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许玉莲论《无我茶会-茶道艺术家的茶会作品》蔡荣章著

许玉莲论《无我茶会-茶道艺术家的茶会作品》蔡荣章著/20131028

《無我茶會-茶道藝術家的茶會作品》是當代茶道研究工作方向的新一章，此書直接跳過一些仍然産生困擾的課題如：何謂茶道何謂茶藝？泡茶者的身份應命名爲事茶或司茶？已經掌握一定茶道學識、擁有實踐及專門從事茶道活動的工作者該被稱爲茶人好呢還是被稱爲大師好呢—-，作者率直的通過擁有完整系統的一個茶會作品，引領讀者一步一步走入其茶會作品的茶道藝術內涵，將泡茶者（亦即作者）因茶會作品的創作升華成爲茶道藝術家。

茶道藝術家一詞之用，是此書作者的先見與期許，它讓大衆更加清晰知道，茶、茶道、茶道藝術的本質在哪裏，讓茶道藝術家理解自己應具備怎樣的素養及該努力的方向。

我們認爲茶道藝術應有的元素有：一.學術做基礎，二.有情感和理念支撐它的內涵，三.有具體的形式將之呈獻，四.被社會大衆接受，並且喜歡、追隨著重複做。這樣它才會成爲一件藝術作品。

以下討論一.無我茶會的學術基礎：讀者可從《無我茶會-茶道藝術家的茶會作品》第二章至第十章了解它有相當精密的一套科學方法，將茶會之前、之後或進行時的「什麽、何時、何地、何人、爲何、如何」的實際操作技藝一覽無遺，甚至，到了一種即使無人教您您看文照做也做得到的細膩程度，它的內容包括「何時開始擦拭自己用過的杯子？不知道喝的是什麽茶，可以問嗎，可以贊美他嗎？茶沒泡好，可以做些補救措施嗎？泡茶座位上有一只小昆蟲在爬來怎辦？野外廁所的設置及衛生問題如何克服？」等仔仔細細的問題。人們得到答案後只需照做就能克服，茶會作品就會自動産生，參與茶會的人服從的是這件茶會作品的學術底蘊而不是因爲它是誰發明的。

二.無我茶會的內涵：在《無我茶會-茶道藝術家的茶會作品》第一章茶會架構裏說得非常清楚，作者通過這種形象化的程序來舉辦茶會，是爲了表述人們內心敏銳的感情與強烈的理念謂之七大精神：無尊卑之分、無報償之心、無好惡之心、求精進之心、遵守公共約定、培養默契，體現群體律動之美以及無流派與地域之分。

三.無我茶會呈現茶道內涵的具體形式：是在抛棄了多余的語言、色彩、器物、聲音、茶類、茶法、地域、民族等的藩籬，而只鎖定一個原則「泡茶、奉茶、喝茶」來完成。意思即當人們要反映心裏真實之精神比如「無尊卑之分」：入座要抽簽決定座位，不可選擇位置或選人來奉茶或選擇要喝什麽樣的茶。這份意念難以用說話表達，無我茶會就用一套精致的系統實施，並人人親自用自己的身體做出來，將之體現出來讓大家看得到這份茶道精神。《無我茶會-茶道藝術家的茶會作品》第一章茶會架構，開宗明義敘述了茶會進行時簡單又強烈的形式要求：1.圍成圈圈，人人泡茶，人人奉茶，人人喝茶2.抽簽決定座位3.依同一方向奉茶（向左或向右）4.自備茶具、茶葉與泡茶用水5.事先約定泡茶杯數、泡茶次數、奉茶方法，並排定會程6.席間不語。

四.無我茶會的被社會大衆接受，並且喜歡、追隨著重複做：讀者可從第十一章茶會推廣的方法及意義、第十二章茶會的簡史、第十三章對外解說稿的內容了解無我茶會于1990年創設至今，曾舉辦過國際性規格無我茶會經已14屆，參與的各地區負責人自動成爲領隊會議一員，自願承辦下一屆。自主性舉辦不同性質的無我茶會的地區包括台灣、香港、中國、日本、韓國、美國、法國、意大利、馬來西亞、新加坡、英國、汶萊等地。無我茶會貫徹在行政上的精神：沒有設立「管理總部」、不必申請或審核、抱持著同樣信念去做就好，此茶道思想影響著近代二十年各地泡茶者對茶道的诠釋。

《無我茶會-茶道藝術家的茶會作品》一書是以作者最初創辦無我茶會的操作手冊爲藍本，再加入作者經過二十三年實踐無我茶會的實實在在功力，以幹淨清晰筆觸書寫無我茶會核心價值的十六篇最新力作（文章題目如下：無我茶會爲何非要單邊奉茶不可、無我茶會是大家一起參與的茶會、逍遙于茶會的廣場、無好惡之心的真谛、無我茶會表現的茶道藝術、無我茶會錯誤最多的地方、無我茶會的「自由」與「法制」、無我茶會要義圖、無我茶會又爲茶道加了藩籬嗎、無我茶會有用嗎、2012春無我茶會英譯更名爲“Sans Self Tea Gathering”、無我茶會傳播—師生對話錄、無我茶會不只是一種茶會形式、有人說無我茶會很美、無我茶會的出生背景、從獨飲到無我茶會）。其觀念的爐火純青，看「無我茶會爲何非要單邊奉茶不可」一文：太過社交性也降低了對茶的專注，我們還提醒大家不必太關心喝到的是哪位茶友所衝泡的茶呢。其對茶道藝術的肯定，看「無我茶會表現的茶道藝術」一文：享用茶道藝術當是以茶會全場爲對象，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，只要這麽做了，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。

茶會作品作爲一種藝術表現，它必須能使不同地域、不同語言、不同社會背景、不同文化的人們互相理解，産生共同感受，互相接受，並且溶入當地風俗人情，成爲人人的生活態度，最好誰也不要擁有它，它會自己活出新生命。《無我茶會-茶道藝術家的茶會作品》一書以學術做奠基，以藝術爲中心，發出叫人臣服的光芒，我們可預見，此書將成爲茶道藝術研究的一部巨著。 (2286)

無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)-Chapter 13 A Brief History of Sans Self Tea Gathering-蔡荣章Rong-tsang Tsai

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《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN 978-957-9690-08-9,“无我茶会Sans Self Tea Gathering(Wu-Wo Tea Ceremony) 180” ,First edition: 1999.9, Second edition: 2010.9.《无我茶会180条》,1999.9第一版，2010.9第二版.台北陆羽茶艺股份有限公司.2012.05.20修订版.-English Translator : Katherine Yip,英语翻译：叶德明.

Chapter 13 A Brief History of Sans Self Tea Gathering

172. The Origin of Sans Self Tea Gathering

The prevailing ethos pertaining to tea in Taiwan in the 1990s gave birth to a unique form of tea gathering. The concept was initiated by Rong-tsang Tsai, then general manager of Taipei’s Lu Yu Tea Art Centre in 1989. The inaugural Sans Self Tea Gathering was held in 1990.

173. What led to the birth of Sans Self Tea Gathering?

There were both internal and external factors. The one mentioned above was an internal factor. Meanwhile, there were two external factors. Firstly, as was the tradition, a person would brew and serve tea to a few guests; or, a few brewers serving a larger number of guests. The problem was, this hardly reflected the spirit of the Way of Tea. There was the need to introduce a new format whereby everyone brews, serves and enjoys tea. Secondly, it was hard to effectively promote the Way of Tea because the number of participants was small. An aspiration to host a new kind of tea gathering for a larger group of people to share the Way of Tea became the catalyst behind Sans Self Tea Gathering.

174. The first-ever Sans Self Tea Gathering.

On May 26, 1990, Rong-tsang Tsai presented the draft of the ‘Sans Self Tea Gathering’ framework during the first ‘Teacher Training Course of the Way of Tea’ by Lu Yu Tea Art Centre; feedback and comments were collected from those present. At the end of the discussion, it was decided that a pilot Sans Self Tea Gathering for 12 participants would be held at the妙慧佛堂 near Lu Yu Tea Art Centre. This was the first -ever Sans Self Tea Gathering. A review was held immediately afterwards, and the decision for a second Sans Self Tea Gathering was made. The format of Sans Self Tea Gathering was subsequently confirmed after three experimental tea gatherings.

175. The first Sans Self Tea Gathering in public

It has been the practice to have a tea gathering after the certificate presentation ceremony of ‘Assessment Examination for Lu Yu Tea Brewers’. On June 20, 1990, a Sans Self Tea Gathering was held at the Guangfu Auditorium of the Zhongshan Hall in Taipei in tandem with the 13^th Certificate Presentation Ceremony. There were 70 participants, comprising both veteran and new tea brewers. The Tea Brewer Certificates were presented to the graduates by the veterans after the tea gathering. This was the first Sans Self Tea Gathering held in public.

176. The first International Sans Self Tea Gathering

Sans Self Tea Gathering was first introduced to members of the Japanese and Korean tea fraternities during one of the gatherings for the exchange of tea culture. They were bowled over by this unique form of tea gathering, and brought back writings and videos for sharing with fellow tea drinkers. On December 18, 1990, the first International Sans Self Tea Gathering took place at the Meditation Centre of 「十方禪寺」in Taipei. More than 70 fellow tea drinkers from China, Japan and Korea attended the tea gathering. In the earlier days, Sans Self Tea Gathering were mostly held at Buddhists temples or meditation centres because of the spacious environment.

