Category Archives: N-中外文对照类Chinese-Foreign Languages

N-中外文对照类Chinese-Foreign Languages

泡茶分数的评定/蔡荣章/20240616

泡茶分数的评定 Evaluation and Scoring of Tea Brewing

泡茶分数的评定包括泡茶的动作、服仪、以及泡茶之后所得出的茶汤，这其中最重要的是最后的茶汤，如果茶汤不及格，其他的项目再好也是不及格，茶汤泡好了，其他的项目表现得好，可以加上几分，茶汤泡好了，其他的项目表现不好，可以扣几分。若是将泡茶总分数分成动作、茶具、服仪、茶汤等区块，然后分别给分，很可能动作、茶具、服仪好，分别给了高分，结果既使茶汤泡坏了，也还是名列前茅，这很容易造成大家对「茶道内涵」的误判，以为茶汤不是茶道最重要的项目。如果评审委员就动作、茶具、服仪、茶汤分别给分，即使每项在总分上的占比不一样，造成的分数仍然可能偏离「茶道以茶汤为最终目标」的概念。因为动作、茶具、服仪的分数占比虽然不高，但评委给了特别高的成绩，茶汤的分数占比虽然高，但评委给了比较保守的分数，结果茶汤还是敌不过动作、茶具、服仪的分数，尤其是它们加总以后的成绩。所以我们是主张先打个总分，这个总分是以茶汤为主的判断，先决定这样的茶汤是否视为「泡茶成绩」的及格，然后再依动作、茶具、服仪等的表现给予加分或减分，若茶汤分数就在及格边缘，其他项目再需扣分，不及格也就注定了；如果茶汤明显的不及格，其他项目的加分也只能让不及格的成绩不至于太离谱。

茶汤的分数包括：泡出「茶叶商品品质」的能力及泡出「每道茶叶最高品质」的能力。应试的茶叶都有它客观存在的品质状况，如特级茶、高级茶、中级茶，泡茶的人要把它应有的品质特性表现出来，而且是以它所在级别的最佳状况为标准，茶样是中级茶，就要把它中级茶的最佳状况泡出来，茶样是特级茶，就要把它特级茶的最佳状况泡出来，否则茶叶要抱怨：你泡的茶汤又不是我所拥有的品质状况！果是如此，评委就不能给高分，茶汤只表现了该茶最高品质的80%，就只能给80分，茶汤只表现了最高品质的70%，就只能给70分，评委必须在打分数之前以各种方法弄清楚该茶的客观品质状况。我们有这样的经验，原以为该茶的品质有所缺失，后来经过多次水温、用量、浸泡时间、冲泡器材质等的调整，发现该茶的品质等级可以再提高二个档次。

茶汤分数还经常分成第一道、第二道、第三道等的评定，每一道茶汤的分数都是以「该道茶汤」表现的「该道茶叶」最高品质状况之百分之几为标准，达到了该道茶叶最高品质的90%就给90分，达到了该道茶叶最高品质的70%，就给70分。我们将该批茶叶与每道茶叶拿来以各种不同的「环境条件」（如水温、茶量、浸泡时间、冲泡器材质）与技术条件（即泡茶者「看茶」、「泡茶」的能力）冲泡，应该可以得出它的最高品质状况。这时第二道茶汤的最高品质状况一定不如第一道茶汤的最高品质状况，第三道最高品质状况一定不如第二道茶汤的最高品质状况。但是每一道的茶汤分数是以「该道茶汤」达成「该道茶叶」最高品质标准的百分之几来定夺的。每一道茶叶的最高品质状况会受前面冲泡所得的「茶汤品质」之影响，如前一道泡得太浓了，这一道的最高品质状况一定会比应有的降低，如前一道所用的水温偏低，得出的茶汤稠度也不足，那这一道的最高品质状况可以比应有的提高。

茶汤分数受到这一批茶叶的「客观存在品质」与每一道茶叶「品质现况」的牵制。茶叶的品质要以该批茶叶的最高品质状况为标准，每一道茶叶的品质状况要以每一道可能泡出的最佳品质茶汤为标准，能泡出这两项最高标准的百分比就是所能获得的分数总合。

回顾

泡茶的分数要以茶汤的分数为主导
如何避免动作、茶具、服仪的总分数左右了茶汤的及格与否
茶汤的分数包括「茶叶品质」与「每道茶汤品质」
泡出茶叶所在等级的品质百分比，是为茶叶品质的分数
泡出每道茶汤最高品质的百分比，是为每道茶汤的分数
每批茶叶、每道茶叶以不同的环境条件与技术条件冲泡，得出最高品质状况的茶汤
每道茶叶的最高品质状况，受前面诸道茶汤品质的影响

Evaluation and Scoring of Tea Brewing

The score awarded to tea brewing is based on a few criteria, including a person’s movement, attire and grooming, and the resulting tea infusion. Among these, tea infusion is clearly the most important consideration. If the infusion falls short of expectation, it fails regardless of how well the person performed in the other areas. With a tea well made, other well-executed items may help gain a few marks; while poorly-executed items may cost a few. In this regard, an overall score calculated by simply adding up the itemised marks defeats the intended purpose. For example, if the tea is poorly made, but the movement, tea ware and attire score high, the overall score may still secure a top spot, creating an impression that the Way of Tea is not predominantly about the tea infusion. In the event that judges evaluate a person’s movement, tea ware, attire, and tea infusion separately (and each item has its own weight/percentage), the overall score awarded may deviate from the core concept of tea infusion being the ultimate goal of the Way of Tea. The fact is, while these items (aside from tea infusion) individually contribute to a lower percentage, they may make a big difference when the marks add up, if the judges give very high marks for each but comparatively lower marks for the tea infusion (which has a higher percentage). As such, we strongly recommend giving an overall score first based largely on the tea infusion, which helps assess one’s skill in tea brewing. This decides if the tea has met with expectation and secured a pass. After this, points can be added or deducted based on the person’s movement, tea ware, attire, etc. If the mark of the infusion is a borderline case and points are further deducted based on the performance of the other items, the person is destined to fail. If the mark of the infusion falls way below the pass mark, then marks gained from the other items will only help narrow the gap but never get him close enough to reach the pass mark.

