增加情趣。 Although Doucha was first created among the people in tea - producing areas, due to its strong technicality and high entertainment value, it was quickly accepted and developed by scholars and literati. They made and competed in Doucha by themselves, getting entertainment from it. It also provided them with a way of spiritual self - adjustment in their weariness and boredom with worldly affairs, adding fun to their lives.

分茶 Fenchai

“分茶” 则是宋代点茶技艺的最高表现形式。 Fenchai was the highest - level form of the Diancha technique in the Song Dynasty.

分茶又称为茶百戏、水丹青、汤戏，是在点茶过程中追求茶汤的纹脉所形成的物象。这种独特的点茶技艺大约始于北宋初年，诗人陆游《临安春雨初霁》一诗中有 “矮纸斜行闲作草，睛窗细乳戏分茶” 之句，说的就是这事。分茶在宋代的文人士子中特别流行，是当时非常时尚的文化娱乐活动。 Fenchai, also known as tea - hundred - plays, water - painting, and soup - play, is about pursuing the patterns formed by the veins of the tea soup during the Diancha process. This unique Diancha technique probably originated in the early Northern Song Dynasty. In the poem "After the Spring Rain in Lin'an" by the poet Lu You, there is a line that reads, "Leisurely writing cursive on short paper, and playing Fenchai with fine tea cream by the sunny window." This is exactly about Fenchai. Fenchai was especially popular among scholars in the Song Dynasty and was a very fashionable cultural and recreational activity at that time.

分茶的妙处在于汤花的呈现方式。汤饽乃茶汤之精华，陆羽《茶经》云：“华之薄者曰沫，厚者曰饽，细轻者曰花，如枣花漂漂然于环池之上。” 唐代盛行煮茶，釜中的汤花需用茶勺舀出放入茶碗中。而宋代流行点茶，汤花靠注汤击拂产生，击拂工具常用茶筅或茶匕 (茶匙)。陶谷《清异录》中记载：“近世有下汤运匕，别施妙诀，使汤纹水脉成物象者，禽兽虫鱼花草之属，纤巧如画。但须臾即就散灭。此茶之变也，时人谓之茶百戏。” The charm of Fenchai lies in the way the foam on the tea soup is presented. The foam on the tea soup is the essence of the tea soup. Lu Yu's "The Classic of Tea" states, "The thin part of the foam is called'mo', the thick part is called 'bo', and the fine and light part is called 'hua', which is like jujube flowers floating on the pond." In the Tang Dynasty, boiling tea was popular, and the foam in the cauldron had to be scooped out with a tea spoon and put into a tea bowl. In the Song Dynasty, Diancha was popular, and the foam on the tea soup was produced by pouring water and whisking. The common whisking tools were tea whisks or tea spoons. Tao Gu recorded in "Qingyilu" that "In recent times, there are people who pour water and use a tea spoon in a special way, with a unique trick to make the patterns of the tea soup form images of animals, insects, fish, flowers, and plants, which are as delicate as paintings. But they disappear soon. This is a wonder of tea, and people at that time called it tea - hundred - plays."

传说当时有个叫福全的佛门弟子，特别精于分茶，时人说他有 “通神之艺”。他能注汤幻茶成一句诗，如果同时点四瓯茶，就能变幻出一首绝句来。至于变幻一些花鸟虫鱼之类的东西，更是唾手可得。他曾作诗自夸云：“生成盏里水丹青，巧尽功夫学不成。却笑当时陆鸿渐，煎茶赢得好名声。” It is said that at that time, there was a Buddhist disciple named Fuquan who was especially proficient in Fenchai. People at that time said he had "divine skills". He could create an image like a line of a poem by pouring water and making tea. If he made four cups of tea at the same time, he could create a quatrain. As for creating images of flowers, birds, insects, and fish, it was even easier for him. He once wrote a poem to boast about himself: "The water - painting in the cup is created, and no amount of effort can learn this skill. I laugh at Lu Yu, who gained a good reputation just by making tea."

这种赏心悦目、极富观赏性的茶艺，深得宋人的厚爱，不仅是他们生活中的一种雅玩，也常常出现在他们的诗文中，成为吟咏的对象。杨万里有一首《澹庵坐上观显上人分茶》诗，描绘了他观看显上人分茶的情景: This delightful and ornamental tea ceremony was so loved by the Song people that it was not only a kind of elegant play in their lives, but also often appeared in their poems and became the object of recitation. Yang Wanli has a poem “Tanyan sitting on the view of Xian Shangren distributing tea”, which depicts the scene in which he watched Xian Shangren distributing tea.

分茶何似煎茶好，煎茶不似分茶巧。 How can Fenchai compare with frying tea? Frying tea is not as ingenious as Fenchai.

蒸水老禅弄泉手，隆兴元春新玉爪。 The old Zen master from Zhengshui, skilled in handling spring water, uses the new "jade - like" tea leaves from Longxing in spring.

二者相遭兔瓯面，怪怪奇奇真善幻。 When the tea and water meet in the rabbit - patterned tea bowl, strange and wonderful things happen, truly full of illusions.

纷如擘絮行太空，影落寒江能万变。 It's like torn cotton wool floating in the sky, and its reflection in the cold river can change in countless ways.

银瓶首下仍尻高，注汤作字势嫖姚。 With the silver pot tilted, pouring water to form characters with a vigorous and powerful momentum.

相传宋徽宗也曾为近臣表演过分茶技艺。但这种技法已经失传，今天我们只能从古人的诗文中去领略它的妙趣了。 It is said that Emperor Huizong of the Song Dynasty once performed the Fenchai technique for his close ministers. However, this technique has been lost, and today we can only appreciate its charm from the poems and essays of the ancients.

从穷精极巧、身价百倍的北苑贡茶，到技巧性的 “斗茶”，再到玩赏性的 “分茶”，渐渐冲淡了茗饮艺术的内在蕴涵，使之离茶之真味、真趣越来越远，于是就有了后世明人的反拨。 From the extremely elaborate and highly - valued tribute tea from Beiyuan, to the skill - based "Doucha", and then to the ornamental "Fenchai", the inner connotation of the tea - drinking art was gradually diluted, making it further and further away from the true taste and interest of tea. Thus, there was a reaction from people in the Ming Dynasty later.

皇室之好与龙凤团茶 The Royal Family's Fondness for Tea and Dragon-Phoenix Tuancha

宋朝皇室饮茶之风较唐代更盛，宋太祖赵匡胤便有饮茶癖好。 The tea - drinking culture in the imperial family of the Song Dynasty was more prosperous than that in the Tang Dynasty. Emperor Taizu of the Song Dynasty, Zhao Kuangyin, had a strong preference for tea.

在他以后继位的宋代皇帝皆有嗜茶之好，直至宋徽宗赵佶而达到顶峰，他甚至亲自写了一部论茶的著作《大观茶论》。 All the successive emperors of the Song Dynasty also had a great passion for tea. This trend reached its peak during the reign of Emperor Huizong of the Song Dynasty, Zhao Ji. He even wrote a book on tea himself, titled "Treatise on Tea in the Daguan Era".

皇家对高档茶叶的需求，极大地刺激了贡茶的发展。 The royal family's demand for high - end tea significantly promoted the development of tribute tea.

宋代茶叶生产的重心，已由长江中下游的湖州、宜兴一带，向更南方的福建一带转移，皇室的贡焙基地（专门生产贡茶的地方）也移至福建建安（今福建省建瓯县），此地生产的茶叶称为 “建茶”。 The center of tea production in the Song Dynasty shifted from areas like Huzhou and Yixing in the middle and lower reaches of the Yangtze River to Fujian in the south. The imperial tribute tea - making base (a place dedicated to producing tribute tea) was also relocated to Jian'an in Fujian (now Jian'ou County, Fujian Province). The tea produced here was called "Jian Tea".

因为建茶乃专供皇室享用的贡茶，因此其培植与采制技术也更为精良，并逐渐发展成为中国团茶（饼茶）的制作中心。 Since Jian Tea was tribute tea exclusively for the royal family, its cultivation and production techniques were more sophisticated. It gradually developed into the production center of Chinese Tuancha (cake tea).

由于其主要产地境内的凤凰山一带又名北苑，故也称 “北苑茶”。 As the area around Phoenix Mountain in its main production region was also known as Beiyuan, it was also called "Beiyuan Tea".

北苑茶名目繁多，精品迭出，达到了饼茶生产的最高峰。 Beiyuan Tea had a wide variety of types, with numerous high - quality products emerging one after another, reaching the peak of cake tea production.

北苑茶以 “龙凤团茶” 而著称于世，它不再像唐代那样在茶饼上穿孔，而以刻有龙凤图案的模型压模出之。 Beiyuan Tea was renowned worldwide for its "Dragon - Phoenix Cake Tea". Unlike in the Tang Dynasty, it was not perforated on the tea cake. Instead, it was made by pressing with a mold engraved with dragon and phoenix patterns.

宋太平兴国年间（976 - 983），贡品主要是龙凤团茶。 During the Taiping Xingguo period of the Song Dynasty (976 - 983), the main tribute items were Dragon - Phoenix Cake Tea.

咸平（998—1003）初，丁谓造 “大龙团” 进贡皇室，其品质较龙凤团茶更为精良。 At the beginning of the Xianping period (998 - 1003), Ding Wei created "Big Dragon Cake" and presented it to the royal family. Its quality was superior to that of Dragon - Phoenix Cake Tea.

庆历中（1041 - 1048），蔡襄造 “小龙团”，较 “大龙团” 又胜一筹。 During the Qingli period (1041 - 1048), Cai Xiang made "Small Dragon Cake", which was even better than "Big Dragon Cake".

自元丰至绍圣间（1078—1097），又相继有 “密云龙” 和 “瑞云翔龙” 问世，其品质更为精良名贵，到了登峰造极的地步。 From the Yuanfeng period to the Shaosheng period (1078 - 1097), "Secret Cloud Dragon" and "Auspicious Cloud Flying Dragon" were successively introduced. Their qualities were even more refined and precious, reaching the acme of perfection.

作为贡茶的龙凤团茶极为珍贵，即使朝廷官员也不易得，如蒙皇上赐茶，便是十分恩宠了。 The Dragon - Phoenix Cake Tea, as tribute tea, was extremely precious. Even court officials found it difficult to obtain. If one was bestowed with this tea by the emperor, it was a great honor.

一代名臣欧阳修在朝二十余年，亦仅得赐茶一饼，可见其珍稀。 Ouyang Xiu, a famous minister of his time, served in the court for more than twenty years and only received one cake of this tea as a gift, which shows its rarity.

赐茶的象征意义已大大超过了其经济和实用价值，而成为一种恩宠礼遇的标志了。 The symbolic meaning of bestowing tea had far exceeded its economic and practical value and became a symbol of imperial favor and courtesy.

正因为这种精神上的象征意义，宋代在朝仪中加进了茶礼。 Precisely because of this spiritual symbolic meaning, tea - related rituals were added to the court ceremonies in the Song Dynasty.

贵族在婚嫁中引入了茶仪，在彩礼中也加入了茶叶，后世民间婚俗中的 “下茶礼” 亦由此而来。 The nobility introduced tea - related ceremonies into weddings and also included tea in the betrothal gifts. The "tea - presenting ceremony" in the folk wedding customs of later generations originated from this.

苏轼与宋代文士茶 Su Shi and the Tea Culture among Literati in the Song Dynasty

宋人对茶文化的最大发展与贡献，乃体现于将茶与相关艺术融为一体，使品饮过程注入更多的文化气息，文士茶的兴起即是一例。 The greatest development and contribution of the people in the Song Dynasty to the tea culture was to integrate tea with related arts, injecting more cultural flavor into the tea - drinking process. The rise of the tea - drinking culture among literati is a case in point.

文士品茗是宋代非常普遍的现象。宋代第一流的文士如：王禹偁、蔡襄、范仲淹、欧阳修、王安石、梅尧臣、苏轼、苏辙、黄庭坚、陆游等都置身其中，颇得其乐，并在各自的诗词、书法、绘画等创作中留下了许多佳作。 Tea - drinking among literati was a very common phenomenon in the Song Dynasty. The first - rate literati in the Song Dynasty, such as Wang Yucheng, Cai Xiang, Fan Zhongyan, Ouyang Xiu, Wang Anshi, Mei Yaochen, Su Shi, Su Zhe, Huang Tingjian, and Lu You, all indulged in it and enjoyed themselves. They also left many excellent works in their creations of poetry, calligraphy, painting, etc.

以苏轼 (1037 - 1101) 为例，苏轼可以说是宋代最有代表性的茶人。苏轼生于中国最古老茶乡四川，长期在江南一带任职的经历和贬谪生涯，使苏轼的足迹遍及各地，尽尝各种名茶，诚如其《和钱安道寄惠建茶》诗所云：“我官于南今几时，尝尽溪茶与山茗。” 他饱读茶书，精研烹饮方法，又遍访名泉，对品茗有着独到的见解，一首《试院煎茶》诗便道尽烹茶的情趣，可谓深得个中三昧。尤其是《汲江煎茶》一诗，写出了在自然美景中煎水煮茗的情趣：“活水还须活火烹，自临钓石汲深清。大瓢贮月归春瓮，小杓分江人夜铛。雪乳已翻煎处脚，松风忽作泻时声。枯肠未易禁三碗，卧听山城长短更。” 而《和蒋夔寄茶》一诗，则集中表现了他随缘知足的处世哲学：“人生所遇无不可，南北嗜好知谁贤。” Take Su Shi (1037 - 1101) as an example. Su Shi can be regarded as the most representative tea - lover in the Song Dynasty. Su Shi was born in Sichuan, the oldest tea - producing area in China. His long - term experience of serving in the regions south of the Yangtze River and his life of being exiled made him travel all over the country and taste various famous teas. Just as he said in his poem "Reply to Qian Andao's Sending Jian Tea as a Gift": "How long have I been serving in the south? I've tasted all the stream teas and mountain teas." He read a lot of tea - related books, studied the methods of cooking and drinking tea meticulously, and visited famous springs everywhere. He had unique insights into tea - tasting. His poem "Brewing Tea in the Examination Hall" fully expressed the fun of brewing tea, showing that he really understood the essence of it. Especially in his poem "Brewing Tea with Water from the River", he described the fun of boiling water and brewing tea in the beautiful natural scenery: "Fresh water needs to be boiled with live fire. I go to the fishing rock to draw clear water from the deep. I scoop up the moonlight with a large ladle and store it in the spring - shaped earthenware jar. I use a small ladle to scoop the river water into the night - time cooking pot. The milky tea foam is churning as it's being brewed, and the sound of the tea pouring is like the sound of the pine wind. My empty stomach can hardly resist three bowls of tea. Lying in bed, I listen to the long and short watches of the mountain city." And his poem "Reply to Jiang Kui's Sending Tea" concentratedly demonstrated his philosophy of being content with circumstances: "Everything in life is acceptable. Who can tell which is better, the preferences of the north or the south?"

苏轼精于茗事，更有感于茗事与人事的反差。在他坎坷的一生中，茗事就像沙漠中的绿洲，是他在苦难中寻求自我解脱，保持旷达而乐观的人生态度的精神武器。 Su Shi was proficient in tea - related matters and was even more touched by the contrast between tea - related matters and human affairs. In his rough life, tea - related activities were like an oasis in the desert. They were his spiritual weapons for seeking self - liberation in hardships and maintaining an open - minded and optimistic attitude towards life.

径山寺与日本茶道 Jingshan Temple and Japanese Tea Ceremony

径山寺坐落在今浙江省余杭、临安两地交界处，属天目山脉之东北峰，古称北天目，因此山径通天目而得名 “径山”。唐时，它即以僧法钦所创建的径山禅寺而闻名于世，蔚为江南禅林之冠，历代都有日本僧人留学于此。 Jingshan Temple is located at the junction of Yuhang and Lin'an in Zhejiang Province. It belongs to the northeast peak of the Tianmu Mountain Range, which was anciently called Beitianmu. It got the name "Jingshan" because the mountain path leads to Tianmu Mountain. In the Tang Dynasty, it became famous for the Jingshan Temple built by Monk Faqin. It was regarded as the top Buddhist temple in the south of the Yangtze River, and Japanese monks came to study here in successive dynasties.

径山地处江南茶区，历代多产佳茗，尤以凌霄峰所产为最。相传法钦曾 “手植茶树数株，采以供佛，逾年蔓延山谷，其味鲜芳，特异他产”。径山寺后还有一澄碧泠泉，名 “龙井”，以清冽甘甜著称。 Jingshan is located in the tea - producing area of southern Yangtze River. It has produced many excellent teas in different dynasties, especially those from Lingxiao Peak. It is said that Faqin once "planted several tea trees by hand, picked the tea leaves to offer to the Buddha. Over the years, the tea trees spread across the valleys. The tea tasted fresh and fragrant, being quite different from others". Behind Jingshan Temple, there is a clear and cold spring named "Longjing", which is renowned for its crystal - clear and sweet water.

