The formation and development of the Taoist Classics school influenced a large number of disciples. After Zhang Ling's death, his sons Zhang Heng and Sun Zhanglu founded the largest Taoist school in history, "Five Pecks of Rice", based on the original school. There are tens of thousands of disciples in this sect. During the reigns of Emperors Xiping and Guanghe of the Han Dynasty, the Five Pecks of Rice Taoism was widely spread in the Bashu area. During this period, Mount Emei became the core place of the Taoist world. This teaching was later changed to the name of my country's authentic Taoism "Tianshi Tao". Its school classics "Dan Jing" and "Xiang Er Zhu" were also comprehensively revised and completed during the Zhang and Lu period.
In AD 477, during the reign of Emperor Shun of the Southern Dynasty, according to "Yi Zhuan" and "Swordsmanship", Emeishan Taoism experienced three large-scale sectarian conflicts during its struggle for power and profit. In order to ensure stability, in 484 AD Taoist Master Tai Yao founded three swordsmanship schools, collectively known as the "Emei Sword Immortal Sect". (One theory is that it was founded by Wang Chongyang of the Shaanxi Quanzhen Sect, but there is no historical research.) The Emei Sword Immortal Sect is obsessed with swordsmanship, qigong, and health preservation, which is different from the Emei Tongjiquan that focuses on self-defense. At the same time, another swordsmanship sect, Yue Nu Swordsmanship, gradually formed an Emeishan Taoist defensive martial arts group.
During the reign of Kaihuang Yang Jian of the Sui Dynasty (AD 586), Sun Simiao, the king of medicine, went to Mount Emei to learn how to make medicinal diets and wrote the book "Qian Jin Yao Prescription". The Taoist monks and Sun Simiao studied hundreds of medicinal herbs all year round and used tea to teach Taoism, forming one of the earliest tea medicine group organizations in my country. This was the beginning of the Emei Taoist tea school.
According to "Wu Deng Hui Yuan", since the period of Emperor Wenzong of the Tang Dynasty (827 AD), the Linji sect and the Caodong sect of the southern sect of Buddhism in my country have successively landed in Mount Emei, and have greatly promoted Buddhist thought and Taoism. Then it weakens. According to historical records, the Taoist school began to decline during the Yuan Dynasty. Buddhism is the world's largest acquisitive sect. All excellent things that are in line with the development of Buddhism are included in the book of teachings. Almost 60% of the original Taoist thought and major schools founded in Mount Emei were included in the Linji sect of Buddhism. In 835 AD, Monk Linji, a member of the Linji Sect of Buddhism in Mount Emei, and others combined Linji Qigong, Emei Tongjiquan, and Emei Sword Immortality into one, creating the most complete "Emei Martial Arts" origin in my country. In 845 AD, Zen Master Changfu Dayuan integrated the original Mount Emei Taoist medicinal tea concept, Taoist health-preserving scriptures and Buddhist Zen enlightenment thoughts, and founded the "Emei Tea Ceremony Qinglu", forming the earliest source of the Emei tea ceremony.
At this point, the civil and military schools of self-cultivation and mind-cultivation in Mount Emei have officially supported the balance between Taoism and Buddhism in Mount Emei since the Tang Dynasty, and have developed to this day. In addition, the most authoritative local chronicle about Mount Emei at present, "The Chronicles of Mount Emei", also gives a relatively comprehensive description of important figures in Mount Emei in the past, such as Zhao Gongming, Empress Sanxiao, Fairy Bailian, Emperor Dongyue, etc. Although it is said to be too mythical, it is not because of the Some of the sects or place names created by these people in Mount Emei can still be witnessed one by one to this day.