The score of a tea infusion is decided by the ability to bring out the commercial quality of the tea and the ability to achieve the highest quality of each brew of the tea. The tea leaves come in different grades (such as grade 1, grade 2 or grade 3) according to their inherent quality and conditions. The person brewing needs to brew the best possible infusion that showcases a tea’s particular quality and conditions, whichever grade the tea is. It won’t do justice to the tea if the infusion doesn’t reflect its best possible conditions! The judges will mark according to the percentage the infusion has achieved against the best possible quality – for example, 80 marks is awarded to tea that brings out 80% of the best possible quality; and 70 marks for the infusion good understanding of a tea’s inherent quality and conditions before giving marks. Here is a case in point. We had an experience whereby a tea initially thought to be substandard eventually went up two grades after a few rounds of adjustment to the water temperature, amount of tea leaves, steeping time, and tea brewing utensils made of different materials.

Marks are typically given for the first, second and third brew, or more. Tea infusion is evaluated according to the percentage of which it has brought out the best possible quality of the tea leaves during that particular round of brewing – 90 marks is awarded to tea infusion bringing out 90% of the best possible quality for that round; and 70 marks for the infusion achieving 70% of the best possible quality for that round, and so on. To find out the best possible quality of a batch of tea leaves and each round of brewing, brew under different physical/environmental conditions (such as using different water temperature, amount of tea leaves, steeping time and tea ware made of different materials) and technical conditions (such as the ability of the tea brewing person in assessing and brewing the tea). Understandably, the best possible quality of the second brew will be lower than that of the first brew. By the same token, the best possible quality of the third brew will not be on par with that of the second brew. Tea infusion of each brew is evaluated according to the percentage of which it brings out the best possible quality of the tea leaves during that particular round of brewing. Having said that, the best possible quality of each brew is affected by the infusion from the previous brew – if the previous brew is very strong, the best possible quality of the subsequent brew will definitely be lower than it should be. Meanwhile, if the water temperature of the previous brew is relatively low and the infusion not as strong, the best possible quality of the subsequent brew may be higher than it should be.

Tea infusion is subject to the inherent quality and conditions of a batch of tea leaves, and the condition of tea leaves during a particular round of brewing. The quality of tea leaves should be based on the highest quality and condition of a particular batch, and the quality of tea leaves for each brew should be based on the best possible infusion they yield for each round of brewing. The overall score for tea brewing is the sum of the highest possible percentage achieved for these two criteria.

Key Takeaways:

The scoring of tea brewing is largely determined by that of the tea infusion.
How to avoid the marks given to a person’s movement, tea ware, attire and grooming, etc. affecting the passing or failing of a tea infusion.
The score of a tea infusion covers that of the quality of the tea leaves and of each brew.
The percentage of the best possible quality of a particular grade of tea leaves reflected by the tea infusion decides the score for the quality of the tea leaves.
The percentage of the best possible quality of a particular round of brewing reflected by the tea infusion decides the score for each brew.
The best possible tea infusion of each batch of tea leaves and during each round of brewing can be found out by brewing under different physical/environmental conditions and technical conditions.
The best possible quality of each brew is affected by the quality of the preceding brews.

Tsai Rong-Tsang 2023.06.10

(262)

Fundamental Concepts in Nurturing the spirit pertaining to The Way of Tea/By ：Hooi Yoke Lien

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Fundamental Concepts in Nurturing the spirit pertaining to The Way of Tea

Hooi Yoke Lien

The Way of Tea Research Institute of Malaysia

Content

Foreword：What is the spirit pertaining to The Way of Tea?

A. The difference between preaching and practising

B. Is it the same as the code of ethics?

The four dimensions of tea’s “pureness”
The basic principles in its pursuit

Conclusion：Nurturing a contemporary spirit pertaining to The Way of Tea

Keywords： the spirit pertaining to The Way of Tea temperament pureness conviction code of ethics

Foreword

What is the spirit pertaining to The Way of Tea? Tea enthusiasts embrace certain principles and uphold particular standards; as such, it is just natural that they apply these principles and standards to their daily lives, for example, using only good quality water for brewing, giving an unwavering attention to cleanliness and hygiene, handling teapots with utmost care, to name a few. Over time, this conviction would develop into a preferred attitude towards different aspects of life, be it basic necessities such as clothes, food, shelter and transportation, or the way we interact with other people. When a lot of us put what we believe into practice — making tea in particular and living in general — an ethos rooted in the ways tea enthusiasts brew, serve and take tea will emerge in the society. Such ethos may be described as the spirit pertaining to The Way of Tea.

A.The difference between preaching and practising

Can such spirit be made out of thin air? The answer is no. Experts pontificating about the Way of Tea in terms of secular values such as happiness, love and harmony do so for the purpose of public speaking. While a world of people living in harmony and love is a laudable vision, one should not arrive at the conclusion that the essence of it is happiness and love. There is a big difference between longing and practising. We believe that for an idea to contribute to the spirit pertaining to the Way of Tea, it must be reflected in every detail when a tea enthusiast brews, serves and takes tea. Without a day-to-day and hands-on experience, any preaching about this subject matter is nothing more than empty talk.

Are we to pursue such beliefs all the time, even when we are not brewing? The answer is yes. When a person first embarks on the experience with tea, he may think that it matters only when he is brewing a pot of tea in a tea presentation setting. However, as times goes by, the same tea enthusiast will be let down by his own inability in applying the principles of the Way of Tea to other aspects of life.

Some may say, “I am fully aware of the spirit pertaining to the Way of Tea, but I haven’t got time yet to implement it.” This is rather weak reasoning, given that its external manifestation comes from deep within us. When we persist in beliefs we truly embrace, we will put them into practice time and time again over the years until these beliefs and their manifestation becomes a part of us. No concerted effort is needed by then, and the impression is that it has been this way all along.

Does it mean that the more experienced we are and the better our ability in brewing a good pot, the more likely we will be recognising the spirit pertaining to the Way of Tea? Well, there is no single right answer. The time devoted to brewing surely counts, and the technique is of much importance; but deep conviction comes straight from the heart.

B.Is it the same as the code of ethics?

Is the spirit pertaining to the Way of Tea the same as the code of ethics? No. It refers to the beliefs generated in the course of tea brewing, serving and taking. The code of ethics, meanwhile, refers to existing ethical principles pertaining to humanity.

