比特派官网最新版下载|zen
作者： 比特派官网最新版下载
2024-03-07 22:20:31
如何下载安装最新版蔡司ZEN blue软件 - 知乎
如何下载安装最新版蔡司ZEN blue软件 - 知乎首发于神经细胞建模切换模式写文章登录/注册如何下载安装最新版蔡司ZEN blue软件物亦游上海科技大学 生物学硕士2024年2月4日更新：最近Zeiss Microscopy installer出现了更新，并且有知有后台和我反映说3.9的下载选择界面不一样了，我想有必要再做一次更新说明。（看到第七步的时候可以转到这看一下）下载安装Zeiss Microscopy installer后出现两个软件快捷方式：Installer&Donwloader如果不制作离线安装包的话，下载器是不需要用到的（以前其实是一体的），我们只需要打开Installer，这时候我们需要打开专家模式才可以选择需要的安装部分，不然一些驱动和第三方插件是默认选中的，怎打开专家模式呢？如下图：点击右上角三角，打开“Open Setting”勾中专家模式，点击应用即可接下面按照第8步来勾选即可。备注：有用户实践3.8/3.9是可以在windows 11上使用的，大家可以尝试一下！—————————————————————2023年12月21日更新：ZEN3.9已经发布，这次没有准备云盘链接，因为大家反映网盘比较慢，大家可以到蔡司官网下载，会特别快，如果遇到任何注册账号问题请发送截图至邮箱：dydwq518@163.com______________________________________________2023年7月6日更新：给大家带了ZEN3.8的版本，无需邮箱注册，直接下载安装即可！关键是软件大小是最小的，舍弃了所有第三方软件驱动和插件，适合个人PC安装使用！详见文末第五条。______________________________________________目前蔡司光学显微镜拍摄的图像都是.CZI结尾的文件，它可以被各种第三方图像处理软件所打开，但是最方便的还是用蔡司ZEN打开，可以看到各种拍摄信息，也能做各种处理。最方便的是我们可以在自己Windows系统（Mac系统目前暂不支持）的个人电脑上安装最新的ZEN，步骤如下：{省流(ZEISS Portal)，这里是下载页}打开蔡司中国的官网2.在首页找到“研究微观和纳米结构”，点击“显微技术”进入蔡司中文官网首页3.在新的页面中打开拉大最下面找到“下载”，并点击蔡司显微镜事业部网站最下面4.点击下载以后我们可以进入新的界面登录界面如果没有账号的，此时需要注册账号（这个账号还是挺有用的，可以看到蔡司的各种资源，学习到很多光学知识）；如果有了就可以直接登录了。注册过程可以看4.1-4.3，有账号的直接跳过 4.1 注册,需要填邮箱和地区（qq邮箱可能会报错） 4.2 填职业背景，设置密码，创建账户，接受条款。 4.3 注册完了之后呢，会收到确认邮件,点击确认就可以登录了5.登录之后点入Download center6.下载Zeiss Microscopy installer,并且安装。7.安装好installer以后，打开它，还需要点击右上角登录，才能安装或者更新。8.选择ZEN lite,如果是个人电脑选右侧前五个安装就可以了，安装完成就可以使用了。注意使用：1. 如果之前安装过ZEN，需要卸载干净；2. 如果网络问题那么可以用我做好的离线包（约5.6G大小），就是百度云很慢(从ZEN 3.5开始都需要通过下载器来安装，而且需要登录账号才能安装，包括我制作的离线版)；提取码：4d0c3. 如果不追求最新的可以下载ZEN3.4（约6.56G大小），这个不需要通过下载器可以直接安装，不需要注册账号；提取码：7pfh4，还有ZEN3.3 的安装包，体积小方便安装，。提取码：2q3l 5. 重大好消息，ZEN3.8来了，只有3.2G的大小，而且不用注册邮箱，可以直接下载安装啦！https://pan.baidu.com/s/12JdeJZGnH9faiPcjRNHMew?pwd=387p 提取码:387p编辑于 2024-02-20 16:23・IP 属地广西软件卡尔·蔡司图像处理赞同 6393 条评论分享喜欢收藏申请转载文章被以下专栏收录神经细胞建模神经细胞全细
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Zen | History, Doctrines, Practices, & Facts | Britannica
Zen | History, Doctrines, Practices, & Facts | Britannica
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Florida State College at Jacksonville Pressbooks - Philosophy in the Humanities - Roots of Zen
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Age of the Sage - Transmitting the Wisdoms of the Ages - Zen Buddhism
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Florida State College at Jacksonville Pressbooks - Philosophy in the Humanities - Roots of Zen
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Age of the Sage - Transmitting the Wisdoms of the Ages - Zen Buddhism
Encyclopedia of Japan - Zen
National Center for Biotechnology Information - PubMed Central - Zen and the psychological significance of meditation as related to believing
Learn Religions - Zen 101: A Brief Introduction to Zen Buddhism
Stanford Encyclopedia of Philosophy - Japanese Zen Buddhist Philosophy
The Met - Zen Buddhism
Association for Zen Internationale - History of Zen Buddhism
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Also known as: Chan, Sŏn, Seon, Thien, Zen Buddhism
Written by
William M. Bodiford
Professor of Asian Languages and Cultures, UCLA. Author of Going Forth: Visions of Buddhist Vinaya.