The only regret is that today’s Emei martial arts and Emei Tea Ceremony have not been able to set up a place to watch their origins in Mount Emei. They have declined and some even think that martial arts and tea ceremony originated from Buddhism. The Emei sect of martial arts has been broken down into four different branches and sects. They make their own living in Emeishan City, Leshan City, Chengdu City and Jiajiang County respectively. The Emei Tea Ceremony has now moved to Chengdu. Since the trademark "Emei" cannot be directly registered, it can only change its name to "Bashu Emei Pai" and apply for trademark registration, and establish the Sichuan Emei Pai Tea Art School. This regret is a rare phenomenon in China. Compared with the protection efforts of Shaolin Kungfu in Henan and Jingshan Tea Ceremony in Zhejiang, this is undoubtedly the carelessness or serious dereliction of duty of the relevant government departments in Sichuan Province. In the autumn of 952 AD, Master Longyuan passed away. More than 200 of his lay disciples came to pay homage to his deceased face. According to the book "Shan Ling Famous Book", this was the largest number of lay disciples to pay homage to a famous monk during the Tang Dynasty. ceremony. In 953 AD, the Emei Tea Ceremony was presided over by monk Nengming, a Confucian scholar from Chang'an who had recently converted to Buddhism in Mount Emei. During the same period, there were also monks Dazhong Lu and Master Longda who practiced tea and taught monks. However, due to too many Buddhist affairs, it did not last long. In addition to practicing Buddhism, Monk Nengming used his understanding of Confucianism to compile and organize the Emei Tea Ceremony calendar according to the Confucian historical record method for the first time, which was used to record the generations of Emei Tea Ceremony leaders and some major tea ceremony events. Emei Tea Method Calendar". Monk Nengming was given the posthumous title Master Nengming in 995 AD at the age of 72. In 1016 AD, Master Renkong and Zen Master Shengyun jointly took over the right to practice the Emei Tea Ceremony from Master Nengming, and vigorously promoted the practice of tea ceremony by all the monks in the mountain to facilitate the internal cultivation of Buddhism and for Zen practitioners. Very beneficial.
This period should be the most prosperous period for tea ceremony activities in Mount Emei, and there are many records about the history of Mount Emei.
In 1071 AD, Zen Master Shengyun passed away. He was the oldest person in the Emei Tea Ceremony at the age of 119. In 1080 AD, Master Guowu of Shengshui Pavilion in Mount Emei took over the Emei Tea Ceremony. Master Guowu was originally a full-time Buddhist monk in the field of civil construction in Mount Emei. He knew the water and soil of Mount Emei very well. The famous health-preserving jade liquid spring was discovered by Master Guowu. Later, famous poets such as Su Dongpo and Huang Tingjian settled here. calligraphy. Emei Tea Ceremony entered a low ebb period during the period of Master Guowu. In addition, there were many sects in Emei Mountain, and Buddhist disciples were divided into eight more detailed Buddhist sects from the northern and southern sects. All mountainous areas have become areas of contention. As the number of Emei Tea Ceremony practitioners decreased, Master Guowu became the second leader of the Emei Tea Ceremony to recruit lay disciples to learn tea ceremony. He followed the lay disciples to the Bailong Cave in Emei Mountain (today’s Bailong Temple area in Emei Mountain) to inspect the terrain, and finally settled here More than 600 acres of wasteland have been opened up to plant tea in one area. To this day, this area is still the only main producing area of ??authentic "Emei Mountain Tea" with the most say in my country. Nine out of ten other places are fake.
With the efforts of Master Guowu, although the Emei Tea Ceremony has developed, it is difficult to move forward. Most Buddhist monks mainly practice martial arts and chant sutras. It was not until 1140 A.D. that the warrior monk Guo De, Lv Monk, took over the Emei Tea Ceremony. Guo De, who was not yet 22 years old, could not practice tea. He usually completed the task by making some notes. He could not achieve tranquility when teaching the teachings to Master Guo Wu. state. However, he was a martial monk who played an unshakable role in the development of Emei Tea Ceremony. Due to his years of martial arts practice, he developed the habit of moving, and he often picked up some tea-tasting utensils and made gestures in a martial arts way. Master Guowu was well-informed and asked Guode to refine his movements into a standardized performance routine. In 1152 AD, a book that was completely different from "The Qing Law of Emei Tea Ceremony" by Zen Master Changfu, which focused on seeking tranquility, "The Fate of Tea" was born. "The Fate of Tea" uses movement as a means to practice tea ceremony and combines many methods of martial arts to enhance the visibility and at the same time provide conditions for the quiet person to relax physically and mentally. In 1179 AD, Emei Tea Ceremony taught more than 400 disciples, divided into two categories: dynamic and static. So much so that for 30 years after the death of Guo Wu and Guo De, they remained the spiritual pillars of the Emei Tea Ceremony. Therefore, there was no need to choose a successor. Most of them practiced naturally and formed a series of tea ceremony forms. Among them, there are four basic tea methods of Emei Tea Ceremony: Emei Zen Tea, Emei Confucian Tea, Emei Dao Tea, and Changpot Tea Ceremony.