Is it possible for just about everyone to capture the spirit pertaining to the Way of Tea by way of learning? Again, no. It is not a matter of “learning”, but rather is a form of “sacrificing”. It happens the time a person with certain temperament comes across tea. When he has gained much experience, steep after steep, sip after sip, he would have developed traits and characteristics reflecting the spirit pertaining to the Way of Tea, and it just follows that he would devote his life to upholding the spirit. This is what I meant by “sacrificing”.

It is fair to say that the tea we take determines the persons we are. It is impossible to talk about the Way of Tea as if it is separated from tea planting, processing, packing, trading, storing, brewing, serving and drinking. The Way of Tea demands a personal stance. Much like everything else, there is a process with many steps, from freshly picked leaves to dried tea leaves, the tea infusion and the residue of infused tea leaves. People handle them differently to achieve their respective goals. Such is the attitude towards tea. If tea leaves are regarded as something separate from the processing methods, skills and techniques, there would not be any “Way” at all, as the Way of Tea could only come from the way we think, work and live.

C.The four dimensions of tea’s “pureness”

Naturally, the spirit pertaining to the Way of Tea is born out of tea. The life cycle of tea can be divided into four stages, namely, freshly picked raw leaves, dried tea leaves, the tea infusion and the residue of infused tea leaves. Appreciating the characteristics of these four different stages in the entire process, we have come to realise four dimensions of “pureness” that tea embodies. First, there are the raw leaves harvested from tea trees. All it needs is air, the right temperature and amount of sunlight, and time required for these fresh leaves to transform into pure tea leaves; no additional ingredients and extra handling are necessary.

Second, there are the dried tea leaves that require little more than clean tea ware and brewing utensils, clean water, clean hands as well as undivided attention and an undistracted mind of the person who brews to release their aromatic substances.

Third, there is the tea infusion, the consumption of which involves nothing but clean cups and good health of the person who takes it. We need neither special setup and attire, nor activities and flavours to enhance the enjoyment of the infusion.

Fourth, there is the residue of infused tea leaves, which bear traces of the entire life cycle after they have unreservedly presented us the substances that have gone into our tea infusion. Tea is an experience at its purest; it does not need price tags, packaging and brands to speak for itself.

D.The basic principles in its pursuit

Tea enthusiasts stand up for what they belief by giving it their best shot. Growing quality, unpolluted fresh leaves; brewing a perfect pot of tea; taking tea the way it deserves; and appreciating the residue at the bottom of the cups are but some of the ways to reiterate their conviction. The pursuit will be nothing more than empty words if there is no personal commitment or hands-on experience. The four dimensions of “pureness” discussed above has shed light on three basic principles we need to follow in order to capture the spirit pertaining to the Way of Tea, namely, quality, cleanlinessandcharacter. In between sips, we should be contemplating the satisfaction and joy such principles bring, and the effort we have to make and the responsibilities we have to take. Whiling away the hours or delivering hollow rhetoric could not be further away from the true spirit pertaining to the Way of Tea.

We need to differentiate between good teas and good-looking or expensive teas; they are not the same. This is a key concept behind quality, the first principle. It takes fresh raw leaves properly processed to impart natural aroma and yield tea infusion that satisfy our needs. The same goes with tea ware. Aesthetic tea ware made of not-toxic, hazard-free materials is not only a joy to behold but also gives you peace of mind.

Consideration as to the duration, space and time, seasons and times must be made throughout the entire process, from planting to clearing of tea residue. For example, duration may refer to the length of time required for fermentation of the tea leaves, ageing of vintage teas, or steeping the perfect cup. There is no room for impulsive decisions when timing is concerned.

Fresh leaves harvested from different locations of the same mountain at different times of the year vary noticeably in terms of quality. Space and time, therefore, is important to bring out the best of the harvest. Meanwhile, the place of origin should be transparent and clearly stated.

With the natural phenomenon of the seasons comes periodic change of climates. Conditions such as the amount of sunlight, wind intensity, rainfall and relative humidity affect the growth and characteristics of tea. As such, it is important to present the best possible quality of each season.

Times refers to a combination of traditional ways and new practices. Thanks to the effect of technological advancement, our lifestyle is changing from day to day. It is necessary to keep abreast of the development and move with the times by, for example, adapting tea making methods to suit modern interior setting.

Cleanliness is defined as sustaining a healthy, hygienic and coordinated state of existence for humans, objects and the environment throughout the entire process, from tea production to its use. This second principle goes beyond zero pesticide residue on tea leaves to prevent the intake of harmful substance, and covers an amicable coexistence between man and nature. Otherwise, depleting clean air and destroyed land ecosystem will be the prices to pay as we pursue the Way of Tea.

Neglecting such impact on the world around us is the very source of destruction inflicted upon Nature and human life. For example, a shift in marketing trends to smaller pack size has seen a large number of teas sold in 10g individual aluminum foil bags. This way, a kilogram of tea would mean 100 aluminum foil bags, not counting similar packaging used for snacks accompanying a cup of tea. The number aluminum foil bags disposed of is alarming. This “throwaway” culture incurs a high cost not only economically, but also environmentally. It certainly has a negative impact on the land, the people and the Way of Tea.

What do we mean by character? The third principle points to the support we should lend to people who insist on a rational approach to tea production and consumption; we need to do so regardless of the size of their operations, or the person’s background. They should not be exploited, and diversity needs to be respected.

We must reflect on the ways in which market control exercised by large corporations and standardisation of our industrial mechanism. The model of standardisation propels our economic growth; however, such development may not be as good as we would want it to be — greater accessibility to tea does not automatically make us great tea connoisseurs.

In similar ways, some of our invaluable cultures are rapidly fading away. For example, the dark roast Tieguanyin and Lapsang Souchong we used to enjoy in the 1990s are hard to come by these days, which means that certain values have been abandoned. Which tea craftsman has made this wonderful tea? How did this tea collector manage to keep his rare fine for 30 years? Which tea enthusiast has brewed such a good pot? Indeed, tea is a lot more than its blend or technique; it is the embodiment of a tea enthusiast’s attitude, vitality and belief.

