“茶为解忧子,酒为忘忧君 。”这是著名道士石建武的名言 。建武字喜升,号东寨,沐州分水人,浙江桐庐人 。元和十五年,820年为进士,因事业险阻,隐居南昌西山,号称华阳真人 。他对饮茶做了很多研究,写了很多茶诗,《全唐诗》中只记载了三首 。他在《春姬》诗中说:“煎茶有千花,候诊室有一瓶酒 。春天我寂寞,罗浮道人忽来敲门 。”把花一起煮的习惯,其实可以作为研究花茶起源的重要史料 。
郑敖,唐末道士,866-939年,字韵叟,华川白马人,今河南省华县 。在多次尝试成为进士后,他隐居在山林中,成为了一名道士 。他沉迷于喝茶,他试图写一首1200字的饮酒诗 。其《茶诗》云:“嫩芽香缠绵,我称草中英 。灰浆烟夜捣,寒炉煮雪 。惟愁绿粉散,又青花生常见 。最珍爱,可令睡思清 。”诗人用简洁的语言描述了从捶、泡、磨、煮、喝茶的全过程,表现出古朴典雅、孤寒冷峻的道家茶韵 。就连民间传说中的八山之一的陆晏,也有茶诗相传,恐怕也是与茶密不可分的人 。吕燕798——?岩客,字洞宾,名春阳子 。相传,他是今陕西西安的京兆人 。在会昌,他没有被列为进士,在江湖中游荡 。唐末,军乱,他带着家人躲在终南山,然后不知去向 。其诗在民间广为流传,《全唐诗》编成四卷 。《大云寺茶诗》云:“玉蕊是一品极品,僧人制法极为娴熟 。兔毛微香浑浊,虾眼汤滚细 。灭了沉睡的魔王,留下几座席位,增添一口清爽的气息 。皮肤 。幽丛在洛溪岩外,不肯将根移入上都 。”诗赞僧茶之精,茶具之雅,烹之奇,功效之奇 。状态 。
南宋时期,南道教的真正创始人、道家理论家白玉婵非常喜欢喝茶,深深植根于茶道的真谛 。白玉蝉(1194-1229),原名葛长庚,字如会,字海琼子,海南琼山人 。他出身豪门,能作诗,擅书画 。因任夏遇害,逃入武夷山,师从辰南,修炼内丹 。后被尊为南道五祖之一,朝廷赐他“知青真人”称号 。白玉婵的长篇《茶歌》,共四十八韵,三百余字,为民朗诵 。比较有名的有《水调歌头·营茶》:“二月下雨,昨夜雷雨 。枪旗齐展,涧溪春景尽显 。做一堆紫金压香无边,飞扬青尘 。抽清泉,煮火,试未来 。放下兔蝎,尝舌头 。唤醒青州交战,击退沉睡的恶魔,做梦 。阳台的 。两个当风从我的腋下吹来时,我想去蓬莱 。在这首诗中,作者形象地描写了道士品茶享乐时的心境 。
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