草莱气，龙井如之，至云雾则色重而味浓矣。尝啜虎丘茶，色白而香，似婴儿肉，真精绝。
（茶记）
茶色白，味甘鲜，香气扑鼻，乃为精品。茶之精者，淡亦白，浓亦白，久贮亦白，味甘
色白，其香自溢，三者得，则俱得矣。近来好事者，或虑其色重，一注之水，投茶数片，味
固不足，香亦 然。终不免水厄之诮，虽然，尤贵择水。香似兰花上，蚕豆花次。（茶解）
茶色贵白，然白亦不难。泉清瓶洁，叶少水洗，旋烹旋啜，其色自白。然真味抑郁，徒
为目食耳。若取青绿，则天池松萝，及 之最下者。虽冬月，色亦如苔衣。何足为妙，莫若
余所收洞山茶，自谷雨后五日者，以汤薄浣，贮壶良久，其色如玉，至冬则嫩绿，味甘色淡，
韵
熊君品茶，旨在言外。如释氏所谓水中盐味，非无非有，非深于茶者不能道。当今非但
能言人不可得，正索解人亦不可得。（茗笈）
肉食者鄙，藿食者躁。色味香品，衡鉴三妙。
【评】曰∶蹙缩者靴，牛臆者帮，昔之精腴，今之瘠老矣。宁复能礼明月当空，睹芝芬
浮荡
十六、玄赏
其色缃也；其馨钦也；其味甘， 也；啜苦咽甘，茶也。（茶传）
试茶歌云∶木兰坠露香微似，瑶草临波色不如。又云∶欲知花乳清冷味，须是眠云 石
人
饮茶觉爽，啜茗忘喧，谓非膏梁纨 可语，爰着煮泉短剧，与枕石漱流者商焉。（短剧）
茶似翰卿墨客，缁衣羽士，逸老散人，或轩冕中超轶世味者。（七类）
茶如佳人，此论甚妙。但恐不宜山林间耳。苏子瞻诗云∶从来佳茗是佳人是也。若欲称
之山林，当如毛女麻姑，自然仙丰道骨，不浼烟霞；若夫桃脸柳腰，亟宜屏诸销金帐中，毋
令污我泉石。（短剧）
竟陵大师积公嗜茶，非羽供事不乡口，羽出游江湖四五载，师绝于茶味，代宗闻之，召
入内供奉，命宫人善茶者，烹以饷师。师一啜而罢，帝疑其诈，私访羽召入，翼日赐师斋，
密令羽供茶。师捧瓯，喜动颜色，且赏且啜曰∶此茶有若渐儿所为者，帝由是叹师知茶，出
羽相见。（薰 跋陆羽点茶图）
建安能仁院，有茶生石缝间。僧采造得八饼，号石岩白，以四饼遗蔡君谟，以四饼遣人
走京师，遗王禹玉。岁余蔡被召还阙，访禹玉，禹玉命子弟于茶笥中，选精品饷蔡。蔡持杯
未尝，辄曰∶此绝似能仁石岩白，公何以得之？禹玉未信，索贴验之始服。（类林）
东坡云∶蔡君谟嗜茶，老病不能饮，日烹而玩之，可发来者之一笑也。孰知千载之下，
有同病焉。余尝有诗云∶年老耽弥甚，脾寒量不胜，去烹而玩之几希矣。因忆老友周文甫，
自少至老，茗碗薰炉，无时暂废，饮茶日有定期，旦明、晏食、禺中、 时、下春、黄昏，
凡六举，而客至烹点不与焉。寿八十五，无疾而卒。非宿植清福者，乌能毕世安享视好，而
不能饮者，所得不既多乎。尝畜一龚春壶，摩挲宝爱，不啻掌珠，用之既久，外类紫玉，内
如碧云，真奇物也。（茶笺）
人知茶叶之香，未识茶花之香。余往岁过友大雷山中，正值花开，童子摘以为供，幽香
馥郁，绝自可人。惜非瓶中物耳，乃余着瓶史月表，插茗花为斋头清供，而高廉瓶史，亦载
茗花，足以助吾玄赏。（茗笈）
茗花点茶，绝有风致。人未之试耳。（茗笈）
【评】曰∶人莫不饮食，鲜能知味矣。诗云∶人生几见月当头，不在愁中即病中。明月
非无，佳茗时有，但少闲情，领此真味。公案云∶吃茶去，唯味道者，乃能味茗。
【 】曰∶茗谐名。名，自命也。从夕从口。夕者，冥也。冥行无见，从口自名，失自
明矣。茗晰而 ，与热脑肥膻反，故尝食令人瘦，去人脂，倍人力，悦人志，益人意思，开