Conclusion：Nurturing a contemporary spirit pertaining to The Way of Tea

Only if we appreciate the ideas of “pureness” with regard to the people, utensils, time, land and tea, and stand by the basic principles of quality, cleanliness and character, can we embrace the Way of Tea and its contemporary spirit to its fullest.

(665)

Balancing ‘Freedom’ vs ‘Confinement’ at the Sans Self Tea Gathering -蔡荣章 Rong-tsang Tsai

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無我茶會的「自由」與「法制」

Balancing ‘Freedom’ vs ‘Confinement’ at the Sans Self Tea Gathering

蔡荣章 Rong-tsang Tsai

At a Sans Self Tea Gathering, seating is decided by random drawing. Participants settled down in a loop formation, then brew and serve tea in one direction for a pre-agreed number of brews. They remain seated after enjoying the last round of tea for a few minutes of music appreciation or meditation, before collecting their cups and packing up. The gathering then comes to an end. All participants of Sans Self Tea Gathering need to bring along their choice of tea ware and tealeaves; as such, there is no restriction on the method of brewing or the types of tealeaves used. This realizes one of the seven principles of Sans Self Tea Gathering: that there is no restriction as to the style or regional practice.

As the tea gathering progresses, small teapots, lidded cups and matcha tea bowls make their appearance; indeed, this is an interesting showcase of varieties. Sans Self Tea Gathering is a great opportunity to experience the different styles and regional practices of brewing in one occasion, where tea has brought people together. Differences only add to the substance and enjoyment of the Way of Tea. Everyone is free to make their choices and not confined to using a particular kind of tealeaves and brewing method.

Having said that, the absence of confinement is not a warrant for being ‘sloppy’ or ‘not serious’; otherwise, the standard of the tea gathering will go down. Participants will have to give it their all, and present the best possible tea infusion with their chosen brewing methods and styles. The ‘method’ is not confined, but it cannot be said for the ‘quality’.

The absence of confinement also refers to the discouragement of rigid ‘rules’ and ‘brewing rituals’. While rules are crucial for the existence of Sans Self Tea Gathering, and brewing rituals are the basis upon which one’s spirit in the Way of Tea is founded, mechanical and formalistic practices will easily turn the event into a stage performance.

It is certainly not our aspiration to have Sans Self Tea Gathering becoming a mere style of tea gathering, or a school of thought pertaining to the Way of Tea. The rules and spirit must be maintained, and the quality keeps improving. Freedom and confinement, for this matter, will complement and balance each other.

(1533)

無我茶會的「自由」與「法制」-蔡荣章

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無我茶會的「自由」與「法制」

Balancing ‘Freedom’ vs ‘Confinement’ at the Sans Self Tea Gathering

蔡荣章 Rong-tsang Tsai

無我茶會是以抽籤決定座次，大家圍成圈圈泡茶，泡完茶，依同一方向奉茶。泡完約定的次數，聽一段音樂或靜坐幾分鐘，收回杯子，收拾茶具，結束茶會。茶具與茶葉都是自備，帶怎樣的茶具，使用怎樣的泡茶方式，沖泡什麼茶葉，都沒有約束。所以無我茶會在七大精神中有一款是：無流派與地域之分。

茶會進行時，經常看到小壺茶、蓋碗茶、抹茶等不同的茶具同時出現，泡茶的方式與風格也各異其趣。由此讓人很容易地體會到與會者是出自不同的門派、來自不同的地區。大家沖泡的都是茶，品飲的也都是茶，不同的泡法與茶味只是增益了大家茶道生活的內涵與樂趣，作為結合各流派、各地域茶人共同泡茶、品茶的無我茶會當然是「茶葉、泡法不拘」了。

但是我們不能將此項「不拘」解釋為「隨意」與「不嚴謹」，否則茶會的品質就低落了。在你選定的泡茶方式與風格之下，應儘量表現得圓滿且具境界，茶湯更是不能泡壞了，不拘的是「方式」，而不是「品質」。

上述的「不拘」尚有一層意義，那就是不拘泥於一定的「茶會規則」與「泡茶儀軌」。茶會規則是無我茶會存在的必須條件，泡茶儀軌是個人茶道精神賴以維護的基礎，但是太過機械化、太過形式化，很容易變成了一部表演機器。

我們不希望無我茶會變成僵化的一種茶會形式或茶道流派，它的規矩與精神必須維護，品質必須不斷提升，就有如「自由」與「法制」的相互約制與相互成就一般。

(1801)

The Question on Sans Self Tea Gathering with the most wrong Answer-蔡荣章 Rong-tsang Tsai

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無我茶會錯誤最多的地方

The Question on Sans Self Tea Gathering with the most wrong Answer

蔡荣章 Rong-tsang Tsai

One of the questions for the 10^th screening test for instructors of Sans Self Tea Gathering has an exceptionally high rate of error, at 66%. The question is as follows:

Which of the following should not be specified in the Notification?

A) the method to make tea B) the way to take tea C) the way to be seated on the seating mat D) the tea ware to be used

Prior to a Sans Self Tea Gathering, the Organizer would distribute a ‘Notification’ , which specifies the name of the tea gathering, time, venue, the way tea is to be served, the event flow and the distribution of task. ‘The way tea is to be served’ refers to the number of teas to be brewed, the number of brewing for each tea, the number of cups for each brewing, the direction in which tea is to be served and to which participant (e.g. first, third and fifth, etc), and whether onlookers will be served; if so, in what ways. This enables participants to understand the way in which a certain Sans Self Tea Gathering will take place.

As a rule, the Notification should not name the types of tea for brewing. The exception will be a ‘Green Tea for spring’ Sans Self Tea Gathering, whereby participants are requested to make green tea. But it should not specify the origin or brand of the green tea. On the same basis, a Sans Self Tea Gathering should not be organized in the name of a certain tea plantation or brand name.

No restriction should be imposed on brewing. Any method, style or school of brewing is acceptable. As such, tea ware is not to be standardized. The requirement is for participants to brew well and the tea to be safe for consumption. Beverages that are not ‘genuine tea’ are not allowed. Since there is no restriction on the way to make tea, there is also none on ‘the way to take tea’.