唐代禅宗大兴，百丈怀海禅师制定《百丈清规》，开始把茶融入禅门清规之中。径山寺饮茶之风颇盛，常以本寺所产名茶待客，久而久之，也形成一套以茶待客的礼仪，后人称之为 “茶宴”。茶宴有着严格的程序和规范，从发茶榜、击茶鼓到最后谢茶退堂，有十多道程序。 During the prosperous period of Zen Buddhism in the Tang Dynasty, Chan Master Baizhang Huaihai formulated the "Baizhang Qinggui" (Baizhang Monastic Regulations), and began to integrate tea into the monastic rules of Zen. The custom of drinking tea was very popular in Jingshan Temple. The temple often entertained guests with its famous tea. Over time, a set of tea - entertaining etiquettes was formed, which was later called "tea banquet". The tea banquet has strict procedures and norms, with more than ten procedures, from posting the tea - invitation notice, beating the tea - drum to the final expression of gratitude and leaving the hall after the tea - drinking ceremony.

径山茶宴对日本茶道产生了极大的影响。日本高僧圣一国师圆尔辨圆到径山寺留学求法，归国时把径山寺茶宴等饮茶风俗带回日本。至今日本茶人尚把从径山寺传过去的宋代黑釉盏称为 “天目碗”，尊为茶道的至宝。日本曹洞宗开山祖希玄道元入宋求法时，也曾登临径山问道，回国后按照唐宋《百丈清规》《禅苑清规》等制定了一系列清规戒律，统称《永平清规》。他根据径山茶宴礼法，对吃茶、行茶、大座茶汤等茶礼作了详细规定，对其后日本茶道礼法产生了深远的影响。 The Jingshan tea banquet had a great impact on the Japanese tea ceremony. The Japanese eminent monk Enni Ben'en, also known as Shogaku Kokushi, came to Jingshan Temple to study and seek Dharma. When he returned to Japan, he brought back the tea - drinking customs such as the Jingshan tea banquet. To this day, Japanese tea enthusiasts still call the black - glazed bowls from the Song Dynasty, which were introduced from Jingshan Temple, "Tenmoku bowls" and regard them as the treasures of the tea ceremony. Dogen Kigen, the founder of the Soto - school of Zen in Japan, also climbed Jingshan Mountain to seek the Dharma when he came to the Song Dynasty. After returning to Japan, he formulated a series of monastic rules based on the "Baizhang Qinggui" and "Chanyuan Qinggui" of the Tang and Song Dynasties, collectively known as the "Eihei Shingi". Based on the etiquette of the Jingshan tea banquet, he made detailed regulations on tea - drinking, tea - serving, and other tea - related etiquettes, which had a profound impact on the subsequent Japanese tea - ceremony etiquette.

明代 “茶学” 的兴起 The Rise of "Tea Studies" in the Ming Dynasty

茶叶生产的发展，以及加工、品饮方式的简化，使得散茶品饮这种 “简便异常” 的生活艺术更容易、更广泛地深入到社会生活的各个层面，植根于广大民间，从而使得茶之品饮艺术从唐宋时期宫廷、文士的雅尚与清玩，转变为整个社会文化生活的一个重要方面。 The development of tea production and the simplification of tea processing and drinking methods made the "extremely convenient" art of loose - tea drinking more accessible and widespread at all levels of social life, taking root among the general public. As a result, the art of tea drinking transformed from the elegant pursuits and pastimes of the imperial court and literati during the Tang and Song dynasties into an important part of the entire social and cultural life.

从某种意义上来讲，正因为有散茶的兴起，并逐渐与社会生活、民俗风尚以及人生礼仪等结合起来，才为中华茶文化开辟了一个崭新的天地；同时也提供了相应的条件，使得传统的 “文士茶” 对品茗境界的追求达到了一个新的高度。 In a sense, it was precisely the rise of loose tea and its gradual integration with social life, folk customs, and life rituals that opened up a brand - new world for Chinese tea culture. At the same time, it also provided the necessary conditions for the traditional "scholars' tea" to reach a new height in the pursuit of the realm of tea - tasting.

明初社会不够安定，使得许多文人胸怀大志而无法施展，不得不寄情于山水或移情于琴棋书画，而茶正可融合于其中，于是明代出现了许多茶书茶著，多达 50 多部。 In the early Ming Dynasty, the society was not stable enough. Many literati with great aspirations had no way to fulfill their ambitions, so they had to immerse themselves in the beauty of mountains and rivers or indulge in the arts of music, chess, calligraphy, and painting. Tea could be integrated into these activities. As a result, more than 50 tea - related books were written in the Ming Dynasty.

夏树芳录南北朝至宋金茶事，撰《茶董》二卷，陈继儒又续撰《茶董补》；朱权撰《茶谱》，于清饮有独到见解；田艺蘅在前人的基础上撰《煮泉小品》；陆树声与终南山僧明亮同试天池茶，撰写《茶寮记》，反映高人隐士的生活情趣；张源以长期的心得体会撰《茶录》，自不同凡响；许次纾写《茶疏》，独精于茶理；罗廪自幼喜茶，便以亲身经历撰写《茶解》；闻龙撰《茶笺》；钱椿年、顾元庆先后编校《茶谱》等等。 Xia Shufang recorded tea - related events from the Southern and Northern Dynasties to the Song and Jin dynasties and wrote two volumes of Cha Dong (Tea Anecdotes). Chen Jiru continued to write Cha Dong Bu (Supplement to Tea Anecdotes). Zhu Quan wrote Cha Pu (Tea Manual) and had unique insights into plain tea - drinking. Tian Yiheng wrote Zhu Quan Xiao Pin (A Treatise on Boiling Spring Water) based on the works of his predecessors. Lu Shusheng and the monk Mingliang from Zhongnan Mountain tasted Tianchi tea together and wrote Cha Liao Ji (Records of the Tea Cottage), reflecting the life interests of hermits. Zhang Yuan wrote Cha Lu (Tea Records) based on his long - term experiences and insights, which was quite remarkable. Xu Cishu wrote Cha Shu (Tea Remarks) and was particularly proficient in the principles of tea. Luo Lin, who loved tea since childhood, wrote Cha Jie (Understanding Tea) based on his personal experiences. Wen Long wrote Cha Jian (Tea Notes). Qian Chunnian and Gu Yuanqing successively compiled and proofread Cha Pu (Tea Manual), and so on.

走向世俗的清代茶 The Tea Culture in the Qing Dynasty: Moving towards Secularity

进入清代，中国茶文化的发展出现了新的变化。 In the Qing Dynasty, new changes emerged in the development of Chinese tea culture.

文士茶由于受明代以来，特别是晚明文士的避世、出世意识的影响，而显得纤弱萎靡，影响逐渐缩小，使得千年以来由文士领导茶文化发展潮流的局面终告结束。 Affected by the seclusion and transcendence ideologies of literati since the Ming Dynasty, especially in the late Ming Dynasty, the literati - oriented tea culture became weak and declined, with its influence gradually shrinking. This brought an end to the situation where literati had led the trend of tea culture development for thousands of years.

然而，整个中国茶文化继续发展的势头并未受到抑制。 However, the momentum of the continuous development of Chinese tea culture as a whole was not suppressed.

它的主流 —— 中国传统的文化精神开始转向民间，深入市井，走向世俗。 Its mainstream - the traditional Chinese cultural spirit - began to shift towards the common people, penetrate into the marketplaces, and move towards secularity.

它继续深入发展，深入千家万户，与人们的日常生活、伦常礼仪结合起来，逐渐形成一种普遍的民族风尚。 It continued to develop in - depth, reaching thousands of households. It combined with people's daily lives and ethical rituals, gradually forming a common national custom.

清代后期的茶叶生产有惊人的发展，种植面积和产量都有大幅度的提高。 In the later period of the Qing Dynasty, tea production witnessed remarkable development. Both the planting area and output increased significantly.

流通领域则更为繁荣，一时茶庄、茶号纷纷出现，如江浙一带的 “翁隆盛”、“汪裕泰” 等百年老店，享誉一时。 The circulation field was even more prosperous. For a time, tea shops and tea firms emerged one after another. Century - old stores like "Weng Longsheng" and "Wang Yutai" in the Jiangsu - Zhejiang region enjoyed great reputation for a while.

茶叶更以贸易的方式迅速走向世界，一度垄断了整个世界市场。 Tea quickly entered the global market through trade and once monopolized the entire world market.

茶进入了商业时代。 Tea entered the commercial era.

由于清代统治者，尤其是康熙、乾隆酷好茗饮，因此整个上层社会饮茶风习极盛。 As the rulers of the Qing Dynasty, especially Emperor Kangxi and Emperor Qianlong, were extremely fond of tea - drinking, the tea - drinking custom was extremely popular in the entire upper class.

上有所好，下必效之，这种风习很快影响民间。 When the superiors have a certain preference, the inferiors will surely follow. This custom soon influenced the common people.

有清一代，茶馆兴隆，遍及各地。 Throughout the Qing Dynasty, teahouses thrived and were widespread everywhere.

茶礼、茶俗发育得更为成熟，礼神祭祖，居家待客，茶成为必尽的礼仪。 Tea rituals and customs became more mature. Whether it was worshipping gods, offering sacrifices to ancestors, or entertaining guests at home, tea became an essential part of the etiquette.

世俗茶礼 Secular Tea Etiquette

中国乃文明古国，礼仪之邦，历来强调以礼待人，重视人际交往的礼节。 China is an ancient civilized country and a land of etiquette. It has always emphasized treating people with courtesy and attaches great importance to the etiquette of interpersonal communication.

客来敬茶，以茶待客则是人们交往时最普通的礼仪。 Serving tea to guests is the most common etiquette in people's interactions.

宋代杜耒有诗曰:“寒夜客来茶当酒，竹炉汤沸火初红。” Du Lei in the Song Dynasty wrote a poem: "On a cold night, when a guest comes, tea serves as wine; the bamboo stove is boiling, and the fire is just turning red."

宋人翁元广亦有 “一杯春露暂留客，两腋清风几欲仙” 的诗句，都说明中国人自古就有以茶待客的习俗。 Weng Yuanguang, also from the Song Dynasty, had the verse "A cup of spring dew temporarily detains the guest, and a breeze under the armpits makes one feel almost like a celestial being." These all illustrate that the Chinese have had the custom of entertaining guests with tea since ancient times.

以茶待客的习俗至少在南北朝时就已出现了，那时陆纳就曾以茶招待来访的谢安。 The custom of entertaining guests with tea emerged at least during the Southern and Northern Dynasties. At that time, Lu Na entertained Xie An, who came to visit, with tea.

到了宋代，因饮茶的普及，这种礼节就相沿成习，成为一种款待客人、联络感情的方式。 In the Song Dynasty, due to the popularity of tea - drinking, this etiquette became a common practice and a way to entertain guests and strengthen relationships.

进人清代后，此种风俗更是普及到各个阶层，发展成待客时不可缺少的程序和礼仪。 After entering the Qing Dynasty, this custom became even more widespread among all social classes and developed into an indispensable procedure and etiquette when entertaining guests.

客来敬茶，对中国人来说寓意颇深。 Serving tea to guests has profound implications for the Chinese.

首先敬茶是为了表达对客人尊敬。 Firstly, serving tea is to show respect for guests.

古人贵茶，祭神祭祖皆须用茶，神圣得很，用茶来款待客人，正是这种意义的引申。 The ancients held tea in high regard. Tea was used in sacrifices to gods and ancestors, and it was considered very sacred. Using tea to entertain guests is an extension of this significance.

中国人好客，“有朋自远方来，不亦乐乎”，一杯香茶表达了主人的殷切之情；而客人远道而来，风尘仆仆，一杯清茶又正可为客人清心疗渴，稍解旅途劳顿，同时也表达了主人留客叙旧之意。 The Chinese are hospitable. "Isn't it a great pleasure to have friends coming from afar?" A cup of fragrant tea expresses the host's sincere hospitality. When guests arrive from afar, tired and dusty, a cup of clear tea can refresh them, quench their thirst, relieve their travel fatigue to some extent, and also express the host's intention to keep the guests for a chat.

上了茶后主客相对品落，更适宜闲坐叙谈，以尽一夕之欢。 After the tea is served, the host and guests can sit opposite each other, savor the tea, and it is more suitable for them to sit leisurely and chat, enjoying the evening to the fullest.

中国历来就有 “客来三杯茶” 的习惯做法，也就是 “水冲三开”。 China has always had the practice of "serving three cups of tea to guests", which means "pouring boiling water three times".

客人来了，先敬上一杯茶，既是示敬，也是为客人解渴；冲第二开时，茶性已发，正宜细品，同时茶助谈兴，也正是宾主畅叙之际；到第三开时，茶味已淡，客人也要告辞了。 When a guest arrives, the host first serves a cup of tea, which is both a sign of respect and to quench the guest's thirst. When the second pouring is done, the flavor of the tea has fully emerged, and it is the right time to savor it carefully. At the same time, the tea can enhance the conversation, and it is the moment for the host and guest to have a hearty chat. When the third pouring is made, the tea flavor has become weak, and it is time for the guest to take their leave.

今日，传统的优良茶俗茶礼得到了发扬光大。 Today, the traditional excellent tea customs and etiquettes have been carried forward.

上至国家礼仪，下至人际交往，都以茶表示深情厚谊。 From national ceremonies to interpersonal interactions, tea is used to express deep affection and friendship.

逢年过节，送往迎来，以清廉、亲切、欢乐、祥和为特征的茶话会形式，已被国家各级行政机关、学校和企事业单位普遍接受。 During festivals and when seeing off and welcoming people, the tea - party form, characterized by integrity, cordiality, joy, and harmony, has been widely accepted by administrative organs at all levels, schools, and enterprises and public institutions.

胡耀邦同志曾为此题辞:“座上清茶依旧，国家景象常新。” Comrade Hu Yaobang once inscribed: "The clear tea on the table remains the same, while the country's prospects are constantly renewing."

茶是中国人礼让、友谊、亲和的象征。 Tea is a symbol of the Chinese people's comity, friendship, and amiability.

婚嫁 “下茶” 礼 The "Tea - Presenting" Ceremony in Marriage

说到中国的茶俗，比较典型的要数与婚俗有关的茶俗了，也就是古人所说的婚嫁之的 “下茶” 礼，这是传统中国人生活礼仪中的重要组成部分。 When it comes to Chinese tea customs, the ones related to marriage customs are quite typical. That is what the ancients called the "tea - presenting" ceremony in marriage, which is an important part of traditional Chinese life etiquette.

“下茶” 礼最早是从中国古代女子出嫁时的嫁妆发展而来的。唐太宗时，文成公主嫁到吐蕃，就带去了许多当时的名茶。到了清代，这种礼仪在民间已十分普遍，可谓相沿成俗，满汉皆然。“扬州八怪” 之一的郑板桥曾作《竹枝词》一首，描绘当时青年男女的婚嫁前奏曲：“湓江江口是奴家，郎若闲时来吃茶。黄土筑墙茅盖屋，门前一树紫荆花。” 茶叶在婚嫁礼仪中有它特殊的象征意义，因为古人认为茶树是不能移植的，移植过的茶树就不能开花结籽。以茶作为聘礼，正是取其不迁之意，既表示对美满婚姻的良好祝愿，也以此来象征男女双方对爱情的专一坚贞。 The "tea - presenting" ceremony originally developed from the dowry of ancient Chinese women when they got married. During the reign of Emperor Taizong of the Tang Dynasty, Princess Wencheng brought many famous teas of that time when she married into Tubo. By the Qing Dynasty, this ceremony had become very common among the people. It had become a long - standing custom, followed by both the Manchu and Han ethnic groups. Zheng Banqiao, one of the "Eight Eccentrics of Yangzhou", once wrote a poem "Bamboo Branch Song" depicting the prelude to marriage of young men and women at that time: "I live by the mouth of Penjiang River. If you're free, my love, come and have some tea. My house has earthen walls and a thatched roof, with a redbud tree in front of the door." Tea has a special symbolic meaning in marriage ceremonies. Because the ancients believed that tea trees could not be transplanted, and transplanted tea trees would not bloom and bear seeds. Using tea as a betrothal gift is exactly to take its meaning of "not moving", which not only expresses good wishes for a happy marriage but also symbolizes the loyalty and constancy of both men and women in love.