William M. Bodiford
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Chinese:
Chan
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Korean:
Sŏn
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Seon
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Vietnamese:
Thien
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Zen, important school of East Asian Buddhism that constitutes the mainstream monastic form of Mahayana Buddhism in China, Korea, and Vietnam and accounts for approximately 20 percent of the Buddhist temples in Japan. The word derives from the Sanskrit dhyana, meaning “meditation.” Central to Zen teaching is the belief that awakening can be achieved by anyone but requires instruction in the proper forms of spiritual cultivation by a master. In modern times, Zen has been identified especially with the secular arts of medieval Japan (such as the tea ceremony, ink painting, and gardening) and with any spontaneous expression of artistic or spiritual vitality regardless of context. The Zen ideals of simplicity and orderliness even underpin the success and fame of Japanese tidying expert Marie Kondo, whose best-selling books and English-language TV programs have made her a celebrity in the West. In popular usage, the modern non-Buddhist connotations of the word Zen have become so prominent that in many cases the term is used as a label for phenomena that lack any relationship to Zen or are even antithetical to its teachings and practices. Origins and nature Compiled by the Chinese Buddhist monk Daoyun in 1004, Records of the Transmission of the Lamp (Chingde chongdeng lu) offers an authoritative introduction to the origins and nature of Zen Buddhism. The work describes the Zen school as consisting of the authentic Buddhism practiced by monks and nuns who belong to a large religious family with five main branches, each branch of which demonstrates its legitimacy by performing Confucian-style ancestor rites for its spiritual ancestors or patriarchs. The genealogical tree of this spiritual lineage begins with the seven buddhas, consisting of six mythological Buddhas of previous eons as well as Siddhartha Gautama, or Shakyamuni, the historical Buddha of the current age. The spiritual awakening and wisdom realized by these buddhas then was transmitted from master to disciple across 28 generations of semi-historical or mythological Buddhist teachers in India, concluding with Bodhidharma, the monk who supposedly introduced true Buddhism to China in the 5th century. This true Buddhism held that its practitioners could achieve a sudden awakening to spiritual truth, which they could not accomplish by a mere reading of Buddhist scriptures. As Bodhidharma asserted in a verse attributed to him, A special transmission outside the scriptures, not relying on words or letters; pointing directly to the human mind, seeing true nature is becoming a Buddha. From the time of Bodhidharma to the present, each generation of the Zen lineage claimed to have attained the same spiritual awakening as its predecessors, thereby preserving the Buddha’s “lamp of wisdom.” This genealogical ethos confers religious authority on present-day Zen teachers as the legitimate heirs and living representatives of all previous Buddhas and patriarchs. It also provides the context of belief for various Zen rituals, such as funeral services performed by Zen priests and ancestral memorial rites for the families of laypeople who patronize the temples. The Zen ethos that people in each new generation can and must attain spiritual awakening does not imply any rejection of the usual forms of Buddhist spiritual cultivation, such as the study of scriptures, the performance of good deeds, and the practice of rites and ceremonies, image worship, and ritualized forms of meditation. Zen teachers typically assert rather that all of these practices must be performed correctly as authentic expressions of awakening, as exemplified by previous generations of Zen teachers. For this reason, the Records of the Transmission of the Lamp attributes the development of the standard format and liturgy of the Chinese Buddhist monastic institution to early Zen patriarchs, even though there is no historical evidence to support this claim. Beginning at the time of the Song dynasty (960–1279), Chinese monks composed strict regulations to govern behaviour at all publicly recognized Buddhist monasteries. Known as “rules of purity” (Chinese: qinggui; Japanese: shingi), these rules were frequently seen as unique expressions of Chinese Zen. In fact, however, the monks largely codified traditional Buddhist priestly norms of behaviour, and, at least in China, the rules were applied to residents of all authorized monasteries, whether affiliated with the Zen school or not. Zen monks and nuns typically study Buddhist scriptures, Chinese classics, poetics, and Zen literature. Special emphasis traditionally has been placed on the study of “public cases” (Chinese: gongan; Japanese: kōan), or accounts of episodes in which Zen patriarchs reportedly attained awakening or expressed their awakening in novel and iconoclastic ways, using enigmatic language or gestures. Included in the Records of the Transmission of the Lamp and in other hagiographic compendia, the public cases are likened to legal precedents that are designed to guide the followers of Zen.
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Historical development China WuhouAlthough Zen Buddhism in China is traditionally dated to the 5th century, it actually first came to prominence in the early 8th century, when Wuhou (625–705), who seized power from the ruling Tang dynasty (618–907) to become empress of the short-lived Zhou dynasty (690–705), patronized Zen teachers as her court priests. After Empress Wuhou died and the Tang dynasty was restored to power, rival sects of Zen appeared whose members claimed to be more legitimate and more orthodox than the Zen teachers who had been associated with the discredited empress. These sectarian rivalries continued until the Song dynasty, when a more inclusive form of Zen became associated with almost all of the official state-sponsored Buddhist monasteries. As the official form of Chinese Buddhism, the Song dynasty version of Zen subsequently spread to Korea, Japan, and Vietnam. During the reign of the Song, Zen mythology, Zen literature, and Zen forms of Buddhist spiritual cultivation underwent important growth. Since that time, Zen teachings have skillfully combined the seemingly opposing elements of mythology and history, iconoclasm and pious worship, freedom and strict monastic discipline, and sudden awakening (Sanskrit: bodhi; Chinese: wu; Japanese: satori) and long master-disciple apprenticeships. During the Song dynasty the study of public cases became very sophisticated, as Zen monks arranged them into various categories, wrote verse commentaries on them, and advocated new techniques for meditating on their key words. Commentaries such as The Blue Cliff Record (c. 1125; Chinese: Biyan lu; Japanese Heikigan roku) and The Gateless Barrier (1229; Chinese: Wumen guan; Japanese: Mumon kan) remain basic textbooks for Zen students to the present day. The public-case literature validates the sense of liberation and freedom felt by those experiencing spiritual awakening while, at the same time, placing the expression of those impulses under the supervision of well-disciplined senior monks. For this reason, Zen texts frequently assert that genuine awakening cannot be acquired through individual study alone but must be realized through the guidance of an authentic Zen teacher. Japan During Japan’s medieval period (roughly the 12th through 15th centuries), Zen monks played a major role in introducing the arts and literature of Song-dynasty China to Japanese leaders. The Five Mountain (Japanese: Gozan) Zen temples, which were sponsored by the Japanese imperial family and military rulers, housed many monks who had visited China and had mastered the latest trends of Chinese learning. Monks from these temples were selected to lead trade missions to China, to administer governmental estates, and to teach neo-Confucianism, a form of Confucianism developed under the Song dynasty that combined cultivation of the self with concerns for social ethics and metaphysics. In this way, wealthy Zen monasteries, especially those located in the Japanese capital city of Kyōto, became centres for the importation and dissemination of Chinese techniques of printing, painting, calligraphy, poetics, ceramics, and garden design—the so-called Zen arts, or (in China) Song-dynasty arts. Apart from the elite Five Mountain institutions, Japanese Zen monks and nuns founded many monasteries and temples in the rural countryside. Unlike their urban counterparts, monks and nuns in rural Zen monasteries devoted more energy to religious matters than to Chinese arts and learning. Their daily lives focused on worship ceremonies, ritual periods of “sitting Zen” (Japanese: zazen) meditation, the study of public cases, and the performance of religious services for lower-status merchants, warriors, and peasants. Rural Zen monks helped to popularize many Buddhist rituals now common in Japan, such as prayer rites for worldly benefits, conferment of precept lineages on lay people, funerals, ancestral memorials, and exorcisms. After the political upheavals of the 15th and 16th centuries, when much of the city of Kyōto was destroyed in a widespread civil war, monks from rural Zen lineages came to dominate all Zen institutions in Japan, including the urban ones that formerly enjoyed Five Mountain status. After the Tokugawa rulers of the Edo period (1603–1867) restored peace, Zen monasteries and all other religious institutions in Japan cooperated in the government’s efforts to regulate society. In this new political environment, Zen monks and other religious leaders taught a form of conventional morality (Japanese: tsūzoku dōtoku) that owed more to Confucian than to Buddhist traditions; indeed, Buddhist teachings were used to justify the strict social hierarchy enforced by the government. Many Confucian teachers in turn adapted Zen Buddhist meditation techniques to “quiet sitting” (Japanese: seiza), a Confucian contemplative practice. As a result of these developments, the social and religious distinctions between Zen practice and Confucianism became blurred.