177. Publications of Sans Self Tea Gathering

To promote Sans Self Tea Gathering, ‘Wu-Wo Tea Ceremony’ was launched in March 1991. Available in Chinese, Japanese, Korean and English, it is a concise guide to the format and spirit of Sans Self Tea Gathering.

At the beginning of 1997, a set of teaching materials about Sans Self Tea Gathering was compiled to facilitate class discussion. This was essentially a set of 180 related issues observed over the years. In early 1999, the ‘Chinese International Sans Self Tea Gathering Promotion Association’, in response to the need of the ‘Classes on the Way of Tea’, undertook to produce six textbooks for tea studies. ‘Wu-Wo Tea Ceremony, 180 Steps’ was selected as one of the six textbooks. It was published in September the same year, ahead of the others. This was a more comprehensive record of the ideologies and served as an ‘operational manual’ of Sans Self Tea Gathering.

In the winter of 2012, we updated ‘Wu-Wo Tea Ceremony 180’ and incorporated some conceptual interpretation. It was translated into English and renamed 《Sans Self Tea Gathering: Tea Gathering as an artistic manifestation of the Way of Tea》.

178. The First Sans Self Tea Gathering Stone Tablet at the Wuyi Mountain

At the second International Sans Self Tea Gathering held on October 17, 1991, a memorial stone tablet was erected in the courtyard of the Wuyi Mountain Villa located at the foothill of the Manting Peakt, a day before the morning event, thanks to the effort of everyone concerned, and in particular the assistance of deputy managing director Liu Caihua and director Lin Xing of the Wuyi Mountain Villa. On the front of the stone tablet was carved the subject of the event: ‘Sans Self Tea Gathering at Manting Peak’ and an inscription translated as follows: ‘On October 17, 1991, more than a hundred tea aficionados gathered together at the Manting Peak. Each person brought along his/her own tealeaves and tea ware. Seated in a circle, each participant brewed four cups of tea, and offered three of these to fellow drinkers on the left while reserving one for own consumption. This way, everyone brewed and served tea on equal standing’. On the back of the stone tablet was carved: ‘The Spirit of Sans Self Tea Gathering’ and an inscription translated as follows: ‘Seats are decided by random drawing, not seniority and status. Tea is served to the left and received from the right, without expectation of reciprocation. Tea, regardless of its quality, is received readily. Brew the best tea possible and aspire to keep improving. The event proceeds as agreed without the need of direction for the cultivation of understanding and cooperation as a team’.

Our gratitude also goes to renowned calligrapher Huang Meifeng for the calligraphy of the tablet inscription and famous stone carver He Shuangshui for carving it out.

179. From ‘Sans Self Tea Gathering Promotion Committee’ to ‘Chinese International Sans Self Tea Gathering Promotion Association’

During the fledgling period of its development, Sans Self Tea Gatherings were held at the Lu Yu Tea Art Centre; seminars and related activities were organized in the name of Sans Self Tea Gathering Promotion Committee. In August, 1994, the ‘Chinese International Sans Self Tea Gathering Promotion Association’ was established with the approval of the Taiwanese Government. It is an independent incorporated association with its registered address at the Lu Yu Tea Art Centre, where the office of the Association was located, thanks to the Lu Yu Tea Art Centre.

180. Milestones of Sans Self Tea Gathering （1989～2012）

1990.05.26　Discussion of the draft proposal of Sans Self Tea Gathering

1990.06.02　The 1^st pilot Sans Self Tea Gathering

1990.06.23　The 1^st Sans Self Tea Gathering in public was held in tandem with the 13^th Certificate Presentation Ceremony for Tea Brewers

1990.11.14　This unique idea was introduced to overseas tea drinkers during the ‘Purity’ Sans Self Tea Gathering held at a Buddhist Temple where 20 Chinese and Japanese tea drinkers gathered together

1990.12.18　The 1^st international Sans Self Tea Gathering was held in Taiwan. Participants included Chinese, Japanese and Korean tea drinkers.

1991.03.01　 ‘Wu-Wo Tea Ceremony’, a book dedicated to Sans Self Tea Gathering, was published in Chinese, Japanese, Korean and English.

1991.03.27　Sans Self Tea Gathering was incorporated into the curriculum of Lu Yu’s the Way of Tea classes from its 50^th Tea Brewing Seminar onwards.

1991.05.12 70 people participated in the ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering held at the National Chiang Kai Shek Cultural Centre, Taipei.

1991.08.04　100 fellow tea drinkers gathered by the Lily Pond at the Taipei Botanical Garden for the ‘Lily Appreciation’ Sans Self Tea Gathering.

1991.09.08　50 tea drinkers organized a ‘Back to the Basics’ Sans Self Tea Gathering at the浩然敬老院.

1991.10.17　About 100 Chinese, Japanese and Korean tea drinkers participated in the 2^nd International Sans Self Tea Gathering held at the Wuyi Mountain. A stone tablet was erected to commemorate the occasion.

1991.10.20　Members from the Taiwan delegation who had attended the 2^nd International Sans Self Tea Gathering hosted a Sans Self Tea Gathering briefing at the Hong Kong Museum of Tea Ware.

1992.05.05　A briefing on Sans Self Tea Gathering was held during the 3^rd Festival of Ceramics Art at Yixing.

1992.05.07　A briefing on Sans Self Tea Gathering was held at the Huxin Ting, Shanghai

1992.09.20　60 people from Taipei and Kaohsiung participated in the ‘Monastery’ Sans Self Tea Gathering held at the Main Shrine of Fo Guang Shan Monastery, Kaohsiung

1992.11.09 The 3^rd International Sans Self Tea Gathering took place in Japan, with one session each at Kinkaku-ji , Choan-ji and Amanohashidate. These gatherings were attended by 200 Chinese, Japanese and Korean tea drinkers.

1993.02.06　Rong-tsang Tsai suggested using rainbow as the source of inspiration for the design of the flag of Sans Self Tea Gathering during the ‘YuanXiao Lantern’ Sans Self Tea Gathering at the house of fellow tea drinker Liao Chunyu.

1993.10.13 The 4^th International Sans Self Tea Gathering was held at the Imperial Palace (Gyeongbokgung) of Korea, with 350 Chinese, Japanese and Korean tea drinkers attending the event.

1994.05.01　The Lu Yu Tea Art Centre set up the ‘Sans Self Centre’ dedicated to the training of Sans Self Tea Gathering.

1994.05.08　500 people attended the ‘Jiaxu Mother’s Day Familial Bonding’ Sans Self Tea Gathering at the Square of the National Chiang Kai-shek Memorial Hall.

1994.08.10　120 international students attending the annual general meeting of the International Association of Students in Economics and Business Management participated in a Sans Self Tea Gathering Demonstration and Practice session held at Lai Lai Sheraton (now Sheraton Grande Taipei Hotel), Taipei.

1995.05.31　The Way of Tea Society of the Christ’s College in Guandu, Taipei, hosted the inaugural Tea Studies Seminar. A Sans Self Tea Gathering was held in the evening in tandem with the certificate presentation ceremony.

1995.10.27　The 5^th International Sans Self Tea Gathering had two tea gatherings held at Wuyi Mountain’s scenic spots of Yun Wo and Peak Yunu respectively, each with about 200 participants.

1996.05.05 The year’s ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering was simultaneously held in 10 cities and towns in Taiwan, attended by more than 1,200 people.

1996.09.25　An evening Sans Self Tea Gathering attended by the Prison Warden and 50 inmates was held at the Taiwan Wuling Open Prison, Taitung. The gathering was themed ‘Celebrating the Moonlight of Wuling with Fragrant Tea’.

1997.01.12　A talk and demonstration on ‘The Organization and Spirit of Sans Self Tea Gathering’ was held at the Lecture Hall, Hong Kong Museum of Art during the Hong Kong Tea Art Competition. A 50-people Sans Self Tea Gathering was held after the session at the Tsim Sha Tsui Waterfront.

1997.01.14　30 Malaysians participated in a Sans Self Tea Gathering Workshop at the Chan She Shu Yuen (Chan Clan Temple Library) located in Jalan Petaling

1997.02　　A set of teaching materials about Sans Self Tea Gathering was compiled as ‘Wu-Wo Tea Ceremony, 180 Steps’ for class discussion.

1997.03.08　Taiwan’s United Daily News published a 2/3 page story on Sans Self Tea Gathering and Tea ware on-the-go. The title was: ‘Renaissance of Chinese Tea – a world with no seniority, reciprocation and preference – Sans Self Tea Gathering expresses the Beauty in Quietude’.

1997.11.22　The 6^th International Sans Self Tea Gathering was held at the National Chiang Kai Shek Cultural Centre, Taipei with a thousand people attending; following which a Sans Self Tea Gathering was held at the Koahsiung Chiang Kai Shek Cultural Centre on 26^th November with 500 participants.

1998.03.07　The tea fraternity in Singapore hosted a multi-racial Sans Self Tea Gathering with 100 participants.

1998.05.04　The University of Peking’s Society of Oriental Tea Culture Research organized a Sans Self Tea Gathering to celebrate the university’s centennial.

1999.10.16　The 7^th International Sans Self Tea Gathering, co-organized by the Zhejiang Tea Society and the Zhejiang Association of Science and technology, was held at Hangzhou, Xincheong and Tiantai respectively.

2001.05.06 A ‘Global Mother’s Day Familial Bonding’ Sans Self Tea Gathering took place in 11 cities around the world; these include 8 areas in Taiwan, and Hanzhou, Italy and Singapore, among others. More than 1,000 tea drinkers celebrated Mother’s Day by participating in the dedicated Sans Self Tea Gathering.