You may wonder, if the way of brewing, serving and drinking is not restricted, isn’t there nothing much to be standardized? The fact is, when an instructor conducts training on Sans Self Tea Gathering, students are asked to follow instruction. It is because the instructor has identified, in his opinion, the best way for participation in a Sans Self Tea Gathering. However, if you have found a way that better suits you when it comes to attending a Sans Self Tea Gathering, you may go for it. This is not a matter of right or wrong.

The answer to this question is: All items (A, B, C and D) should not be specified in the Notification.

(1508)

無我茶會錯誤最多的地方-蔡荣章 Rong-tsang Tsai

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無我茶會錯誤最多的地方

The Question on Sans Self Tea Gathering with the most wrong Answers

蔡荣章 Rong-tsang Tsai

第十屆國際無我茶會指導老師甄試時，學科考試的第二十條答錯率高達66％。該題內容為：下列哪些項目是不可於公告事項上約定的:

(A)泡茶的方法 (B)喝茶的方法 (C)坐上「坐墊」的方法 (D)使用的茶具

無我茶會舉辦之前會對與會者發放“公告事項”，上面寫明茶會名稱、時間、地點、奉茶的方式、茶會的程序，以及工作分配等等。所謂“奉茶的方式”是指這次茶會要泡幾種茶、每種茶泡幾道、每道茶要奉幾杯、要向什麼方向奉給第幾位茶友、要不要奉茶給圍觀的人及如何的奉法。有了這些約定，參加無我茶會的人就知道應該如何進行這場茶會了。

但是在公告事項上不可以約束大家泡哪類茶，除非這次的茶會定名為“綠茶迎春無我茶會”，則可以要求大家都泡綠茶，但不可以進一步限制一定要沖泡哪個產區的茶、或是哪個廠牌的茶。依此類推，無我茶會也就不能以某某茶葉產區或廠牌為名來召開了。

無我茶會也不可以限制泡茶的方法，任何的泡茶方式、任何的流派都被允許。因此，所使用的茶具當然也不可以加以規範。但是將茶泡好，而且安全衛生是被要求的。非“真茶”類的飲料也不在被允許的範圍。居然泡茶方法不拘，那“喝茶方式”當然也不能設限了。

泡茶、奉茶、喝茶的方法都不受限制，當然也就沒有非怎麼操作不可的規定，然而在無我茶會的教育訓練上都有一套制式的規則，老師講解時、要求同學練習時都是依章行事，為什麼呢？因為老師選定了這套他認為最好的方式來參與無我茶會，所以他要求向他學習的茶友要如此地執行。但是如果你有更適合自己的泡茶方式，在參加無我茶會時是可以使用自己的方式的，這個時候老師不可以説你不對。

所以這條試题的答案是ABCD皆不可於公告事項上約定。

(1580)

The artistic manifestation of the Way of Tea as expressed by Sans Self Tea Gathering -蔡荣章 Rong-tsang Tsai

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無我茶會表現的茶道藝術

The artistic manifestation of the Way of Tea as expressed by Sans Self Tea Gathering

蔡荣章 Rong-tsang Tsai

Student: ‘As far as the Way of Tea is concerned, what is the difference between Sans Self Tea Gathering and other ways of making tea?’

‘Sans Self Tea Gathering is a form of tea gathering. It differs from the ten brewing methods we talk about from time to time; those are ways in which we make tea. Besides Sans Self Tea Gathering, there are also tea gatherings in the form of tea presentation setting, banquet or free-flow. Meanwhile, as you all know, brewing methods may involve small teapots, big containers or extended steeping of tealeaves, to name a few.’

‘In the artistic manifestation of the Way of Tea, the method of brewing is an application. How about the different kinds of tea gathering? ’

‘They are both applications in the artistic manifestation of the Way of Tea. Tea gathering is the style, brewing method is the means.’

‘Is the format of tea gathering and tea presentation setting the same as the “environment for tea drinking”?’

‘These are different concepts. The artistic manifestation of the Way of Tea should not be too dependent on, or too mindful of, the environment for tea drinking; otherwise, we will forget that we are brewing tea. The format of tea gathering, however, has an immediate impact on the art itself – the way tea ware affects the tea infusion and the brewing method the enjoyment of tea. The format of tea gathering should not be viewed as an environment for tea drinking; but rather, a part of the artistic manifestation of the Way of Tea.

‘Where lies the beauty of Sans Self Tea Gathering, apart from its role in the artistic manifestation of the Way of Tea?’

‘Although there is no event director on site, a Sans Self Tea Gathering takes place like clockwork. Each participant brews tea, then rise to serve tea to fellow participants on their left or right. After taking the first brew, each prepares another brew and serve, until the agreed number of brewing has been attained. After staying at their places for a short music appreciation, the participants go forth to collect their cups and pack. That’s when the tea gathering comes to an end. Throughout the tea gathering, no one speaks or directs the event flow; everyone follows the pre-agreed procedure and method. Such is the collective rhythm of Sans Self Tea Gathering – when all the participants put their heart and soul into brewing, serving and enjoying tea, a kind of beauty unique to the Way of Tea prevails.’

‘Would it be possible to look upon the entire tea gathering, from tea setting through tea brewing and serving to taking the tea, as a piece of work?’

‘Experiencing, or rather enjoying, the art of the Way of Tea is certainly realized by the entire tea gathering. The only worry is over emphasizing the impact of the event at the expense of the tea infusion; and the worry is real. Because of this, we have proposed the concept of the ‘Quintessential Way of Tea’, which helps us re-focus on the tea infusion. Tea, after all, is at the core of the artistic manifestation of the Way of Tea. This way, it won’t be mistaken as the art of tea drinking environment, the art of tea brewing or the art of moral enlightenment. You may say: Well, ain’t I making tea just the same? True, but the pre-requisite is the realization that tea, the infusion, is at the heart of the Way of Tea.