人聋瞽，畅人四肢，舒人百节，消人烦闷，使人能诵无忘，不寐而惺寂也。聊四五啜，真堪
与醍醐抗衡矣。神农氏主 疮， 疮本在脏，末在颈腋间，膏粱味，肥膻变也。亟返其本，
逐其
茗谱题辞仆少而习茗，亦止谓涤烦止渴，醒睡明目，非此君不能策勋耳。至天台所记，乃云
服之可生羽翰，则又未敢轻信也。今读子繇核 评语，而以六义之比体求之，则台记所云，
与陶弘景轻身换骨之说，大相符合。盖人方在大梦中，令旁一人，沃以佳茗，果能清其神魂
否。故知子繇之意，正欲先使人涤净烦恼，蠲除心渴，扫却黑暗，远离颠倒。然后如法点瀹，
领略瓯牺，两腋生风，岂非羽翰，实以形骸中既空一切，原是轻身换骨之人，茗碗策勋，理
实可信。读子繇茶谱者，当作如是观。
丁亥夏五李玄晖漫笔
草莱之气，龙井茶也是如此，但到了云雾茶，颜色就深重而味道浓郁了。曾经喝过虎丘茶，颜色洁白且香气袭人，质地细腻如同婴儿的肌肤，真是精妙绝伦。
（《茶记》）
茶的颜色以白为佳，味道甘甜鲜美，香气扑鼻，这才是精品。茶中的精华，无论清淡还是浓烈，无论久存与否，颜色都是洁白的；味道甘甜、颜色洁白，香气自然溢出，这三者兼备，才算得上是上品。近来一些附庸风雅的人，担心茶色太深，倒一杯水只放几片茶叶，味道固然不足，香气也淡薄。最终难免被人讥笑为“水厄”（指不懂品茶却强作解人的尴尬），尽管如此，尤其珍贵的是择取好水。香气方面，兰花香为上品，蚕豆花香气次之。（《茶解》）
茶的颜色贵在洁白，但这也不难做到。泉水清澈、瓶器洁净、茶叶量少并用水洗涤，现煮现喝，其颜色自然洁白。然而如果真味被压抑，徒有视觉上的享受罢了。如果选取青绿色的茶，那就是天池松萝茶，以及其中品质最差的。即使是冬天，颜色也像苔衣一样绿。这哪里称得上奇妙？不如我收藏的洞山茶，取自谷雨节后五天的，用薄汤清洗，在壶中存放很久，其颜色像玉一样温润，到了冬天则呈现嫩绿色，味道甘甜、色泽清淡，韵味无穷。
熊君品茶，旨在言外之意。就像佛家所说的“水中盐味”，非有非无，不是深谙茶道的人不能道出。当今时代，不仅能言说的人难以找到，真正寻求知音的人也难以寻觅。（《茗笈》）
吃肉的人鄙陋，吃粗食的人浮躁。从色、味、香三个方面来衡量鉴赏茶的三妙之处。
【评】曰：紧缩如靴面的皮革，牛胸部的帮皮，昔日的精腴，如今已变得瘦弱苍老。还能再礼赞明月当空、芝兰芬芳浮荡的景象吗？
十六、玄赏
它的颜色是浅黄色的；它的香气是浓郁的；它的味道甘甜，回味悠长；先苦后甘，这就是茶。（《茶传》）
试茶歌写道：“木兰坠露香微似，瑶草临波色不如。”又说：“欲知花乳清冷味，须是眠云 石人。”
饮茶让人感到清爽，啜茗让人忘却喧嚣，如果说这不是那些富贵子弟可以谈论的，于是写下煮泉短剧，与那些枕石漱流的高士们商讨。（《短剧》）
茶好比翰墨卿客、僧侣道士、隐逸老人或散淡之人，或者是那些在官位中超脱世俗滋味的人。（《七类》）
茶像佳人，这个比喻很妙。只是恐怕不适合在山林间罢了。苏东坡诗云：“从来佳茗是佳人。”如果想要称其为山林间的佳人，应当像毛女、麻姑那样，自然具有仙风道骨，不被烟霞所污；如果是桃脸柳腰的美人，就适宜放在销金帐中，不要让她污染了我的泉石高洁。（《短剧》）