RinzaiMyōshin, a chief temple of the Rinzai sect of Zen Buddhism in Kyōto, Japan. (more)When the Ming dynasty (1368–1661) in China began to collapse, many Chinese Zen monks sought refuge in Japan. Their arrival caused Japanese Zen monks to question whether their Japanese teachers or the new Chinese arrivals had more faithfully maintained the traditions of the ancient buddhas and patriarchs. The resultant search for authentic Zen roots prompted the development of sectarianism, not just between Japanese and Chinese Zen leaders but also within the existing Japanese Zen community. Eventually sectarian rivalry led to the emergence of three separate Japanese Zen lineages: Ōbaku (Chinese: Huanbo), Rinzai (Chinese: Linji), and Sōtō (Chinese: Caodong). Ignoring their similarities, each lineage exaggerated its distinctive features. Thus, both Rinzai and Sōtō emphasized their adherence to certain Song-dynasty practices, in contrast to the Ōbaku monasteries, which favoured Ming traditions, especially in such areas as ritual language, musical instruments, clothing, and temple architecture. People affiliated with Sōtō, by far the largest of the Japanese Zen lineages, stressed the accomplishments of their patriarch Dōgen (1200–53), whose chief work, Shōbōgenzō (1231–53; “Treasury of the True Dharma Eye”), is widely regarded as one of the great classics of Japanese Buddhism.
西方世界如何理解和使用「道」（Tao）和「禅」（Zen）这两个词？ - 知乎
西方世界如何理解和使用「道」（Tao）和「禅」（Zen）这两个词？ - 知乎首页知乎知学堂发现等你来答切换模式登录/注册文化差异哲学禅佛教道家西方世界如何理解和使用「道」（Tao）和「禅」（Zen）这两个词？比如经常见到“The Tao of Programming”、“The Zen of Python”这样的用法。他们如何理解参禅悟道这些东方思想？显示全部 关注者321被浏览28,590关注问题写回答邀请回答7 条评论分享16 个回答默认排序知乎用户翻译话题下的优秀答主 提问者举得那两个例子是很典型的，对他们来说首先就是一个很玄乎的词，谈不上有什么认识，跟词背后的宗教思想更是毫无关系，就好比中国人说oh my god不会想到基督教一样。如果实在要分析西方人——为避免复杂化，就挑美国人了——对这两者的认识的话，首先是对Zen的认知程度要远比Tao高，原因很容易就能猜到，Zen是从美国人眼中的东方文明代表日本传去的，相关的术语也一律以日语读音来音译，比如临济宗一般说成Rinzai，不会说Linji（这种情况近年似乎有变动的迹象，用拼音音译的地方多起来了，可能是我的错觉）。而总的来说日本禅宗在向西方世界输出的过程中表现的是非常出色的，铃木俊隆五十年代末造访美国，在知识阶层引起的轰动程度堪比Beatles。更重要的是在典籍转译过程中顽强保住了整个术语体系（多用音译，少意译），没有为屈就西洋人的理解做出表述上的简化妥协——这也验证了文化输出的一个关键因素：主导权一定要掌握在自己手上（好吧，离题了）。反观Tao就很可怜。《道德经》在英语国家的流行译本是Arthur Waley这个一辈子没去过中国的伦敦人译的（据说背后还有大诗人庞德在使劲，但他对Waley也并不满意）。这个译本的最大毛病就是不留任何思考空间给读者，每一个概念都在英语里找了一个对应词，进而生产出打大量现今传销课上常能听到的口号。也是这本书，奠定了西方人心目中『道=way』的认识，成了一种方法论，虽然道倒是给音译了，意思却已经很分明。所以基本上最终的结果是Tao和Zen都玄，但 Zen比Tao更玄。进一步引申可以理解成这样：Tao是一种较为朴素的指引，比较实际；而Zen就是给你很抽象的思想指引。可要我看，任意对调估计很多人也不会介意的。 编辑于 2011-04-03 18:17赞同 7914 条评论分享收藏喜欢收起任天涯西安交通大学 项目管理硕士 关注西方人说禅，我以为大概是被铃木大拙所影响的吧。说道，则来自于中国。铃木大拙的禅，说实话和中国传统的禅宗还真不太一样。与其说那是佛教的禅，不如说是一种生活的态度更好。当初佛教传入中国，在魏晋玄学风行时，中国人翻译佛经就喜欢把佛教的概念及术语和中国本土原有的玄学概念和术语一一对应并套用，结果照成很长时间的混乱。直到鸠摩罗什出来重新翻译这些术语，但是混乱已经造成了。事实上英语翻译禅和道也存在这个问题，反而是南传佛教和藏传佛教没有这个问题。因为这两派僧侣中英文水平高的很多，能直接把概念解释清楚。铃木大拙英文再好，也不过一个人而已。发布于 2012-09-07 00:09赞同 4添加评论分享收藏喜欢
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What Is Zen? - Zen Studies
What Is Zen? - Zen Studies
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What Is Zen?
What is Zen? It’s both something we are—our true nature expressing itself moment by moment—and something we do—a disciplined practice through which we can realize the joy of being. It is not a belief system to which one converts. There is no dogma or doctrine. Zen is the direct experience of what we might call ultimate reality, or the absolute, yet it is not separate from the ordinary, the relative. This direct experience is our birthright. The practice of zazen—meditation—is a way of realizing the non-dualistic, vibrant, subtle, and interconnected nature of all life.
It was this path toward realization that was shown some 2,500 years ago by the Indian prince Siddhartha Gautama, who came to be known as Shakyamuni Buddha. “Buddha” simply means “awakened one.” His great teaching was that we can all awaken; that fundamentally, we are all buddhas— Jewish buddhas, Christian buddhas, Hindu buddhas, Islamic buddhas, Ashanti buddhas, Haudenasaunee buddhas, secular buddhas.
With this flexible and accommodating attitude toward the various cultures and beliefs it encountered, Buddhism was embraced throughout Asia. In China, it merged with Taoism and evolved into Ch’an, the Chinese word for meditation, which became “Zen” in Japan. Over the past few decades, it has become very much a part of Western culture. Indeed, the historian Arnold Toynbee said that one of the most significant events of the twentieth century was the movement of Buddhism from East to West.
Through a dedicated and consistent meditation practice, we can realize that self and other are One, that the conditioned and unconditioned are simultaneous, that absolute and relative are identical. Out of this realization flows a natural compassion and wisdom, a peaceful and intuitively appropriate response toward whatever circumstances may arise. We don’t make a big deal about it; we don’t even call it religion. When the Dalai Lama was asked about Buddhism, he simply said, “My religion is kindness.”
