(Looking at Japanese National Spirit from Japanese Tea Ceremony)

Different from the tea culture in China, the formation and development of Japanese tea ceremony culture are mainly influenced by the trinity of Confucianism, Taoism and Buddhism in China. Japanese tea culture was introduced from China. Before the 7th century, there was no record of Japanese drinking tea. Buddhist monks played an important role in introducing this culture. They went to China to study Buddhism and brought back the life and culture of the temple. One of them is drinking tea and tea ceremony. As a result, Japanese tea culture has formed an indissoluble bond with Buddhism from the beginning. In the early days when the custom of drinking tea was introduced to Japan, the activities of drinking tea were centered on temples and monks. According to historical records, in 805 AD, Japanese missionary masters brought back tea seeds from China and planted them at the foot of Mount Birui, forming the oldest "Japanese tea garden" in Japan. After that, in 806, the Buddhist master offered the tea brought back from China to Emperor Xie, and he also brought back tea houses and tea seeds from China. In April of August15, Emperor Gui was lucky enough to swim the river, and Du Yongzhong, a monk who had lived in the Tang Dynasty for 30 years, personally cooked tea for the emperor. Guidi greatly appreciated this and ordered the construction of tea gardens in riverside and other places. In Rongxi, the relationship between tea and Zen can be said to be dominated by Zen, supplemented by tea. Tea is the drink of meditation, the material of meditation case, the fund of walking, the help of saving the country and so on. All these can only show the close relationship between tea and Zen life, but they still can't prove the legal relationship between them.

The master of tea ceremony is Rixiong Morino. Li Xiu said in the Book of Tea Ceremony in the South that the art of tea ceremony is centered on table art, and there are thousands of rules and statutes of various things. When the ancestors of tea ceremony studied tea ceremony, they mainly memorized and mastered these rules. And take this as the purpose of learning tea ceremony.

It can be seen that the ideological background of Japanese tea ceremony art is Buddhism, and its ideological core is Zen. It is a new religious form with the religious content of Zen as the main body and with the aim of making people realize a complete understanding.

In Japanese culture, Zen culture occupies a large proportion and is the most representative and characteristic cultural phenomenon in Japanese culture. The ideas and forms of Zen have influenced most corners of Japanese culture, such as architecture, gardens, music, tea ceremony, calligraphy and painting, martial arts and so on.

In Japan, great tea men of all ages went to the Zen Temple to practice for several years, obtained the Dharma name from the Zen Temple, and were guided by the Zen master all their lives. However, after obtaining the dharma name, they did not stay in the Zen Temple, but returned to the teahouse to live the life of tea people. The life of tea people is similar to that of ordinary people and artists. Therefore, although the tea people learned Zen through Zen and had a legal relationship with Zen, the tea ceremony has its independence and is a kind of "family Zen" that exists independently outside the Zen temple. If the religious activities in the Zen Temple are called "Temple Zen", then the tea ceremony and Zen are in a parallel relationship.

Kumatsu Machi said: "The primary purpose of tea ceremony is to cultivate one's self-cultivation, which is the placenta of tea ceremony culture. What is displayed as a phenomenon is the tea ceremony culture. Tea ceremony culture is really a rich cultural form. After I began to study the tea ceremony, I was surprised that its cultural form has a strong uniqueness, that is, it is a form expressed by realizing no phase and no phase. No tea ceremony does not penetrate the impersonal self. On the other hand, the impersonal self must penetrate into the tea ceremony. That is to say, tea ceremony culture is the external expression of its own ignorance. Tea ceremony is also a kind of root culture, which cultivates people's body and mind and creates people who have no feelings but are enlightened, that is, the creators of creative culture. Therefore, tea ceremony is a kind of culture that creates cultural creators. The culture created by these creators in turn created cultural creators. Tea ceremony is such a world of self-cultivation and a field of cultural creation. In this sense, the tea ceremony is a place without self-expression and self-expression. " As mentioned above, the formation of Japanese tea ceremony in the true sense began with pearls, led by Shao Ou and completed by Morino Riefu.