古人谈婚论嫁，在互相交换过生辰八字，双方家长都觉得合意后，男方的家庭就会送去订亲的聘礼。因为这聘礼中一般有茶，于是后世就把这种由男方送订亲聘礼的过程称做 “下茶”，女方接受了则称为 “受茶”。《红楼梦》第二十四回中说到凤姐送了黛玉两小瓶新茶，到了第二十五回时，凤姐逗趣黛玉说:“你既吃了我们家的茶，怎么还不给我们家作媳妇？” 说的就是这个意思。古人在小说、戏剧中常说的 “从来没有好人家的女儿吃两家茶”，也同样表达了这层意思。 When the ancients talked about marriage, after exchanging their birth dates and both sets of parents were satisfied, the man's family would send betrothal gifts. Since tea was usually included in these gifts, later generations called the process of the man's family sending betrothal gifts "tea - presenting", and when the woman accepted it, it was called "tea - receiving". In Chapter 24 of A Dream of Red Mansions, it is mentioned that Sister Feng gave Daiyu two small bottles of new tea. In Chapter 25, Sister Feng teased Daiyu, saying, "Since you've had our family's tea, why haven't you become our daughter - in - law yet?" This is exactly what it means. The saying often heard in ancient novels and dramas, "A daughter from a good family never accepts tea from two families", also expresses the same meaning.

江南婚俗中也有 “三茶六礼” 之说。所谓 “三茶”，即订婚时的 “下茶” 之礼、结婚时的 “定茶” 之礼、洞房时的 “合茶” 之礼。在婚礼中谒见长辈时要 “献茶”，以表示新人的敬意。这种风俗代代沿袭，而其中封建礼教的象征意义逐渐被人们淡忘了，那种美好的祝愿之意则被保存了下来。直至今天，在中国许多少数民族的婚俗中，仍保持着这种美好的传统。 There is also the saying of "Three Teas and Six Etiquettes" in the marriage customs of the Jiangnan region. The so - called "Three Teas" refer to the "tea - presenting" ceremony during engagement, the "tea - fixing" ceremony during the wedding, and the "tea - combining" ceremony in the bridal chamber. During the wedding, when meeting elders, the newlyweds need to "present tea" to show their respect. This custom has been passed down from generation to generation. While the symbolic meaning of feudal ethics and rites has gradually been forgotten by people, the meaning of good wishes has been preserved. Even today, this wonderful tradition is still maintained in the marriage customs of many ethnic minorities in China.

茶馆发展史 The Development History of Teahouses

茶馆，古时称为茶肆、茶坊，也有叫茶寮、茶楼的。 Teahouses were known as "chasi" (tea shops), "chafang" (tea houses) in ancient times, and were also called "chaliao" (tea huts) or "chalou" (tea buildings).

茶馆萌发于唐代，那时饮茶风始盛，为了适应人们不时的喝茶之需，特别是满足行旅之人解渴的需要，社会上便出现了一些专门煮茶以供路人解渴的茶担、茶铺，这是早期茶馆的雏形，就像唐人封演在《封氏闻见记》中所说的那样：“自邹、齐、沦、棣渐至京邑，城市多开店铺，煎茶卖之，不问道俗，投钱取饮。” Teahouses originated in the Tang Dynasty. At that time, the trend of drinking tea began to prevail. To meet people's need for tea at any time, especially to quench the thirst of travelers, there emerged some tea stalls and shops that specialized in boiling tea for passers - by. This was the embryonic form of early teahouses. As Feng Yan of the Tang Dynasty wrote in "Fengshi Wenjian Ji", "From Zou, Qi, Lun, and Di to the capital city, more and more shops were opened in cities, boiling tea and selling it. People, regardless of their status, could pay and drink tea."

进人宋代，茶风鼎盛。随着城市经济的发展，茶馆发展更加成熟。在宋人张择端的《清明上河图》长卷中，我们可以隐约看到汴河 (今开封) 两岸众多的店铺中也有茶坊。 In the Song Dynasty, the tea - drinking trend reached its peak. With the development of urban economy, teahouses became more mature. In the long scroll "Riverside Scene at Qingming Festival" painted by Zhang Zeduan of the Song Dynasty, we can vaguely see that among the numerous shops on both sides of the Bian River (now Kaifeng), there were also teahouses.

《东京梦华录》记载，北宋年间汴京的茶坊鳞次栉比，曹门街，北山子茶坊内有仙洞、仙桥，仕女们往往到那里吃夜茶。在距离马行街十余里的地方，有许多坊巷院落，附近分布着许多茶坊、酒肆、饮食店。朱雀门外的东西两教坊都是茶坊，到了晚上，茶坊的生意十分红火。南宋年间临安地区的茶坊，无论数量或形式都比北宋时期大大增加。冬天茶坊还兼卖擂茶和盐豉汤，夏天兼卖梅花酒。除茶坊外，宋代还出现一些如茶摊、茶担和提瓶卖茶等形式的流动茶坊。 According to "Dongjing Menghua Lu", during the Northern Song Dynasty, teahouses in Bianjing (now Kaifeng) were lined up in rows. In the Beishanzi Teahouse on Caomen Street, there were fairy caves and fairy bridges. Ladies often went there to have night - time tea. About ten - odd li away from Maxing Street, there were many alleys and courtyards, and many teahouses, restaurants, and food stores were distributed nearby. The East and West Jiaofang outside Zhuque Gate were all teahouses, and their business was booming at night. During the Southern Song Dynasty, the number and forms of teahouses in Lin'an (now Hangzhou) increased significantly compared with the Northern Song Dynasty. In winter, teahouses also sold ground tea and salted fermented soybean soup, and in summer, they sold plum - blossom - flavored wine. Besides teahouses, there were also mobile teahouses in the form of tea stalls, tea - carrying poles, and selling tea with flasks in the Song Dynasty.

宋代茶坊还呈现多元化的经营特色。茶坊不仅满足人们喝茶、买茶的需要，还供应茶点。有的茶坊还兼具娱乐功能，提供各式各样的娱乐活动。为招揽顾客，有的茶坊特意安排艺人说书；有的茶坊表演各种曲艺；有的茶坊提供棋具，供客人进行博弈等活动。宋代的茶坊已不仅是喝茶之所，而且成为市民公共生活空间。 Teahouses in the Song Dynasty also showed diversified business characteristics. They not only met people's needs for drinking and buying tea but also provided tea snacks. Some teahouses had entertainment functions and offered various forms of entertainment. To attract customers, some teahouses arranged for entertainers to tell stories; some presented various kinds of quyi performances; some provided chess sets for guests to play games. Teahouses in the Song Dynasty had become not only places for drinking tea but also public living spaces for citizens.

明代晚期，市民阶层不断成熟壮大，商品经济发展迅速，茶馆数量众多，分布广泛，功能也多种多样。张岱在《陶庵梦忆。卷八》中提到，“崇祯癸酉，有好事者开茶馆。” 明代茶馆主要分两类，一类追求精致化，一类表现俗文化。精茶馆对茶、水、器提出很高的要求，非常注重茶的色、香、味、形。《白下琐言》一书记载南京一家茶馆，用炭火煨雨水冲泡银针、龙井等名茶。俗茶馆在明代也相当流行，街头茶摊出现了大碗茶，一张桌子，几条长凳，粗碗粗茶，正如普通百姓生活一样简单清苦，却慰藉着耕种劳作一天的人们。一碗大碗茶倾倒下去，给人们带来身心暂时的安顿，也正因为贴近生活而成为中国茶文化经久不衰的生命源泉。 In the late Ming Dynasty, the urban - resident class continued to mature and grow, and the commodity economy developed rapidly. There were numerous teahouses, which were widely distributed and had various functions. Zhang Dai mentioned in "Tao'an Mengyi, Volume 8", "In the Guiyou year of the Chongzhen reign, some enthusiasts opened a teahouse." Teahouses in the Ming Dynasty were mainly divided into two categories: one pursued refinement, and the other represented popular culture. Exquisite teahouses had high requirements for tea, water, and utensils, and paid great attention to the color, aroma, taste, and shape of tea. "Baixia Suoyan" recorded that a teahouse in Nanjing brewed famous teas such as Yinzhen and Longjing with rainwater simmered over charcoal fire. Popular teahouses were also quite popular in the Ming Dynasty. Big - bowl tea appeared at street - side tea stalls, with just a table, several long benches, rough bowls, and ordinary tea. Just like the simple and hard - working lives of ordinary people, it comforted those who had worked hard in the fields all day. A bowl of big - bowl tea brought temporary physical and mental comfort to people. Precisely because it was close to people's lives, it became the ever - lasting source of Chinese tea culture.

随着茶馆文化向社会各阶层渗透，清代的茶馆不仅遍布城乡，规模数量也达到历史最盛。出现了清茶馆、野茶馆、书茶馆、荤铺式茶馆等各种类型的茶馆，满足了社会各个阶层的需求。 As the teahouse culture permeated all social strata, teahouses in the Qing Dynasty were not only widespread in urban and rural areas but also reached their peak in terms of scale and quantity in history. Various types of teahouses emerged, such as pure - tea teahouses, rural teahouses, teahouses with book - reading activities, and teahouses with meat - selling businesses, meeting the needs of all social strata.

茶馆小社会 Teahouses: A Miniature Society

随着城市经济的发展，都市生活的繁荣，茶馆的职能开始有了变化，除了解渴品茗之外，它已成为重要的社会文化活动场所。许多不便在家中进行的活动，都可以在茶馆中进行，各色人等交往，消闲度日，期朋会友，富家子弟也将其占为唱曲习器之所；茶馆更是民间艺人献艺的场合，吹拉弹唱，说书演曲，好不热闹；各行业组织也以茶馆为碰头聚会之地开展活动，或治谈买卖，或承办红白喜事，也有排难解纷的；同时茶馆又是重要的信息交流中心和社会舆论的基地，人们在此可以交流各方见闻，议论时事。 With the development of urban economy and the prosperity of urban life, the functions of teahouses began to change. Besides quenching thirst and drinking tea, they had become important places for social and cultural activities. Many activities that were inconvenient to carry out at home could be done in teahouses. People from all walks of life gathered here to socialize, idle away their time, meet friends, and the children of wealthy families also used it as a place to sing and practice musical instruments. Teahouses were also venues for folk artists to perform, with music, storytelling, and opera performances, bustling with activity. Industry organizations used teahouses as meeting places to conduct activities, such as negotiating business, handling weddings and funerals, and resolving disputes. At the same time, teahouses were important information - exchange centers and bases for public opinion, where people could share their experiences from different places and discuss current affairs.

旧时茶馆消费低廉，出入随便，气氛轻松，无拘无束。没有时间的限制，喝茶者浑然自得；也没有身份的差别，到这儿喝茶的人来自三教九流，文人雅士可以高谈阔论，村夫野老也可以说古道今。因而茶馆一直为中国人所钟情，是一种极具特色的大众文化现象。在这里茶作为媒介，连接起了人与人之间的关系，并成为社会公共生活的一部分。 In the old days, teahouses were inexpensive, with easy access and a relaxed and unrestrained atmosphere. There was no time limit, and people who drank tea could enjoy themselves freely. There was also no distinction of status. People from all walks of life came here to drink tea. Literati and refined scholars could talk freely, and ordinary villagers could also talk about the past and the present. Therefore, teahouses have always been loved by the Chinese people and are a unique phenomenon of popular culture. Here, tea serves as a medium to connect people and has become a part of public social life.

千百年来，茶馆一直充当民间人际交流活动的载体，有着广泛的社会基础。这是人们身心休息之处，又是大众传播的渠道。它默默地打发着一代又一代人的闲暇时光，滋养着富有乡土气息的民风民俗。人们在茶馆里品味的不仅仅是茶，还有社会、生活、人生……… 茶馆也是社会的窗口，人们可以从这里了解到民情风俗、社会百态、历史掌故… For thousands of years, teahouses have served as a carrier for folk interpersonal communication activities and have a broad social foundation. They are places for people to rest physically and mentally and also channels for mass communication. They silently pass the leisure time of generation after generation and nourish the local - flavored folk customs. People in teahouses taste not only tea but also society, life, and life itself... Teahouses are also windows to society, from which people can learn about folk customs, various social phenomena, and historical anecdotes...

茶文化由茶宴、茶道、茶会向茶馆的发展，反映了茶事活动由贵族化、文人化终于走向大众化、平民化的过程，这同样反映了中国社会结构的演变与发展。一座茶馆，便是一个小社会，作家老舍笔下的《茶馆》正是那个正在走向衰败的时代的缩影。 The development of tea culture from tea banquets, tea ceremonies, and tea parties to teahouses reflects the process of tea - related activities evolving from being exclusive to the nobility and literati to becoming popular and accessible to the common people. This also reflects the evolution and development of Chinese social structure. A teahouse is a miniature society. The play "Teahouse" written by the writer Lao She is a microcosm of that declining era.

老北京的茶馆 Teahouses in Old Beijing

自明清以来，北京一直是中国的政治文化中心，茶馆业也十分繁荣与典型，有 “大茶馆”、“清茶馆”、“野茶馆” 等不同类型的茶馆。 Since the Ming and Qing Dynasties, Beijing has always been the political and cultural center of China. The teahouse industry has been prosperous and typical, with different types of teahouses such as "grand teahouses", "pure - tea teahouses", and "rural teahouses".

老北京的大茶馆是一种多功能的饮茶场所。在大茶馆里，人们既可以饮茶，又可品尝其他饮食。有文人交往，生意人聚会，也可为其他三教九流、各色人等提供服务。大茶馆集品茶，饮食、社会交往、娱乐功能于一身，规格高，影响也深远。从老舍先生笔下的《茶馆》中，我们可以看到旧时北京大茶馆的影子。 The grand teahouses in old Beijing were multi - functional places for drinking tea. In these teahouses, people could not only drink tea but also taste other foods. They were places for literati to socialize, businessmen to gather, and could also serve people from all walks of life. Grand teahouses combined the functions of tea - tasting, dining, socializing, and entertainment. They were of high - standard and had a profound influence. From the play "Teahouse" written by Mr. Lao She, we can see the shadow of the grand teahouses in old Beijing.

旧时北京最为普遍的，便是一般人常称道的 “清茶馆”。顾名思义这地方专卖清茶，品茶是主要活动。来这里喝茶的人，大都为文人雅士，或起早遛鸟的遗老遗少、富家子弟，因此店堂内陈设雅致，窗明几静，还有雅座，一律用细瓷盖碗。还有一批重要的茶客，就是旧时各种行业的掮客以及手工匠人，他们是来这里领市面、谈生意的，不过时间都在午后了。 In old Beijing, the most common type of teahouse was the so - called "pure - tea teahouse". As the name implies, it only sold pure tea, and tea - tasting was the main activity. Most of the people who came here to drink tea were literati, refined scholars, or the elderly and young people from wealthy families who got up early to walk their birds. Therefore, the interior of the store was elegantly decorated, with bright windows and clean tables, and there were private rooms. Fine porcelain covered bowls were used throughout. Another important group of tea - drinkers were brokers of various industries and handicraftsmen in the old days. They came here to get market information and negotiate business, but usually in the afternoon.

老北京另有一类茶馆常常开设在郊外，或傍古道、或临名胜，长亭外，古道边，饶有风味。有人称之为 “野茶馆”，取其 “乡野” 之意。这类茶馆全无市井茶馆的排场和讲究，只是几间矮矮的板屋，伴几只石凳石桌，或是木桌竹椅和粗瓷茶碗，简陋异常，弥漫着一种厚重的乡土气，绝无市井茶馆的喧嚣、嘈杂。茶客可以偷得浮生半日闲，在此小坐品茗。看蓝天白云，听鸟啼虫鸣，也可以与乡野父老谈年成，话桑麻，享受一时超凡脱俗的田园情趣。 There was another type of teahouse in old Beijing that was often opened in the suburbs, either beside ancient roads or near scenic spots. Outside the long pavilion, beside the ancient road, it had a unique charm. Some people called it a "rural teahouse", taking the meaning of "rustic". Such teahouses had none of the ostentation and sophistication of urban teahouses. They were just a few low - lying plank houses with some stone benches and tables, or wooden tables, bamboo chairs, and rough porcelain tea bowls. They were extremely simple, filled with a strong rural atmosphere, and free from the hustle and bustle of urban teahouses. Tea - drinkers could take a break from their busy lives, sit here, and enjoy a cup of tea. They could watch the blue sky and white clouds, listen to the birds singing and insects chirping, or talk with the local elders about the harvest and farming, enjoying a moment of idyllic sentiment beyond the mundane world.

旧时京津一带的茶馆常兼带有说书的，像评书、鼓书等，也有在茶馆小戏台上演戏的。这些茶馆被人们称做茶社、茶楼、茶园、戏园，如天津的 “三德轩”、“东来轩” 茶楼，北京前门外的 “广和楼” 等等，许多名伶就是从这里起步而登上大舞台的。这些茶楼、茶园具有浓厚的文化氛围，是通向近代文明的窗口。北京的 “湖广会馆戏楼”，便是这种类型的茶馆。 In the old days, teahouses in the Beijing - Tianjin area often had story - telling performances, such as storytelling with comments and drum - singing. There were also performances on small stages in teahouses. These teahouses were called tea clubs, tea buildings, tea gardens, or theaters, such as the "Sandexuan" and "Donglaixuan" tea buildings in Tianjin, and the "Guanghelou" outside Qianmen in Beijing. Many famous actors started their careers here and then stepped onto the big stage. These tea buildings and gardens had a strong cultural atmosphere and were windows to modern civilization. The "Huguang Guild Hall Theater" in Beijing is this type of teahouse.