2001.10.07 The 8^th International Sans Self Tea Gathering took place in Japan with one session each in Aichi (October 7), Shizuoka (October 8) and Inasa (October 9) ; there was a total of 250 participants

2003.04 A Lu Yu Tea Art Centre was opened in Beijing. The teaching of Sans Self Tea Gathering has since been incorporated into its Tea Art Seminars.

2003.10.16 A ’Commemorative Lu Yu Sans Self Tea Gathering’ was organized at Tianmen of Hubei Province in tandem with the seminar on Cross-Strait Lu Yu Tea Culture and Development of the Tea Industry; in addition, a ‘Cross-Strait Tea Drinkers’ Golden Autumn Sans Self Tea Gathering’ was held at the Anhui Agricultural University on October 20.

20040.05 The annual ‘Mother’s Day Familial Bonding’ Sans Self Tea Gathering evolved to the ‘World Tea Offering Day’. Tea drinkers the world over are invited to offer tea to family, friends and strangers during the first weekend of May through the participation in Sans Self Tea Gathering.

2004.08.21 The 9^th International Sans Self Tea Gathering was held at the Marina City Park in Singapore with 500 participants.

2005.11.02 The 10^th International Sans Self Tea Gathering took place at the Wuyi Mountain of Fujian Province, with one session each at the Wuyishan National Tourism Resort (November 2) and Wuyishan Town Stadium (November 3); there was a total of 300 participants.

2007.09.28 Tenfu Tea College (now Zhangzhou College of Science and Technology) was set up in Pantuo of Zhangzhou, Fujian Provice. The one-semester Sans Self Tea Gathering course was incorporated into the curriculum of its Tea Culture studies.

2007.10.13 The 11^th International Sans Self Tea Gathering was organized in Korea, with one session each at the Wonkwang University, Iksan (October 13) and Changgyeongung Palace, Seoul (October 14); there was a total of 400 participants.

2009.10.18 The 12^th International Sans Self Tea Gathering took place in San Francisco with the attendance of more than 100 tea drinkers from China, Taiwan, Japan, Korea and the United States.

2011.05.28 The 13^th Sans Self Tea Gathering took place in Taiwan; a thousand-participant Sans Self Tea Gathering was organized at the National Chiang Kai Shek Cultural Centre, Taipei on the May 29. This was followed by the ‘Daybreak’ Sans Self Tea Gathering by the side of the Sun Moon Lake on the May 30 with 400 participants, and the ‘Dawn’ Sans Self Tea Gathering at the Amitabha Buddhist Temple, Alishan on May 31 with 300 participants.

2011.06.17 Documentation of information and reading materials related to Sans Self Tea Gathering began. Website: http://www.contemporaryteathinker.com

2012.05.27 美國拉斯維加斯茶文化學會在當地舉辦一場「沙漠甘泉無我茶會」。

2012.09.09 汶莱中华文艺联合会邀當地居民30人舉行無我茶會，馬來西亞紫藤文化企業集團茶藝學習中心主任許玉蓮前往指导。

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第十二章無我茶會的推廣-蔡荣章

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《無我茶會Sans Self Tea Gathering 180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN978-957-9690-08-9 “无我茶会Sans Self Tea Gathering180,” First edition: 1999.9, Second edition: 2010.9《无我茶会180条》1999.9第一版 2010.9第二版台北陆羽茶艺股份有限公司.2012.05.20修订版-English Translator : Katherine Yip英语翻译：叶德明

第十二章 無我茶會的推廣

156.「無我茶會」推廣工作如何進行

為推廣無我茶會，臺灣的「中華國際無我茶會推廣協會」在各地設置有「無我茶會指導老師」與「茶道老師」，從事定點與非定點式的教育與訓練。並鼓勵茶道老師進而設置定點的「茶道教室」，有計劃地開班授課，除了無我茶會的課程外，還可以延伸至其他茶學領域。

157.將無我茶會列入茶道教育課程

隨著無我茶會的普遍推展，無我茶會已逐漸被列入各茶道教育的課程之中，無我茶會的舉辦也自行在世界各地進行。這本《無我茶會Sans Self Tea Gathering—茶人的茶會作品》即為無我茶會的基本教材。

158.「無我茶會道場」的設置

我們希望「無我茶會道場」在各地方設置，作為茶友們定期舉辦無我茶會的場所，每週固定時間都有一場無我茶會，茶會前後是大家聯誼的時間。定期無我茶會之外的時間則作為無我茶會演練場所，並可從事其他茶學教育。

159.無我茶會茶具完整性的重要

無我茶會的茶具並沒有要求一定的款式，所以每人不難湊出一套可用的茶具，但在初學階段，一套完整好用的茶具是很重要的，一方面引起興趣，二方面在信心建立後比較願意花心思去購置必需的設備。

所以各訓練單位不妨預備一、二十套無我茶會的茶具供初學者練習時使用，但規定在一定階段後就必須自己購置。

160.無我茶會的機動性與擴充性

無我茶會鼓勵席地而坐，所以無需桌椅，茶具、坐墊、開水都是每人自備，不論室內外，不論國內外，到處可以舉辦，是機動性很強的一種茶會形式。

無我茶會無需指揮，所以隊形拉得多長多遠皆無所謂，甚至於中間被一棟建築或一座小山擋住也無妨，人數可以無限制地擴充。無我茶會還可以奉茶給圍觀的人，一百人泡茶、每人奉四杯茶給圍觀的人，就有四百個圍觀的人可以喝到茶；若每人奉八杯茶（分二次）給圍觀的人，就有八百個圍觀的人可以喝到茶。這個時段若設有解說員從旁解說，很容易地就可以讓那麼多圍觀的人瞭解何謂「無我茶會」、何謂「茶道」。所以說無我茶會是擴充性、傳播力很強的一種茶會形式。

161.如何使無我茶會的風格與特性凸顯出來

一開始推動時，就要將無我茶會的幾項特殊做法，如開始泡茶後不准說話，不設貴賓致詞等徹底表現出來，否則大家不容易體會到無我茶會的獨特風格。例如推廣初期，有個單位不敢徹底要求，怕茶友們認為太嚴肅，就允許大家聊天，並且一邊喝茶一邊吃零食，結果大家覺得與一般茶友的聚會沒有什麼兩樣，還是聊聊天、吃吃東西，只不過是圍成一圈席地而坐罷了，以後也就不了了之。

要有效地推動無我茶會，就要徹底瞭解無我茶會的諸多特殊做法與其意義，如此才有勇氣徹底執行，也才能夠說服參加者及配合各項活動的人們。例如聯合主辦的其中一個單位要求泡茶之前讓他們的主管說幾分鐘的話，您如何說服他那是不適當的。例如您邀請於品茗後從事音樂演奏的音樂家，認為五分鐘太短了，而且要求做番介紹，您如何將「為什麼如此安排」的道理完善地表達出來，這些都是推動無我茶會很重要的準備工作。

162.無我茶會為什麼不設貴賓席與長官致詞的時間

無我茶會不在圍成圈圈的座位上設置貴賓席供地方知名人士或長官就坐，也不在圈外或圈內設置這樣的席位。我們歡迎地方人士與長官與大家一起抽籤泡茶，而且這樣所顯現的效果絕不輸給「一旁就坐」。如果他們無法一起泡茶，但有心瞭解或鼓勵這樣的茶會，我們歡迎，但請他們與其他圍觀者一樣，站在圈外觀看或接受奉茶。

同樣道理，在茶會間安排長官致詞，不但與無我茶會的風格不一致，而且效果也沒有讓這位長官一起泡茶、奉茶的好。依過去的經驗，只要有耐心地將無我茶會的做法及其意義說明給這位長官瞭解，他都同意改致詞為參與泡茶。如果另外需要傳達一些訊息，可以在會後全體合影的時候撥出一點時間給他，或在茶會之後，另外為他安排一場「會後活動」。

163.無我茶會進行間為什麼不放音樂

無我茶會進行間，從報到到收拾茶具、結束茶會，是不播放音樂或有人從旁演奏音樂的，因為這樣做徒然減弱茶會的「茶味」，也無益於音樂欣賞。有人認為若播放音樂相襯，氣氛會更好，但事實上，是部分心情與部分注意力轉移到音樂上去而已，若是一首大家熟悉的樂曲，更是厲害；如果沒有了音樂，大家的精神全神貫注在茶上、泡茶上、人我關係上、茶會的精神上，無我茶會的風格會更加凸顯，人們被茶道感染的效果會更加強烈。

與音樂的搭配是放在喝完最後一道茶的「空白之美」上，這時大家放下一切，專心聆聽音樂，回憶茶味。如果尚需要增加音樂欣賞的時間，可在茶會結束後作為「會後活動」來安排。

164.「品茗後活動」演出人員最好也是參加無我茶會的人

無我茶會舉辦起來要很輕鬆、自然才好，儘量將行政工作化為無形。所以無所謂專任的工作人員，一切工作都由參加茶會的茶友來分擔（除了攝錄影等特殊的任務）。基於這項理念，品茗後活動的演出最好也是由參加茶會的茶友擔任。泡完茶，就在原地或移動到鄰座放樂器的地方，或高歌，或演奏一段樂曲。這樣的安排，其空白之美的效果最容易掌握，因為演出的人就是喝茶的人。

165.推廣性無我茶會的舉辦

如果只是一群朋友相聚，找個寧靜的地方舉辦茶會便罷，如果為讓更多的人知道，並進而能一起參與無我茶會，那就要找個有眾多人群的公共場所舉辦。推廣性無我茶會必須設有解說人員，否則圍觀的人看不懂這群人在做些什麼，若能同時奉茶給圍觀的人，更能將大家融成一體。