(1530)

無我茶會表現的茶道藝術-蔡荣章 Rong-tsang Tsai

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無我茶會表現的茶道藝術

The artistic manifestation of the Way of Tea as expressed by Sans Self Tea Gathering

蔡荣章 Rong-tsang Tsai

「無我茶會與泡茶法在茶道藝術的架構上有何不同？」學生問。

「無我茶會是〝茶會型式〞的一種，而我們常提的十大泡茶法是各種不同功能的〝泡茶方法〞。前者的茶會型式還有茶席式的茶會、宴會式的茶會、流觴式的茶會等，後者的泡茶方法就如小壺茶法、大桶茶法、含葉茶法等等。」

「就茶道藝術而言，泡茶方法是應用的方法，那茶會型式是什麼呢？」

「茶會型式與泡茶方法都是茶道藝術的應用媒介。茶會型式提供茶道藝術表現的一種方式，泡茶方式提供茶道藝術表現的一種手段。」

「〝茶會型式〞與茶席設置時所謂的〝品茗環境〞是一個概念嗎？」

「不是一個概念。我們說茶道藝術不能太依賴、太關注品茗環境，免得忘掉了自己在泡茶。但是茶會型式卻是直接影響茶道藝術本體，就有如茶具直接影響茶湯一般、就有如泡茶方法直接影響茶湯的被享用一般，茶會型式不能視為品茗環境，茶會型式與它要表現的茶道藝術是綁在一體的。」

「拋掉無我茶會在茶道藝術架構上的地位，無我茶會有何茶道藝術上的美感境界？」

「無我茶會在無人指揮的情況之下，大家將茶泡好，起身將茶依同一方向奉給左鄰或右鄰的茶友，然後大家喝茶，喝完茶又開始泡茶，泡完茶大家又一起起身奉茶。喝完最後一道茶，靜坐原位聽一段音樂，然後大家出去收回自己的杯子，收拾茶具，結束茶會。在大家席間不語、無人指揮的情況之下，大家依照事先約定的程序與方法進行著茶會的種種過程，這是茶道進行的一種美感。大家都不說話地專心泡茶、專心奉茶、專心喝茶，也是茶道的一種美感境界。」

「能不能從茶席設置到泡茶、奉茶、品茗，將整個茶會視為一件作品來看呢？」

「體會，或說是享用茶道藝術當是以茶會全場為標的，只怕大家太關注整場的演出效果而忽略了茶，事實上是極易導致這樣結果的，所以我們提出純茶道的理念，要大家把重心放在茶上，放在茶道藝術的核心上，只要這麼做了，自然就是茶道藝術，而不是品茗環境藝術、不是泡茶藝術、不是道德藝術。大家會說：我不是在泡茶嗎？沒錯，但這個前提必須充分把握住茶道的核心：茶，茶湯。」

(1595)

The true meaning of ‘setting aside personal preferences’-蔡荣章 Rong-tsang Tsai

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無好惡之心的真諦

The true meaning of ‘setting aside personal preferences’

蔡荣章 Rong-tsang Tsai

‘Setting aside personal preferences’ is important when it comes to appraising tealeaves – our preference for certain types of tea makes it hard for us to be objective and unbiased when we are assessing the quality of teas. The same can be said of Sans Self Tea Gathering. A participant may be served with four types of tea (if each person is served four cups) because there is no restriction on tealeaves. As such, we have to accept and appreciate the tea offered by others. Keep our mind and heart open, and ‘set aside personal preferences’.

Having said that, ‘setting aside personal preferences’ is different from ‘not being able to tell the good from the bad’. There are two sides to the idea – firstly, it refers to the absence of a very strong feeling towards what one likes and dislikes; secondly, it refers to the ability to rise above personal feelings when we look at, accept and even appreciate matters that are different from what we are accustomed to. In the world of tea, there are different varieties – green tea, pu’er, oolong, black tea, and a lot more. If you insist on drinking oolong and neglect green tea, you are depriving yourself of the beauty of green tea. Meanwhile, tealeaves come in different qualities, from unbelievably good to downright poor. Your may choose to take only tea of premium quality, but what if there is none? You will probably say, “Well, this is not my cup of tea.” Or think, “I would rather pass on it than corrupting my taste”. Some fellow tea drinkers declare, “I take only the first two brews (referring to small pot brewing)” just to tell the others that latter infusions are not good enough for them. This attitude has left much to be desired because it rules out possibilities. By putting themselves on a materialist high ground, they are imposing upon themselves a form of self-imprisonment – it is not uncommon to see some people bolstered by wealth, knowledge or moral authority staying in self-built prisons and act in stereotyped ways.

This will bring us to what Laozi said: Harmonize with all that is bright as daylight, and identify with all that is common as dust. By breaking down the barrier between the self and the world around – light and dust included – we will be able to feel genuinely free in this vast universe.

What we advocate is an open mind and an open heart. Appreciate different types of tea with objectivity. Accept tea of different grades. Take all infusions, first or latter, with pleasure. The study of tea may be about progress –better quality tealeaves, better brew and better tea-drinking environment. And yet, we should not rule out latter infusions of lesser quality tea (as allowed by circumstances) if these are made with one’s best effort. (1658)

無好惡之心的真諦-蔡荣章

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無好惡之心的真諦

The true meaning of ‘setting aside personal preferences’

蔡荣章 Rong-tsang Tsai

我們評鑒茶的時候會提到「無好惡之心」，因為對不同茶類的喜愛度有了差異，在評判茶葉品質高下時就不容易做到公平與客觀。我們在無我茶會時，也會討論到無好惡之心，因為參加茶會時的茶葉是自行攜帶，如果每人奉茶四杯，每人可能會喝到四杯不一樣的茶，這時要以超然的心情來接納、欣賞這四杯茶，培養自己「無好惡之心」。

「無好惡之心」與「好壞不分」、「善惡不分」是不一樣的。我們所說的無好惡之心包含兩個層面的意義，一個是對不同事物或個體不要有太強烈的喜歡與不喜歡之心，另一個層面是要以超然的心情來觀看、接納、甚至於欣賞這些不同意義、不同境界的事物。就以茶為例，茶有綠茶、普洱茶、烏龍茶、紅茶諸種類，如果你一直固執於喝烏龍茶而不喝綠茶，那綠茶之美就一直無法進入你的領域。再就品質高下而言，各種茶都有好壞之分，如果你僅固執於喝好茶，那遇到沒好茶時怎麼辦？你可以說「不喝」、「寧缺勿濫」。又常聽到有些茶友說：「我只喝前面二泡。」(當然是指小壺茶而言)，表示後面幾泡的品質已不足以令他欣賞。這樣的品茗態度、這樣的處世態度並不是我們贊同的，因為這只有將自己縮小在一個小區塊內，這小區塊是不是就叫做「養尊處優」呢？還不只此，那是一處讓遊客觀光的監獄。有些有錢人家、有學問人家、有道德的人家都是居住在這樣的別墅內的。