广州茶楼 Teahouses in Guangzhou

都说 “食在广州”，广州人的 “早茶” 的确是极具特色的一道 “食文化”。上茶楼，吃早茶，可以说是广州人的一种生活方式。广州人的生活，与茶楼有着密切的关系，交友请客、消闲遣兴以及各种各样的社会活动，几乎都要上茶楼。 It is said that "Guangzhou is a paradise for food". The "morning tea" of Guangzhou people is indeed a unique "food culture". Going to a teahouse for morning tea can be said to be a way of life for Guangzhou people. The lives of Guangzhou people are closely related to teahouses. Making friends, entertaining guests, killing time, and various social activities almost all involve going to a teahouse.

中国茶的陆路传播 The Overland Spread of Chinese Tea

关于中国茶最早向外传播的具体时间，目前没有统一的说法。 There is currently no unified view on the specific time when Chinese tea was first spread abroad.

不过，隋唐时期，随着边贸的发展，以 “茶马” 交易的形式，同时也借助于繁荣的丝绸之路，中国的茶叶经回纥及西域各国向西亚和阿拉伯地区传播是肯定的。 However, during the Sui and Tang dynasties, with the development of border trade, in the form of "tea - horse" trade and with the aid of the prosperous Silk Road, it is certain that Chinese tea was spread to West Asia and the Arabian region via the Uyghur and various Western Regions countries.

公元 6 世纪下半叶，中国佛教 “天台宗” 开创后不久，茶便传到了朝鲜半岛 (新罗王朝时期)。 In the second half of the 6th century AD, shortly after the founding of the "Tiantai Sect" in Chinese Buddhism, tea was introduced to the Korean Peninsula (during the Silla Dynasty).

据《三国本纪》记载，“入唐回使大廉持茶种子来，王使植地理山。茶自善德王时有之，至于此盛焉。” According to the "Records of the Three Kingdoms", "The envoy Dailian, who returned from the Tang Dynasty, brought tea seeds. The king ordered them to be planted on Jiri Mountain. Tea had existed since the time of Queen Seondeok and became prosperous from then on."

新罗使节金大廉在唐文宗时期将中国的茶籽带回朝鲜半岛，种于智异山下的华岩寺周围，朝鲜半岛的种茶始于此。 Jin Dailian, an envoy of the Silla Dynasty, brought Chinese tea seeds back to the Korean Peninsula during the reign of Emperor Wenzong of the Tang Dynasty and planted them around Huayan Temple at the foot of Jiri Mountain. This marked the beginning of tea cultivation on the Korean Peninsula.

随着宗教和文化交流的不断深入，在佛教和儒家文化的共同影响下，朝鲜半岛逐渐形成了 “茶礼”，并一直影响至今。 With the continuous deepening of religious and cultural exchanges, under the combined influence of Buddhist and Confucian cultures, the "tea ceremony" gradually took shape on the Korean Peninsula and has been influential ever since.

在塞外边境进行的 “茶马互市” 贸易中，有相当数量的茶进入蒙古后，辗转西伯利亚抵达俄罗斯。 In the "tea - horse trade" conducted on the border outside the Great Wall, a considerable amount of tea entered Mongolia and then reached Russia via Siberia after many transfers.

1638 年，俄国使臣在拜见蒙古可汗后收到可汗回赠的砖茶二百包，这是俄国第一次官方接触到中国茶。 In 1638, after the Russian envoy paid a visit to the Mongolian khan, he received 200 packages of brick tea as a return gift from the khan. This was the first official encounter of Russia with Chinese tea.

此后，中国茶叶大量进入俄国，到清雍正五年 (1727) 中俄签订互市条约，以恰克图为中心开展陆路通商贸易，茶叶就是其中最重要的商品之一，这就是在世界文明史上也重要地位的草原茶叶之路。 Since then, a large amount of Chinese tea entered Russia. In the fifth year of the Yongzheng reign of the Qing Dynasty (1727), China and Russia signed a trade treaty and launched overland trade centered around Kyakhta. Tea was one of the most important commodities in this trade, and this trade route is the Prairie Tea Road, which holds an important position in the history of world civilization.

公元 1883 年，俄国从湖北羊楼洞运回茶籽，栽种于格鲁吉亚一带。 In 1883 AD, Russia brought back tea seeds from Yangloudong in Hubei Province and planted them in the area around Georgia.

1888 年，俄国茶商波波夫从中国宁波聘请茶师刘峻周和十几位茶工去格鲁吉亚帮助栽种茶树，使之成为俄国主要的茶叶产地。 In 1888, the Russian tea merchant Popov hired the tea master Liu Junzhou and more than a dozen tea workers from Ningbo, China, to help plant tea trees in Georgia, making it a major tea - producing area in Russia.

俄国人后来发明了专用于烹茶的金属 “茶炊”，普希金曾写诗赞美过它。 Later, the Russians invented a metal "samovar" specifically for making tea, which was praised by Pushkin in a poem.

茶由陆路向外传播的结果，是在与中国的西北边疆接壤的西亚、北亚地区，以及进而再受这些地区影响的欧洲国家，形成了茶的调饮体系。 As a result of the overland spread of tea, a system of flavored tea drinking was formed in West Asia and North Asia, which border China's northwest border, and in European countries that were further influenced by these regions.

所谓调饮，就是将茶与其他饮料和食物相调和，主要是与乳相调和而饮用或食用的方法。 The so - called flavored tea drinking refers to a method of mixing tea with other beverages and foods, mainly with milk, for drinking or eating.

这种饮茶法在蒙古、俄罗斯、阿拉伯等国家相当普遍，当今中国的西北边疆少数民族的饮茶风习也基本如此，从中可见昔日茶的传播带来的影响。 This way of drinking tea is quite common in countries such as Mongolia, Russia, and Arab countries. The tea - drinking habits of ethnic minorities in China's northwest border areas are also basically the same today, from which we can see the influence of the spread of tea in the past.

这些地区曾经是茶传播的中介地。 These regions were once intermediary areas for the spread of tea.

海上中国茶叶之路 The Maritime Chinese Tea Route

据日本文献记载，日本圣武帝于天平元年 (公元 729 年) 召集僧侣百人，在宫中诵经四天，事毕各赐以粉茶，人人感到荣幸。 According to Japanese historical records, in the first year of the Tenpyō era (729 AD), Emperor Shōmu of Japan summoned a hundred Buddhist monks to chant scriptures in the palace for four days. After the event, each monk was presented with powdered tea, and everyone felt honored.

其实，早在隋文帝开皇年间 (公元 6 世纪末) 中国向日本传播中土文化与佛教的同时，茶就被带到了日本。 In fact, as early as during the Kaihuang period of Emperor Wen of the Sui Dynasty (at the end of the 6th century AD), when Chinese culture and Buddhism were being introduced to Japan, tea was also brought there.

但从中国带回茶籽在日本开始种植，则是中唐以后的事了。 However, it was not until after the mid - Tang Dynasty that tea seeds were brought back from China and planted in Japan.

唐德宗贞元二十年 (公元 804 年)，日本僧人最澄到中国天台山国清寺学习佛法，翌年 (唐顺宗永贞元年，公元 805 年) 归国时带回茶籽，播种于日本滋贺县。 In 804 AD (the 20th year of the Zhenyuan reign of Emperor Dezong of the Tang Dynasty), the Japanese monk Saichō went to the Guoqing Temple on Tiantai Mountain in China to study Buddhism. The following year (805 AD, the first year of the Yongzhen reign of Emperor Shunzong of the Tang Dynasty), when he returned to Japan, he brought back tea seeds and sowed them in Shiga Prefecture, Japan.

日本僧人空海和最澄同年来华，留学于长安，于公元 806 年归国，他不仅带回了茶籽，还带回了制茶的石臼和中国茶的蒸、捣、焙等制茶技术。 The Japanese monk Kūkai came to China in the same year as Saichō and studied in Chang'an. In 806 AD, when he returned to Japan, he brought back not only tea seeds but also stone mortars for making tea and Chinese tea - making techniques such as steaming, pounding, and roasting.

到了宋代，日本荣西禅师两度留学中国，归国时带回茶籽，播种于日本佐贺县。 During the Song Dynasty, the Japanese Zen master Eisai studied in China twice. When he returned to Japan, he brought back tea seeds and sowed them in Saga Prefecture, Japan.

他在总结中国茶文化的基础上，撰写了《吃茶养生记》一书。 Based on his summary of Chinese tea culture, he wrote the book "Kissa Yōjōki" (How to Stay Healthy by Drinking Tea).

此书对日本饮茶风习影响很大，奠定了日本茶道的基础。 This book had a great influence on the tea - drinking customs in Japan and laid the foundation for the Japanese tea ceremony.

宋代位列江南 “五山十刹” 之首的径山寺，其佛教僧侣举行的 “茶宴”，也大致在这一时期传到日本，对日本茶道的形成和发展起了很大的作用。 During the Song Dynasty, the "tea banquet" held by Buddhist monks at Jing 山寺 (which ranked first among the "Five Mountains and Ten Great Monasteries" in the south of the Yangtze River) was also introduced to Japan around this time, playing a significant role in the formation and development of the Japanese tea ceremony.

如今茶道已成为日本的 “国宝” 之一，备受其国人的尊重与珍爱。 Today, the tea ceremony has become one of Japan's "national treasures" and is highly respected and cherished by the Japanese people.

中国茶传入南亚诸国，一般认为在两宋时期。 It is generally believed that Chinese tea was introduced to South Asian countries during the Song Dynasty.

北宋在广州、明州 (今宁波)、杭州、泉州设立市舶司，管理对外贸易。 The Northern Song Dynasty established the Municipal Shipping Department in Guangzhou, Mingzhou (now Ningbo), Hangzhou, and Quanzhou to manage foreign trade.

广州、泉州与南洋诸国，明州与日本、高丽等国都有商船往来。 Merchant ships plied between Guangzhou and Quanzhou and the countries in Southeast Asia, as well as between Mingzhou and Japan, Goryeo, and other countries.

当时输出的货物中就有茶叶。 Tea was among the goods exported at that time.

南亚诸国对于中国茶的传播具有十分重要的作用，正是这些国家成为中国经海路前往地中海和欧洲各国的中转站。 South Asian countries played a crucial role in the spread of Chinese tea. These countries served as transit points for China's sea - route trade to the Mediterranean and European countries.

中国茶经过这些国家传往西方，形成了一条海上的 “茶叶之路”。 Chinese tea was transmitted to the West via these countries, forming a "Maritime Tea Route".

正是通过这条途径，中国茶文化的影响才开始遍及欧美。 It was through this route that the influence of Chinese tea culture began to spread across Europe and America.

运往欧洲的茶叶，最初由荷兰人在 17 世纪初从中国和日本进口，再转口爪哇运至欧洲的。 Tea shipped to Europe was initially imported from China and Japan by the Dutch in the early 17th century and then transshipped via Java to Europe.

欧洲人最开始订购的茶叶是绿茶，后来改为红茶。 Europeans initially ordered green tea, but later switched to black tea.

公元 1657 年，英国伦敦的一家咖啡店首次公开出售茶叶。 In 1657 AD, a coffee shop in London, England, publicly sold tea for the first time.

公元 1662 年，葡萄牙公主凯瑟琳嫁往英国。 In 1662 AD, Princess Catherine of Portugal married into the British royal family.

这是一位十分喜爱中国茶的王后，在她的倡导下，饮茶成了英国宫廷的礼仪，达官贵姬竞相仿效，风靡一时，由此逐渐形成了极有特色的英国 “下午茶” 风俗。 She was a queen who was very fond of Chinese tea. Under her advocacy, tea - drinking became a court etiquette in the UK. Nobles and ladies followed suit, and it became a fad, gradually giving rise to the distinctive British "afternoon tea" custom.

如今这已成为英国人的一种生活方式，一种休闲文化。 Today, it has become a way of life and a leisure culture for the British people.

公元 1784 年，美国派往中国的第一艘船 “中国皇后” 号到达广州，满载茶叶等货物返回美国。 In 1784 AD, the "Empress of China", the first American ship sent to China, arrived in Guangzhou and returned to the United States loaded with goods such as tea.

当今世界的产茶大国斯里兰卡，最初是由荷兰人引进中国茶籽进行种植，以后又经多次引种，最终于 1780 年前后发展起自己的茶产业。 Sri Lanka, a major tea - producing country in the world today, initially had Chinese tea seeds introduced and planted by the Dutch. After several subsequent introductions, it finally developed its own tea industry around 1780.

另一产茶大国印度，则是在 18 世纪末才由英国东印度公司从中国运回茶籽试种。 Another major tea - producing country, India, did not have tea seeds brought back from China for trial - planting by the British East India Company until the end of the 18th century.

19 世纪又由英国人协助，继续其茶树种植的研究与推广，其茶业才逐渐发展起来。 In the 19th century, with the assistance of the British, research and promotion of tea - tree planting continued, and India's tea industry gradually developed.

古人云，器为茶之父。 As the ancients said, "The tea set is the father of tea."

从传统的品茗艺术、茗饮文化而言，茶具不仅仅是一种盛放茶汤的容器，而且是整个品饮艺术过程中不可缺少的一部分。 In terms of traditional tea - drinking art and tea - drinking culture, tea sets are not only containers for holding tea soup, but also an indispensable part of the entire tea - drinking art process.

质地精良，造型优美，并富有文化意蕴的茶具，对于衬托茶汤，保持茶香，提高品茗的情趣，都有着十分重要的作用。 Tea sets with excellent texture, beautiful shapes, and rich cultural connotations play a very important role in enhancing the color of the tea soup, preserving the tea aroma, and increasing the pleasure of tea - drinking.

茶具的演变与发展，总是和茶或饮茶方法的变化联系在一起。反过来说，有怎样的茶和品饮方法就有怎样的茶具，而历代的茶具也正是为了适应各朝各代不同的茶和品饮习惯而创造出来的。 The evolution and development of tea sets are always closely related to the changes in tea types or tea - drinking methods. Conversely, different types of tea and tea - drinking methods give rise to different tea sets. The tea sets of past dynasties were created to adapt to the various teas and tea - drinking habits of each era.

对于唐代的茶碗，陆羽有 “碗，越州上” 的说法，这主要是因为越窑的青瓷碗有利于衬托那时的茶人所欣赏的汤色。 Regarding the tea bowls in the Tang Dynasty, Lu Yu once said, "The best tea bowls come from Yuezhou." This was mainly because the celadon bowls from the Yue Kiln were conducive to enhancing the color of the tea soup that tea lovers at that time admired.

到了宋代，由于斗茶的需要，汤色尚白，因此福建建窑生产的黑釉盏，就成了当时首选的茶具。 In the Song Dynasty, due to the need for tea - competitions, the color of the tea soup was preferred to be white. Therefore, the black - glazed tea cups produced by the Jian Kiln in Fujian became the top - choice tea sets at that time.

元明之际，斗茶之风不再，散茶成为主流，相应地便出现了有利于衬托散茶绿色汤汁的白瓷及素淡雅致的青花瓷。同时因散茶冲泡艺术的发展，壶也有了很大的变化，成了自斟自饮的佳具。 During the transition between the Yuan and Ming dynasties, the trend of tea - competitions faded away, and loose - leaf tea became the mainstream. Correspondingly, white porcelain and plain, elegant blue - and - white porcelain, which were beneficial for highlighting the green color of the loose - leaf tea soup, emerged. At the same time, with the development of the loose - leaf tea brewing art, teapots also underwent significant changes and became excellent utensils for self - serving and solo tea - drinking.

到了清代，由于冲泡技艺日趋精湛，工夫茶具应运而生，盖碗也开始流行。 In the Qing Dynasty, as the brewing techniques became increasingly sophisticated, Gongfu tea sets came into being, and covered bowls also became popular.

今天的茗饮艺术对茶具提出了更高的要求，茶人们也享有更大的选择余地。我国北方一带的居民，大多喜爱花茶，一般使用较大的瓷壶冲泡，再分别斟入杯中饮用。南方一带的 people 普通爱好炒青或烘青绿茶，习惯用有盖的瓷杯、瓷碗。闽、粤、港、台一带的人们偏爱青茶（乌龙茶），则宜用工夫茶茶具，工夫红茶之茶具亦可如此。一般的红茶则可选用紫砂壶冲泡，颇有趣味。 Today's tea - drinking art places higher demands on tea sets, and tea lovers have a wider range of choices. Most residents in northern China love scented tea. They usually use large porcelain teapots to brew it and then pour it into cups for drinking. People in southern China generally prefer pan - fired or roasted green tea and are used to using covered porcelain cups or bowls. People in Fujian, Guangdong, Hong Kong, and Taiwan have a preference for oolong tea. They are suitable to use Gongfu tea sets, and the same goes for Gongfu black tea sets. Ordinary black tea can be brewed in purple clay teapots, which is quite interesting.