So, again, what is Zen? Stop now. Stop trying to get an intellectual lock on something that is vast and boundless, far more than the rational mind can grasp. Just breathe in with full awareness. Taste the breath. Appreciate it fully. Now breathe out, slowly, with equal appreciation. Give it all away; hold onto nothing. Breathe in with gratitude; breathe out with love. Receiving and offering—this is what we are doing each time we inhale and exhale. To do so with conscious awareness, on a regular basis, is the transformative practice we call Zen.
This simple yet profound practice can release us from the shackles of past and future, as well as from the self-imposed and imprisoning barriers we erect around what we erroneously consider our separate and unchanging identities.
Who do we think we are, anyway? When we really look deeply, it becomes the koan “Who am I?” We find that the conditioned views and compulsive traits we have come to call “self” have no fixed substance. We can, through consistent zazen, free ourselves from that imposter self and discover the true self—the being that is open, confident, and unhindered, flowing with all that exists in this very moment. Thus quite naturally we care for the environment, starting with our own actions: not wasting the earth’s precious resources, realizing that every act has consequences. And quite naturally we extend This Mind; we vow to live with attention, integrity, and authenticity; we vow to free all beings from suffering.
Join us for an Introduction To Zen weekend at our mountain monastery, or attend Zazen Intro at our New York City temple.
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Zen 101: An Introduction to Zen Buddhism
Zen 101: An Introduction to Zen Buddhism
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Zen 101: A Brief Introduction to Zen Buddhism
Rinzai Zen monks of Nanzenji Temple, Kyoto.
MShades/Flickr.com/Creative Commons License
Mahayana Buddhism
Chan and Zen Buddhism
By
Barbara O'Brien
Barbara O'Brien
Zen Buddhism Expert
B.J., Journalism, University of Missouri
Barbara O'Brien is a Zen Buddhist practitioner who studied at Zen Mountain Monastery. She is the author of "Rethinking Religion" and has covered religion for The Guardian, Tricycle.org, and other outlets.
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Updated on May 24, 2019
You've heard of Zen. You may even have had moments of Zen—instances of insight and a feeling of connectedness and understanding that seem to come out of nowhere. But what exactly is Zen?
The scholarly answer to that question is that Zen is a school of Mahayana Buddhism that emerged in China about 15 centuries ago. In China, it is called Ch'an Buddhism. Ch'an is the Chinese rendering of the Sanskrit word dhyana, which refers to a mind absorbed in meditation. "Zen" is the Japanese rendering of Ch'an. Zen is called Thien in Vietnam and Seon in Korea. In any language, the name can be translated as "Meditation Buddhism."
Some scholars suggest that Zen originally was something like a marriage of Taoism and traditional Mahayana Buddhism, in which the complex meditative practices of Mahayana met the no-nonsense simplicity of Chinese Taoism to produce a new branch of Buddhism that is today known the world over.
Be aware that Zen is a complicated practice with many traditions. In this discussion, the term "Zen" is used in a general sense, to represent all different schools.
A Very Brief Zen History
Zen began to emerge as a distinctive school of Mahayana Buddhism when the Indian sage Bodhidharma (ca. 470–543) taught at the Shaolin Monastery of China. (Yes, it's a real place, and yes, there is a historic connection between kung fu and Zen.) To this day, Bodhidharma is called the First Patriarch of Zen.
Bodhidharma's teachings tapped into some developments already in progress, such as the confluence of philosophical Taoism with Buddhism. Taoism so profoundly impacted early Zen that some philosophers and texts are claimed by both religions. The early Mahayana philosophies of Madhyamika (ca. third century A.D.) and Yogacara (ca. third century A.D.) also played huge roles in the development of Zen.
Under the Sixth Patriarch, Huineng (638–713 A.D.), Zen shed most of its vestigial Indian trappings, becoming more Chinese and more like the Zen we now think of. Some consider Huineng, not Bodhidharma, to be the true father of Zen since his personality and influence are felt in Zen to this day. Huineng's tenure was at the beginning of what is still called the Golden Age of Zen. This Golden Age flourished during the same period as China's Tang Dynasty, 618–907 A.D., and the masters of this Golden Age still speak to the present through koans and stories.
During these years, Zen organized itself into five "houses," or five schools. Two of these, called in Japanese the Rinzai and the Soto schools, still exist and remain distinctive from each other.
Zen was transmitted to Vietnam very early, possibly as early as the seventh century. A series of teachers brought Zen to Korea during the Golden Age. Eihei Dogen (1200–1253) was not the first Zen teacher in Japan, but he was the first to establish a lineage that lives to this day. The West took an interest in Zen after World War II, and now Zen is well established in North America, Europe, and elsewhere.
How Zen Defines Itself
Bodhidharma's definition:
"A special transmission outside the scriptures;No dependence on words and letters;Direct pointing to the mind of man;Seeing into one's nature and attaining Buddhahood."
Zen is sometimes said to be "the face-to-face transmission of the dharma outside the sutras." Dharma refers to the teachings, and sutras, in a Buddhist context, are sacred texts or scriptures, many of which are considered to be transcriptions of the oral teachings of the Buddha. Throughout the history of Zen, teachers have transmitted their realization of dharma to students by working with them face-to-face. This makes the lineage of teachers critical. Genuine Zen teachers can trace their lineage of teachers back to Bodhidharma, and before that to the historical Buddha, and even to those Buddhas before the historical Buddha.
Certainly, large parts of the lineage charts have to be taken on faith. But if anything is treated as sacred in Zen, it's the teachers' lineages. With very few exceptions, calling oneself a "Zen teacher" without having received a transmission from another teacher is considered a serious defilement of Zen.
Zen has become extremely trendy in recent years, and those who are seriously interested are advised to be wary of anyone proclaiming to be or advertised as a "Zen master." The phrase "Zen master" is hardly ever heard inside Zen. The title "Zen master" (in Japanese, zenji) is only given posthumously. In Zen, living Zen teachers are called "Zen teachers," and an especially venerable and beloved teacher is called roshi, which means "old man."
Bodhidharma's definition also says that Zen is not an intellectual discipline you can learn from books. Instead, it's a practice of studying the mind and seeing into one's nature. The main tool of this practice is zazen.
Zazen
The meditation practice of Zen, called zazen in Japanese, is the heart of Zen. Daily zazen is the foundation of Zen practice.
You can learn the basics of zazen from books, websites, and videos. However, if you're serious about pursuing a regular zazen practice, it is important to sit zazen with others at least occasionally; most people find that sitting with others deepens the practice. If there's no monastery or Zen center handy, you might find a "sitting group" of laypeople who sit zazen together at someone's home.