In 1222 AD, monk Chang Shen took over the affairs of the Emei Tea Ceremony. During this period, he received countless literati and poets who fled from the south of the Yangtze River to Mount Emei in Sichuan. Watching the Emei Tea Ceremony while drinking tea left a deep impression on the nine-class people (literati) who were under the political suppression of the Yuan Dynasty at that time. The Buddhist scholar Wang Daoju included the Emei Tea Ceremony in his work "The Story of Tea" The entire content of "The Fate of Tea". Although the great poet Wu Wenying stayed in Mount Emei for less than a year, he still wrote in his poem "Tiandao Mountain Moon? Nostalgic for Climbing Mount Emei" that "the moon on the mountain is too white with the cold wind, and the tea method of Emei has been loved since ancient times." In 1260 AD, Lamaism was introduced to Mount Emei, which greatly impacted local Buddhism, and various sects fought to protect themselves. Monk Chang Shen was old and unable to teach the tea ceremony anymore, so he left it to his junior brother Chang Xuan to preside over it. Monk Chang Xuan himself developed few tea ceremony teachers, and in 1311 it was handed over to Master Chang Yuan. Because of the high prestige of Master Chang Yuan and the many monks and friends on and off the mountain, the Emei Tea Ceremony was able to gain popularity again.
Since the death of Master Chang Yuan in 1373, Emei Tea Ceremony has almost no need for dedicated hosting services. For nearly three hundred years, the Emei Tea Ceremony has become a part of the life of Buddhists in Mount Emei, rather than a special discipline for practicing Dharma. Whenever there are visitors, most of them will naturally use the conventional tea making method of Emei Tea Ceremony to receive visitors. The most famous thing is that in the first year of Shenzong Wanli, when the monk Biechuan came to Beijing to receive the purple robe and the golden longevity tablet, the monk Biechuan performed the Emei Tea Ceremony to Emperor Shenzong Zhu Yi and gave Emperor Zhu Yi Emeishan White Bud Tea in return. It was included in the tribute tea list of the Ming Dynasty, and the monk Biezhuan was given the posthumous title "Hongji Zen Master". "History of the Ming Dynasty" contains records of many officials from the Ming Dynasty going to Mount Emei to seal cards and grant temples. This dynasty should be the most glorious era for Mount Emei tea and the Emei tea ceremony.
During the Kangxi period, when Zen Master Yuan Heng, an eminent monk in Mount Emei, received the plaque of "Shanjue Temple" from Emperor Kangxi, it was the period when Zen Master Yuan Heng was most enthusiastic about the Emei tea method.
If we want to talk about the successor or researcher of Emei Tea Ceremony during the Qing Dynasty, it must be Zen Master Yuanheng. On the basis of the original tea method, he added four tea method procedures: asking about tea, sitting and meditating, listening to scriptures and enjoying water, to connect the inevitable laws of movement and stillness in the entire Emei Tea Ceremony. In 1862 AD, a monk named Yanyou from Mount Emei compiled Zen Master Yuanheng's tea rituals and tea methods into three theoretical teachings on tea in his scattered notes "Shenglu", namely "Enlightenment of Tea" and "Mingwu Tea". "Dharma" and "Refining the Tea Method", this sutra was included in the "Six Harmonies Sutra", volume 331 of the "Zen Canon" in 1864. In 1866, monk Yanyou once again made the most comprehensive almanac calculation of the Emei Tea Ceremony and compiled it into his "Sheng Lu".
