In 477 AD, during the Shun Di period of the Southern Dynasties, according to the Book of Changes and Kendo, Taoism in Emei Mountain experienced three large-scale sectarian conflicts after striving for power and profit for its own religion. In order to ensure the stability of one side, in 484 AD, Daochang Taiyao founded Sanmen fencing, which was collectively called "Emei Sword Fairy School". (One said that it was founded by Wang Zhongyang, a Quanzhen school in Shaanxi, and there is no historical research. ) Emei Sword Fairy School is obsessed with fencing, qigong and health preservation, which is different from Emei Tongbi Boxing, which is more important than self-defense. At the same time, another fencing school, Yue Xianjian, gradually formed the defensive martial arts collective of Emei Mountain Taoism.
During the reign of Emperor Wendi of Sui Dynasty (AD 586), Sun Simiao, the king of medicine, went to Emei Mountain to practice medicinal diet and wrote the book "A Thousand Gold Prescriptions". Monks and Sun Simiao studied all kinds of herbs all the year round, and used tea to express Taoism, which formed the early tea medicine crowd organization in China, which was the beginning of Taoism tea science in Emei.
According to "Five Lights Meeting Yuan", since the period of Tang Wenzong (AD 827), China Buddhism Nanzong Linwa and Cao Dongzong successively landed in Emei Mountain, which promoted Buddhism and weakened Taoism. According to historical records, the Taoist school began to decline in the Yuan Dynasty. Buddhism is the most utilitarian sect in the world, and everything that is excellent and in line with the development of Buddhism is included in the teaching books. Almost 60% of the original Taoist thoughts and schools founded in Emei Mountain are included in Buddhism and Lin Ji. In 835 A.D., monks and others in the Lin Ji Sect of Emei Mountain combined Lin Ji Qigong, Emei Tongbi Boxing and Emei Sword Fairy to create the most complete ancestral source of Emei Sect martial arts in China. In 845 AD, Zen master Changfu Dayuan combined the original Taoist concepts of medicinal tea, Taoist health preservation and Buddhist meditation in Emei Mountain, and founded the Qing Fa of Emei Tea Ceremony Imperial Clan, which formed the earliest Emei Tea Ceremony Zongyuan.
So far, since the Tang Dynasty, the two schools of self-cultivation in Emei Mountain have formally supported the balance between Taoism and Buddhism in Emei Mountain, and have developed to this day. In addition, at present, the most authoritative local chronicles of Emei Mountain, Emei Mountain Records, also gives a comprehensive description of important figures in the past dynasties in Emei Mountain, such as Zhao Gongming, San Xiao, Xianlian, Dongyue Emperor, etc. Although they are too mythical, some sects or place names created by these people in Emei Mountain can still be witnessed one by one.
The only regret is that today's Emei martial arts and Emei tea ceremony have failed to set up a place to visit the ancestral source in Emei Mountain. What's more, they even think that martial arts and tea ceremony originated from Buddhism. Emei Wushu has been divided into four different branches, which live in Emei Mountain, Leshan City, Chengdu City and Jiajiang County. Emei Tea Ceremony has now moved to Chengdu. Because the trademark of "Emei" cannot be registered directly, it can only be renamed as "Bashu Emei School" and applied for trademark registration, and the Emei Tea School in Sichuan Province was established. This kind of regret is a rare phenomenon in China. Compared with the protection of Shaolin Wushu in Henan and Jingshan Tea Ceremony in Zhejiang, this is undoubtedly the carelessness or serious dereliction of duty of the relevant departments of the Sichuan provincial government. In the autumn of 952 AD, Master Longyuan passed away, and more than 200 of his laity disciples went to pay homage to the lost face. According to the book "Mountain Mausoleum", this is the most common ceremony for laymen to pay homage to famous monks in the Tang Dynasty. In 953 AD, the tea ceremony in Emei was presided over by Nengming, a Confucian scholar who recently converted to Buddhism in Emei Mountain. At the same time, there were also monks and Ronda masters who taught the tea ceremony, but it didn't last long because of too many Buddhist events. While practicing Buddhism, monk Nengming used his own understanding of Confucianism to compile and sort out the Emei Tea Ceremony Calendar in the form of Confucian historical records for the first time, which was used to inherit and record the carrier of Emei Tea Ceremony and some major tea ceremony events, and named it Emei Tea Ceremony Calendar. In 995, the 72-year-old monk Nengming was regarded as the Master of Nengming by posthumous title. In A.D. 10 16, Master Ren Kong and Zen Master Yun Sheng both inherited the great rights of Emei tea ceremony from Master Nengming, and strongly advocated the monks in the whole mountain to practice the tea method, which was convenient for the internal practice of Buddhism and was of great benefit to the meditation practitioners. This period should be the most prosperous period of tea law activities in Emei Mountain, and there are many books about the history of Emei Mountain.