As with most forms of Buddhist meditation, beginners are taught to work with their breath to learn concentration. Once your ability to concentrate has ripened (expect this to take a few months), you may either sit shikantaza—which means "just sitting"—or do koan study with a Zen teacher.
Why Is Zazen So Important?
As we find with many aspects of Buddhism, most people have to practice zazen for a while to appreciate zazen. At first you might think of it primarily as mind training, and of course, it is. If you stay with the practice, however, your understanding of why you sit will change. This will be your own personal and intimate journey, and it may not resemble the experience of anyone else.
One of the most difficult parts of zazen for most people to comprehend is sitting with no goals or expectations, including an expectation of "getting enlightened." Most people do sit with goals and expectations for months or years before the goals are exhausted and they finally learn to "just sit." Along the way, people learn a lot about themselves.
You may find "experts" who will tell you zazen is optional in Zen, but such experts are mistaken. This misunderstanding of the role of zazen comes from misreadings of Zen literature, which is common because Zen literature often makes no sense to readers intent on literalness.
Does Zen Make Sense?
It isn't true that Zen makes no sense. Rather, "making sense" of it requires understanding language differently from the way we normally understand it.
Zen literature is full of vexatious exchanges, such as Moshan's "Its Peak Cannot Be Seen," that defy literal interpretation. However, these are not random, Dadaist utterings. Something specific is intended. How do you understand it?
Bodhidharma said that Zen is "direct pointing to the mind." Understanding is gained through intimate experience, not through intellect or expository prose. Words may be used, but they are used in a presentational rather than a literal way.
Zen teacher Robert Aitken wrote in "The Gateless Barrier":
"The presentational mode of communication is very important in Zen Buddhist teaching. This mode can be clarified by Susanne Langer's landmark book on symbolic logic called 'Philosophy in a New Key.' She distinguishes between two kinds of language: 'Presentational' and 'Discursive.' The presentational might be in words, but it might also be a laugh, a cry, a blow, or any other kind of communicative action. It is poetical and nonexplanatory—the expression of Zen. The discursive, by contrast, is prosaic and explanatory....The discursive has a place in a Zen discourse like this one, but it tends to dilute direct teaching."
No secret decoder ring will help you decipher Zenspeak. After you've practiced awhile, particularly with a teacher, you may catch on—or not. Be skeptical of explanations of koan study that are found on the internet, which are often peppered with academic explanations that are painfully wrong, because the "scholar" analyzed the koan as if it were discursive prose. Answers will not be found through normal reading and study; they must be lived.
If you want to understand Zen, you really must go face the dragon in the cave for yourself.
The Dragon in the Cave
Wherever Zen has established itself, it has rarely been one of the larger or more popular sects of Buddhism. The truth is, it's a very difficult path, particularly for laypeople. It is not for everybody.