設有對外解說的無我茶會，最好能提供大家一分書面資料，上面有無我茶會簡介，並告訴大家什麼地方可以學習到這樣的茶道知識。若能在茶會之後舉辦一場練習性無我茶會則效果更佳，方法是公開徵求願意參與練習的人，有多少人參加，無我茶會的茶友就多少人當指導老師，一個搭配一個，將全套茶具借給新人使用。解說員一面解說，練習的人即一面操作，指導老師從旁協助。由於有茶具，而且剛才方看過、聽過一次，這樣學習的效果會很好。只不過事先要有所準備，如要求大家多帶一支熱水瓶（或現場可以補充熱水）、多帶一份杯子（或統一以紙杯代替）、茶葉多放一些入壺（繼續沖泡原來的茶葉即可，若茶葉多放一些，練習時還可以繼續使用）等。

166.無我茶會在其他場合的應用

無我茶會除了作為大家以茶會友的一種聚會方式外，尚可在下列場合中使用：

a.茶道教學中，作為「各種茶之認識」的教學方法。例如每四個人一組，每人帶老師事先約定的一種茶，奉茶時改為每組四人以無我茶會的方式輪流供茶。這樣每人就可以喝到、認識到四種茶。

b.茶道教學中，作為“泡茶練習”的方式之一。例如統一帶某種茶，或由老師統一提供茶葉，依無我茶會標準方式奉茶。這樣每人就可以喝到、體會到泡得好或壞的四杯茶（假設每人泡四杯）。

c.以無我茶會作為訂婚或結婚的方式。「茶具觀摩與聯誼」的時間改為訂婚或結婚的儀式，然後新人與茶友一起泡茶，新娘新郎奉茶給對方父母，其他的人依無我茶會事先的約定奉茶（新娘新郎的位子視為不泡茶者），「奉茶給圍觀來賓」時則是奉茶給其他參加典禮的親友。品茗後活動可以改為親友合唱團的禮贊，茶會結束後進行餐會（或逕行結束）。無我茶會的許多理念是可以應用到婚姻生活中的，以無我茶會作為婚姻的儀式有其積極意義。

d.以無我茶會作為紀念某人的方式。這時的「茶具觀摩與聯誼」時間可以改為「紀念事項的陳述」，接著第一道首杯全奉給所要追念的人，以後才奉給圈內的茶友或其他參加追念的人，品茗後活動可以改為追念性的吟詩或合唱。這種紀念方式讓大家與所追憶的人共飲一杯茶，此種「一飲同心」的體會將使紀念活動更為感人。

167.「無我茶會」的英、日、韓譯

在中、日、韓三種語文裡，「無我茶會」都可以通用，大家也都看得懂，在英文裡，最早譯為Anatman Tea Convention, 後改為音譯的Wu-Wo Tea Ceremony, 2012年春，我們決定將無我茶會的英譯定為“Sans Self Tea Gathering”。茶會的意義著重於對“無”的體悟，無我應被解釋為“懂得無的我”。sans 一詞取自於莎士比亞劇作《皆大歡喜》，原為法文，是“無”的意思，gathering取其聚會之意，這樣比較接近創建者對“無我茶會”的詮釋。

168.什麼是「無我茶會」的國際組織

無我茶會由茶友在各國與各地推展，並定期在某個國家或地區輪流舉辦大型的「國際無我茶會」，承接國或地區的無我茶會組織即為主辦單位。每屆國際無我茶會的領隊會議就是無我茶會的國際組織，討論有關推展事宜，並決定下屆承辦的單位。

169.無我茶會需要統一的會旗與會歌嗎

無我茶會在創辦時設有會旗與會歌，也有些國家與地區延用，但沒有將之設定為統一的會旗與會歌，因為那並不是很重要的。

170.「無我茶會」的字面意義是什麼

「無我茶會」是一種茶道思想、一種茶會形式的名稱，無我應被解釋為〝懂得無的我〞。「無」中才可以生「有」，心中充滿了財富、名譽、地位、美麗與忙碌，幸福無從產生。無我的無也不是白癡、不是死亡，而是有如光線的無，乃由七彩融合而成，紛雜的生命色彩藉「茶」將之純化為無。

171.一人到千萬人的無我茶會

無我茶會是從一人獨飲演化而來。一人中規中矩地泡茶，然後一人獨自品飲，由於沒有他人的干擾，最易體會茶味，最易瞭解泡茶過程、泡茶心情之影響茶味，最易讓自己安定下來，最易看清楚自己。所以我們鼓勵大家獨飲，甚至於認為獨飲是茶道之始。

當您能掌握自己一人獨飲的狀況後，再邀請您最親密的朋友一起「二人獨飲」，兩人靜靜泡茶，泡好茶，我給你一杯、你給我一杯。從靜靜地泡茶、奉茶、喝茶間，逐漸加深彼此的交流，由於降低了其他的干擾，彼此會看得更清楚、體會得更多，而且學會與別人一起安靜。熟悉了兩人的「無我」，開始邀集三五好友，將這種喝茶方式介紹給他們，與他們一起練習「空寂」之下的茶道，也學習多人之下的寧靜與自在，就這樣逐漸增加人數，直到千萬人。

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無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony-Chapter 11 Pre-event Preparation and Things that Matter to the Organizer -蔡荣章Rong-tsang Tsai

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《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

Chapter 11 Pre-event Preparation and Things that Matter to the Organizer –蔡荣章Rong-tsang Tsai

144. The opportune time for a Sans Self Tea Gathering

For Learning: As a channel for those who want to familiarize themselves with the Way of Tea.
For Personal Improvement: As an invaluable opportunity for the betterment of oneself.
For Highlighting Seasonal Changes: As a reminder of the changes in nature in tune with the seasonal cycle, e.g. when maple leaves turn red, when snow falls deep in the night, when plum blossoms are in full bloom….
For Celebration: As a form of celebration, be it wedding anniversary, special anniversaries, career promotion, windfall, and any other occasions that call for celebration.
For Commemoration: As an occasion dedicated to a special day; to bid farewell or to pay tribute to someone.
For Promotion: As a great platform to introduce the idea of Sans Self Tea Gathering and encourage more people to join.

145. How should we name a Sans Self Tea Gathering

With the exception of Sans Self Tea Gatherings organized for the sake of practice, each gathering could be given a name for easy reference and a clear focus on the theme. It should reflect the objective – for example, ‘New Leaves of Spring” Sans Self Tea Gathering held in a budding beech-maple forest as a reminder of the arrival of spring; ‘Breaking Dawn’ Sans Self Tea Gathering for sharing the experience of a moment at daybreak; or ‘Familial Bonding’ Sans Self Tea Gathering held on Mother’s Day to reiterate the strong tie between parents and children.

146. Reconnaissance

It is important for the Organizer to carry out a field visit before or after decision is made on the venue. This will shed light on the following:

a. How many people can the place accommodate? What kind of seating plan should be adopted? How flexible it is with regard to the number of seats?

b. Contingency plan for rainy day or bad weather

c. Routes, aisles and registration counter on site

d. Position of the audio console and amplifiers and sound effect, if required

e. Arrangement for the arrival of participants and parking

f. Facilities including lavatories

g. Movement and traffic of non-participants and possible crowd interruption

h. Control of lighting for evening event

i. Location for post-event group photo session

j. What kind of ‘Post-event Activities’ can be lined up?

k. How large should the signage be? Is it necessary to prepare some directional signs for the venue?

147. Which tasks are to be handled by specific personnel during the preparation and when the tea gathering is in progress?

The ‘Task List’ featured in the ‘Notification’ ensures that the persons involved are aware of their respective tasks and their contribution to successful event organization acknowledged. This ‘simplified’ way of announcement does away with separate notification and printing materials.

The ‘Task List’ details the tasks before and during a Sans Self Tea Gathering, and those responsible for these tasks. The list would include: The Organizer, the Convener, Venue Committee (which handles seat arrangement, seat number plates, seating plans, directional signs and audio setup, etc); General Affairs Committee (which is responsible for signing-in, time-synchronizing, drawing of lots, distributing tea cups for onlooking guests and stamping of passbook, etc); Networking Committee (which helps participants get to know each other and welcomes members of the media); Social Committee (which takes care accommodation, dining, transportation and health concerns of participants, especially overseas participants, as well as taking charge of on-site order and security); Record Committee (which is in charge of video filming, photography and recording of the Tea Gathering); Post-tea Activities Committee (which organizes post-tea activities);and Post-event Activities Committee (which is responsible for the arrangement of post-event photo session and post-event activities).

148. Who are the members of the Organizing Committees?

It would be ideal to have participants helping out. This way, they can move on to brew tea with the others when their tasks are completed. However, large-scale Sans Self Tea Gatherings would require video recording crew and photographers. It may also call for a dedicated service desk to attend to urgent matters throughout the event, or security personnel keeping order at the venue. In these cases, it is necessary to hire professional assistance.

149. How to inform participants of the procedure of the tea gathering (preparation of the ‘Notification’)

Prior to a Sans Self Tea Gathering, each participant will receive a ’Notification’. Besides the ‘Task List’, the ’Notification’ also specifies the following: name (theme) of the tea gathering, date and time, venue, number of participants, matters pertaining to brewing (including number of cups to be served, number of teas to be brewed and rounds of brewing), serving method (including the parties to be served, and whether onlookers are to be served), seating arrangement, post-event activities, procedure of the tea gathering and the contingency plans for rain and wet weather.