In 107 1 year, Zen master Yun Sheng, the oldest person in Emei tea ceremony, died at the age of 1 19. In A.D. 1080, Master Guo Wuda of Mount Emei Shengshuige took over the Emei tea ceremony. Master Guo Wuda was originally a full-time monk in Emei Mountain, and he knew the water and soil of Emei Mountain like the back of his hand. The famous Yu Yequan was excavated by Master Guo Wuda, and later famous poets Su Dongpo and Huang Tingjian fell here in Mo Bao. Emei tea ceremony entered a low tide during the period of the National Military Master. Emei Mountain has many patriarchal clan systems, so Buddhist disciples are divided into eight finer Buddhist sects from south to north. All the mountains have become the scope of contention. As a result, there are fewer tea ceremony practitioners in Emei. Master Guo Wu presided over the tea ceremony for disciples of Emei Tea Ceremony No.2 Guang, and went to Bailong Cave (now Bailong Temple in Emei Mountain) with lay disciples to investigate the terrain. Finally, more than 600 mu of tea was planted in this area. Today, this area is still the only authentic main producing area of "Emei tea" in China, and nine times out of ten other places are fake and shoddy.
Thanks to the efforts of Master Guo Wuda, Emei Tea Ceremony has developed, but it is difficult to move forward. Most Buddhist monks mainly practice martial arts and chanting. It was not until A.D. 1 140 that the monk Guo Deli took over the Emei tea ceremony. Guo De, who is less than 22, can't practice drinking tea. He usually completes the task by taking notes, and it is difficult for him to teach the National Military University Master in a quiet way. But as a monk, he played an unshakable role in the development of Emei tea ceremony. Because I have been practicing martial arts for many years, I have developed the habit of moving. I often pick up some tea tasting utensils and make gestures in the form of martial arts. The master of the National Military University was well informed and asked Guo De to refine his movements into standardized performance routines. In 1 152, a book completely different from Emei tea ceremony patriarchal clan system was born, which was written by Zen master Changfu for peace. Tea Edge takes action as the practice of tea ceremony, which combines many rules of martial arts to enhance its popularity, and at the same time provides conditions for the silent to relax physically and mentally. In 1 179, there were more than 400 apprentices of Emei tea ceremony, which were divided into two categories: dynamic and static. So after the death of Guo Wu and Guo De, they were the spiritual pillars of Emei Tea Ceremony for 30 years, so there was no need for successors. Most of them practiced naturally and formed a series of tea methods. It is mainly divided into four groups: Emei Zen Tea, Emei Confucian Tea, Emei Daocha and Changhu Tea Ceremony.
In A.D. 1222, monk Chang Shen took over the tea ceremony in Emei, during which he received numerous literati who fled from Jiangnan to Emei Mountain in Sichuan. Watching the Emei tea ceremony after tea left a deep impression on nine literati under the political suppression of the Yuan Dynasty at that time. Wang Daoju, a Buddhist monk, included all the contents of Emei tea ceremony in his book Talking about Tea. Wu Wenying, a great lyricist, stayed in Emei Mountain for less than a year, but he still wrote his poem "Heaven, Mountains, Moon? "Emei Mountain Nostalgia" wrote that "the mountains and moons are too cold to be white with the wind, and Emei tea method is close since ancient times". From 65438 to 0260 AD, Lamaism was introduced into Emei Mountain, and local Buddhism was greatly impacted, and various sects fought for self-protection. Monk Chang Shen was old, so he entrusted the preparation of the tea ceremony to Senior Brother Chang Xuan. Monks Chang Xuan himself hardly developed many tea ceremony lecturers, and they were handed over to Master Chang Yuan at 13 1 1. Because Chang Yuan has a high prestige as a master, and there are many monks and friends in the mountains, Emei tea ceremony can be heated up again.
Since the death of Master Chang Yuan on 1373, Emei Tea Ceremony almost needs no special person to host the service. In the past 300 years, Emei tea ceremony has become a part of the life of many Buddhists in Emei Mountain, rather than a special law and politics of practice. Whenever there are visitors, most of them naturally use the conventional tea-making method of Emei Tea Ceremony to receive visiting friends. The most famous thing is that when Biezhuan monk went to Beijing to get purple clothes and gold cards for a long time in the first year of Wanli reign in Zongshen, Biezhuan monk performed Emei tea ceremony in Zhu Yi of Zongshen, and returned Emei white bud tea of Emperor Zhu Yi, which was compiled into the tribute tea book of the Ming Dynasty that year. Biezhuan monk was named "Hongji Zen Master" by posthumous title. "Ming history? Biography records that many officials and envoys of the Ming Dynasty went to Mount Emei to seal cards and give gifts to temples. This dynasty should be the most glorious era of Emei tea and Emei tea ceremony.
