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茶禪閑話
\/葛兆光\/
古人以禪意入詩入畫，嚐有“詩禪”、“畫禪”之稱，似無“茶禪”之名，東瀛有“茶道”（Teaism）一詞，其意乃“茶の道”，我這裏杜撰個“茶禪”，並非立異爭勝，隻不過古時大德嗜茶者多，說公案，鬥機鋒，常常有個“茶”字在，故生老婆心入文字禪，也在“茶”與“禪”兩邊各拈一些子花絮，湊合成幾則茶不茶、禪不禪的話頭，在題內說幾句題外的閑言語罷了。
一、文人吃茶
文人吃茶，比不得四川人泡茶館，也比不得廣東人吃早茶。蜀中茶館煙霧蒸騰，茶博士吆喝聲與茶客們聊天聲沸反盈天，熱鬧自是熱鬧，卻不靜；粵鄉茶樓氣味濃鬱，肉包子小燒麥甜點心外加肉粥皮蛋粥香氣襲人，美味固然美味，卻不清。更何況在香瓜子、花生米、唾沫星子、一氧化碳的左右夾攻下，茶成了配角，名曰吃茶，茶卻成了點綴、借口、漱口水或清腸湯。而文人吃茶，卻是真的吃茶，而文人吃茶中要緊的有兩個大字：清、閑，這“清”、“閑”二字中便有個禪意在。
口舌之味通於道，這是一句老話。中國文人雅士素來看重一個“清”字，然而，若問什麼喚作“清”，卻頗有些子攪不清拎不清說不清，隻能勉強借了禪宗六祖能大師的四個字，喚作“虛融淡泊”，若有人打破沙鍋問什麼又是“虛融淡泊”，便隻能粗略地說，大凡舉止散淡、性格恬淡、言語衝淡、色彩淺淡、音聲閑淡及味道清淡皆可歸入此類稱作“清”，即老子所雲“見素抱樸”，佛陀所雲“澹泊寧靜”，下一讚語則為“雅”，反之則喚作“濁”。如一身大紅大紫花團錦簇披錦掛銀，便是暴發的財佬而不是清貧的高士，甜膩穢濁滿口胡柴，便是潑婦土鱉市井無賴而不是潔身自愛的君子，鑽營入世情欲十足，則是窮酸腐儒小人之輩而算不得孤傲清高的智人，口嗜油腥葷膻如紅燒肉涮羊肉烤乳豬之類，則隻是久饑的老饕而不是入雅士之列的文人，下一字貶詞，則喚作“俗”。檻內之人如是，檻外之人亦如是，清人龔煒《巢林筆談》卷一曾記有一寺廟“盆樹充庭，詩畫滿壁，鼎樽盈案”，而寺中老僧“盛服而出，款曲之際誇示交遊，侈陳朝貴”，便下了一句斷語說“蓋一俗僧也”，而《居士傳》卷十九《王摩詰傳》記唐代詩人王維“齋中無所有，惟藥鐺、茶臼、經案、繩床而已，則暗示他清雅之極無半分濁氣，這雅俗之分正在其清濁之間，而這清濁之分則內在其心淨與不淨，外在其言行舉止淡與不淡之間，這雅、清、淡正是六祖能大師所謂“虛融淡泊”，也正是神會和尚所謂“不起心，常無相清淨”，習禪修道者不可不識這一“清”字，亦不可不辨那一個“濁”字。禪家多“吃茶”，正在於水乃天下至清之物，茶又為水中至清之味，文人追求清雅的人品與情趣，便不可不吃茶，欲入禪體道，便更不可不吃茶，吃好茶。所謂“好茶”，依清代梁章钜《歸田瑣記》卷七，並非在其香，而是在其清，“香而不清，則凡品也”，大概不是千兒八百一斤的“碧螺春”、“君山銀針”，至少也得是清明時節頭道摘來一葉一芽的“龍井”之類，而北方人慣啜的“香片兒”，過香而不清，南方人慣啜的“功夫茶”，過濃而不清，都難以入“清茗”之品而隻能算解油膩助消化的滌腸之湯了。