In 1889 AD, Xiangkui, a layman from Bailong Cave in Mount Emei, came here to specialize in tea ceremony. In 1898, he completed the various procedures of Emei tea ceremony. The method was correct and correct, and he obtained the permission of Master Zhengyuan, the host of Bailong Temple. , agreed to spread the Emei Tea Ceremony outside Mount Emei and set up a preaching ground. From then on, the Emei Tea Ceremony was officially transferred to lay people other than Buddhists and established a branch. From 1940 to 1949, the future of Buddhism in China was uncertain. Most monks were waiting to see state affairs and had no intention of practicing Buddhism, let alone tea ceremony. Until 1968, Master Yanzhe, an eminent monk of Bailong Temple, was fond of tea. Since he took over the hosting of Emei Tea Ceremony, he always studied Emei Tea Ceremony in his spare time and made many friends and taught disciples. His lay disciples include Kuan Ming, Kuan Zhi, Kuanyun, Kuanqing, Kuanhai, etc. were mostly masters of tea ceremony. As a result, these tea masters taught disciples again, and the famous Emei tea masters such as Hong Chen, Hong Xuan, Hong De and Hong Jing came into being. Among the Buddhists in Mount Emei, Master Kuan Ling and Master Hong Shan are both tea masters trained by Yan Zhe.
With the passage of time and the long history, as well as the different views of monks and laymen in the past on the Emei Tea Ceremony and the dynamic tea ceremony "The Fate of Tea", the tea ceremony has also appeared in the long history. There are multiple samples of tea methods, and the pure Emei Tea Ceremony tea methods and interpretations are not uniform. So in the early 1980s, Master Yanzhe led his disciple, Monk Kuanqing, in the major Tibetan Buddhist scripture pavilions at the foot of Mount Emei and in the field to trace the past and present, searching for secrets. On the basis of previous sages, a more systematic set of Emei Tea Ceremony (performative) was discovered, namely the six chapters of Emei Zen Tea, Tai Chi Tea Ceremony, Confucian Tea Art, Air Calligraphy, Emei Taoist Tea Ceremony, Dragon and Phoenix Tea Art, and the Three Styles of Asking Tea, Tea Thirteen postures of fate, thirteen postures of dragon and phoenix, thirty-three postures of sun and moon, forty-four postures of flying immortals, fifty-five postures of pilgrimage, sixty-six postures of holy land, seventy-seven postures of heaven and earth, eighty-eight postures of peace, and nine postures of the same sect. Nineteen postures, one hundred and eight in the flourishing age, one *** group of eleven. At the same time, the list of three successors of Emei Tea Ceremony was added to the "Shenglu" calendar with monks. Subsequently, Master Yanzhe promoted the Emei Tea Ceremony to a traditional tea ceremony school, and gave it a general name of "Emei School" to unify the various tea methods in the Emei Tea Ceremony. In 1985, Master Yanzhe personally wrote the "Emei Sect" plaque as the only symbol of inheritance.
After Master Yanzhe passed away, the three major branches of the Emei Sect were unable to preach normally due to the shock wave of the market economy. So in the summer of 1996, Monk Kuanqing handed over the entire set of Emei Tea Ceremony rules to his disciple Diamond to complete market development. At this point, the tea ceremony in Mount Emei officially ended, and it entered the market in a big way. Diamond studied Chinese. Within three years, he compared various ideas of the Emei School with existing market trends and made extensive adjustments. The first is to legalize all traditions, apply for trademark registration, intellectual property protection, technical action patent protection, and register and apply for the Sichuan Emei Tea School. Secondly, the registered name of the Emei Pai trademark was changed to "Bashu Emei Pai", and the practical name was "Emei Pai" to indicate the professional orientation and development direction. The third is to modernize and diversify the language of the original tea ceremony rules. The fourth is that the expression method is purely stage-oriented, life-oriented, and practical.
In 1999, Diamond officially became the thirty-seventh generation registered successor of the Emei Tea Ceremony, and carried out all preaching affairs of the Emei Sect. In 2000, its Emei Tea Art Performance Art was officially performed publicly. Through the long-term performances of Diamond and its twin children Diamond and Diamond, its popularity also flew to all parts of the country. Subsequently, the coaching team formed by Diamond continued to perform across the country, which further accelerated the marketization of Emei School and gained basic recognition from audience friends.