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佛教與茶道 - 佛教對茶的推廣與傳播
寺院飲茶成風,也重視種植茶樹。採製茶葉,一方面自給自足,一方面也貼補寺院開支,因此和許多名茶結下不解之緣。
明清以來,佛教寺院大都在深山叢林中,自然的環境適合茶樹生長,加上僧侶精心培育採製,因此所產茶葉多屬上品,如浙江普陀寺的「佛茶」、天台華頂寺的「雲霧茶」、雲南大理感通寺的「感通茶」、杭州法鏡寺的「香林茶」,尤其是浙江雲和惠明寺的「惠明茶」,曾在一九一五年的巴拿馬萬國博覽會上獲獎。此外還有餘杭徑山寺的茶、錢塘寶雲庵的茶、四川峨嵋山萬年寺的竹葉青,以及廣西桂平西山庵院等所製造出來的茶品皆中外馳名。
另外,如我國六大茶類之一的烏龍茶,其始祖即是福建武夷山的「武夷巖茶」,「武夷巖茶」自宋元以來,即一直以武夷寺僧所製作的為最佳。又聞名的洞庭山碧螺春茶,其沸湯清澈鮮綠,亦是由洞庭山水月禪院僧侶首先採製的「水月茶」演變而來。明代僧侶製作的「大方茶」,是安徽南部「屯綠茶」的前身;茶葉中最珍貴的「大紅袍」,也與佛教有一段淵源。此外,徽州松蘿茶、黃山雲古寺毛峰茶,起初也都出自佛門。
唐代陸羽嗜茶,且精於茶道,被後世奉為「茶神」,他所著的《茶經》是世界上最早的一部有關茶葉的專著。陸羽出身於佛教寺院,一生行跡也沒有脫離過佛寺。《茶經》就是他遍遊國內各地名山古剎,親自採茶、製茶、品茶,並廣泛吸收僧侶的相關經驗,加以總結而成。佛教寺院飲茶風氣,後來隨著禪宗的興盛而傳播至北方,成為民間普遍的風俗。
宋代著名的浙江餘杭徑山寺,就經常舉行由僧侶、信徒、香客共同參加的茶宴,進行品嚐、評鑑各種茶葉質量的「鬥茶」活動,通過技術的交流後,還發明了把幼嫩芽茶碾成粉末,用開水沖泡的「點茶法」,也就是改煮茶為泡茶的方法,既方便又簡易,此對民間飲茶習慣的普及,有著進一步的推動作用。
茶葉後來由於佛教的弘揚,從中國傳入朝鮮,並在民間形成飲茶風俗的流行。
西元八○五年,日本高僧最澄法師至浙江天台山國清寺參學,歸國時帶回茶種,種植在近江阪本村國台山麓;次年,空海大師也從中國返回日本,帶回很多茶種,分植各地,首開日本種茶之始,並傳播中國製茶技藝。宋代榮西禪師從中國留學回日,又帶走茶種及禪寺的飲茶方法,並於晚年著述《喫茶養生記》,極力宣揚飲茶好處,飲茶風氣便逐漸在日本流傳開來。後來聖一禪師和大應禪師都曾到浙江餘杭徑山寺,先後將徑山寺的茶籽和碾茶的傳統方法及茶石臼帶回日本,並在日本傳播徑山寺的點茶法、茶宴、鬥茶,對日本茶道有興起的作用。
此外,珠光禪師亦曾訪華,就學於著名的克勤禪師,珠光學成回國,克勤書「茶禪一味」相贈,今藏於日本奈良大德寺中。珠光又以其親身實踐,在一休大師的教誨下,創日本茶道,經紹歐、利休禪師的發展,形成了今天日本非常嚴格規範的茶道。影響所及,更擴及文學、美學、哲學、書法、花道,乃至日本人的居處佈置、庭院構築、膳食烹調、應對禮儀等,無一不受影響。因此,可以說日本是透過佛教吸收中國文化;而日本人接受佛教則是藉著「茶道」為媒介。
古代僧侶種植名茶,以好茶接待香客。今天各旅遊休息站也承襲這種風氣,闢有茶屋來招攬遊客,讓旅遊者在悠游大自然的同時,也能享有一杯熱茶,自是別有一番情趣,令人倍感溫馨。
今天我們能夠品嘗許多名茶,這都是前人努力的成果,而佛教僧侶也付出許多心血。想想一杯香茶,它能排難解紛、閑坐敘舊、同行聚會、共商交易,還能靜心澄慮,體會禪的意境,實在是人們生活中的好夥伴。
這編文章是摘錄于《星雲大師文集 - 佛教叢書8-教用編》
Please click the following link for English version.
https://www.bliawa.org.au/single-post/2018/01/05/Spreading-Buddhism-Spreading-Tea
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