The effect of tea is cooling and as a beverage it
is most suitable. It is especially fitting for persons
of self-restraint and inner worth.
-Lu YÃ¼ (715-803), Ch’a Ching
The Victorian art critic John Ruskin once said, “to see a thing and tell it in plain words is the greatest thing a soul can do “-and that’s exactly what Lu YÃ¼ did. Lu YÃ¼, if his biogÂraphers are to be believed, was an orphan raised by Buddhist monks. As an adolescent, he rebelled (as who does not?) against the pieties and practices of his received religion. One imagines that the long periods of sitting meditation got to him. Whatever the case, he fled from holiness and the prospects of enlightenment to enter show business, so to speak, as a comic and clown. He was a success, it is said, but still dissatisfied-he yearned for an educaÂtion
At about this point, an influential fan became his patron and enabled Lu YÃ¼ to make a scholar of himself, only to find him fired with a further ambition: he wanted to make a lasting contribution of his own to learning (as, again, who wouldn’t?). Somehow Lu YÃ¼ wangled a contract for a book on tea. The tea interests wanted their haphazard methods of cultivation and production codified, compared, and analyzed in a clearly understandable report. Like the author of Confessions of an English Opium-Eater, Lu YÃ¼ saw it as the chance of a lifetime. He went into five years of hermitÂhood and came out with the Ch’a Ching-the world’s first “book of tea.” In its own field, the Ch’ a Ching was right away ranked alongside the I Ching, the “cyclopedia,” “scripture,” or “classic” of changes, for ching means more than” book.”
“The tea plant is a beautiful as well as beneficial tree of the southern regions,” is how the Ch’a Ching begins. It is a work which only an author personally familiar with every aspect of tea growing and manufacture could have written, as witness its contents:
1. Origins of tea
2. Tools for plucking and processing tea
3. Methods of plucking and processing tea
4. The twenty-five utensils required for preparing and
5. Preparing tea by boiling
6. The art of appreciating tea
7. Famous tea drinkers and tea stories
8. Tea-producing districts
9. Preparing and serving tea in simplified manner
10. Directions for creating illustrations of tea procedures
Although full of the most practical detail, Lu YÃ¼’s work reads like more than just a technical manual. The manufacturing of tea bricks, which were steamed and then dried for storage, is summaÂrized: “All there is to making tea is to pick it, steam it, pound it, shape it, dry it, tie it, and seal it.” His language is literary throughÂout, even spiritual. In stressing tea’s medicinal efficacy, he says “Its liquor is like the sweetest dew of heaven”-a Buddhist term. Plainly, he is not advocating tea simply for medical benefits-to prepare he insists on the quasi-ceremonial use of twenty-four separate implements! He ranks existing tea districts and lists faÂmous tea drinkers along with the unlikeliest legends and obsesÂsively over-precise directions covering everything relating to tea. His classical Chinese is condensed and hard to decipher. The faÂmous comment “Goodness is a decision for the mouth to make,” may also be translated “Discrimination of good (and bad) tea is a matter for (secret) oral transmission.” Lu YÃ¼’s intention in all this only gradually becomes clear: to draw the reader directly into the life that tea drinking can open to us. This simple beverage is not just to slake our thirst and delight our palate but to bear us away to a realm that transcends the senses.
The Ch’a Ching made Lu YÃ¼ a celebrity in his own lifetime. Tea merchants had porcelain statues made of him to which they prayed that the tea crops might be large and sell well. And when business was bad, they would sometimes pour a kettleful of boilÂing water over the un offending image. Lu YÃ¼ was revered by the intelligentsia of his day and after, as the numerous poems and stoÂries about him attest. One of these tells how Zhiji, the Chan (Zen) Buddhist priest who had raised Lu YÃ¼, would never drink tea made by anybody else’s hand. Even at court, the priest declined the tea offered him. Thinking that Zhiji was just putting on airs and playing the connoisseur, the emperor finally arranged for Lu YÃ¼ to prepare tea for the unsuspecting priest. Saying, “Now this tastes like Lu YÃ¼’s tea!”, the old man drank it with pleasure. In the end Lu YÃ¼ wound up withdrawing from this world and going off to drink tea and meditate the way the Buddhists always told him he should.