品饮各类名优茶，尤其是高档名优茶，如龙井、碧螺春、君山银针、白毫银针等，则以无色而透明度高的玻璃杯，或白色薄胎细质瓷杯最为理想，可以提高观赏与品饮的情趣。 When tasting various famous and high - quality teas, especially high - grade ones such as Longjing, Biluochun, Junshan Yinzhen, and Baihao Yinzhen, colorless and highly transparent glass cups or white thin - walled and fine - textured porcelain cups are the most ideal. They can enhance the pleasure of appreciation and tea - drinking.

茶之艺 The Art of Tea

喝茶人人都会，但要冲泡得法，泡出一杯色、香、味、形俱佳的好茶，却并非易事。 Everyone can drink tea, but it's not an easy task to brew it properly and make a cup of tea with excellent color, aroma, taste, and appearance.

对于嗜茶者来说，这同样是一门学问，更是一种艺术。 For tea lovers, it is not only a kind of knowledge but also an art form.

中国人喝茶，数千年来已发生了很大的变化。 The way Chinese people drink tea has changed significantly over thousands of years.

自明洪武年间起，散茶作为主流登上舞台，一直延续至今。 Since the Hongwu period of the Ming Dynasty, loose tea has emerged as the mainstream and has continued to this day.

作为散茶冲饮方法的壶泡杯冲的饮茶形式，也历经数百年而日趋精湛，这其中经历了一个从无法到有法，从有为到无为的过程。 The methods of brewing loose tea, such as using a teapot or a cup, have become more and more refined over hundreds of years. It has gone through a process from having no fixed methods to having established ones, and from deliberate actions to a more natural state.

中国人在数千年饮茶历史的基础上，融艺术、性情与生活为一体，使品饮活动成为一种极为生活化的艺术。 Based on thousands of years of tea - drinking history, the Chinese have integrated art, temperament, and life, making the tea - drinking activity a highly life - oriented art form.

泡茶是对茶的生命历程的一种追溯。 Brewing tea is a way to trace back the life journey of tea leaves.

种植者和制作者的最高理想是把蕴藏在茶叶中的色、香、味开发并保存下来；品茶者的最大愿望是充分品尝茶的色、香、味，而冲泡艺术则是沟通二者的桥梁。 The highest aspiration of tea growers and producers is to develop and preserve the color, aroma, and taste hidden in the tea leaves. The greatest desire of tea tasters is to fully savor these qualities, and the art of brewing serves as a bridge connecting the two parties.

中国古代茶人向来十分讲究茶的冲泡（沏茶）技术，并积累了丰富的经验。 Ancient Chinese tea connoisseurs always paid great attention to the techniques of brewing tea and accumulated rich experience.

他们同时对泡茶用水有着独特的见解，他们称煮水为 “煎水”，把煎水的适度与否称做 “汤侯”。 They also had unique views on the water used for brewing tea. They referred to boiling water as "frying water" and judged whether the water was boiled properly as "Tanghou" (the right state of the boiling water).

为辨别 “汤侯”，他们根据实践经验定下了两个标准：一是看水沸时沸泡的大小和多少，二是听水沸时的声响。 To distinguish the "Tanghou", they established two criteria based on practical experience: one is to observe the size and quantity of the bubbles when the water boils, and the other is to listen to the sound of the boiling water.

陆羽论煎水 Lu Yu's Views on Boiling Water for Tea

早在唐代，陆羽在《茶经》“五之煮” 中就总结了煮茶用水的经验，他把煎水过程称为 “三沸之汤”。 As early as the Tang Dynasty, Lu Yu summarized the experience of using water for boiling tea in "Chapter 5: Boiling" of "The Classic of Tea". He called the process of boiling water "Three - Boiling Soup".

他说水初沸时，有鱼目般大小的水泡泛出，并有轻微的声响，这是一沸。 He said that when the water first starts to boil, bubbles the size of fish eyes appear, accompanied by a faint sound. This is the first boil.

当釜内周边的水开始像涌泉一样翻滚不停，水泡如连珠一样不断上冒时，这是二沸。 When the water around the pot starts to boil continuously like a gushing spring, and the bubbles rise continuously like a string of pearls, this is the second boil.

待水完全沸腾，浪翻波涌时，已到了三沸。 When the water is fully boiling with waves rolling, it has reached the third boil.

陆羽认为，“三沸之水” 已 “老” 了，已不可食了。 Lu Yu believed that water at the third boil was "over - boiled" and not suitable for making tea.

他认为应在一沸时加盐调味，二沸时投茶末，三沸时 “止沸育华”。 He believed that salt should be added for seasoning at the first boil, tea powder should be added at the second boil, and at the third boil, the boiling should be stopped to let the tea develop its best flavor.

明代许次纾在《茶疏》中也继承了这一观点，他说：“水一入铫，便须急煮…… 蟹眼之后，水有微涛，是为当时。大涛鼎沸，旋至无声，是为过时。过则汤老而香散，决不堪用。” Xu Cishu in the Ming Dynasty also inherited this view in "Tea Manual". He said, "As soon as the water is put into the kettle, it should be boiled quickly... After the 'crab - eye' - like bubbles appear and the water has a slight ripple, that's the right time. When there are huge waves and then the boiling suddenly becomes quiet, it's already too late. If the water is over - boiled, the tea soup will be old and the aroma will disperse. It's definitely not suitable for use."

宋人候汤 The Song Dynasty's Method of Judging the Boiling Water for Tea

到了宋代，情况与唐时又有所不同。 In the Song Dynasty, the situation was different from that in the Tang Dynasty.

宋代一般以点茶为主，煎水不再用敞口的釜，而用细颈的瓶，也就是前人所称的 “汤甁”。 In the Song Dynasty, the main method was whisking tea. Instead of using an open - mouthed pot for boiling water, a slender - necked bottle, which was called a "Tangping" in the past, was used.

这时如再以目辨汤候就比较困难了，故蔡襄认为 “汤候” 最难。 It was more difficult to judge the state of the boiling water by sight at this time. Therefore, Cai Xiang believed that judging the "Tanghou" was the most difficult part.

时人李金南就提出了辨别 “汤候” 的另一个方法与标准，即依靠水沸时的声音来辨别。 At that time, Li Jinnan proposed another method and standard for judging the "Tanghou", that is, to distinguish it by the sound of the boiling water.

宋人认为，水初沸时，水声如阶下虫声唧唧而鸣，又如远处的蝉嗓声响成一片。 People in the Song Dynasty believed that when the water first started to boil, the sound of the water was like the chirping of insects under the steps or the chorus of cicadas in the distance.

过一会儿，当水声像满载而来的大车，吱吱哑哑不绝于耳时，已是二沸了。 After a while, when the sound of the water was like that of a heavily - loaded cart creaking continuously, it had reached the second boil.

到了三沸之时，则水声已如同林间松涛，或溪流的喧闹。 When it reached the third boil, the sound of the water was like the sound of pine trees rustling in the forest or the noise of a flowing stream.

这时便应赶紧提起茶瓶，将水注入已放茶末的盏中。 At this time, one should quickly lift the tea bottle and pour the water into the cup with tea powder in it.

因为宋人点茶与唐人煎茶不同，所以 “汤候” 要定在三沸之初，这种方法也为后人所接受。 Because the way of whisking tea in the Song Dynasty was different from boiling tea in the Tang Dynasty, the "Tanghou" was set at the beginning of the third boil. This method was also accepted by later generations.

今天看来，前人对 “汤候” 的要求与说法，还是有一定科学依据的。 From today's perspective, the requirements and statements of the predecessors regarding the "Tanghou" still have some scientific basis.

现代科学已经证实，在茶叶所含的多种营养成分中，能溶于水的约占一半，而前人对 “汤候” 的要求，主要是对水温的要求。 Modern science has proven that among the various nutrients contained in tea leaves, about half of them can dissolve in water. The requirements of the predecessors for the "Tanghou" mainly refer to the requirements for water temperature.

水的温度不同，茶叶中营养成分的浸出程度也不同，因而茶的色和味也就有很大的差别。 Different water temperatures result in different degrees of nutrient extraction from tea leaves, thus greatly affecting the color and taste of the tea.

水滚沸过久，水中所溶解的空气会全部逸出，从而影响茶味，同时会破坏水中特别是上等水中所含的有利于茶性的物质。 If the water boils for too long, all the dissolved air in the water will escape, affecting the taste of the tea. At the same time, it will also destroy the substances in the water, especially in high - quality water, that are beneficial to the flavor of the tea.

用这种被称为 “老汤” 的水泡茶，茶汤颜色会不鲜明，味不醇厚；而水温过低，前人称为 “嫩汤”，用这种水泡茶，茶性也不易发出，因而滋味淡薄，汤色不美。 Making tea with this kind of water, which is called "over - boiled water", will result in a tea soup with an unclear color and an un - mellow taste. If the water temperature is too low, which was called "under - boiled water" by the predecessors, it is difficult to bring out the flavor of the tea. As a result, the taste is weak and the color of the tea soup is not good.

看来，若想泡一杯好茶，非得下一番研究与实践的功夫不可。 It seems that if you want to make a good cup of tea, you must put in the effort of research and practice.

烹茶三要 Three Key Points of Making Tea

一要实用 1. Practicality

所谓 “实用”，就是要从实际的需要与条件出发，你是冲泡一杯普通解渴的大碗茶还是冲泡一杯高贵的名茶？同时还要考虑到各人不同的饮茶习惯。 The so - called "practicality" means starting from actual needs and conditions. Are you making a large bowl of ordinary tea for quenching thirst or brewing a cup of high - end famous tea? At the same time, different people's tea - drinking habits should also be taken into account.

二要科学 2. Science

所谓 “科学”，就是要了解各类茶叶的特点，掌握科学的冲泡技术，使茶叶的固有品质能充分表现出来。这里主要讲究的是水温、茶量、时间等。 The so - called "science" means understanding the characteristics of different types of tea and mastering scientific brewing techniques to fully bring out the inherent quality of the tea. This mainly focuses on aspects such as water temperature, the amount of tea, and brewing time.

首先是投茶量。一般的红茶、绿茶与水的比例，大致掌握在 1：50 左右，即每杯 3 克左右的茶叶，加入沸水 150 克。 First is the amount of tea. Generally, for black tea and green tea, the ratio of tea to water is approximately 1:50. That is, for each cup, about 3 grams of tea are added to 150 grams of boiling water.

如饮用普洱茶，每杯则需 5 - 10 克茶叶。 If you are drinking Pu'er tea, each cup requires 5 - 10 grams of tea.

用茶量最多的是青茶（乌龙茶），每次投茶量几乎为所用壶具的容积的一半或更多。 The type of tea that requires the most amount is oolong tea. Each time, the amount of tea used is almost half or more of the volume of the teapot used.

其次要根据不同的茶性掌握冲泡的水温。高档绿茶，特别是芽叶细嫩的名茶，不能用 100℃刚煮沸的水冲泡，建议沸水降至 85℃左右较为适宜。 Secondly, the brewing water temperature should be adjusted according to the characteristics of different teas. High - grade green tea, especially famous teas with tender buds and leaves, should not be brewed with boiling water at 100°C. It is recommended to let the boiling water cool down to about 85°C, which is more appropriate.

这样泡出的茶汤才嫩绿明亮，滋味鲜爽。 In this way, the brewed tea soup will be light green and bright, with a fresh and refreshing taste.

一般绿茶、花茶和红茶宜用刚沸之水，而青茶、黑茶等用茶量较多，则须用 100℃的沸水冲泡，否则茶性不易发出。 Generally, green tea, scented tea, and black tea are suitable for brewing with just - boiled water. For oolong tea, dark tea, etc., which require a large amount of tea, boiling water at 100°C must be used for brewing. Otherwise, it is difficult to bring out the flavor of the tea.

有时为了保持和提高水温，尚需采用烫壶、淋壶等措施。 Sometimes, in order to maintain and increase the water temperature, measures such as warming the teapot and rinsing the teapot are required.

此外，还要注意冲泡的时间与次数。冲泡时间一般最多为 2 分钟左右，如果是细嫩的茶叶，因其有效成分较容易溢出，则可适当缩短冲泡时间。 In addition, attention should also be paid to the brewing time and number of times. Generally, the brewing time is at most about 2 minutes. If the tea is tender, since its active ingredients are easier to leach out, the brewing time can be appropriately shortened.

一般绿茶冲泡第一次时，其可溶性物质能溢出 50% 左右，冲第二泡时则为 30% 左右，等冲第三泡时则只剩 10% 左右，到冲第四泡时已所剩无几了，所以通常冲泡绿茶建议以三泡为宜。 Generally, when brewing green tea for the first time, about 50% of its soluble substances can be leached out. For the second brewing, it is about 30%, and for the third brewing, only about 10% is left. By the fourth brewing, there is almost nothing left. Therefore, it is usually recommended to brew green tea three times.

三要讲艺术 3. Artistry

所谓 “艺术”，除了要根据不同的茶叶选用合适的茶具外，还要讲究传统而典雅的冲泡程序和方法。 The so - called "artistry" means that in addition to choosing suitable tea sets according to different types of tea, one should also pay attention to traditional and elegant brewing procedures and methods.

对于冲泡艺术而言，非常重要的一点是讲究理趣并存的程序，同时讲究形神皆备。 For the art of brewing tea, it is very important to pay attention to procedures that combine reason and interest, and at the same time, to achieve a unity of form and spirit.

泡茶者要有一定的精神准备，要熟悉茶性，要有信心泡好这道茶，即茶人常说的要有 “茶意”，要不断融入自己的经验。 The person making the tea should be mentally prepared, be familiar with the characteristics of the tea, and have the confidence to make a good cup of tea. That is what tea connoisseurs often call having the "tea spirit", and one should continuously incorporate their own experience.

动作要典雅、大方、得体，悠闲自如，有条不紊，忙闲均当，使主客都全神贯注于茶的冲泡及品饮之中，以得名茶之 “神”，即是最完美的享受与感悟。 The movements should be elegant, natural, and appropriate, with a leisurely and composed manner, being well - organized whether busy or not. This allows both the host and guests to focus on the process of brewing and drinking tea, so as to capture the "essence" of the famous tea. This is the most perfect enjoyment and perception.

中国人与茶 The Chinese and Tea

“壶里乾坤大，杯中日夜长。” In the teapot, there is a vast world; in the cup, time seems to stretch on and on.

数千年来，茶与中国人相依为命，消磨着无尽的岁月。 For thousands of years, tea has been an indispensable part of the Chinese people's lives, accompanying them through endless years.

关于茶，不知有多少话题由此而生。 Countless topics have emerged regarding tea.

对于中国人而言，茶中的天地是如此的宽广。 For the Chinese, the world within tea is incredibly vast.

林语堂说：“中国人最爱品茶。” Lin Yutang said, "The Chinese people are extremely fond of tea - tasting."

在家中喝茶，上茶馆也喝茶，开会时喝茶，打架讲理也要喝茶； They drink tea at home, in teahouses, during meetings, and even when arguing to make their point.

早饭前喝茶，午夜三更也要喝茶； They drink tea before breakfast and even in the middle of the night.

有清茶一壶，中国人便可随遇而安。 With a pot of simple tea, the Chinese can feel at ease wherever they are.

知堂老人则说：“品茶当于瓦屋纸窗下，清泉、绿茶，有素雅的陶瓷茶具，同二三人共饮，得半日之闲，可抵十年的尘梦。” Zhitang Laoren (Zhou Zuoren) said, "One should taste tea under a tiled roof with paper windows, using clear spring water to brew green tea, and with simple and elegant porcelain tea sets. Drinking tea with two or three friends and enjoying half a day's leisure is worth ten years of mundane dreams."

茶中自有他的世界，无怪乎他自号 “苦茶庵”。 There is a world of its own in tea. No wonder he titled himself 'The Hut of Bitter Tea'.

中国人于品茶一事自古就有 “偷得浮生半日闲” 的说法，可见中国人对茶中境界的向往，是中国人对生活理想境界的追求。 Since ancient times, the Chinese have had the saying 'Steal half a day's leisure from a busy life' when it comes to tea - tasting. It shows that the Chinese people's longing for the realm of tea is their pursuit of the ideal realm of life.