談到這裡，不禁讓人想起「和光同塵」的問題了，老子要我們與光綫、塵土為伍，要我們逍遥於大地宇宙之間。

我們主張：各種不同類別的茶都要客觀地欣賞、各種不同等級的茶葉都要接受、後面數泡的茶湯也要以愉悅的心情接納。我們精進於茶學，希望製造出好的茶葉、泡出好的茶湯、釀造出好的品茗環境，但不排斥在精心營造之下，無可避免之次級品、沖泡數道之後的老舊茶湯。（不在精心營造之下的劣质品可以不接受。）

(1781)

Feeling Free and Easy at the Tea Gathering-蔡荣章 Rong-tsang Tsai

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逍遙於茶會的廣場

Feeling Free and Easy at the Tea Gathering

蔡荣章 Rong-tsang Tsai

Sans Self Tea Gathering advocates simplicity. Participants bring along their favourite travel tea ware, sit on the floor in a loop formation, brew tea, offer tea to fellow participants on the left (or right) while reserving a cup for own consumption. Details are stated in the ‘Notification’ distributed before the event; these include the starting time, the number of cups and brews, ‘after- tea activities’ (e.g. music appreciation or a few minutes of meditation). After brewing, serving and taking tea, participants collect their cups, tidy up and the tea gathering comes to an end.

There is no restriction as to the choice of tea ware, brewing method and tealeaves. Brewing well is the only requirement; it is the means to express the Way of Tea as one sees it. As such, how could we feel free and easy at the tea gathering with such a format?

Here are some tips. Take the seat decided by random drawing without any attachment to outcomes. Brew well, and offer your tea to fellow participants on your left or right, be they someone you want to get acquainted with or not. You will feel relaxed when you offer tea if you know the format of the tea gathering by heart. Don’t be judgemental; a benevolent mind is preferred. Otherwise, you would wonder why you have to offer tea to people whom you don’t know or like.

Better still; imagine yourself taking a helicopter view of the Sans Self Tea Gathering in progress. You will see a large group of people brewing, serving and taking tea in an orderly manner without an event director. Participants on both ends may not even see each other; but this would not stop them from moving in collective rhythm. It is as natural as the way our universe works – just like putting on extra clothing in winter only to take it off when warmer climes return in spring.

In the myth of Peng (giant bird) and Kun (giant fish), Zhuangzi said we should open up our mind. Explore the world high up and deep down, the way Peng and Kun did. He also pointed out that ‘the perfect man cares for no self; the holy man cares for no merit; the sage cares for no name.’ This mindset will make us feel free and easy at the Sans Self Tea Gathering and beyond.

(1405)

逍遙於茶會的廣場-蔡荣章

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逍遙於茶會的廣場

Feeling Free and Easy at the Tea Gathering

蔡荣章 Rong-tsang Tsai

無我茶會是大家攜帶自己的簡便旅行用茶具，席地圍成圈圈泡茶，泡完茶，將茶端出去奉給規定的數位茶友，最後一杯留給自己。事先以一紙“公告事項”約定好茶會何時開始？泡幾道茶？每道茶泡出幾杯？泡完茶後進行怎樣的“品茗後活動”(如聽一段音樂或靜坐數分鐘)？如此泡茶、奉茶、喝茶後，收回自己的杯子，整理好自己的茶具，結束茶會。

茶會的形式就是如此簡單，帶什麼茶具、以什麼方式泡茶、泡什麼茶，都沒有約束，只要求把茶泡好，把自己所要表現的茶道境界妥善地傳遞出來。在這樣的架構之下，如何才能悠哉地遊走茶會之間，達到逍遙的境界呢。

在座位的選擇上，抽到什麼號碼就坐到那個位置上去，隨遇而安。泡好茶，將茶奉給規定的茶友，不管是不是您想要結交的對象。將茶泡好是絕對必要的，而且必須充分理解茶會進行的方式，如此就可以很放心地把茶奉出去。這期間還要有「奉茶」的胸襟，否則您會追問自己，我為什麼要奉茶給他喝？我又不認識他，甚至於還是我不喜歡的人呢。

您還得跳出會場，將自己提升到較高較遠的地方，反觀大夥兒在無人指揮的情況之下，秩序地進行著泡茶、奉茶與品飲的動作。甚至於會場東邊的茶友還看不到西邊的茶友，仍然在一定的規範之下進行著茶會的程序。於是，您體會到了宇宙運轉的規律，您放心地隨著冬天的到來增添衣服，隨著春天的到來脫掉厚厚的外套。

莊子要人們變成大鳥大魚，飛得高高的，潛得深深的，放寬心胸，看清楚宇宙性狀；還說“至人無己，神人無功，聖人無名”，有了這些認知與習慣之後，就可以逍遙於宇宙之間，逍遙於無我茶會的廣場了。

(1423)

San Self Tea Gathering requires full participation of all-蔡荣章-Rong-tsang Tsai

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無我茶會是大家一起參與的茶會

San Self Tea Gathering requires full participation of all

蔡荣章-Rong-tsang Tsai

There is a certain format to follow when we organize a San Self Tea Gathering. With simple tea ware for travelling, each participant is to be seated in a loop formation and serve tea in one direction for a pre-agreed number of brews, after which they will pack up. A key feature is participation of all – each participant will have to be fully involved throughout the tea gathering. This is why someone once concluded that a San Self Tea Gathering is an occasion when everyone brew, serve and enjoy tea.

When a fellow tea drinker wanted to organize a San Self Tea Gathering some time ago, he announced, “It is proposed that the occasion accommodates forty participants, among whom twenty will bring along their tea ware for brewing. The rest, who either have difficulty in bring their tea ware, or are not familiar with the procedure of a San Self Tea Gathering, will be treated as onlookers and served by their fellow participants.” We were dumbfounded upon hearing this, as it could not be further from the spirit of a San Self Tea Gathering. Firstly, such arrangement would have undermined the intention to do away with hierarchy – there are bound to be people who find it too troublesome to bring their own tea ware, and ‘privileged’ ones who think that they are to be served rather than to serve. As such, the Organizer need to remind participants individually to ensure there are enough participants bringing the required tea ware. The truth is if such activities are to adopt the name of San Self Tea Gathering, it is necessary for them to adopt the practice as well.

