Library

The aura of wild grasses, Longjing tea possesses this as well; however, Yunwu tea is darker in color and richer in flavor. I once tasted Huqiu tea, which was white in color and fragrant, with a texture fine as an infant's skin—truly exquisite.
(Cha Ji)
Tea that is white in color, sweet and fresh in taste, and fragrant to the nose is considered a premium product. The essence of tea remains white whether light or strong, and even after long storage; when the taste is sweet and the color white, its fragrance naturally overflows. When these three qualities are present, all are achieved. Recently, some pretenders worry about the tea being too dark in color; they add only a few leaves to a cup of water. The flavor is inevitably insufficient, and so is the fragrance. They ultimately cannot escape the ridicule of "water disaster" (a derogatory term for those who pretend to appreciate tea but lack understanding). Nevertheless, selecting good water is particularly precious. Regarding fragrance, orchid-like scent is superior, followed by that of broad bean flowers. (Cha Jie)
The color of tea values whiteness, yet achieving it is not difficult. With clear spring water, clean vessels, a small amount of tea leaves washed with water, and brewing and drinking immediately, the color will naturally be white. However, if the true flavor is suppressed, it serves only as visual consumption. If one selects green or black teas, such as Tianchi Songluo or the lowest grades thereof, even in winter, the color resembles moss. How can this be considered wonderful? It is inferior to the Dongshan tea I collected, harvested five days after the Grain Rain solar term, rinsed with thin soup, and stored in the pot for a long time. Its color becomes like jade; in winter, it turns tender green, with a sweet taste and pale color, possessing endless charm.

Master Xiong's appreciation of tea aims at what lies beyond words. It is like the Buddhist concept of "salt in water"—neither existent nor non-existent—which only those deeply versed in tea can articulate. In the current era, not only are those capable of speaking about it hard to find, but those seeking true understanding are also scarce. (Ming Ji)
Those who eat meat are vulgar; those who eat coarse grains are restless. One must evaluate the three wonders of tea through its color, taste, and aroma.
[Commentary] says: Leather that is shriveled like boot uppers, or cowhide from the chest, once fine and plump, has now become lean and old. Can it still praise the moon shining brightly in the sky and the floating fragrance of angelica?