The procedure should specify both the ‘time’ and ‘procedure’, including the starting time of venue set up, participants signing-in, tea ware appreciation and networking session, brewing, post-tea activities, packing up, group photo session, post-event activities as well as the end of the post-event activities.

Inclusion of the name of companies, organizations or political parties; occasion; trade name of teas and the tea production areas in the name of Sans Self Tea Gatherings is considered inappropriate. The same goes with tea gatherings dedicated to a particular type of tea. The exception would be tea gatherings held in memory of or as a tribute to a person. This is to ensure that the tea gatherings would not be abused and turned into advertising time.

In principle, there should not be any restrictions with regard to the choice of tealeaves, unless for special reasons, such as for commemorative tea gatherings. In such cases, non-commercialized names such as ‘non-fermented teas’ or ‘post-fermented teas’ could be included in the name of the gathering.

As for ‘other agreed-upon matters’, there should not be any restrictions on the tea ware and brewing method, as well as particular style of clothing.

Sans Self Tea Gathering: Notification No:

Name of the Tea Gathering
Date and Time
Venue
Venue (for rainy weather)
No. of participants		No. of types of tea
Number of cups		No. of brews for each tea
Serving method
Other agreed-upon matters
Post-tea activities		Post-event activities
Procedure		Task list
：	Venue set-up begins	The Organizer
：	Participants registration and seating allocation begins	The Convener
Followed by	‘Tea ware and networking’ session begins	Venue Committee
：	Brewing begins	Signing-in Committee
After the last brew has been taken	’Post-tea’ activities begin	Lot Drawing Committee
Followed by	Packing up	Networking Committee
Followed by	Group photo session	Social Committee
：	’Post-event’ activities begin	Record Committee
：	’Post-event’ activities end	Post-tea Activities Committee
		Post-event Activities Committee
‘Pre-event briefing and tea-brewing practice’ Date, time, venue and instructor



Person in Charge	Telephone No.	E-mail

（Contact information of The Organizer）

150. How could we explain to participants the spirit and procedure of the tea gathering (Organizing the ‘Pre-event Briefing’)

Enabling participants to fully understand the spirit and procedure is a prerequisite to a successful Sans Self Tea Gathering. Information about Sans Self Tea Gathering may have been imparted during tea culture classes; however, it is absolutely necessary to host a ‘Pre-event Briefing’ for first-time participants. While the participating groups may brief their members, dedicated briefings could also be put together by the Organizer. Such ‘Pre-event Briefings’ should be clearly stated in the ‘Notification’, along with details of the date, time, venue and instructor.

It will be best if demonstration and practice could be arranged besides verbal presentation during the Pre-event Briefing. Tea ware could be brought along by the participants attending the training, or provided by the party responsible for the training. However, participants must bring along their own tea ware when they attend the Sans Self Tea Gathering, after which they can use the tea ware in their daily lives.

151. How to make sure preparation is in place before the tea gathering? (The use of ‘Task Checklist’)

Prepare a checklist with details of each task for pre-event preparation to avoid oversight.

Sans Self Tea Gathering: Task Checklist

NO.	Description	Remarks	Checked
1	Venue Planning
2	Notification (including details of each task)
3	Pre-event Briefing
4	Audio Equipment
5	Signage (name of the tea gathering, directional signs, etc)
6	Number of Participants and Seat Control (projection of absentees)
7	Seating and Serving non-brewing participants
8	Seat Number Plates
9	Venue Boundary Markers
10	Seating Plan
11	Sign-in Book at the Registration Counter
12	Paper Strips for seat numbers and signing
13	Time Synchronizing Tools
14	Identification Tags
15	Venue Coordination
16	Guest Reception and Social Networking
17	Post-tea Activities
18	Post-event Activities
19	Post-event Venue Clear-up
20	Announcement and Briefing at the Group Photo Session
21	Contingency Measures for rainy weather
22	Cup Position Indication Plan for a commemorative Sans Self Tea Gathering
23	Cups for the Onlookers
24	Distribution of Promotional Leaflets
25	Coordination with the Presenter
26	Keeping Order at the Venue
27
28
29
30
31
32
33

152. Record of the Tea Gathering

Compile a record of the Sans Self Tea Gathering for each ‘Organizer’. Each record should include basic information about the tea gathering, registry, key photos or video recording.

Revise, amend and make addition to the original ‘Notification’ to come up with the basic information about the tea gathering. Affix the signed strips of paper in a book according to the order of the numbers to produce a registry.

153. How to control the number of participants

The Organizer should have kept a detail record of each participant’s name, organization and contact telephone number, regardless of the fact the person registers on his own, or as part of a group. A rough estimate on the number of participants does not suffice. Furthermore, information of participants will have to be verified one by one when the date of the tea gathering draws near. Identification tags, if used, can be issued to the individuals once the personal information is confirmed to alleviate the workload at the registration counter on the day of the tea gathering.

If participants have to pay to attend the tea gathering, try to collect the fees prior to the tea gathering when they sign up, and issue identification tags accordingly when payment is made. The Organizer must think of a way to make it convenient for participants to make payment beforehand; payment on the spot is not only likely to cause delay but also makes it hard for the Organizer to control the number of participants.

154. How much time should be allocated to each step of the procedure?

Time allocated for signing in depends on the number of participants and tasks involved. A large gathering would require more time (in this case, the Organizer may consider setting up a few lot drawing stations). A paid event with an extensive task list and accommodates on-the-spot registration (whereby participants did not sign up before the day) will naturally call for longer time; all the more if cups for onlookers are to be distributed to the participants when they sign in. As such, time allocated for signing-in needs to be adjusted accordingly. Nevertheless, try to finish it within half an hour even if it is a tea gathering with a thousand participants – otherwise, the entire tea gathering may seem to drag on too long.

For the duration for the ‘Tea ware Appreciation and Networking’ session, the Organizer may want to consider the number of participants and if they know each other well. If the group is small, and degree of familiarity high, it does not require a long time – 20 minutes or less for not more than 50 people is about right. If participants are not familiar with each other, and come from different countries or regions, the duration may be extended to 30 minutes. However, if there are hundreds of participants from overseas, it is not practical to calculate the allocated time on this basis as appreciating tea ware alone may take up a lot of time. Try to limit the duration to 50 minutes to avoid having the tea gathering last for too long. For a tea gathering with 20 to 30 friends who get together often, a 10-minute session is good enough; ‘sitting quietly’ for a few minutes could be an alternative.

For a tea gathering serving three rounds of tea, 20 minutes would be enough for brewing and serving. This could be extended to 30 minutes if the gathering serves four rounds of tea, two each to onlooking guests and fellow participants. The environment rather than the ‘number of people’ is a major factor in this case. For example, it will require a longer duration if the tea gathering takes place at a scenic spot with more space in between seats; by the same token, the duration could be shortened if the tea gathering is held indoors in a small, enclosed venue.

Five minutes could be the norm for the duration of ‘Post-tea activities’ regardless of the number of participants – a duration any longer than this may undermine the impact of the ‘beauty of the void’ after tea is served and taken.

For a tea gathering with no more than 50 participants, allocate five minutes for packing up. Make it ten minutes if there are more than a hundred participants.

All in all, a Sans Self Tea Gathering should be over in an hour regardless of the number of participants. We do not encourage one that drags on – for an exceptionally large-scale event, it should not exceed two hours.

155. How to identify participants of a Sans Self Tea Gathering?

Identification is not a cause for concern among a small group of friends meeting up for a Sans Self Tea Gathering. However, it becomes a reason to worry if the tea gathering is meant for a large crowd, or participants unfamiliar with each other. Use identification tags which have the added benefits of breaking the ice among strangers.

(1946)

無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)-Chapter10Problem Solving-蔡荣章Rong-tsang Tsai

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《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

Chapter 10 Problem Solving for Sans Self Tea Gathering(Wu-Wo Tea Ceremony)

128 How do we remedy the situation if an error occurs when tea is served?

Each participant is expected to know all the rules of a Sans Self Tea Gathering by heart. But errors do occur. Rectify the situation where possible if this does not disrupt the progress of the tea gathering. Leave it the way it is if you are not sure how to set it right, or if doing so will undermine the event flow. For example, your fellow participant has misplaced the cup served to you. All you need to do is to gesture him to move the cup back to the right position. This is considered a correctable error. However, if the person has mixed up the person to be served, which is hard to set right without disturbing the progress, then just let it be and consider this an uncorrectable error.

129. What if you are served one cup less?

You may start drinking when you have returned to your place after serving the others, and when your fellow participants have finished serving tea to you. However, if you have waited for an extended period, and there is yet one cup to be filled, then you may want to start drinking to avoid lagging behind. Sometimes, the other party may have taken too much time serving, or he may have simply made a mistake. It is more important to keep pace with the progress.

130. What if I can’t finish pouring the tea I have brewed and there is some left behind?

The amount of water for each brew is determined by the number and size of the cups you have brought along (as well as the ones provided by the organizer for serving onlookers). Calculation has to be done beforehand to ensure there is no surplus or shortage of tea. If the amount of water falls short, or the teapot is too small, then pour a little less tea into each cup. Conversely, if there is too much tea and can’t be finished in one round, then keep it till the next. If there is still some left behind at the end of the last round, just take it yourself.

Some people prefer to bring this surplus infusion home in the thermal flask; the problem is, it is hard to eliminate the smell of tea afterwards. Some people may keep this surplus infusion in the upturned cap of the thermal flask, and pour it away when the tea gathering ends; others may even pour the infusion away there and then if the gathering is held in the countryside. None of these ways are advisable; the fact that you have made an effort to brew well makes the infusion ‘precious’. Discarding it would go against the intention to serve the best brew possible. Just bear in mind that controlling the amount of tea infusion and brew well is very important; should there be any infusion left behind, the best way is to take it yourself.