We may chance upon some friends while on the way to a San Self Tea Gathering. It is fine to ask the friends to come along. These non-brewing participants could draw lots for seating, and may be served tea by fellow participants. The only thing is the participants to their left (if this is the direction in which tea is served) would be served one cup less (since these are non-brewing participants). Meanwhile, for venues with a lot of people passing by, there may be ‘onlookers’ who are interested in the tea gathering. The Organizer may arrange for a presenter to explain the nature of the activity to these onlookers, and prepare some disposable cups for serving a couple of brews to them. Do note that this is different in implication from telling participants beforehand that some of them are exempted from bringing along their tea ware.

The organizers must be able to master the nature of the activities they are putting together; this cannot be truer than when we are organizing tea gatherings with clear ideology. A failure in presenting San Self Tea Gathering with integrity would make it very hard for newcomers to feel for it.

(1780)

無我茶會是大家一起參與的茶會-蔡荣章

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無我茶會是大家一起參與的茶會

San Self Tea Gathering requires full participation of all

蔡荣章 Rong-tsang Tsai

無我茶會是大家攜帶簡便的旅行用茶具，圍成圈圈泡茶，泡好茶後依同一方向奉茶；大家品飲完約定的泡數，收拾茶具，結束茶會。這其中有一項根本的原則就是「大家攜帶……」，意指「大家共同參與」。所以才有人歸結無我茶會為：人人泡茶、人人奉茶、人人喝茶的茶會。

有次一位茶友主辦無我茶會，對外宣佈：「擬接受四十人報名參加，但其中要有二十個人攜帶茶具泡茶，其餘的人，如果不便帶茶具，或是不懂得如何進行無我茶會，就當作圍觀者，一旁接受別人的奉茶」。當我們聽到這樣的說詞，感到非常驚訝，發現已偏離無我茶會的主軸遠矣。首先，無尊卑之分的觀念即遭受破壞，在這樣的說法之下，有些人會嫌攜帶茶具麻煩，有些人會覺得以自己的地位無須泡茶給別人喝。這時，主辦單位必須逐個叮嚀，才會有預期的人數攜帶茶具。既然以「無我茶會」為活動的名稱，就應該依照無我茶會的規矩進行。

路上碰見朋友，於是一同前往參加無我茶會，無我茶會允許他們一塊兒抽籤，一同接受奉茶，只是他們左邊(若約定向左奉茶)的幾個人少一杯茶喝而已(因為這幾位臨時加入的人沒能泡茶)。至於所謂「圍觀者」是指茶會在眾人出入頻繁的場所進行，難免有群眾駐足圍觀，這時無我茶會可以安排一位對外的解說員，告訴圍觀者這群泡茶的人正在進行一項怎樣的活動，並安排一二道茶，以一次性杯子奉茶給圍觀的人共飲。這與活動籌備之時就言明有些人可以不帶茶具泡茶是不同意義的。

每一項活動的舉辦都必須掌握它的特質，尤其具有強烈思想性的茶會形式。否則無法將其面貌完整呈現，也難於讓初次接觸者產生感動。

(1755)

Why is tea served in one direction at the Sans Self Tea Gathering? -蔡荣章-Rong-tsang Tsai

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无我茶会为何非要单边奉茶不可

Why is tea served in one direction at the Sans Self Tea Gathering?

蔡荣章-Rong-tsang Tsai

I am pretty clear of the reasons for most of the practices of Sans Self Tea Gathering. For instance, why a ‘loop’ seating arrangement is preferred; why seating is determined by random drawing; why participants are free to choose their brewing method, tea ware and tealeaves; why all participants have to observe the rule of silence; why there is no master of ceremonies; and why each participant takes tea brewed by the others as well as themselves. And yet, one thing puzzles me. Why do we serve tea in only one direction?

Participants of Sans Self Tea Gathering serve tea in one direction. For example, if a participant is to brew four cups of tea, three of these will be served to the three fellow participants on the left, and the last one reserved for own consumption. If it is agreed that tea is be served to the second, fourth and sixth fellow participants on the right, and the last one reserved for oneself, everyone will follow. Someone once said, “Is it not equally orderly if I serve one cup to the participant on my left, and two cups to the participants on my right, while reserving the last one for myself?” Another person suggested, “Why couldn’t I serve the first brew to the three participants on my immediate left, the second brew to the three participants on my immediate right, and the third brew to the fourth, fifth and sixth participants on my left? This way, I would be able to serve more people.” The fact is, serving tea in one direction would steer us away from any expectation of reciprocity – we serve tea to participants on our left, and are served by participants on our right. For the two suggestions mentioned above, the second idea is somewhat acceptable under this principle, but not the first one.

Principle aside, the emphasis on social interaction is too strong if we are to, as the second suggestion goes, serve tea to our left and right. Anyhow, the persons to be served may not be at their own places. Engrossing in social interaction distracts our attention from tea. At a Sans Self Tea Gathering, we are not encouraged to be too mindful of who the brewers are. When we are to serve certain participants in the designated direction, we will be able to do so for the sole purpose of serving. Meanwhile, taking four brews from the same people would enable us to feel the sincerity and efforts of the brewers. A wider coverage may increase the reach, but it will be hard to get to know the tea and the person in just one cup, as each cup of tea in each round comes from a different person. Furthermore, it is impossible to rinse the cup for different tea every time.

Even when everything goes like clockwork, there could still be such a scenario: a participant may want to offer one or two extra cups of tea to someone he wants to get acquainted or catch up with, having noticed that there is still some tea left. This is, however, too socially-inclined, and may cause misunderstanding among those you have served during the gathering – they may think that you serve them because you have to abide by the rules, but the people over there are the ones you really care!

What Sans Self Tea Gathering advocates is a peaceful, comfortable, and exquisite way of living. Simple, necessary rules are fine; an excessive emphasis on functionality and requirements may undermine its charm.

(1572)