话剧《茶馆》的主演，北京人民艺术剧院的于是之先生，在一篇谈茶的随笔中，曾记述过《茶馆》剧组在国外演出时，因极思喝茶却不得，而闹出的种种笑话，其实仅仅是为了喝上一口热茶。 Mr. Yu Shizhi, the lead actor of the drama "Teahouse" from the Beijing People's Art Theatre, once wrote in an essay about tea that when the "Teahouse" crew was performing abroad, they had many funny experiences because they were eager to drink tea but couldn't. In fact, they just wanted a cup of hot tea.

于是之先生说，也就像是插花木，缺少了自家的水和土，便无法生长。 Mr. Yu Shizhi said that it was like a potted flower that couldn't grow without its native water and soil.

难怪连冰心先生也说，一杯茶便能带来一份春天的气息。 No wonder Ms. Bing Xin also said that a cup of tea can bring a breath of spring.

这正显示了中国茶和中华茶文化的凝聚力。 This exactly demonstrates the cohesion of Chinese tea and Chinese tea culture.

俗话说，“三口为品”，这正是中国人对茶的品饮艺术极为朴素的认识。 As the saying goes, "Three sips make a taste." This is the Chinese people's very simple understanding of the art of tea - drinking.

对于中国人来说，品茶就是品味人生。 For the Chinese, tea - tasting is about savoring life.

在他们看来，茶里面既有大千世界的斑驳色彩，又有生活的酸甜苦辣。 In their view, tea contains both the variegated colors of the world and the bittersweet flavors of life.

在这里，茶就像人们自身气象万千的人生经验。 Here, tea is like people's own rich and diverse life experiences.

茶之 “绿”，不仅是茶的本色，也是人类生命的本色。 The "green" color of tea is not only the natural color of tea but also the natural color of human life.

而茶之 “苦”，不但是茶之真味，也是人生的真味，是生命的真味。 The "bitterness" of tea is not only the true taste of tea but also the true taste of life, the true taste of existence.

如此，茶才意味深长，回味不尽。 Only in this way can tea be full of meaning and leave a lasting aftertaste.

现代词学家夏承焘先生有句云：“若能杯水如名淡，应信村茶比酒香。” Mr. Xia Chengtao, a modern ci - poet, once wrote, "If one can regard fame as lightly as a cup of water, one should believe that rustic tea is more fragrant than wine."

说的就是一种人生的体验，一种人生的感受。 This expresses a kind of life experience and a feeling about life.

中国人对品茶，强调的是切身的感悟与体验。 The Chinese people emphasize personal perception and experience when it comes to tea - tasting.

前人于此常有出神入化的描绘。 Predecessors often had vivid descriptions of this.

林语堂就曾有关于茶的 “三泡” 之境的说法，他认为茶在二泡时最妙。 Lin Yutang once talked about the "three - steeping" realm of tea. He thought that the second - steeped tea was the most wonderful.

第一次冲泡时宛如一个十二三岁的幼女，而 “二泡” 时则如十六岁之妙龄女郎，至 “三泡” 时已是少妇了。 The first - steeped tea is like a 12 - or 13 - year - old girl, the second - steeped tea is like a 16 - year - old beauty, and the third - steeped tea is like a young woman.

这正是对苏轼名句 “从来佳茗似佳人” 的极为传神的演绎。 This is a vivid interpretation of Su Shi's famous line "Fine tea is always like a beautiful woman."

此外，中国人在品饮茶时，注重体味茶汤中完美的世界，即融茶之色、香、味、神、境于一体，融诸多复杂的心理过程为一体，于无形之中完成从心理享受到精神享受的过程。 In addition, when the Chinese drink tea, they focus on savoring the perfect world in the tea soup, integrating the color, aroma, taste, spirit, and mood of the tea, as well as many complex psychological processes. In an invisible way, they complete the process from psychological enjoyment to spiritual enjoyment.

一杯茶对于中国人来说，也许就是一个完整的艺术世界。 For the Chinese, a cup of tea may be a complete artistic world.

中国人不轻易言 “道”，但世上毕竟还有 “茶道” 一说。 The Chinese people don't talk about "Tao" (the Way) easily, but there is still the term "tea - Tao" in the world.

也许可以这么说，“道” 即 “文化”。 Perhaps it can be said that "Tao" means "culture".

日本茶人曾将他们的茶道精神概括为 “和、敬、清、寂”。 Japanese tea - lovers have summarized their tea - Tao spirit as "harmony, respect, purity, and tranquility".

韩国人于他们的 “茶礼” 则有 “和、敬、俭、真”，或 “清、敬、和、乐” 的说法。 Koreans have the sayings of "harmony, respect, frugality, and truth" or "purity, respect, harmony, and joy" in their "tea - ceremony".

前些年，中国台湾的茶人也纷纷提出了诸如 “清、敬、怡、真” 和 “中庸、俭德、明伦、谦和” 等等的茶道精神规范。 In previous years, tea - lovers in Taiwan, China, also proposed various norms of tea - Tao spirit, such as "purity, respect, comfort, and truth" and "the Doctrine of the Mean, frugality, understanding ethics, and modesty".

1989 年，庄晓芳先生提出了自己多年深思熟虑的设想，将中国茶德概括为 “廉、美、和、敬” 四字，亦即 “廉俭育德、美真康乐、和诚处世、敬爱为人”，以此来明确中国茗饮艺术的精神追求。 In 1989, Mr. Zhuang Xiaofang put forward his well - thought - out idea after years of deliberation. He summarized the Chinese tea virtues into four characters: "Lian (frugality), Mei (beauty), He (harmony), Jing (respect)", that is, "cultivating virtue through frugality, enjoying beauty and true well - being, getting along harmoniously and sincerely, and showing respect and love for others", so as to clarify the spiritual pursuit of Chinese tea - drinking art.

由以上诸多说法可知，海内外茶人对于茶之境界的追求也是大同小异的，其共同点是，既有对传统文化精华的继承，又有对当代人生活的关注。 From the above - mentioned statements, it can be seen that tea - lovers at home and abroad have similar pursuits of the realm of tea. The common point is that they both inherit the essence of traditional culture and pay attention to the lives of contemporary people.

其实对于中国人来说，“茶道” 即 “人道”，茶道 —— 茗饮艺术便是一种内在的自觉的精神活动。 In fact, for the Chinese, "tea - Tao" is "human - Tao". The art of tea - drinking, that is, tea - Tao, is an internal and conscious spiritual activity.

中国人传统上注重内省，注重体验，茗饮艺术则更是一种无形的人格修炼过程。 The Chinese people have traditionally emphasized introspection and experience. The art of tea - drinking is an invisible process of personality cultivation.

通过品，通过形形色色的茗饮活动，茶自能导入顺乎自然，进入艺术与精神的境界。 Through tea - tasting and various tea - drinking activities, people can naturally follow nature and enter the realm of art and spirit.

中国传统的审美精神，强调的正是这种艺术过程，以及融化在此过程中的人的情感与精神的升华及道德、人格的体验与反省。 The traditional Chinese aesthetic spirit emphasizes this artistic process, as well as the sublimation of people's emotions and spirits and the experience and reflection of morality and personality in this process.

中国茶文化的精神意蕴，就在于强调在此过程中达到人格的自我完善与超越，即茶于无形中对人的灵魂的净化作用。 The spiritual connotation of Chinese tea culture lies in emphasizing the achievement of self - improvement and transcendence of personality in this process, that is, the invisible purification of people's souls by tea.

有论者认为，中国茶道经历了由 “技术” 而 “艺术”，由 “艺术” 而 “心境” 的过程。 Some scholars believe that the Chinese tea - Tao has gone through a process from "technique" to "art" and then from "art" to "state of mind".

中国茶道不注重仪式、形式，它更关注的是茶本身，关注的是品茗时生理与心理的体验与感受，即 “心受”。 The Chinese tea - Tao does not focus on rituals and forms. It pays more attention to the tea itself and the physical and psychological experiences and feelings during tea - tasting, that is, "mental perception".

数千年来，茶与中国人的生活，中国人的性情融为一体，茶道精神早已生活化了。 For thousands of years, tea has been integrated with the lives and temperaments of the Chinese people. The spirit of tea - Tao has long been integrated into daily life.

它追求的是一种 “自然之性”，一种 “生活之美”，讲究的是纯粹、自然，随意、随缘，把感情无形地融入于茶中。 It pursues a "natural nature" and a "beauty of life", emphasizing purity, naturalness, casualness, and following fate. People invisibly integrate their emotions into tea.

在那种生活之乐、生命之乐中饮茶、品茶，你会忘记茶的存在，达到物我两忘的境界。 When drinking and tasting tea in the joy of life and existence, you will forget the existence of tea and reach the realm of forgetting both the self and the objects.

这种 “平常心”，“无心” 的境界，也许正是中国茶道精神的化境。 This realm of "ordinary mind" and "mindlessness" may be the ideal state of the Chinese tea - Tao spirit.

这也是东方文化讲究的 “悟性”，即能从最平凡处体味无上境界。 This is also the "enlightenment" emphasized in Eastern culture, that is, the ability to experience the supreme realm from the most ordinary things.

在这样的品茗境界里，人们常常油然而生一种天、地、人和谐一体的感觉，由此而获得片刻的安详、平和、恬静、轻松、愉悦的享受，从而摆脱世事和外物的羁绊。 In such a realm of tea - tasting, people often spontaneously feel a sense of harmony among heaven, earth, and humanity. Thus, they can obtain a moment of peace, calmness, tranquility, relaxation, and pleasure, and get rid of the fetters of worldly affairs and external objects.

当我们进入清心静虑的茶之境界，品味那集清香、苦涩、甘甜诸味于一体的茶汤时，会感到它的馨香弥漫了你心灵的各个角落。 When we enter the realm of tea with a pure and calm mind and taste the tea soup that combines the fragrance, bitterness, and sweetness, we will feel its fragrance permeating every corner of our hearts.

那种从容、淡泊、悠然、恬适、百虑不生、心静如水的境界，让你觉得此际整个宇宙与你同在。 That state of calmness, indifference, leisure, comfort, freedom from worries, and a mind as calm as water makes you feel that the entire universe is with you at this moment.

忘却岁月，忘却世俗的烦恼，这就是一种超越，即从 “现在” 通往 “无限”，使精神得到最大的自由，进入 “忘我”、“无我” 之境。 Forgetting the passage of time and worldly troubles is a kind of transcendence, that is, from "the present" to "the infinite", allowing the spirit to obtain the greatest freedom and enter the realm of "forgetting the self" and "being selfless".

对中国人而言，茶实在太平凡。 For the Chinese, tea is extremely ordinary.

相伴数千年，可谓彼此熟悉，亲密无间，而又习以为常，不以为意。 Having accompanied them for thousands of years, they are very familiar with it, as close as can be, yet they have become so accustomed to it that they don't pay much attention.

茶默默无闻，无私奉献，堂上榆下，解渴涤烦，人们一天都离不开它，却又似乎忘记了身边茶的存在。 Tea selflessly offers its benefits in silence. Whether in the hall or under the elm tree, it quenches people's thirst and relieves their worries. People can't do without it for a single day, yet they seem to forget its existence.

茶的恩惠，真是有它似不多，少它却不行。 The benefits of tea are such that it may seem unremarkable when it's there, but it's indispensable.

进入 21 世纪，对物质的追求几乎耗尽了人们的精力，人际关系亦颇为冷漠，失落之感开始在人们空虚而又浮躁的心灵中弥漫； Since the 21st century, the pursuit of material things has almost exhausted people's energy. Interpersonal relationships have become rather cold, and a sense of loss has begun to pervade people's empty and impetuous hearts.

而环境污染、生物圈的破坏和人们居住环境的恶化开始危及到人类的生存时，人们这才意识到大自然对于人类命运的意义。 When environmental pollution, the destruction of the biosphere, and the deterioration of people's living environment start to endanger human survival, people have finally realized the significance of nature to human destiny.

人与自然的关系开始被提高到一个崭新的高度来认识。 The relationship between humans and nature has begun to be recognized at a brand - new level.

人们终于意识到，人也是整个自然界的一部分，人与大自然的整体平衡、协调，乃是人类生存的基本前提之一。 People finally realize that humans are also a part of nature, and the overall balance and coordination between humans and nature are one of the basic prerequisites for human survival.

在这种境况之下，人们产生了强烈的回归自然的愿望，许多人这时才想起茶来。 In such a situation, people have a strong desire to return to nature, and many people think of tea at this time.

“茶山之英，含土之精”，这采自大自然，集天地灵气的东西，有可能成为人们沟通自然的媒介，成为人们回归大自然的通道与桥梁。 "The essence of the tea mountain, containing the essence of the soil", this thing picked from nature, which gathers the spiritual energy of heaven and earth, has the potential to become a medium for people to communicate with nature and a passage and bridge for people to return to nature.

茶原本就是人与大自然携手共创的杰作。 Tea was originally a masterpiece created jointly by humans and nature.

自古以来，中国人对待人与自然的关系一直有着自己独特的准则，“天人合一” 便是中国人解释人与自然关系最根本、最彻底、最完美的观念。 Since ancient times, the Chinese have had their own unique principles in dealing with the relationship between humans and nature. "The unity of man and nature" is the most fundamental, thorough, and perfect concept for the Chinese to explain the relationship between humans and nature.

这种传统观念，使得中国人在审美指向中以 “自然” 代替了神的地位。 This traditional concept has led the Chinese to replace the position of God with "nature" in their aesthetic orientation.

人与大自然和睦相处，进而融为一体的境界成为人生哲理及审美情趣的最高理想。 The realm where man and nature live in harmony and thus become one has become the highest ideal of life philosophy and aesthetic appeal.

茶具的发展与演变 The Development and Evolution of Tea Sets

自古而今，中国的茶具丰富多彩，琳琅满目，美不胜收。 Throughout history, Chinese tea sets have been rich and diverse, a dazzling array that is truly a sight to behold.

从广义上说，茶具可以包括采茶、制茶、贮茶、饮茶等多种茶事活动中的用具，如陆羽《茶经》“四之器” 中所列之二十四器，宋审安老人《茶具图赞》所绘十二种，以及明人屠隆在《考槃余事》中所列之二十七种茶具等等。 Broadly speaking, tea sets can include utensils used in various tea - related activities such as tea picking, tea making, tea storage, and tea drinking. For example, there are the twenty - four utensils listed in "Chapter Four: Utensils" of Lu Yu's The Classic of Tea, the twelve types depicted in Eulogies of Tea Utensils by the aged Shen'an in the Song Dynasty, and the twenty - seven kinds of tea sets listed by Tu Long in Leisurely Diversions of an Idle Life during the Ming Dynasty, and so on.

狭义上的茶具则主要是指人们饮茶时的用具，今人所说的茶具就是指的这一类。 Narrowly defined, tea sets mainly refer to the utensils used when people drink tea. The tea sets we talk about today fall into this category.

古人说 “器为茶之父”，的确是精辟之见，因为茶与器的关系实在太密切了，明人许次纾在《茶疏》中就说过：“茶滋于水，水藉乎器，汤成于火，四者相须，缺一则废。” The ancients said, "Utensils are the father of tea." This is indeed an incisive view, as the relationship between tea and utensils is extremely close. Xu Cishu in the Ming Dynasty stated in Tea Talks: "Tea is nourished by water, water depends on utensils, and the tea infusion is made with fire. These four elements are mutually indispensable; lacking any one of them will render the process incomplete."

在唐以前，茶具还处在一个逐渐演变、形成的过程之中。 Before the Tang Dynasty, tea sets were in a process of gradual evolution and formation.

一般来说，那时尚少见专用于饮茶的茶具（不过，考古出土文物表明，两晋时期已有瓷茶托出现），人们用来喝茶碗，同时也可以用来喝酒，用来进食，因此，它基本上还是一种兼用性质的饮器。 Generally speaking, dedicated tea - drinking utensils were rare at that time (however, archaeological discoveries indicate that porcelain tea saucers appeared during the Two Jin Dynasties). The bowls people used for drinking tea could also be used for drinking wine and eating. Therefore, they were basically multi - purpose drinking vessels.

相传中国制陶已有一万年的历史，中国早期的饮具，大都是用陶土制作的。 It is said that China has a history of pottery - making dating back 10,000 years. Most of China's early drinking utensils were made of clay.

晋代诗人杜育在他的《荈赋》中曾说 “器择陶拣，出自东瓯”，意即盛茶汤的器皿出在东瓯一带，也就是今浙东温州一带古时的名窑 “瓯窑”，这是一种在器表施以淡青色薄釉的瓷器。 Du Yu, a poet in the Jin Dynasty, wrote in his Ode to Tea Buds: "The selected pottery utensils are from Dong'ou." This means that the vessels for holding tea soup were produced in the Dong'ou area, which is the location of the ancient famous kiln "Ou Kiln" in present - day Wenzhou, eastern Zhejiang. The porcelain from this kiln had a thin light - blue glaze on its surface.