In Japan, the purest tea ceremony is called "Cao ancha". The tea ceremony of Cao Ancha is a thorough criticism of nobility, wealth and rights, and it is also a new value discovery and value creation for humble and poor people.

Today, the tea ceremony has become the favorite cultural form of the Japanese, and it is also the most frequent cultural activity. People who love tea ceremony abound. It is not uncommon for women who do not marry in pursuit of tea ceremony and men who resign from public office in pursuit of tea ceremony. Nowadays, tea ceremony is regarded as the crystallization and representative of Japanese culture.

Academic circles mainly use three concepts to explain the spirit of Japanese tea ceremony: (1) respect and silence; (2) one session; (3) The concept of sitting alone. These concepts are related to Zen thought.

"Harmony, respect and silence" are called the four truths, four rules and four rules of tea ceremony. It is the most important concept in Japanese tea ceremony thought. The main idea of tea ceremony thought is: the "nothingness" of the subject, that is, the absolute negation of the subject. And the main idea of this tea ceremony is invisible. As the embodiment of nothingness, tangible ideas are harmony, respect, purity and silence. They are four phenomena derived from "nothing". Judging from these four abstract things, there are thousands of forms of Japanese tea ceremony art, such as teahouse architecture, ordering tea, props, tea snacks and so on.

The word "one phase for a while" comes from the collection of tea soup for a while written by the greatest tea man in the late Edo period. Jingyi said, tracing back to the source, the tea party will be held for a while. Even if the same host and guest can hold many tea parties, they can't reproduce what happened at this moment. Every tea party really comes once in a blue moon for me. Therefore, the host should do everything possible to be affectionate and sincere, and there should be no negligence. Guests must also attend the meeting with the feeling that they will never see each other again in this world, enthusiastically accept every tiny ingenuity of the host, and sincerely greet them.

The word "the idea of sitting alone" also comes from Jing Yibi's tea soup collection for some time. Facing a teapot, sitting alone in the teahouse, thinking about this day's tea, thinking that this day will never happen again, at this moment, the tea man's heart can not help but be empty and full. The mood of tea people at this time can be called "the absence of the subject"

It can be seen that the tea ceremony is a Buddhist activity of meditation and pure heart. The tea man deserves to be the monk in the family. Teahouses can be compared to Buddhist temples. Therefore, Japanese tea ceremony thought is the fusion of tea and Zen. There is Zen in tea, and Zen is deeply realized in tea tasting.

Japanese tea ceremony can be traced back to the Nara era 1200 years ago. It was brought to Japan by Jian Zhen, a monk from the Tang Dynasty in China, and Zu Yishi, a teacher studying in Japan, and soon spread among Japanese upper class.

/kloc-at the beginning of the 5th century, the famous monk Zhuguang Murata (1423- 1502) adopted the popular form of "sending tea together". Absorb the tea tasting argument of "counting tea to send tea" and appreciate the contents of tea sets, combined with the solemn ceremony of Buddhism. Created the art of tea ceremony Advocating the integration of tea and Zen aims at clearing the heart. Later, Zen gradually became popular among the people, forming more than 20 schools. Such as internal stream, music stream, trickle stream, weaving stream, Nanyin stream, longitudinal stream, Song Weiliu, Zhou Shi stream, etc. /kloc-Mori no Rikyū, a tea ceremony monk in Toyotomi Hideyoshi in the late 6th century, was a master of tea ceremony. Founded the most popular "one school tea ceremony", also known as "thousand tea ceremony". Later, Mori no Rikyū' s descendants were divided into three branches, also known as "Three Thousand". "One school of tea ceremony" is the most popular and influential in Japan. Morino is also honored as a master of tea ceremony by the Japanese.

The so-called tea ceremony is the etiquette of making tea and drinking tea, which has a whole set of forms to cultivate the soul, enhance friendship and learn etiquette. Mori Noriky proposed that the fundamental spirit of tea ceremony is "harmony, respect, purity and silence". Calling it "four rules" is the purpose of tea ceremony.

Japanese tea ceremony originated in China, but it has Japanese national flavor. It has its own formation, development process and unique connotation.