On the other hand, for such a small sect, Zen has had a disproportionate impact on the art and culture of Asia, especially in China and Japan. Beyond kung fu and other martial arts, Zen has influenced painting, poetry, music, flower arranging, and the tea ceremony.
Ultimately, Zen is about coming face-to-face with yourself in a very direct and intimate way. This is not easy. But if you like a challenge, the journey is worthwhile.
Sources
Aitken, Robert. The Gateless Barrier. North Point Press, 1991.
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O'Brien, Barbara. "Zen 101: A Brief Introduction to Zen Buddhism." Learn Religions, Apr. 5, 2023, learnreligions.com/introduction-to-zen-buddhism-449933.
O'Brien, Barbara. (2023, April 5). Zen 101: A Brief Introduction to Zen Buddhism. Retrieved from https://www.learnreligions.com/introduction-to-zen-buddhism-449933
O'Brien, Barbara. "Zen 101: A Brief Introduction to Zen Buddhism." Learn Religions. https://www.learnreligions.com/introduction-to-zen-buddhism-449933 (accessed March 7, 2024).
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AMD “Zen”核心架构 | AMD
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AMD “Zen”核心架构
AMD “Zen”核心架构
AMD “Zen”处理器核心
AMD 锐龙和 EPYC（霄龙）采用的创新架构
大家也许没想到，AMD 锐龙处理器自从 2017 年上市以来，在游戏、办公、创意等众多领域带来了翻天覆地的变化。 正是 AMD 工程师们孜孜不倦的努力，才有了基于“Zen”架构的各款 AMD 处理器，包括 AMD 锐龙消费级台式和移动处理器、AMD EPYC（霄龙）服务器处理器和 AMD Threadripper 工作站处理器。 这一切皆始于“Zen”。
“Zen”处理器架构
“Zen”架构带来全新的处理器设计，较原来的 AMD 产品实现了超乎想象的性能提升。 “Zen”有三大目标 — 卓越的性能、非凡的可扩展性以及出色的能效。
性能必须在构思之初就合理融入处理器设计，而这正是 AMD 工程师们一直在做的。 工作重点在于：打造更出色的核心引擎，支持面向未来工作负载的并发多线程；打造更出色的高速缓存系统和神经网络预测，实现更低的有效延迟；注重能效，打造出色的性能功耗比；以及可持续升级的可扩展架构。 AMD 不仅凭借“Zen”实现了各种性能目标，而且其核心设计理念至今仍在为 AMD 客户服务，比如 AMD 锐龙 7000 系列处理器采用了最新的“Zen4”架构。
为实现出色的可扩展性，AMD 在 x86 处理器中大胆采用全新理念：小芯片。 AMD 没有构建更大、更昂贵的单片芯片，而是采取了称为小芯片的处理器构建块。 每个小芯片都包含许多基于“Zen”的核心，而且封装的小芯片越多，处理器性能就越强。 目前，“Zen”处理器的核心数少则两个，多则 128 个。 这种创新为消费者带来前所未有的可扩展性和灵活性。
注重能效的理念体现在工程师工作的方方面面。 这不是一个简单的选择，而是需要针对各种问题作出决策，涉及到每个晶体管的布放以及从处理器到平台每微瓦功率的分配。 这是一份需要不懈坚持的长期承诺，不仅体现在我们超额完成 25x20 能效计划，而且体现在我们移动平台出色的电池续航能力上。
AMD 凭借这种创新的理念，为消费者和企业客户不断打造具有非凡性能、可扩展性和能效的台式机、服务器和移动处理器。
“Zen”发展史
我们推出的第一款基于“Zen”架构的处理器是锐龙 1000 系列台式处理器，采用 14nm 制程工艺打造，最高可达 4 GHz 时钟频率。 我们第二年又推出了基于“Zen+”升级架构的锐龙 2000 系列，芯片采用更小的 12nm 制程，具有更高的时钟频率，时钟周期指令数 (IPC) 比上一代高出约 3%。 别看只有这一点提升，在诸如精准频率提升 2 和自适应动态扩频 (XFR) 2 之类的新技术助力下，可带来最高可达 15% 的游戏性能提升，当然这也要部分归功于最高可达 4.3 GHz 的时钟频率提升。
锐龙 3000 系列台式处理器得益于核心的重大重新设计，各方面性能整整提升了一倍：L3 高速缓存容量（最高可达 32MB）、浮点吞吐量（可达 256 位）、OpCache 容量（可达 4K）和 Infinity Fabric 带宽（可达 512 位）。 此外还采用了全新的 TAGE 分支预测器。 这些改进使得 IPC 大幅提升了 15%，再加上采用全新的 7nm 制程工艺，最大时钟频率攀升至 4.7 GHz。1
接下来的重要更新是“Zen3”，在 AMD 锐龙 5000 系列台式处理器中首次采用。 这次全面的设计升级又将 IPC 提升了 19%，主要归功于 20 多项重大改进，其中包括：更广泛更灵活的执行资源；大幅增加的加载/存储带宽助力加速执行；以及优化前端实时获得更多线程并且执行更快。 此外还采用了全新的“统一复合”设计，将 8 个核心和 32MB 的 L3 高速缓存集成到一组资源中。 通过在芯片上实现各资源相邻以充分减少通信时间，大幅降低了核心到核心和核心到高速缓存的延迟。 这种改进对于电脑游戏等对延迟非常敏感的任务带来了很大的好处，因为相较于“Zen 2”，任务现在可以直接访问两倍的 L3 高速缓存。锐龙 5000 台式处理器采用与“Zen2”相同的高效 7nm 制程工艺，将最大时钟频率提升到 4.9 GHz。2
接着是“Zen3+”，升级采用更先进的 6nm 制程工艺。 由于这轮产品周期更注重移动用户，所以能效是重中之重，旨在打造更出色的性能和性能功耗比。 这充分体现在 AMD 锐龙 6000 系列移动处理器上，该系列处理器目前在 MobileMark 电池基准测试中占据榜首。 测试结果表明，搭载该系列处理器的笔记本电脑具有最长可达 29 小时的电池视频播放时间。 此外，该系列在轻薄本中的性能表现亦是出色亮眼。 “Zen3”实现了 50 多项能效优化，证明 AMD 设计先进移动技术的实力，全面助力打造卓越笔记本电脑。
全新 AMD 锐龙 7000 系列台式处理器采用了最新的“Zen 4”架构。 该系列处理器采用先进的 5nm 制程工艺，最大时钟频率最高可达令人赞叹的 5.7 GHz。 由于对芯片的关键部分进行了一系列重大的重新设计，比如前端、执行引擎、加载/存储层次以及加倍的每核 L2 高速缓存，处理器的 IPC 比上一代提升了 13%。 再加上 800 MHz 的时钟频率代际提升，带来最高可达 29% 的单线程性能提升。
尽管“Zen”架构已经发展到最新的“Zen4”，并赢得了先进电脑处理器的美誉，但 AMD 仍将不懈努力、坚持创新，继续推动电脑处理器行业飞速发展。 “Zen”的进化还远未结束。
尾注