茶具本来仅仅是一种盛放茶汤的容器，但是一旦饮茶活动进入了人们精神生活的领域，成为一种艺术，于是有关饮茶活动的种种载体与媒介，包括茶具因为参与其间而无不渗透了人们都审美意识，从而成为一种艺术品。 Tea sets were originally just containers for holding tea soup. However, once the tea - drinking activity entered the realm of people's spiritual life and became an art form, all the carriers and media related to tea - drinking activities, including tea sets, were infused with people's aesthetic consciousness due to their involvement, thus becoming works of art.

明人张岱在《陶奄梦忆・砂罐锡注》中说：“夫砂罐砂也，锡注锡也。器方脱手，而一罐一注价五六金。” Zhang Dai in the Ming Dynasty wrote in Dream Memories of Tao'an - Earthenware Pots and Tin Pots: "Earthenware pots are made of clay, and tin pots are made of tin. As soon as these utensils are made, one earthenware pot and one tin pot can be worth five or six taels of gold."

此时作为一注一罐或一盏一杯的茶具，已渗入了人们的审美情趣，融汇着人们创造的文化，因而也就不单单是一件普通的器物了。 At this time, tea sets, whether they were pots, kettles, cups or bowls, had incorporated people's aesthetic tastes and the culture created by people. Therefore, they were no longer just ordinary objects.

随着品茗艺术的不断发展，茶具也日趋精美典雅，并渐渐发展成茶文化领域中一个独领风采的天地，茶具因此也就成为一种融工艺、造型、文学、书法、绘画等于一体的综合艺术了。 With the continuous development of the art of tea - tasting, tea sets have become increasingly exquisite and elegant. They have gradually developed into a unique and glamorous field within the realm of tea culture. Thus, tea sets have become a comprehensive art form that combines craftsmanship, modeling, literature, calligraphy, painting, and more.

茶具艺术的发展与演变无不反映出人们饮茶活动与品饮艺术的发展与变化，同时茶具的发展与变化又与中国又一伟大的古代文明 --- 陶瓷的发展关系十分密切。 The development and evolution of tea - set art reflect the development and changes of people's tea - drinking activities and the art of tea - tasting. At the same time, the development and changes of tea sets are closely related to the development of another great ancient Chinese civilization - ceramics.

陶瓷工艺的每一个重大发展与突破，都会给茶具艺术注入新鲜的血液与生命，从而带动茶具艺术新的变革与发展。 Every major development and breakthrough in ceramic technology has injected new blood and vitality into the art of tea - set making, thus driving new changes and development in tea - set art.

此外，特定时代的精神气质、文化环境和艺术氛围也无不在茶具的创造与发展史上打上了深深的烙印。 In addition, the spiritual temperament, cultural environment, and artistic atmosphere of a specific era have all left a deep mark on the history of the creation and development of tea sets.

历经数千年品饮艺术的实践，茶具在随着人们的品饮艺术与陶瓷的发展而演变的同时，也逐渐形成了自身发展的规律，形成了自己独特的风格，成为一种格调高雅、丰富多彩的实用与艺术的综合体，并散发着浓重的东方文化气息，从而逐渐形成一个独立的艺术门类，具有很高的观赏价值。 After thousands of years of practice in the art of tea - tasting, while evolving with the development of people's tea - tasting art and ceramics, tea sets have gradually formed their own development laws and unique styles. They have become an elegant and rich - colored combination of practicality and art, exuding a strong flavor of Eastern culture. Thus, they have gradually formed an independent art category with high ornamental value.

同样，精美的茶具对衬托茶的汤色，保持浓郁的茶香，方便人们品饮，提高品饮情趣，陶冶人们性情，引导人们进入茶的境界，都起着无可替代的作用。 Similarly, exquisite tea sets play an irreplaceable role in enhancing the color of the tea soup, preserving the rich aroma of tea, facilitating people's tea - drinking, enhancing the pleasure of tea - tasting, cultivating people's dispositions, and guiding people into the realm of tea culture.

功夫茶道 Gongfu Tea Ceremony

功夫茶，流行于中国闽南及广东的潮汕地区，是一种历史悠久、极为讲究的品饮艺术，在当地也是一种庄重的待客礼仪。 Gongfu tea is popular in the southern Fujian region of China and the Chaoshan area of Guangdong Province. It is a time - honored and highly elaborate art of tea - drinking, and also a solemn way of entertaining guests in these local areas.

清代就有人说，功夫茶的烹饮方法，源于陆羽《茶经》，只是器具更为精致。 Some people in the Qing Dynasty said that the brewing and drinking method of Gongfu tea originated from Lu Yu's "The Classic of Tea", but the tea - ware was more delicate.

今日，我们如果从品饮的角度来看，功夫茶确实是对陆羽烹茶艺术的一种继承与发展。 Today, from the perspective of tea - drinking, Gongfu tea is indeed an inheritance and development of Lu Yu's tea - brewing art.

功夫茶有一整套与众不同的古色古香的茶具，人称 “茶房四宝”。 Gongfu tea has a unique set of antique - style tea - ware, known as the "Four Treasures of the Tea Room".

一是 “玉书煨”，是一只赭褐色的扁圆形的陶水壶，容量 200 毫升左右； The first is the "Yushuwei", an ochre - brown, oblate - shaped clay kettle with a capacity of about 200 milliliters.

二是潮汕风炉，用以生火烧水； The second is the Chaoshan wind - furnace, which is used for making a fire to boil water.

三是孟臣罐，一种小型精致的宜兴紫砂壶，相传出自一代紫砂名匠惠孟臣之手，容量 50 毫升左右（器小茶香易发）； The third is the Mengchen Pot, a small and exquisite Yixing purple - clay teapot. It is said to be made by Hui Mengchen, a famous purple - clay craftsman. It has a capacity of about 50 milliliters (small utensils can better release the tea's aroma).

四是若琛瓯，一种小得出奇的白瓷茶杯，只半个乒乓球般大小，通常三只为一套，放在一个椭圆形的瓷盘中。 The fourth is the Ruochen Ou, an incredibly small white - porcelain teacup, only about half the size of a ping - pong ball. Usually, three cups form a set and are placed on an oval porcelain plate.

四宝齐备，方可烹饮。 Only when these four treasures are complete can one start brewing and drinking Gongfu tea.

功夫茶所用茶以青茶（乌龙茶）为主，也有用工夫红茶的。 The tea used in Gongfu tea is mainly oolong tea, and sometimes congou black tea is also used.

功夫茶的冲饮方法，别具一格。 The brewing and drinking method of Gongfu tea is unique.

首先取洁净的泉水，洗涤茶具，放入茶盘。 First, fetch clean spring water, wash the tea - ware, and place it on the tea tray.

用橄榄炭生火，待茶煨中水开，将孟臣罐、若琛瓯一 一烫过。 Light a fire with olive charcoal. When the water in the Yushuwei boils, scald the Mengchen Pot and Ruochen Ou one by one.

继而在孟臣罐中投入半壶以上的茶叶，冲入沸水至壶口（讲究一点的，还将头道茶倒去，以再烫茶盅）。 Then, put more than half a pot of tea leaves into the Mengchen Pot and pour boiling water into it until it reaches the brim. (For those who are more particular, they will pour out the first - brewed tea to scald the teacups again).

需高 “冲”，就是将茶煨里的沸水，从茶壶上方二三十厘米的高处直冲下去。 It requires high - pouring. That is, pour the boiling water from the Yushuwei directly down from a height of 20 - 30 centimeters above the teapot.

这种高冲法，可使壶里每片茶叶都能在滚水里翻动，充分受热。 This high - pouring method can make every tea leaf in the pot tumble in the boiling water and be fully heated.

水满至罐口时，用壶盖刮去表层浮沫后当即加盖，以保持香气。 When the water fills the pot to the brim, use the teapot lid to skim off the surface foam and then immediately cover the pot to retain the aroma.

有时怕水温不够高，再用沸水淋浇茶壶，俗称为 “淋壶”，以发茶性。 Sometimes, for fear that the water temperature is not high enough, pour boiling water over the teapot, commonly known as "rinsing the pot", to bring out the tea's flavor.

然后将三小茶盅（若琛瓯）排成三角形，杯口相连。 Then, arrange the three small teacups (Ruochen Ou) in a triangle with their rims touching each other.

片刻后，待茶香气溢出时，便可提壶转圈，将茶汤依次注入三个小茶盅内，以保证每盅之内茶汤浓度一致。 After a while, when the tea aroma overflows, lift the teapot and pour the tea soup in a circular motion into the three small teacups in turn to ensure that the concentration of the tea soup in each cup is the same.

这种转着倾注的方法，传统上称为 “关公巡城”。 This method of pouring in a circular motion is traditionally called "Lord Guan Making His Rounds".

斟茶时要 “低斟”，就是用壶嘴贴着盅面斟茶。 When pouring tea, it should be done with a low - pour, that is, pour the tea with the spout of the teapot close to the surface of the teacup.

注到最后一点一滴时，还要轮着往三个小盅内滴茶（当地人认为这是茶之精华所在）。 When there is only a little bit of tea left, drip it into the three small cups in turn (locals believe that this is the essence of the tea).

此举，传统上称为 “韩信点兵”。 This act is traditionally called "Han Xin Reviewing Troops".

功夫茶茶壶小，壶把更小，所以提壶斟茶，须用大拇指和中指夹住壶把，食指则轻轻按住壶盖。 The teapot used in Gongfu tea is small, and its handle is even smaller. So when lifting the teapot to pour tea, one should hold the handle with the thumb and middle finger, and gently press the teapot lid with the index finger.

等到 “韩信点兵” 时，食指又把壶盖轻轻推开一点，这样茶汤就可以滴干净了。 When it comes to the "Han Xin Reviewing Troops" step, the index finger gently pushes the teapot lid aside a little so that the tea soup can be drained completely.

饮完一轮再饮下一轮时，要用滚水烫杯净杯，这也有一定的规矩与技巧。 When moving from one round of tea - drinking to the next, one needs to scald and clean the cups with boiling water, and there are certain rules and techniques for this.

先在一只盅中注满滚水，然后把盅内水倒入另一盅中，这时用三个手指拿着盅，让盅的边沿浸在那只盛满滚水的盅中，然后灵巧地用三个指头使茶盅在手中轻轻转动，这样盅沿都经滚水烫了一遍。 First, fill one cup with boiling water, then pour the water from this cup into another. At this time, hold the cup with three fingers and immerse the rim of the cup in the cup filled with boiling water. Then, nimbly rotate the cup gently in the hand with the three fingers so that the entire rim of the cup is scalded by the boiling water.

茶入盅后，不能马上就喝，按功夫茶的规矩，应先举盅，置于鼻端，闻一下扑鼻而来的浓郁的茶香味，然后才啜茶入口，让茶汤在口中慢慢回旋，辨其真味。 After the tea is poured into the cup, one should not drink it immediately. According to the rules of Gongfu tea, one should first lift the cup to the nose, smell the rich tea aroma, and then take a sip. Let the tea soup swirl slowly in the mouth to distinguish its true flavor.

港台一带的功夫茶更配以径小壁深的 “闻香杯”，以助闻茶香。 In Hong Kong, Taiwan and other places, Gongfu tea is often served with "aroma - smelling cups" that have a small diameter and deep walls to help enjoy the tea aroma.

此时，口鼻生香，喉咙生津，周身舒坦。 At this time, the nose, mouth, and throat are filled with the fragrance of the tea, the throat moistens, and the whole body feels comfortable.

饮功夫茶，重在细细品尝。 Drinking Gongfu tea emphasizes savoring it carefully.

功夫茶可谓是中国一种古风犹存的茶道艺术。 Gongfu tea can be regarded as a tea - ceremony art in China that still retains ancient customs.

茶的传统功效与现代药理 Traditional Efficacy and Modern Pharmacology of Tea

关于茶的药效，不但在历代茶、医、药之类的文献中多有所述及，而且在经、史、子、集等众多古籍中也时有所见。 The medicinal effects of tea have been frequently mentioned not only in historical literatures related to tea, medicine, and pharmacy, but also in numerous ancient books such as the Classics, Histories, Philosophers, and Belles - Lettres.

我国学者根据众多的历史文献，总结出了茶的传统药效二十余种：少睡、安神、明目、清头目、止渴生津、清热、消暑、解毒、消食、醒酒、去肥腻、下气、利水、通便、治痢、去痰、祛风解表、坚齿、治心痛、疗疮、治瘘、疗饥、益气力、延年益寿等等。 Based on numerous historical documents, Chinese scholars have summarized more than twenty traditional medicinal effects of tea, including reducing sleepiness, calming the nerves, improving eyesight, clearing the head and eyes, quenching thirst and promoting fluid production, clearing heat, relieving summer heat, detoxifying, aiding digestion, sobering up, reducing greasiness, regulating qi downward, promoting diuresis, facilitating defecation, treating dysentery, reducing phlegm, dispelling wind and relieving exterior syndromes, strengthening teeth, treating heartache, treating sores, treating fistulas, relieving hunger, invigorating qi and enhancing strength, and prolonging life, etc.

茶的药效虽然早在数千年以前已被华夏祖先所认识，并获后世验证承认，但由于特定历史条件下科学技术发展水平的限制，对药效的诸多认识，在很大程度上还是属于经验性质的。 Although the medicinal effects of tea were recognized by the Chinese ancestors thousands of years ago and have been verified and acknowledged by later generations, due to the limitations of the development level of science and technology under specific historical conditions, many understandings of its medicinal effects still remain largely empirical.

儿茶素：儿茶素是茶叶主要的生物活性成分，占茶鲜叶干物重的 12%～24%，与茶叶的品质和茶叶的保健功效密切相关。 Catechins: Catechins are the main bioactive components in tea, accounting for 12% - 24% of the dry weight of fresh tea leaves. They are closely related to the quality of tea and its health - care effects.

大量研究表明，儿茶素特别是没食子酰基化的儿茶素具有明显的抗氧化、防癌抗癌、预防心血管疾病等功效，是茶叶中广受关注的功能成分。 Numerous studies have shown that catechins, especially galloylated catechins, have significant antioxidant, anti - cancer, and preventive effects against cardiovascular diseases. They are functional components widely concerned in tea.

儿茶素主要分为以下 4 种，分别为表儿茶素 EC、表没食子儿茶素 EGC、表儿茶素没食子酸脂 ECG、表没食子儿茶素没食子酸脂 EGCG，其中 EC 和 EGC 称为非脂型儿茶素或简单儿茶素，ECG 和 EGCG 称为脂型儿茶素或复杂儿茶素。 Catechins are mainly divided into the following four types: epicatechin (EC), epigallocatechin (EGC), epicatechin gallate (ECG), and epigallocatechin gallate (EGCG). Among them, EC and EGC are called non - lipid - type catechins or simple catechins, while ECG and EGCG are called lipid - type catechins or complex catechins.

在儿茶素类物质当中，脂型儿茶素 EGCG 和 ECG 为主要成分，它们分别占茶叶中儿茶素总量的 50%～60% 和 15%～20% 。 Among catechins, the lipid - type catechins EGCG and ECG are the main components, accounting for 50% - 60% and 15% - 20% of the total catechins in tea, respectively.

咖啡碱：茶树是自然界为数不多的富含咖啡碱的高等级植物，已发现自然界至少有 60 种植物含有咖啡碱，其中含量比较高的植物就是咖啡和茶树，分别为咖啡（1%～2.5%），茶树（2%～4%）。 Caffeine: The tea plant is one of the few high - grade plants rich in caffeine in nature. It has been found that at least 60 plants in nature contain caffeine. Among them, the plants with relatively high caffeine content are coffee and the tea plant, with caffeine contents of 1% - 2.5% in coffee and 2% - 4% in the tea plant respectively.

由于茶树中的咖啡碱主要存在于叶片内，且以幼嫩叶中含量最高，随叶片老化而逐渐较少；咖啡碱在其他植物中主要存在于果实和种子中，叶片内含量极少，因此咖啡碱作为茶叶特征成分常被用作判断真假茶叶的重要指标之一。 Since caffeine in the tea plant mainly exists in the leaves, with the highest content in young and tender leaves, and the content gradually decreases as the leaves age. In other plants, caffeine mainly exists in fruits and seeds, with extremely low content in leaves. Therefore, caffeine, as a characteristic component of tea, is often used as one of the important indicators to judge the authenticity of tea.

咖啡碱是风靡世界的 3 大软饮料植物（茶、咖啡、可可）中的共有成分。 Caffeine is a common component in the three world - popular soft - drink plants (tea, coffee, and cocoa).