Japanese tea ceremony is developed on the basis of "daily tea and rice", which integrates daily life behavior with religion, philosophy, ethics and aesthetics and becomes a comprehensive cultural and artistic activity. It is not only material enjoyment, but also learning tea ceremony through tea party, cultivating temperament and cultivating people's aesthetic and moral concepts. As Fu Sen Tian said, "Tea ceremony has evolved from simple fun and entertainment, and has become the norm and ideal for expressing Japanese daily life culture." /kloc-At the end of 0/6th century, Morino Rixiong inherited and absorbed the spirit of tea ceremony in previous dynasties and founded authentic Japanese tea ceremony. He is a master of tea ceremony. By analyzing the spirit of Li Xiu tea ceremony, we can learn something about Japanese tea ceremony.

Zhuguang Murata once put forward "respecting tranquility" as the spirit of tea ceremony, but Rixiong Morino only changed one word, taking "respecting tranquility" as the purpose, which was concise and rich in connotation. "Silence" also means "silence". It refers to aesthetics. This aesthetic feeling is embodied in the word "Wei". The Japanese pronunciation is wabi, which means loneliness, poverty, poverty and depression. The word "people" in peacetime refers to people who are frustrated, down-and-out, depressed and lonely. By the end of Ping 'an, the meaning of "Nuo" gradually evolved into the meaning of "silence" and "leisure", which became a beautiful consciousness appreciated by some people at that time. This aesthetic feeling has social and historical reasons and ideological roots: from the end of Heian to the Kamakura era, Japanese society was in a period of turmoil and reorganization, when the formerly dominant aristocrats lost their power and the emerging samurai class stepped onto the political stage. The aristocrats who lost heaven felt impermanent and pessimistic, so the pure land Sect of Buddhism came into being. Frustrated monks regarded the society at that time as filth and called on people to "hate filth and seek pure land". Under the influence of this thought, many noble literati left home, or lived in seclusion in the mountains, or wandered in the wilderness, built thatched cottages in the mountains and lived in seclusion, and created so-called "thatched cottage literature" to express their nostalgia and catharsis for the past. This kind of literature has a gloomy tone and a mysterious style.

In the Muromachi era, commercial economy developed, competition was fierce, commercial activities were busy, and the city was luxurious and noisy. Many people hate this kind of life and pursue the aesthetic consciousness of "beauty". They find a secluded place in the suburbs or cities, live a secluded life, enjoy a little primitive rural life, seek spiritual comfort, and take coldness, calmness and idleness as beauty. Tea man Zhu Guang Murata and others introduced this aesthetic feeling into "tea soup", which made the beauty of "quietness" widely circulated.

The tea in the tea ceremony is called "Tuocha" (not Tuocha), which means "solitude" and "idleness". Invite some friends, sit in a quiet teahouse, chat while drinking tea, be indifferent to the world, be carefree, cultivate one's morality, purify one's mind and have a beautiful artistic conception. Keno Rixiong's views of "Zen with tea" and "Zen with tea" can be regarded as the true meaning of tea ceremony.

The ethical concept of "harmony and respect" is a moral concept derived from the hot period of possession of goods in Tang Dynasty. Since the Kamakura era, a large number of Tang Song products have been shipped to Japan. Especially tea sets and works of art, add luster to the Japanese tea party. However, there has also been a trend of extravagance, blindly advocating Tang things and despising Japanese tea parties. Zhuguang Murata, Takeno and other young men are keen on the art of tea ceremony, opposing extravagance and luxuries, and advocating poverty and simplicity. They think that the black pottery made in China is dark in color and has its simple and quiet beauty. Sincerely entertaining guests with this simple tea set is not only aesthetically pleasing, but also conducive to the cultivation of moral sentiments.

The tea ceremony in Japan has complicated procedures, such as carefully grinding tea leaves, cleaning tea sets, and choosing flower arrangements according to the season and the prestige, status, qualifications, age and cultural education of the guests. The host's movements should be standardized and agile, with a sense of rhythm and elegance like a dance, and be accurate. These are all respects to the guests and reflect the spirit of "harmony but difference".

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