基于 AMD “Zen 2” CPU 的系统比上一代基于 AMD “Zen” 架构的系统得分高出约 15％（采用 PECint®_base2006 估算）。 SPEC 和 SPECint 是 Standard Performance Evaluation Corporation 的注册商标。 参见 www.spec.org。 GD-141
AMD 性能实验室于 2020 年 9 月 01 日进行测试。 通过选择 25 项工作负载并以锁定的 4GHz 频率运行来分别对 8 核“Zen 2”锐龙 7 3800XT 和“Zen 3”锐龙 7 5800X 台式处理器进行 IPC 评估，系统配置为 Windows® 10、NVIDIA GeForce RTX 2080 Ti (451.77)、Samsung 860 Pro SSD 和 2x8GB DDR4-3600。 结果可能会有所不同。 R5K-003
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Zén – Singapore
Zén – Singapore
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Tables for the coming month will open for reservation on the 1st of each month at 10 AM local time. The restaurant is open for lunch and dinner Tuesday to Friday. For parties of 5-8 guests, please contact reservations@restaurantzen.com or +65 6534 8880 Please note that we are unable to accommodate vegan, free from milk protein or celiac allergy menus. Sign up on our newsletter to get a notification when we release the tables. Please plan 3.5 hours for the experience.
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Our lunch menu is SGD 395 ++ per guest, with supplementary courses available.
Our fixed menu for dinner is SGD 580++ per guest.
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41 Bukit Pasoh Rd, Singapore 089855.
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reservations@restaurantzen.com +65 6534 8880
为什么英文中禅叫做“zen”，围棋叫做“go”，茶叫做“tea”，这些是汉语发音吗？ - 知乎
为什么英文中禅叫做“zen”，围棋叫做“go”，茶叫做“tea”，这些是汉语发音吗？ - 知乎首发于刘焕的书房切换模式写文章登录/注册为什么英文中禅叫做“zen”，围棋叫做“go”，茶叫做“tea”，这些是汉语发音吗？刘焕的书房南京农业大学 管理学硕士英文中有很多来自于中国文化的东西，比如说禅宗，自然是来自于中国，大家都会背诵的“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃”就是六祖慧能的四句偈。那么，为何英语中的禅不写作“chan”，而写作“zen”呢？我们来看下，中国各种方言中的“禅chan”怎么读。图中可以看出，闽南语和粤语的禅几乎都读错sian，和禅chan是比较类似的。汉文化圈的越南语和朝鲜语读音也并非zen。那么，zen来自于何处呢？原来是来自于日语。原来日本禅宗由于得到镰仓幕府的支持，获得了很大的发展，“武士道”形成的重要因素就有禅宗的因素在，所谓的“静”和 “悟”等元素。日本明治维新之后，欧美人接触到武士道，很新奇，于是把日本武士道的所有词语都从日语中翻译了过来，变成了英语。武士道：Bushido空手道：Karate神道教：Shinto花道：Ikebana盆栽：Bonsai 艺伎：Geisha道场：Dojo 柔道：Judo 剑道：Kendo 忍者：Ninja禅宗：Zen我们知道，英语其实是外来语居多的语言，很多单词都来自于外来语，比如beauty美丽，这个词语一看发音就是来自于法语的。但是英语来自于东方语言的外来语是比较少的，很多词语宁可变成词组，也不加入新的词语，比如说，dumpling，其实是英语的小布丁，也用来形容中国的饺子，他们不可能加入“jiaozi”这个词语的。但英语来自于东方语言的外来语中，70%都来自于日本，且都成为了常用语，这都是因为明治维新之后，欧美人最早接触到的东方人都是日本人的缘故。比如上面一系列艺伎之类的词汇，看起来像是日本招待了一个英语词典编写者，然后一股脑加入了这么多词语进去。因此，中国的禅宗也只能用了日语的名字zen，即便这也是中古汉语的一种读音。第二个就是中国的国粹——围棋。围棋，又叫做“弈”，春秋战国时代就有了明确记载，隋唐时期才传入日本，怎么看，英语的词语也应该叫做“weiqi”才对，毕竟他们的国际象棋“chess”就是来自于波斯语的，这正是国际象棋发源地（一说发源于印度）。可是，英语中的围棋叫什么呢？叫做“go”，大家还记得柯洁大战阿尔法狗的故事吧，阿尔法狗就是AlphaGo，智能围棋机器人。围棋“weiqi”为何英文叫做“go”，和英语“走”、“加油”是一个意思？我们看下其他语言。韩文的围棋读作wiki，正好和维基百科wikipedia一个名字，哪怕叫做“wiki”听着也像围棋啊。原来，这个字又源于日本。大家看，中文的围棋，也叫作弈或者碁，今天台湾有一个笔记本电脑就叫做“宏碁”（hongqi）。可是，日语也继承了“碁”这个字，但是读音却变成了“go”，原来，中古汉语时期的吴语中，围棋的棋不是读作“qi”,而是“ɡiə”，传到日本去之后，变成了gio，演变为go了。之所以围棋用日语读音，那是因为欧美人最先接触到围棋，是在日本。明治维新时期聘请的德国人奥斯卡·科歇尔特第一次把围棋带到了西方，自然而然是日语的读音了。中国曾经想把它改名“weiqi”，但是外国人不认，他们只认识这个叫做“go”。而且，不用说其他，单单就说很多食物，都是用日语命名的，比如说枇杷，枇杷原产自中国，但是明治维新之后，去日本的欧美人接触到了枇杷，觉得很新奇，所以这种植物的学名叫做Eriobotrya japonica，意思就是日本蔷薇果。更不用说日本料理了，日本料理基本上每一道菜的日文名字都变成了英语单词，而且进入了英语词典。比如说：生鱼片：Sashimi寿司：Sushi拉面：Ramen乌冬面：Udon盐烧：Shio角煮：Kakuni豚骨：Tonkotsu酱油：Shoyu、Soy味噌：Miso天妇罗：Tempura照烧：Teriyaki豆腐：Tofu（和汉语读音几乎一样，也可以视作汉语词）由此，大家发现了一个悲伤的景象，一向对于外来语极其严格的英语，在本文中已经纳入了24个日语单词了。这不禁让中国有点怅然若失，如此多的东西，英语都吸收了日语外来词，甚至连围棋和禅宗也变成了日语。甚至最过分的是，英语中的“汉字”一词，也来自于日语发音，写作kanji，连中国的汉字，英语中都用日语读法，岂有此理。民国时期中国强烈抗议这个词语，现在一般英语写作Chinese character。不过好在香港利用地缘优势，反过来向英国输入了不少词语，今天英语中的汉语外来词基本都来自于香港和粤语，具体有多少个，抛却一些明显的恶搞和洋泾浜英语，一共有以下词语：长衫：Changshan 叉烧：Cha shu炒面：Chow mein 点心：Dim sum 孔子：Confucius沙皮狗：Shar-pei 松狮狗：Chow chow 功夫：Kung fu 乌龙茶：Oolong龙眼：Longan 荔枝：Lychee台风：Typhoon 阴阳：Yin yang 风水：Feng shui 其中，阴阳和风水这两个词语或许是来自于普通话，其他的12个词语来自于粤语，广东人可以试着读下，这些确实是进入英语词典的正规汉语词，可是跟日语进入英语的24个词语（可能还有更多，未能统计）相比，太少了，只有一半，甚至还有两个是狗狗的名字。