咖啡碱一方面是茶叶中重要的滋味物质，其本身具有苦味，与茶黄素形成的复合物具有鲜爽味；另一方面咖啡碱是一种植物衍生物，对人体基本的生理功能是对腺嘌呤受体的竞争性拮抗作用。 On the one hand, caffeine is an important taste - forming substance in tea. It has a bitter taste itself, and the complex formed with theaflavin has a fresh and brisk taste. On the other hand, caffeine is a plant derivative, and its basic physiological function in the human body is to competitively antagonize adenine receptors.

咖啡碱普遍存在于咖啡、茶、碳酸饮料、巧克力和许多处方与非处方的药物中，是一种较为普通的，具有兴奋性的食物和药物成分。 Caffeine is commonly found in coffee, tea, carbonated beverages, chocolate, and many prescription and over - the - counter drugs. It is a common excitatory food and drug ingredient.

确切地说，咖啡碱可以升高血压、增加血液中的儿茶酚胺的含量、增强血液中高血压蛋白原酶的活力、提高血清中游离脂肪酸的水平、利尿和增加胃酸的分泌。 Specifically, caffeine can increase blood pressure, increase the content of catecholamines in the blood, enhance the activity of angiotensinogenase in the blood, increase the level of free fatty acids in the serum, promote diuresis, and increase the secretion of gastric acid.

因此，适量摄入咖啡碱对人体健康有积极的影响。 Therefore, moderate intake of caffeine has a positive impact on human health.

茶氨酸：茶氨酸是茶树特征性非蛋白质氨基酸。 Theanine: Theanine is a characteristic non - protein amino acid in the tea plant.

在茶叶中发现并已鉴定的氨基酸有 26 种，新梢芽叶中的茶氨酸占游离氨基酸总量的 70% 左右，鲜叶中的茶氨酸含量占茶叶干重的 1%～2%，茶氨酸与茶叶品质的相关系数高达 0.989，在很大程度上影响了茶叶的滋味品质。 There are 26 kinds of amino acids discovered and identified in tea. Theanine in the shoots and leaves accounts for about 70% of the total free amino acids, and the content of theanine in fresh leaves accounts for 1% - 2% of the dry weight of tea. The correlation coefficient between theanine and tea quality is as high as 0.989, which greatly affects the taste quality of tea.

大量研究表明，茶氨酸具有重要的生理活性及药理作用，因而成为近年国内外学者对茶叶功效成分开发利用的热点之一。 Numerous studies have shown that theanine has important physiological activities and pharmacological effects, so it has become one of the hotspots in the development and utilization of tea functional components by domestic and foreign scholars in recent years.

目前公认茶氨酸的保健功能和药理作用主要有：镇静、消除疲劳、神经保护、增强学习和记忆能力、降血压和抗肿瘤、肝保护和增强免疫等。 Currently, the recognized health - care functions and pharmacological effects of theanine mainly include sedation, fatigue relief, neuroprotection, enhancement of learning and memory abilities, blood pressure reduction, anti - tumor effects, liver protection, and immune enhancement, etc.

茶多酚：茶多酚具有广谱抗菌性，且抑菌所需的浓度较低，是一种良好的抑菌成分。 Tea polyphenols: Tea polyphenols have broad - spectrum antibacterial properties and require a low concentration for bacteriostasis. They are a good antibacterial component.

研究表明，饮用茶叶均能够有效地较少龋齿的产生。 Research shows that drinking tea can effectively reduce the occurrence of dental caries.

茶多酚和茶色素能够抑制龋齿链球菌的葡萄基转移酶活力，减少引起龋齿的不溶性葡萄糖的合成。 Tea polyphenols and tea pigments can inhibit the activity of glucosyltransferase of Streptococcus mutans and reduce the synthesis of insoluble glucose that causes dental caries.

茶皂苷：皂苷，又名皂素、皂角苷或皂草苷，是一类结构复杂的糖苷类化合物，由糖链与三萜类、甾体或甾体生物碱通过碳氧键相连而构成，是一类重要的植物次生代谢产物，广泛存在于自然界 90 多科 500 多属的植物中。 Tea saponins: Saponins, also known as sapogenins, saponins, or triterpenoid saponins, are a class of complex glycoside compounds composed of sugar chains connected to triterpenoids, steroids, or steroid alkaloids through carbon - oxygen bonds. They are important plant secondary metabolites and are widely found in plants of more than 90 families and over 500 genera in nature.

山茶属植物也富含皂苷，迄今为止，已从以茶为主的山茶属植物的种子、花、根、茎及叶中分离鉴定出百余种茶皂苷的单体，其中从茶树种子中鉴定出的单体结构最多。 Plants of the genus Camellia are also rich in saponins. To date, more than 100 monomers of tea saponins have been isolated and identified from the seeds, flowers, roots, stems, and leaves of Camellia plants mainly including tea plants. The largest number of monomer structures have been identified from tea seeds.

同时，五环三萜皂苷是药用植物的主要活性成分之一，具有广泛的药理功能，目前已发现茶皂苷具有抗菌、抗肿瘤、抗病毒、消炎、抗氧化等多种生物学活性。 At the same time, pentacyclic triterpenoid saponins are one of the main active components of medicinal plants and have a wide range of pharmacological functions. Currently, tea saponins have been found to have multiple biological activities such as antibacterial, anti - tumor, antiviral, anti - inflammatory, and antioxidant effects.

EGCG : 早在 1990 年就曾报道过茶叶中的 EGCG 和 EC 具有抗病毒的作用，和抑制人免疫缺陷病毒（HIV）反转录酶及该病毒 DNA 聚合酶，和 RNA 聚合酶的活力，EGCG 可使 HIV 和 Hela 细胞中的感染率下降 50%；同时还发现 EGCG 对 A/H1N1、A/H3N3 和 B 型流感病毒具有一定的抵抗作用，其表现为抗红细胞凝聚、抑制病毒 RNA 的合成等；另外 EGCG 还能有效抑制丙型肝炎病毒的初期感染，阻止病毒在细胞表面着陆并遏制其在细胞间的传播。 EGCG: As early as 1990, it was reported that EGCG and EC in tea have antiviral effects and can inhibit the activities of reverse transcriptase, DNA polymerase, and RNA polymerase of the human immunodeficiency virus (HIV). EGCG can reduce the infection rate in HIV and Hela cells by 50%. At the same time, it has also been found that EGCG has a certain resistance to influenza A/H1N1, A/H3N3, and type B influenza viruses, manifested as anti - erythrocyte agglutination and inhibition of viral RNA synthesis. In addition, EGCG can effectively inhibit the initial infection of hepatitis C virus, prevent the virus from landing on the cell surface, and curb its spread between cells.

随着生化科学的发展以及现代医学研究的深入参与，人们对茶的药理功能有了更深刻的认识，认证了茶的生化成分中的茶多酚、茶多糖、多种维生素、矿物质、氨基酸、咖啡碱等，对于现代人的多种常见病都有明显疗效，如抗衰老、降血脂、抗动脉硬化、降血压、降血糖、抗癌抗突变、防龋齿、消毒杀菌、减轻吸烟对人体的毒害、抗辐射，以及对重金属的解毒作用等。 With the development of biochemical science and the in - depth participation of modern medical research, people have gained a deeper understanding of the pharmacological functions of tea. It has been confirmed that the biochemical components in tea, such as tea polyphenols, tea polysaccharides, various vitamins, minerals, amino acids, and caffeine, have obvious curative effects on many common diseases of modern people, such as anti - aging, lipid - lowering, anti - atherosclerosis, blood - pressure reduction, blood - sugar reduction, anti - cancer and anti - mutation, prevention of dental caries, disinfection and sterilization, reducing the harm of smoking to the human body, anti - radiation, and detoxification of heavy metals.

因此，茶在今日被誉为是原史时代的饮料。 Therefore, tea is hailed as a beverage from the proto - historical era today.

产品名称：福鼎白茶 Product Name: Fuding White Tea

福鼎白茶就是用产自福鼎 “华茶 1 号” 或 “华茶 2 号” 茶树的芽叶，不炒不揉，特殊工艺制作而成，其外形芽毫完整，汤色杏黄清澈，滋味清淡、清甜爽口的品质特点。 Fuding White Tea is made from the buds and leaves of the "Huacha No.1" or "Huacha No.2" tea trees grown in Fuding. It is processed through a special technique without frying or rolling. It features intact bud hairs, a clear apricot - yellow liquor, and a light, sweet, and refreshing taste.

根据采摘芽叶的不同，白茶可分为：白毫银针、白牡丹、寿眉、新工艺白茶等，近年来，根据市场需要又推出紧压白茶等。 According to the different types of picked buds and leaves, white tea can be divided into Baihao Yinzhen (White Hair Silver Needle), Bai Mudan (White Peony), Shoumei (Longevity Eyebrow), New - process White Tea, etc. In recent years, compressed white tea and other varieties have been introduced according to market demands.

福鼎市位于福建省东北部，地处闽浙交界的东海之滨。 Fuding City is located in the northeastern part of Fujian Province, on the coast of the East China Sea at the junction of Fujian and Zhejiang provinces.

地理坐标介于北纬 26°52′~27°26′，东经 119°55′~120°43′之间。 Its geographical coordinates are between 26°52′ - 27°26′ north latitude and 119°55′ - 120°43′ east longitude.

地势是西北高，东南低，地势呈东北、西北、西南向中部和东南沿海波状倾斜。 The terrain is high in the northwest and low in the southeast, sloping in a wavy pattern from the northeast, northwest, and southwest towards the central part and the southeast coast.

除滨海一带有少数的低山、平地外，大多海拔在 500 - 800 米，乃至 1000 米以上。 Except for a few low mountains and plains in the coastal area, most of the region is at an altitude of 500 - 800 meters, and even above 1000 meters.

东西宽 79.3 公里，南北长 57.4 公里，海岸线长；陆地面积 1461.7 平方公里，海域面积 14959.7 平方公里，山丘地约占陆地总面积的 91%，盆谷平原约占 9%。 It is 79.3 kilometers wide from east to west and 57.4 kilometers long from north to south, with a long coastline. The land area is 1461.7 square kilometers, and the sea area is 14959.7 square kilometers. Mountainous areas account for about 91% of the total land area, while basin - valley plains account for about 9%.

气候条件属中亚热带季风气候区，海洋性气候特征明显，年平均温度 18.5℃，年降雨量 1669.5 毫米，年相对湿度 80%，山区平均无霜期 228 天。 The climate belongs to the mid - subtropical monsoon climate zone with obvious marine climate characteristics. The annual average temperature is 18.5°C, the annual rainfall is 1669.5 millimeters, the annual relative humidity is 80%, and the average frost - free period in mountainous areas is 228 days.

土壤有红壤、黄壤、紫色土和冲积土，PH 值在 4 - 6.3 之间，普遍在 5.0 左右，质地为壤粘土，有机质含量高达 1.58 - 2.33%。 The soil types include red soil, yellow soil, purple soil, and alluvial soil. The pH value ranges from 4 to 6.3, generally around 5.0. The soil texture is loamy clay, and the organic matter content is as high as 1.58 - 2.33%.

域内除沿海地带的土质，大部分的土壤适合茶树生长。 Except for the soil in the coastal area, most of the soil in the region is suitable for the growth of tea trees.

福鼎白茶树高 1.5 - 2 米，幅宽 1.6 - 2 米，树势半开张，为小乔木型。 The Fuding white tea tree is 1.5 - 2 meters tall, with a width of 1.6 - 2 meters. It has a semi - spreading growth habit and belongs to the small - arbor type.

分枝较密，节间尚长。 The branches are relatively dense, and the internodes are relatively long.

树皮灰色。 The bark is gray.

叶椭圆形，先端渐尖并略下垂，基部稍钝，叶缘略向上。 The leaves are elliptical, with a gradually pointed and slightly drooping tip, a slightly blunt base, and a slightly upward - curled leaf margin.

通常大 12×5.4 厘米，长宽比平均为 2.2。 Generally, the leaves are 12×5.4 centimeters in size, with an average length - to - width ratio of 2.2.

叶色黄绿、具光泽。 The leaves are yellow - green and shiny.

侧脉明显，7 - 11 对。 The lateral veins are distinct, with 7 - 11 pairs.

锯齿较整齐、明显，27 - 38 对。 The serrations are relatively regular and distinct, with 27 - 38 pairs.

叶肉略厚，尚软。 The leaf flesh is slightly thick and still soft.

一芽二叶长 5.1 厘米，百芽重 23 克。 A bud with two leaves is 5.1 centimeters long, and a hundred buds weigh 23 grams.

花型较大，雄蕊低于雌蕊，盛花期 10 月下旬至 11 月中旬，花量多，结果率高，茶子大而饱满。 The flower is relatively large, with stamens lower than pistils. The full - bloom period is from late October to mid - November. There are many flowers, and the fruiting rate is high. The tea seeds are large and plump.

发芽期在 3 月上旬，11 月中旬停止生长。 The germination period is in the first ten - day period of March, and the growth stops in mid - November.

生长期全年达 8 个月。 The growth period lasts for 8 months throughout the year.

生长势旺盛，抗逆性强，耐旱亦耐寒，虽在零下 3 - 4℃或更低亦不受冻。 It has a strong growth potential and strong stress resistance. It is drought - resistant and cold - resistant. It can withstand temperatures as low as - 3 to - 4°C or even lower without being frozen.

繁殖力强，压条、扦插发根容易，成活率高达 95% 以上。 It has a strong reproductive ability. Layering and cuttings are easy to root, with a survival rate of over 95%.

产量比当地菜茶高。 Its yield is higher than that of local common tea.

制成红茶、绿茶、白茶品质均佳。 When made into black tea, green tea, or white tea, it has excellent quality.

采制银针以芽洁白肥壮、茸毛多最为特色。 The picking and processing of Yinzhen (Silver Needle) tea is characterized by white, plump buds with a lot of fine hairs.

1、白毫银针和白牡丹： 1. Baihao Yinzhen (White Hair Silver Needle) and Bai Mudan (White Peony):

工艺流程：鲜叶→萎凋→烘焙→毛茶→拣剔→复焙→成品茶。 Process Flow: Fresh leaves → Withering → Baking → Crude tea → Sorting → Re - baking → Finished tea.

加工工艺： Processing Techniques:

(1) 萎凋： (1) Withering:

①室内温、湿度：采用自然萎凋工艺的春茶，萎凋温度 15℃至 25℃，夏秋茶温度 25℃至 35℃。加温萎凋室内温度 25 至 35℃。 ① Indoor temperature and humidity: For spring tea using the natural withering process, the withering temperature is 15°C to 25°C, and for summer and autumn tea, it is 25°C to 35°C. When using heated withering, the indoor temperature is 25°C to 35°C.

②萎凋时间：正常气候的自然萎凋总历时 40 - 60 小时；加温萎凋总历时 16 至 24 小时。 ② Withering time: Under normal weather conditions, the total duration of natural withering is 40 - 60 hours; the total duration of heated withering is 16 - 24 hours.

③萎凋终点时的萎凋叶含水量为 18% 至 26%。 ③ The water content of the withered leaves at the end of withering is 18% to 26%.

④萎凋程度：萎凋芽叶毫色银白，叶色转变为灰绿或深绿；叶缘自然干缩或垂卷，芽尖、嫩梗呈 “翘尾” 状。 ④ Withering degree: The fine hairs of the withered buds and leaves are silvery - white, and the leaf color turns gray - green or dark green. The leaf margins naturally shrink or curl downwards, and the bud tips and tender stems show a "curled - tail" shape.

(2) 拣剔：高档白茶应拣去腊叶、黄叶、红张叶、粗老叶及非茶类夹杂物；中档白茶应拣去腊叶、黄叶、粗老叶及非茶类夹杂物。 (2) Sorting: High - grade white tea should be sorted to remove wax - like leaves, yellow leaves, red - leafed leaves, coarse and old leaves, and non - tea inclusions; medium - grade white tea should be sorted to remove wax - like leaves, yellow leaves, coarse and old leaves, and non - tea inclusions.

(3) 烘焙：烘培次数 2 至 3 次，温度 80℃至 110℃，历时 10 至 20 分钟。 (3) Baking: The baking is carried out 2 - 3 times, at a temperature of 80°C to 110°C, for 10 - 20 minutes.

2、新工艺白茶： 2. New - process White Tea:

工艺流程：鲜叶→萎凋→（轻揉）→烘焙→毛茶→整形→拣剔→复焙→成品茶。 Process Flow: Fresh leaves → Withering → (Light rolling) → Baking → Crude tea → Shaping → Sorting → Re - baking → Finished tea.

加工工艺： Processing Techniques:

①萎凋：一般自然萎凋需 24 至 48 小时，室内加温萎凋 12 至 18h，萎凋槽加温萎凋 8 至 10 小时。萎凋叶一般失水 26% 至 30%。 ① Withering: Generally, natural withering takes 24 - 48 hours, indoor heated withering takes 12 - 18 hours, and withering in a withering trough takes 8 - 10 hours. The withered leaves generally lose 26% - 30% of their water.