131. If the tea infusion is too difficult to stomach, what should I do?

When the tea is described as ‘difficult to stomach’, it probably means that the tea is too strong for the palate. If this is the case, and the infusion is bearably strong, just drink it. You may also dilute it with some water if you worry that you body may not be able to take it because of the concentrated strength. If the cup is filled to the brim, you may pour half of the infusion into a cup you have finished drinking from and add water to the infusion.

Such a cup of tea reminds us that we should make it a point to brew well and spare the others of the frustration. In any case, if you have made an effort to bring along the tea, tea ware and hot water for brewing and serving, but come up with a brew that is ‘too difficult to stomach’, it will be a disgrace to not only you but also the tea.

132. If I attend the tea gathering but am not able to take tea on the day, what should I do?

This is rare and very unlikely. Having said that, there may be people who ‘are not tea drinkers but enjoy such an activity’; or, someone may not want to take tea at this juncture out of health considerations. If this is the case, fill each cup with hot water after taking the first brew. This sends the signal to fellow participants that you would not be taking any more tea. If you are not able to take even the first brew, just leave the cups of tea as they are at the original spots. When it time to wipe the cups after the last brew, pour the tea infusion in each cup into the upturned cap of the thermal flask and discard it when the tea gathering is over.

Sans Self Tea Gathering is an activity of tea aficionados that promotes the Way of Tea. A ‘love of tea’ is essential in nurturing an enjoyment of this ‘activity’. If one enjoys the ‘activity’ but lacks a ‘love of tea’, he will be taking away the aura of ‘nothingness’ that makes a Sans Self Tea Gathering so special.

133. What should I do if the previous cup served has not been taken when I am about to serve the second brew?

When you serve with the ‘pitcher’ (or ‘spouted tea bowl’ for powdered tea) after finishing brewing for a second round, you discover that the first cup you served has not been taken. What should you do? At this juncture, observe and decide if the person has yet to do so, or he does not want to take it anymore. If he is about to finish the cup when you show up, you may wait for a little while. If he does not want to drink, then there is no need to offer tea to him. Consider health condition rather than the quality of the brew as the primary reason for his declining the offer.

The situation would have been handled differently if we are serving tea at home. Teachers of the Way of Tea would advise us to ask, “Would you like a cup of freshly-brewed tea?” If your guest agrees to this, pour away the tea which has become cold into the crucible, and refill the cup with some fresh brew. As the spirit and act of ‘frugality’ is embraced by the Sans Self Tea Gatherings, such follow-up offers are not promoted.

134. What if there is still tea infusion in the cup when I come to collect it?

A Sans Self Tea Gathering could be organized in honour of a dedicated person or occasion known as ‘an identified target’, to whom or to which the first cup of the first brew would be offered. One can drink the tea after collecting the cup if the infusion remains not taken at the end of the gathering. For Sans Self Tea Gatherings in general, however, any infusion not taken is considered the responsibility of the person to whom the tea is offered, in the sense that he is the one to clear the teacup of any content even if the tea infusion, for some reasons (such as the brew is too difficult to stomach, too much to finish or being left there out of oversight), remains in the cup when it is time for cup collection. What if the other party has overlooked this rule of a Sans Self Tea Gathering when you turn up to collect the cup? Just take your cup back and pour the infusion into the upturned cap of the thermal flask, and discard it after you have packed the tea ware (you may also pour it away at a suitable spot if the tea gathering is held in the countryside). It pays to find out if it has something to do with poor brewing or other reasons.

135. Is there anything I can do if the tea is not brewed to perfection?

Brewing a good pot of tea is a must for anyone serious about tea. Do the necessary if you notice that the tea infusion is either too strong or too weak before you serve – if the infusion is too weak, you may pour it back into the pot and steep a little longer; if the infusion is too strong, you may add some hot water to the infusion. If the infusion is far too strong and you want to dilute it but the tea pitcher is already full, you may pour a cup first and keep it for yourself. Take others’ tea first, pour half of the strong infusion into one of the emptied cups and add water to dilute.

If you are not sure whether the infusion is too weak or too strong when you pour the tea, you may pour some into your own cup first and try it to make sure it is of the desired strength.

136. If I don’t have enough water for brewing, or there is clearly too little tea infusion, what should I do?

Both scenarios may be attributed to inadequate preparation, or an unexpected increase of cups to be offered to onlookers. When you notice that there is not enough water for brewing during the last round, and there is no supply of hot water on site, you may gently ask the neighbours on your left and right if they have some to spare. If you have finished brewing and discover that there is a lot less infusion than you intend to serve, and the shortage could not be made up by simply having less infusion for each cup, you may need to brew one more time; the amount water would have to be adjusted according to what is needed. In this case, the two rounds of brewing would combine to make one brew.

137. May I offer a cup to my neighbour in the opposite direction?

In the event that there is still some infusion left in the pitcher after serving, you want to know if you could pour some tea into an emptied cup of your neighbour whom you want to get acquainted with but in the opposite direction (for instance, the neighbour to your right, if it is agreed to serve fellow participants to your left). By the same token, you want to know whether you could offer a cup to a senior some distance away whom you want to introduce yourself to. The answer is ‘no’, given the fact that each activity has its own rules and restrictions instrumental to its success.

138. Concerns about hygiene for teacups

Each participant of Sans Self Tea Gathering brings along his own tealeaves and tea ware. At the gathering, everyone brews, and takes tea brewed and offered in teacups by fellow participants. This has prompted some doubt about hygiene. Some people have come up with ideas about alternative arrangement. They suggest that one’s teacups be placed at one’s own ‘tea serving area’, and fellow participants pour tea into the teacups using tea pitchers (or spouted tea bowls). While this may allay worries about ‘the cleanliness of others’ teacups’; it will nonetheless create unnecessary distance among participants which should not be the case. Come to think about it, human interaction is not as clinically hygienic as we imagine it to be – we shake hands with each other and we hug each other ever so often. What Sans Self Tea Gathering advocates is a natural and truthful flow of feeling among individuals; and hence the particular way of tea serving. Having said that, we should make sure the cups, tea ware, our hands and body are clean before attending the tea gathering. Equally important are quality tealeaves and clean water for brewing. At the tea gathering, we use the best of our knowledge and skill in brewing a good pot. Not to be forgotten is a pleasant disposition and positive mindset to make you a great person to be with.

139. Could we find out the name of the tea we are served? And utter some words of praise if appropriate?

Sans Self Tea Gathering is to proceed in silence and no one should speak. As such, you should not try to find out what kind of tealeaves it is when you are enjoying the tea. But it would be hard to have the question hovering in your mind throughout the event, wouldn’t it? This is why you should focus on the brew without bothering about its name. Likewise, when we offer tea to, say, the first, third and fifth fellow participants to our left, we do not need to know their names. We do not need to know the name of the mountain to appreciate its grandeur, nor the name of the cloud to appreciate its ethereal beauty. But if you just happen to know that the cup of tea was brewed by a certain participant, it is acceptable for you approach him after the tea gathering and find out more about his brew. Furthermore, if the brew is a very good one, it is perfectly fine to let the person know by way of praising. Tea drinking will become a chore if you keep bothering yourself about the name of the brew and its respective brewer, or reminding yourself how poor the brew is.

140. After offering the last brew, would it be possible for me to approach the tea guru I revere for his brew?

There were past incidents where participants went up to meet a certain tea guru after offering the last brew. It might have started with just one participant, but before long, others followed suit until the crowd disrupted the procedure of the rest of the tea gathering. This was brought up during the post-event review, and it was felt that such disruption should be stopped. It is understood that the opportunities to get up close and personal with famed tea gurus may be difficult to come by; but this is best done during the ‘tea ware appreciation and networking’ session, or the ‘post-event activities’. One should bear in mind that in this case, reverence shown to some could be the cause of suffering, inconvenience and unpleasant experience of the others. This is certainly what tea aficionados would not want to happen.

141. Is it fine to exchange tea ware with fellow participants at the end of the tea gathering?

At the end of the Sans Self Tea Gatherings held over the past few years, some participants were seen exchanging tea ware as mementoes. At the beginning of the post-event review session, some people thought this was quite meaningful, especially for tea gatherings with international participants. As the discussion progressed, there were more and more opposing voices — they worried that if this becomes a trend, participants would have to make great mental effort in choosing the tea ware in case they need to exchange it with fellow participants. While tea ware which has long been in one’s possession may not be highly-priced physically, it could have great emotional value, and the possibility of parting with it during a tea gathering could put one in distress. With this in mind, it is agreed that there should not be any exchange of tea ware during a Sans Self Tea Gathering.

142. Is it permissible to ask a few friends to stay back for more brews when the tea gathering is over?

Seating arrangement of a Sans Self Tea Gathering is decided by random drawing. As a result, friends and old acquaintances may not be sitting next to each other. Some of them tend to stay back after the tea gathering and continue to make more tea together. This may create the impression that they only enjoy each other’s company and were forced to offer tea to other participants just now.

It is natural that people sit with their friends if not for seating arrangement by random drawing; for international events, people from the same country or region will certainly frock together. And yet, this would not have any contribution to the spirit of a Sans Self Tea Gathering. The tea gathering may be a picture of harmony free from national divides, ideological differences and personal relationship; but the small circles emerged after the event would surely defeat the purpose of a tea gathering that is supposed to be ‘san self’. Considering this, the organizer would not approve of any self-formed groups staying behind for more brews.