During the reign of Kangxi, when Yuan Heng, a monk of Emei Mountain, was given the tablet of "Mountain Temple" by Emperor Kangxi, it was the period when Zen master Yuan Heng was most enthusiastic about Emei tea. If Emei Tea Ceremony is a successor or researcher of Qing Dynasty, it must be Yuan Heng. On the basis of the original tea method, he added four tea method procedures: asking for tea, sitting and thinking, listening to classics and enjoying water to connect the necessary laws of the whole Emei tea ceremony. In A.D. 1862, a monk performing in Mount Emei sorted out three tea-related lessons, namely, SHEN WOO tea method, Wuming tea method and Xiuwu tea method, from the essay "Shenglu" by Zen master Yuan Heng, which was included in the 3366th Complete Classic of Zen in A.D. 1864. 1866, a monk once again made the most comprehensive almanac estimation of Emei tea ceremony and compiled it into his life record.
In A.D. 1889, a Buddhist from Bailong Cave in Emei Mountain came to Kuilai to study tea-making technology. 1898 The procedures for Emei Tea Ceremony have been completed and the method is correct. He got the permission of Jacky, the master of Bailong Temple, and agreed to spread the Emei tea ceremony outside Emei Mountain and set up a lecture hall. Since then, Emei tea ceremony has officially changed from a layman outside Buddhism to a branch. Between 1940 and 1949, the future of Buddhism in China is hard to decide. Most monks are out of state affairs and have no intention to practice Buddhism, let alone tea ceremony. Until 1968, the great monk of Bailong Temple was a good tea artist, and since he took over the management of Emei Tea Ceremony, he has always studied Emei Tea Ceremony in his spare time, making friends and teaching disciples. Lay disciples are broad-minded, broad-minded, broad-minded, broad-minded, broad-minded, mostly tea ceremony masters. So, these people once again taught their disciples at the tea ceremony. At present, the famous tea masters in Emei, such as Chen Hong, Hong Xuan, Hong De and Hong Jing, have come out. Master Kuan Ling and Master Hongshan of Emei Mountain Buddhism are both tea masters trained by acting philosophers.
Due to the distance of time and the long history, as well as the different views of monks and laymen on Emei tea ceremony and tea-edge dynamic tea ceremony, many tea samples have appeared in the long history, and the tea method and interpretation of pure Emei tea ceremony are not unified. Thus, in the early 1980s, Master Yan Zhe led his disciple, Monk Kuanqing, to visit the secret in seclusion in the Buddhist pavilions under Mount Emei. On the basis of predecessors, a set of systematic Emei tea ceremony (performances) has been explored, namely, six pieces of Emei Zen tea, Taiji tea ceremony, Confucian tea art, aerial calligraphy, Emei Taoist tea ceremony, dragon and phoenix tea art and three-question tea style, thirteen tea-making styles, thirteen dragon and phoenix styles, thirty-three sun and moon styles, forty-four flying immortals, fifty-five pilgrimage styles, sixty-six holy places, seventy-seven heaven and earth styles, eighty-eight peaceful styles and ninety-nine styles, and so on. At the same time, the list of three successors of Emei Tea Ceremony was added to the recorded calendar, which featured monks. Later, Master Yan Zhe upgraded Emei Tea Ceremony to a traditional tea ceremony school, and took a general name "Emei School" to unify various tea methods in Emei Tea Ceremony. 1985, Master Yan Zhe personally inscribed the "Emei School" plaque as the only symbol of inheritance.
After the death of the master performer, the three schools of Emei Sect were unable to preach normally because of the shock wave of market economy. So in the summer of 1996, Kuan Qing and Shang handed over the whole set of Emei tea ceremony rules to disciple Diamond to complete the market development. At this point, the tea ceremony road in Emei Mountain officially ended, striding towards marketization. Diamond is a student in China. In the past three years, the various ideas of Emei School have been compared with the existing market trends, and a wide range of adjustments have been made. The first is to legalize all traditions, apply for trademark registration, intellectual property protection, technical action patent protection and register to bid for Emei Tea Science in Sichuan Province. Secondly, the registered name of Emei School was changed to "Bashu Emei School" and the practical name was "Emei School", indicating the professional orientation and development direction. The third is to modernize and diversify the original language of tea ceremony rules. Fourth, the way of expression is pure stage, life and practicality.
From 65438 to 0999, Diamond officially became the 37th registered inheritor of Emei Tea Ceremony, and carried out all the missionary affairs of Emei Sect. In 2000, its Emei tea performance art was officially performed in public, and its popularity spread to all parts of the country through the long-term performances of diamonds and their twin children, diamonds and jadeite. What followed was that the coaching team formed by Diamond also performed all over the country, which deepened the marketization speed of Emei School and was basically recognized by the audience.