不过，好在香港人请英国词典编写商吃了顿广式早茶，这才挽回了点面子，有了这么多进入英语词典的汉语词。而功夫，则是到了70年代才由美籍华人李小龙电影风潮带动。不过，其实有三个词语是最早进入外来词汇的汉语词，而且不光是英语，甚至早就进入了拉丁语和希腊语，成为西方通用语。这三个词语就是瓷器、丝绸和茶叶，这三项正是古代中国最常出口的产品。瓷器的英文china，一说源自秦qin，一说源自瓷ci。丝绸的英文silk，源自古代汉语丝。闽南语的“丝”似乎就读作sik或者siak，就和silk的英文读音基本上一样。还有一项英语中最为常用的汉语词，就是茶了。大家都知道，茶的英文是“tea”，茶的汉语是“cha”。cha和tea，似乎风马牛不相及，一般人还真的想不到，茶的英文是来自于汉语的。所以有人说，为何英文中茶叫做'tea”，中国是茶的故乡，为何英文中的茶却不是汉语发音。这真的是误解了，确实是汉语发音，不过不是普通话，而是方言闽南话。其实欧美语言中的茶本来确实写作“cha”，源自广东话的“cha”。16世纪在澳门定居的葡萄牙商人。葡萄牙语采用粤语发音“cha”，并将其传播到印度。之后，从拉丁文到英文，茶都写作“cha”。那么，茶在英文中，是什么时候从“cha”变成“tea”的呢？原来是在清朝时期，英国接触到了厦门的茶商，厦门茶商在那个时候发明了一种新式茶品——红茶，很受英国人欢迎，英国人成为了世界上最爱喝茶的民族，因此，英文中的茶就按照闽南语写作“tea”。为什么，之前的绿茶英国人不爱，红茶却爱呢？有这样几个原因，第一个是绿茶主要喝得新鲜，今天的雨前龙井、明前龙井都是如此，喝的是鲜嫩，而茶叶从中国运输到欧洲，走水路的话要几个月，茶叶早就不新鲜了，只有红茶利于保存。还有一个原因，红茶因为是全发酵茶，所以里面的茶多酚被发酵分解了，加入牛奶的话就没有苦涩味，英国人喜欢在茶里面加上牛奶，变成奶茶，只有红茶最合适，所以英国人最为爱好红茶，而红茶是明清时期福建武夷山发明的，主要在闽南的厦门贩卖，自然而然用了闽南语茶的发音。之前我写过一篇文章，刘焕品红茶手记2——正山小种和茶叶大盗，里面就说过，在维多利亚时代，英国人爱上了喝茶，由于茶叶只能从中国进口，而且中国垄断了茶叶的生产，中国动辄以茶叶要挟英国，当时已经完成了工业革命的英国恼羞成怒，发动了鸦片战争，强迫中国打开国门。战争虽然打完了，茶叶还是只能从中国进口，英国人对于自身对中国茶叶的依赖很是头疼，后来英国东印度公司在殖民地印度阿萨姆发现了野生茶树，种出了阿萨姆红茶，然而那个时候的阿萨姆红茶有股极其刺鼻的浓烈气味，冲泡的茶汤跟中药味道差不多，大多数人敬而远之，成为粗鄙的下人茶。因此英国东印度公司迫切需要探究中国茶叶的秘密，需要从中国引进优秀的茶树来改进阿萨姆茶树的品种，然而英国政府想从中国引进茶树的请求被拒绝了。19世纪末，在中国福建的闽江上，一艘渔船里，坐着一个金发碧眼的外国人，那个外国人名叫罗伯特·福钧，是一个苏格兰园艺学者，这次他奉英国皇家的命令，来到中国，考察中国的红茶，寻找中国的“香味混合剂”以及中国最好的茶种。福钧来到了中国福建福州。那个时候的福州属于五口通商口岸中开放的港口，外国人并不少见，福钧先是装成了英国富商，打听到一处茶庄，由于福钧会汉语，他很快找到了那家茶庄。一进茶庄门，福钧就问：“有红茶卖吗？”茶庄老板答道：“当然有，客官这边请。”领着福钧进了内室，泡了一杯红茶给福钧，福钧一尝，顿觉香味扑鼻，远胜在英国喝的劣等红茶。但当福钧问道，这茶产自何处的时候，茶庄老板却支支吾吾不说话了，原来当时的清政府主要依赖茶叶、陶瓷和丝绸三种出口品，这三种产品本来都是不传之秘，技术是严格保密的，然而还是陆续被欧洲学到了，德国迈森学会了瓷器，迈森瓷器至今仍然知名，意大利伦巴第和尼德兰弗兰德斯学会了丝绸和纺织，也是欧洲的纺织中心，所以茶叶是清政府仅有的秘密。政府明令禁止，茶庄老板自然不能不遵守，福钧碰了一鼻子灰。福钧走出了茶园，并未灰心，他相信，只要有钱，一定能查到红茶的秘密，然而，虽然福钧会汉语，但却举步维艰，毕竟谁也不能违背政府的命令。更何况，福钧是英国人，清末的人谁看到这样一个外国人放心带他前去，更别提他金发碧眼的长相太过于显眼了。最后，福钧变聪明了，他知道，中国从来不缺一类人，那就是汉奸，在金兀术被困黄天荡的时候，重赏之下得到了汉奸，在皇太极攻打锦州的时候，重赏之下也得到了汉奸，这次福钧也聪明了，他贴出了告示，重金聘请一位管家。告示贴出来后，福钧静静等待消息，很快就有人上门了，那人姓王。一见面，福钧就开诚布公，告诉了他真实意图，小王告诉他，要想扮成中国人，首先装束要像，当时的中国人还留着辫子，福钧也去剪了一个辫子，穿上了长衫。同时，王告诉他，会说中国话还不行，要会说当地的方言，更重要，要会说脏话，一个不会说脏话俚语的人，当地人不会亲近。福钧开始苦学福州话，经过管家小王一番调教后，他成功伪装成了福建人，赢得了当地茶商信赖。这次他又来到了一处茶庄，说自己想去茶园看看，那人问他是哪里人，福钧说自己是西域人，长年居住在福建，想去茶园看看。这次茶庄主没有质疑，告诉他，这些红茶其实并非产自福州，而是来自于闽北的山区——武夷山，在那儿的岩石上，生长着茶树，用那儿的茶树叶，当地茶农可以制成红茶。于是，福钧就约定好去武夷山考察，茶庄主应允了，不久，福钧跟管家一同去了武夷山，考察了红茶的制作，并偷了红茶种。后来，福钧又去了安徽省，考察了当地的绿茶（那个时候安徽省还没有红茶，祁门红茶还没有发明），后来，福钧又多次南下武夷山，贿赂了当地的茶农，偷运了几百株茶树苗，准备偷运至印度。很快树苗被隐藏在木材里面，装上了船，从福州偷运到了上海，准备再从上海运出海，就在船快从上海启航的时候，被当地官员查到了，官员厉声问道：“这是什么东西？”福钧和管家吓得满头大汗，虽然船上货仓写的拉丁文，但官员要打开看看，如果看到是茶树苗，估计福钧就会有麻烦，随行的人都冷汗直冒，这个时候，福钧展现出了超乎常人的沉着，他立马用了最中国式的方法，塞了几两银子，用红包打发了官员。看着官员走远，福钧松了一口气。中国的茶树就这样去了印度，英国人在印度的阿萨姆和大吉岭用中国茶树嫁接长出了茶树，因为当地独特的地貌条件，尤其适合茶树生长，用中国制茶法，加上英国人发明的工业碎茶法，制成了全新的阿萨姆红茶。阿萨姆红茶和大吉岭红茶很快风行英国，成为茶中贵族。英国东印度公司的红茶把中国红茶打得溃不成军，一直到今天，红茶的世界还被英国把持着。这些谁又能想到。福钧偷来的茶种就是正山小种。关于福钧的故事，都在一本叫做《茶叶大盗》的书中。英国人按照闽南语称从中国进口的茶叶为“Tea”，又把最好的红茶称为“Bohea”（武夷茶），为武夷的谐音。英国国会文献上最早的中茶文字就是Bohea。所以，英国人后来把“tea”的读音传入欧洲，基本上欧洲语言中称呼茶都叫做“tea”。而俄罗斯、中亚、波斯、阿拉伯、印度等民族，茶叶大多通过北方的陆地丝绸之路传播，茶叶就源自茶（cha）的北方汉语发音。通过这张图，可以明显看出差异，受到英国影响的国家，语言中都叫做“tea”，受到俄罗斯影响的国家，语言中茶都叫做“cha”。只有葡萄牙是例外，早在500年前，从粤语中习得了cha的读音，曾经影响了全欧洲，后来被英国影响下全面推翻。所以，联系今天的一带一路，可以看出，通过海上丝绸之路传播的，几乎都读作“tea”，比如丹麦语Te，荷兰语thee，爱沙尼亚语tee，芬兰语tee，法语thé，德语Tee，匈牙利语tea（读teya)，冰岛语te，意大利语tè，后期拉丁语thea，马来语the，挪威语te，西班牙语té，瑞典语te。通过陆上丝绸之路传播的，几乎都读作“cha”。比如波斯语chay、乌尔都语chay、阿拉伯语shay、俄语chay。语言是文化的载体，着实不假。以前我们总有一种文化自卑感，总觉得英语中来自汉语的外来词不多，奥斯卡中来自汉语片不多，诺贝尔奖中华人不多，如今随着中国越来越向上，对西方终于可以平视了。发布于 2021-05-19 15:32禅宗茶围棋赞同 244 条评论分享喜欢收藏申请转载文章被以下专栏收录刘焕的书房历