143. Is beverage other than tea allowed during Sans Self Tea Gatherings?

A ‘Sans Self Tea Gathering’ is the expression of the unique characteristics of ‘tea’ in the form of a tea gathering. It is certainly not an occasion that picks ‘tea’ as the beverage of choice. To fully appreciate the spirit of a ‘Sans Self Tea Gathering’, the ‘love of tea’ is imperative. It will be superficial and manipulative if one adopts its format and rules without the tea.

As such, non-tea beverage is not advisable. However, there is no restriction as to the type of tea used, and whether it is flavoured or floral-scented.

(2118)

茶喜欢自己的老窝-20130904周三小方块-蔡荣章

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茶喜欢自己的老窝

蔡荣章

20130904周三小方块WEDNESDAY TEA CORNER

「有人说普洱茶的入仓，其仓储的地方很重要？」

「没错，普洱茶的入仓是将“原料茶”先行筛分、拼配、或紧压成块状后上架陈化，藉助温湿度的控制与时间的长短，使茶叶逐渐转化，苦涩味降低，滋味变得醇和厚实，汤色渐次红变，这时间不是三五个月，而是三五年，十年二十年，不但需要人的技术与经验，仓储空间是否够老影响很大。」

「为什么新的仓储空间不好呢？」

「这是环境养茶与茶养环境的问题，新的仓储空间还属茶养环境的阶段，我们需要的温湿度还没能在新的仓储空间得到调剂，我们需要的微生物群还未在新的仓储空间形成，新的仓储空间也还有一些不利茶的杂气与物质。我们住在老家不也是比较舒服吗？」

「仓储空间除新旧之外，还要考虑什么条件？」

「还要考虑所处的纬度与气候、结构型式、结构体的保温保湿性，避免阳光直射、避免杂味，而且易于调节气流。一切要依想将茶精炼成什么风格而定。」

「用来泡茶的壶是不是也是老的好？」

「跟仓储空间同样道理，当茶养好了壶，壶就会回过头来养茶，但不是指壶内滿是茶垢的那种环境，我们说老家住得比较舒服也不是指脏乱的家。而且风味相去太大的茶也不宜使用同一把壶（住不同个性人的老家也不会舒服），您说我有清洗后壶壁完全不会附着茶汁与茶气的壶，（如奈米级的材质或釉面），那又属于天天换新家的意思了。」

「我们用来存放茶叶的罐子，是不是也是放惯了同类型的茶才更好？」

「是的，这与仓储空间的道理一样。而且特别重要的是您要不要让茶转化，若只求保持原状或仅是放着让它老化，选只罐身无透气性盖子能密封的罐子。若欲求其转化，则要选择适当透气性的罐子且放于湿度较高的地方。如果转化到一定程度后不让它继续转化，还要从透气性的罐子移放到无透气性的罐子。上述这个转化偏重于普洱茶类的入仓效应，其他茶类是陈化成老茶，以无透气性的罐子为宜。」

(1745)

不再迷思紫砂壶的运用与保养-20130826周一喝茶慢-许玉莲

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不再迷思紫砂壶的运用与保养

许玉莲

20130826周一喝茶慢MONDAY SLOW TEA

（一）泡茶的壶最美

喜欢那些紫砂一厂壶，双手握着把玩特别舒服，触觉肌理有柔软感，不是硬梆梆的。十多年前我们收了一支提壁壶，用来冲泡普洱，普洱是自己调配的，以渥堆普洱饼茶做基料，加少许下关青沱茶，投茶进壶倒热水，马上感觉到壶体袅袅冒热气，一下一下仿如做吐纳练功，看着它我们自然而然安静地等待茶浸泡。

伴着我们一起泡茶喝茶约半年后，最初未用时貌似粗糙石头的提壁壶，已悄然变得像块玉那么温润的样子了，它壶体的颗粒因有亮泽而均匀凸现，水色流丽，褐泥中常夹杂着飘忽不定的一抹银紫色，轻轻地触动了我们心灵特别柔软的那一瓣，叫做美。

（二）和壶做朋友

我们一直使用一支一厂的掇球壶冲泡熟火乌龙茶，是红泥壶，但隐隐然乏黄色，泡茶久了，色泽变为更深沉的红，润亮。它烧结程度很高，传热也快，我们喜欢它泡出的茶汤风格：香味清醇高扬。

我们一直说：不要为养壶而买壶、为养壶而泡茶。一支壶只收藏着放在那边，没有人给它茶喝，没有人抚摸它、珍惜它，它永远就是一个物件而已。即使有用到它来泡茶，但中心点没有放在喝茶，那支茶壶也是不会有生命力和吸引力的。

茶壶是为喝茶而生的，把茶壶带回家后，我们要关心一下各茶壶的材质、烧造工艺、造型等身世来历，花些时间和它们做朋友，我们就会发现每一个壶都有适合它性质的茶。

（三）新紫砂壶使用方法

一．用清水将壶身内外冲洗干净，以一块干净软布协助清理。洗涤好了即可开始泡茶用。

二．有些壶需要浸洗的话，将热开水倒入一容器，放一点茶叶入水，把壶和壶盖分开泡进水里，几个小时后把壶取出，用清水沖洗干净。如壶内有些细沙，彻底洗刷干净即可泡茶。

三．不必使用其他材料如米粥、豆腐、甘蔗等与新壶和水一起煮。不必把新壶拿去煮或蒸，不可用洗洁精清洗砂壶。

四．如新壶身上有肉眼可见的蜡、油、污迹、泥块、茶垢等状况，或嗅闻到奇怪异味，不可用于泡茶品茶。

（四）善待砂壶的心思

一．实实在在的使用茶壶泡茶来品赏。不要把茶壶当傻瓜，以为它不晓得冷暖，天天拿它去烧煮或泡在水里，有时甚至泡馊了也没放在心上。

二．泡茶时不必一直用热水往壶的头上浇淋、不必边淋水边用毛刷子刷壶身、不必用布不断地推搓壶身。

三．每次泡饮完毕，要将茶渣清除干净，把茶壶用清水冲洗，再用干净布擦拭壶外，打开盖子放在卫生处让它晾干。

四．每一次让壶彻底干燥后，才再使用第二次。

五．提拿茶壶时要小心谨慎，一手扶把一手托底，放时要轻声轻气。数人观赏茶壶时，茶壶不要放在人手上传来传去，桌上铺一块软布，把茶壶置放布上，郑重把壶请过来。

(2739)

茶文化复兴初期的台湾茶学教育-20130828周三小方块-蔡荣章

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茶文化复兴初期的台湾茶学教育

蔡荣章

20130828周三小方块WEDNESDAY TEA CORNER

台北陆羽茶道教室隶属于台北陆羽茶艺中心，是民间的茶学教育机构。台北陆羽茶艺中心由陆羽茶艺股份有限公司设置，该公司成立于1980.08.24，陆羽茶艺中心于1980年10月1日开始营运，1980年12月成立“陸羽茶學講座”（1990.12.1改名为“陆羽茶道教室”）。这是台湾首次持续开设的茶学讲座，时间为当代茶文化复兴的初期，这样民间的茶学教育当然要从基层做起、茶道教室的课程要从初级班设置起。什么是人们需要的入门知识呢？我们认为要让喝茶人对茶、泡茶、茶具、茶史有个初步认识，于是着手设计课程纲要，将1980年12月首次开班的课程定名为“茶艺讲座”，每周上课二次，每次二小时，四周完成八次一期的讲座。

因为是针对社会人士，而且来上课的不是上班族就是家庭主妇，所以每期课程不宜排得太长，否则大家不容易排出时间。大家都在忙碌的生活中排除困难，一有机会就先上一期课再说，如此上完一期又一期，总有一天可以把各种茶学知识上完。经验告诉我们，一个月八次课左右是最容易被接受而且有效的排课方法，若只是三次四次，要教完一种课目而且深植学习者的心中是不容易的。

茶艺讲座初期的八次课是如此安排的：第一次茶的制造（含学员自我介绍），第二次茶的认识，第三次如何泡好一壶茶（泡茶原理），第四次泡茶演练（分组练习），第五次陶艺与茶艺，第六次茶的历史文化，第七次茶艺观摩（即泡茶考试），第八次学科考试与问题研讨（含颁证）。这样的课程内容一直实施了23年, 直至2003.03北京陆羽茶艺中心成立, 陈莉经理认为应该把无我茶会列入初级班的茶艺讲座内（台北陆羽茶艺中心已在1991.03.27将无我茶会列入中级班的“茶法與茶会研讨” 课之中），因此北京的茶艺讲座增加了一次二小时的无我茶会而变成九次课。后来台北陆羽茶艺中心也在举办了398期后，于2003.11.26将无我茶会增列入茶艺讲座399期及以后的课程之中。

台北陆羽茶道教室的茶艺讲座到2013.08.14截止一共举办了453期，每期约30位学员。若将1980视为茶文化复兴的起始，2013的今日已是过了33个年头，茶文化的种种现象已进入了发展期，但虽说纲目已举，然而“茶道艺术”尚未能普遍被认知与呈现，“茶文化”的独立体系尚未成熟，我们还不能停用“茶文化复兴”的字眼。

我们关注茶文化复兴初期的茶学教育，关注当时台北陆羽茶艺中心的发展情况，关心那个时候在哪里开设了什么基础课程、这个课程的内容包括什么内容、是哪些人参与学习、踊跃的程度如何，方便进一步了解现代茶学及茶文化的种种现象。