XVI. Profound Appreciation
Its color is pale yellow; its fragrance is rich; its taste is sweet, lingering; bitter upon swallowing, sweet afterward—this is tea. (Chuan)
The Song on Tasting Tea states: "Like dew falling from magnolia, the fragrance is faint; like jade grass by the waves, the color is unmatched." It also says: "To know the cool, pure taste of flower milk, one must be one who sleeps among clouds and rocks."
Drinking tea brings refreshment; sipping tea makes one forget noise. To say this is not a topic for the wealthy and pampered, I have written a short drama on boiling spring water to discuss with those who rest on stones and rinse their mouths with streams. (Duan Ju)
Tea is like scholars and ink masters, monks and Daoist priests, reclusive elders or free spirits, or those who transcend worldly desires while holding high office. (Qi Lei)
Describing tea as a beauty is a brilliant analogy. However, it may not be suitable for the mountains and forests. Su Dongpo wrote: "Since ancient times, fine tea has been compared to a beauty." If one wishes to call it a beauty of the mountains, it should be like Maonu or Magu, naturally possessing immortal grace and bone structure, unstained by mist and clouds. But if it is a peach-faced, willow-waisted beauty, she ought to be confined to a golden tent, lest she defile my springs and stones. (Duan Ju)
Master Jigong of Jingling had a passion for tea; he would not drink unless served by Lu Yu. After Lu Yu traveled the rivers and lakes for four or five years, Master Jigong lost access to his tea. Emperor Daizong heard of this, summoned Lu Yu to the palace, and ordered skilled palace maids to brew tea for him. After one sip, the master stopped. The emperor suspected deception and privately summoned Lu Yu. The next day, the emperor granted the master a meal and secretly ordered Lu Yu to serve tea. Holding the bowl, the master's face lit up with joy. Admiring and sipping, he said, "This tea seems to be made by Lu Jian'er." The emperor thus marveled at the master's knowledge of tea and allowed Lu Yu to appear. (Preface to Lu Yu's Tea Brewing Diagram)
At Nengren Temple in Jian'an, tea grew in rock crevices. Monks harvested and processed eight cakes, known as Shiyan Bai (Rock White). Four cakes were given to Cai Junmo, and four were sent to the capital as a gift to Wang Yuyu. Over a year later, Cai was recalled to the court and visited Wang. Wang instructed his sons to select premium tea from the tea chest to gift to Cai. Cai held the cup without tasting and said, "This closely resembles the Shiyan Bai from Nengren. How did you obtain it?" Wang did not believe him initially but checked the label and then accepted it. (Lei Lin)
Dongpo said: "Cai Junmo loved tea, but due to old age and illness, he could no longer drink it. He brewed and admired it daily, allowing future generations to smile in sympathy." Who knew that a thousand years later, there would be someone with the same condition? I once wrote a poem: "Old age deepens the addiction; spleen cold limits capacity. Brewing and admiring is now nearly gone." This reminded me of my old friend Zhou Wenfu. From youth to old age, he never neglected his tea bowl and incense burner. He drank tea at fixed times: morning, evening meal, mid-morning, afternoon, late afternoon, and dusk—six times a day, excluding occasions when guests arrived. He lived to eighty-five and died without illness. Only one blessed with past-life purity could enjoy such hobbies throughout life. Those who cannot drink gain much more. I once kept a Gongchun teapot, cherished and stroked like a pearl. After long use, the exterior resembled purple jade, and the interior like green clouds—a truly rare object. (Cha Jian)
People know the fragrance of tea leaves but do not recognize the fragrance of tea flowers. Years ago, passing through Mount Dalei at a friend's residence, I encountered blooming flowers. A boy picked them for offering. The subtle fragrance was rich and delightful, truly pleasing. Alas, they are not suitable for vase arrangement. Thus, in my *Bottle History Monthly Calendar*, I arranged tea flowers as a pure offering in my study. Gao Lian's *Bottle History* also records tea flowers, sufficient to aid my profound appreciation. (Ming Ji)
Tea flowers garnishing the tea possess unique elegance. People have simply not tried it. (Ming Ji)
[Commentary] says: Everyone eats and drinks, but few know the true taste. The poem says: "How many times in life does one see the moon at its peak? Often amidst sorrow or illness." The moon is not absent, nor is fine tea rare; we merely lack leisurely sentiment to appreciate this true flavor. A public case states: "Go drink tea." Only those who understand taste can savor tea.
[ ] says: Ming (tea) harmonizes with Ming (name). Name is self-designation. It consists of 'xi' (evening/darkness) and 'kou' (mouth). Xi implies darkness. Walking in darkness, one sees nothing; naming oneself via the mouth loses self-clarity. Tea clarifies and purifies, opposing hot brains and fatty meats. Thus, consuming tea makes one lean, removes body fat, enhances strength, pleases the will, benefits thoughts, opens ears and eyes, unblocks limbs, relaxes joints, eliminates vexation, enables memorization without forgetting, and keeps one awake yet serene. Drinking four or five cups can rival ghee. Shennong treated sores; sores originate in the viscera but manifest in the neck and armpits. Rich foods are transformations of fatty meats. One must return to the root and drive out...
Inscription for the Tea Manual: In my youth, I studied tea, believing it only cleared vexation, quenched thirst, awakened sleep, and brightened eyes. Without this gentleman (tea), no merit could be achieved. Until records from Tiantai claimed it could grant wings, which I dared not readily believe. Now reading Ziyou's verified comments and applying the six principles of comparison, the Tiantai record aligns greatly with Tao Hongjing's theory of lightening the body and changing the bones. Perhaps humans are dreaming; if another person pours fine tea upon them, can it truly cleanse their spirit? Thus, Ziyou's intent is likely to first cleanse troubles and remove mental thirst, sweep away darkness, and distance from delusion. Then, following proper brewing methods to appreciate the vessel, generating wind under the arms—is this not wings? Indeed, since the form is empty of all things, one is originally one who lightens the body and changes the bones. The merit of the tea bowl is logically credible. Readers of Ziyou's Tea Manual should view it thus.

Summer of the fifth month, Dinghai Year. Li Xuanhui's casual notes.