竟陵大师积公嗜好喝茶，如果不是陆羽供奉的茶就不入口。陆羽出游江湖四五载，大师断绝了茶的味道。代宗皇帝听说后，召他入宫供奉，命令宫中擅长制茶的女子烹茶供养大师。大师喝了一口就停止了，皇帝怀疑他是假装，私下召见陆羽让他入宫，第二天赐给大师斋饭，密令陆羽供茶。大师捧着茶碗，喜形于色，一边欣赏一边品尝说：“这茶像是陆渐儿做的。”皇帝因此感叹大师懂茶，让陆羽出来相见。（《薰 跋陆羽点茶图》）
建安能仁院，有茶生长在石缝间。僧人采摘制作得到八饼，号称石岩白，将四饼送给蔡君谟，将另外四饼派人送往京城，送给王禹玉。一年多后，蔡君谟被召回朝廷，拜访王禹玉，王禹玉命子弟从茶箱中选出精品赠送给蔡君谟。蔡君谟拿着杯子还没尝，就说：“这非常像能仁院的石岩白，您怎么得到的？”王禹玉不相信，索要标签验证后才信服。（《类林》）
东坡说：“蔡君谟嗜好喝茶，年老多病不能饮用，每天煮茶玩赏，可以让后来者会心一笑。”谁知道千年之后，有同病相怜的人。我曾经有诗云：“年老耽迷更甚，脾寒力量不胜，去煮茶玩赏几乎没有了。”因而想起老友周文甫，从小到老，茶碗熏炉，从未暂时废弃，饮茶每天有定期，早晨、晚食、禺中、午后、下春、黄昏，共六次，而客人来了烹点不计在内。享年八十五岁，无疾而终。不是前世修得清福的人，怎么能毕生安享喜好，而不能饮用的人，所得到的不已经很多了吗？我曾经养了一把龚春壶，摩挲珍爱，如同掌上明珠，使用久了，外面像紫玉，里面像碧云，真是奇物。（《茶笺》）
人们只知道茶叶的香气，不认识茶花的香气。我往年路过朋友大雷山中，正值花开，童子摘下来作为供奉，幽香馥郁，实在可爱。可惜不适合插在瓶中，于是我写《瓶史月表》，插茶花作为书斋的清供，而且高廉的《瓶史》中也记载了茶花，足以助我的玄赏。（《茗笈》）
茶花点缀茶汤，非常有风致。人们还没有尝试过罢了。（《茗笈》）
【评】曰：人没有不饮食的，但很少有人能知道味道。诗云：“人生几见月当头，不在愁中即病中。”明月并非没有，佳茗时常有，只是缺少闲情雅致，来领略这真味。公案云：“吃茶去。”只有懂得味道的人，才能品味茶。
【 】曰：茗谐音名。名，是自己命名的。从夕从口。夕，就是冥暗。在黑暗中行走看不见，通过口来命名自己，失去了自我明了。茶清晰而 ，与热脑肥膻相反，所以食用茶使人消瘦，去除人体脂肪，加倍人力，愉悦人的意志，有益人的思想，开启人的耳目，通畅人的四肢，舒展人的百节，消除人的烦闷，使人能够诵读不忘，不睡觉而清醒寂静。大概喝四五口，真的可以与醍醐抗衡了。神农氏主治 疮， 疮本来在脏腑，末梢在颈腋间，膏粱美味，是肥膻变化的结果。亟需返回根本，驱逐其
茶谱题辞：我年少时学习品茶，也只认为它能涤除烦恼、止渴、醒睡、明目，除了这位君子（茶）不能建立功勋罢了。直到天台山所记载的，说服用它可以生出羽翼，我又不敢轻信。现在读子繇核实的评语，并用六义比体来推求，那么天台书记载的，与陶弘景轻身换骨的说法，大相符合。大概人正处在梦中，让旁边一个人，浇上佳茗，果真能清净他的神魂吗？所以知道子繇的意思，正是想先使人涤净烦恼，除去心中的渴求，扫除黑暗，远离颠倒梦想。然后依法冲泡，领略瓯牺之美，两腋生风，难道不是羽翼吗？实际上因为形骸中既空一切，原本是轻身换骨的人，茗碗建立功勋，道理确实可信。读子繇茶谱的人，应当这样看待。
丁亥年夏五月，李玄晖随笔
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.