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茶道艺术家精炼功夫四. 泡茶师的着装规则-20130715周一喝茶-许玉莲

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茶道艺术家精炼功夫

四. 泡茶师的着装规则

许玉莲

20130715周一喝茶慢MONDAY SLOW TEA

「茶汤作品欣赏会」就是泡茶师在从事一项「茶汤作品」创作的「工作」出来让大家享用。泡茶师在「茶汤作品欣赏会」工作时有工作适合穿的「工作服」，所以不必再另外以营造了什么氛围、什么主题来决定泡茶师的「工作服」，「茶汤作品欣赏会」的氛围与主题就是「茶汤作品欣赏会」，泡茶师的「工作服」的着装规则：

一.不要戴帽子、头巾、太阳眼镜、围巾、披肩、手套。

二.不要低胸、tube top、吊带、露肚皮、小背心的衣着。

三.内衣不要外露。长裤要穿在腰上，不要露出内裤。

四.不要无袖、短袖的衣着。

五.不要胸口挖空、裙摆开叉的衣着。

六.不要过宽、过紧的衣着。不要「强调身体」的衣着。

七.穿裙不要短过膝。

八.衣料不要透明可透视内衣裤。

九.不要睡衣、短裤、袜装裤子、破烂衣装、牛仔裤、运动装的衣着。

十.不要穿露趾鞋子、球鞋、走路不安全的鞋。

十一.衣服上不要有不雅字眼、不安全的铁片、铁链装饰。

十二.头发全部梳拢上去，不要遮着额头和脸。头发上不要有发饰品，不用气味强的发油。头发保持自然色。

十三.不要化浓妆、不用气味太强的化妆品。不涂会脱色的口红。不涂香水。不搽指甲油、不留长指甲。

十四.不要戴饰物：项錬、手錬、手环、绳子、腕表、戒指。

十五.不一定要穿民族礼服或「国服」。

十六.不一定要穿传统造型服装。

十七.不一定要穿（公司或团体）制服。

十八.不一定要穿「茶服」。

十九.不一定要穿什么颜色的服装。

二十.不一定要什么款式。

二十一.要穿隆重、正式的泡茶师「工作服」：衣料、款式要有品质，要整齐干净，要显得专业和自信。

二十二.要可安全实施茶汤创作的「工作服」：衣服大小适中合身约比体型大二寸，这样才能操作自如。太窄行动不便，取拿煮水壶、泡茶器使不出力、站不稳，产生危险，连手也伸不到品茗者前方，要怎么奉茶呢。太阔会绊倒泡茶席的茶具，站起、坐下、走路都会有障碍。

二十三.衣领开口离开颈项约一至二寸之间即可。

二十四.衣袖要合身、袖子长度要手臂的3/4之长度。

二十五.穿裙长度要过膝，席地而坐裙子长度要盖完双脚。

二十六.外套要扣上纽扣。

二十七.领带要夹住、蝴蝶结要系紧。

二十八.需要脱鞋时预备替换的干净袜子。

二十九.要穿包脚趾的正式鞋。

（注：以上不包括宗教规范的着装。）

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我与茶如此相伴-20130710周三小方块-蔡荣章

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我与茶如此相伴

蔡荣章

20130710周三小方块WEDNESDAY TEA CORNER

我小心翼翼把茶从茶罐拨入茶荷, 为着端详它的长相, 看它色泽从绿到红的变化, 期了解它被发酵了多少? 看它老嫩的程度知道它是在成长中还是长熟后被采摘下来的?一次被采摘了多少叶片?从它皮肤的皱褶度知道它被折磨的程度(即揉捻的轻重), 从它皮肤的褐变程度知道了它在炭火中被烘烤到了多高的温度。我还可以从它身躯的完整度知道它被外力破坏的程度(外形完整度),还可以从它的体态知道它是大叶树种还是小叶树种。我还可以从它散发出来的气息与光泽知道它曾闭关修炼了多少岁月(即陈放的年份)。我要享用它的香气与滋味, 我要欣赏它从茶干第二生命周期进入到茶汤第三生命周期的奥妙(第一生命周期是茶树阶段), 我必须深入了解它。

我不会拿着茶罐将茶倒入荷内,也不会在倒不出来的时候用抖动或敲击茶罐的方式使茶叶掉落。我不会撕开小包装袋直接将茶倒入壶内, 也不会用这个方式将茶倒入茶荷, 这种做法与手持渣匙的另一端将茶从茶罐中拨入茶荷, 再持茶荷将茶置入壶中是不一样的。在拿到铝箔袋包装茶时, 我会先将茶倒入泡茶时专用的茶罐, 当拿到行销时使用的罐装茶, 我也会先行打开, 将适当的份量置入泡茶专用的茶罐。如果行销时使用的罐子已足以作为泡茶时的茶罐, 我也会将外包装取下, 罐内的茶叶不再有另一层包装袋, 这样的事前准备让我在冲泡茶叶的时候能很顺畅地将茶叶请出茶荷, 供享用它的茶友欣赏, 并将之置入壶內冲泡。

如果是紧压茶(如茶饼、沱茶), 我会事先用手将它剥散,置入泡茶专用的茶罐內。剥离的程度尽量接近散茶,碎茶结成的小块就不特意剥散它了。剥散是一层层地剥离, 用手亲切地剥, 除非剥不动才假以工具。剥茶时、拨茶入荷时、置茶入壶时,难免有茶叶掉落桌面, 我会用手拾起, 或放入茶罐、或放入茶荷、或放入茶壶, 泡茶席的桌面是干净的、泡茶的手是干净的。

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「无我」与「茶会」如何理解-蔡荣章

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「无我」与「茶会」如何理解

蔡荣章

201305《海峡茶道》月刊专栏

〝无〞是一个很可爱的字眼，因为只要无了，一切就可以重新开始。所有的事物都是从无中产生的，要在这片土地上种玫瑰花，就得先把杂草除掉，盖房子也是从无中起造的。您说：〝不是的，有些只是改造。原本对自己的工作很不满意，经过一番心情改造与努力，现在已天天过得很高兴。〞但这也是把先前的坏心情排除掉了才重新塑造的新乐园呀。

我爱极了这个无字，于是在构想了一个类似性质的〝茶会作品〞时，就想把它叫做〝无茶会〞，但是这样的名称太不合逻辑了，于是就在无字的后面加了一个我字，而变成无我茶会。但是等无我茶会叫开后，很多人却将这里的无我解释为不自私或理解为空。我八五高龄的老师特别爬上楼来告诉我：不要把自己给忘了。我告诉老师，不会的。无当然要在有的对照下才能被认知（没有〝有〞哪有〝无〞？），而且这个有是要我来排除的，如果无法将有排除，我喜爱的无也就没有办法产生了。

为什么说无我茶会是与无同性质呢？因为无我茶会是围成圈圈泡茶，大家抽签决定座位，无尊卑之分，这是第一个无。泡好了茶，大家依同一方向奉茶（如规定向左，则大家都要向左，奉茶给左边的茶友，但喝的是右边奉过来的茶），无报偿之心，这是第二个无。喝到的茶都是茶友自己带来，可能都是不一样的茶，都要一一欣赏，无好恶之心，这是第三个无。喝到泡得又苦又涩的茶，要反省自己是不是也把茶泡坏了，存着求精进之心（无傲慢之心），这是第四个无。茶会间大家依事先的约定（即公告事项）进行各项进度，不设司仪，无需指挥，这是第五个无。茶具自备，泡法不拘，无流派与地域之分，这是第六个无。泡茶奉茶间不准说话，又无指挥，体现群体律动之美（学习无干扰的大自然节奏），这是第七个无。这七个无也就是无我茶会的七项特殊做法与七大茶道精神。因为具备了这么多的无，所以说无我茶会与无的意义同性质。

再说茶会，有人认为茶会必须从头到尾有完整的仪轨，英译的时候会用tea ceremony。有人认为茶会就等同于聚会，英译的时候会用tea gathering。我对无我茶会的茶会是采用后者的解释，虽然无我茶会有七大特殊的做法，形成了一定的聚会程序，但不要把它仪式化了，应该将重点放在内涵上。除了上述两种对〝会〞的解释外，对〝茶〞的解释有其绝对的约束力，也就是必须要以〝茶〞会友，以酒会友不能叫做茶会，在无我茶会的時候甚至不可以使用非茶的茶（如药草茶或米漿）。上述这个对茶会的解释也影响了对茶道的理解，有些人以为要有一定的形式才能叫茶道，有些人则认为只要有目标与内涵。

无我茶会早期英译成Wu-Wo Tea Ceremony，后来发现使用英语的人们不理解Wu-Wo的意义，而且会从Tea Ceremony将无我茶会视为一种茶道表演。二0一二年春（2012.04.18），我们决定将无我茶会的名称英译定为「Sans Self Tea Gathering」。sans 一词取自于莎士比亚剧作《皆大欢喜》，原为法文，是「无」、「没有」和「不」的意思，莎士比亚借用此词形容人生七个阶段，意境深邃，后来sans一词被广泛应用于英语著作中，成了中古英语，且沿用至今。gathering正表示聚会的意思，调整了ceremony被误为是一种表演形式。

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無我茶會Sans Self Tea Gathering(Wu-Wo Tea Ceremony)-Chapter 9 Problem Solving for Sans Self Tea Gathering-蔡荣章Rong-tsang Tsai

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《無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)180條》

蔡荣章著Author:Rong-tsang Tsai

Chapter 9 Problem Solving for Sans Self Tea Gathering(Wu-Wo Tea Ceremony)