Tag Archives: tea infusion

不要只是为了办活动才参加无我茶会/文/蔡荣章/20180208

 

不要只是为了办活动才参加无我茶会/文/蔡荣章/20180208

 

先听听以下第一批的对话:

“茶道教室这个礼拜六早上要在青年公园举办结业无我茶会,你要不要去?”

“这一届国际无我茶会在东部滑翔翼起飞的大草坪上举办,场面非常壮观、漂亮。”

“昨天的无我茶会,我看就是你班上的同学做得最规范,有些茶道教室的同学连杯位都放错了。”

“无我茶会真是显现无尊卑之分的最好机会,你看我们单位的领导今天多自在。”

再听听第二批的对话:

“我们俩到公园去泡茶,带着无我茶会茶具。”

“张大哥要约几位朋友到村外那片树林去办一场无我茶会,我们一起去。”

“没参加过没有关系,这一次跟我去,你作为围观者在旁边观看,接受别人的奉茶,回来我再跟你说一说,你就知道无我茶会是如何进行的了。”

“无我茶会不需要有哪一个单位出面主办,我们想要喝茶就可以自己办一场。”

前面第一批对话显示的是为了举办一次“茶活动”而参加无我茶会。不管是小型的还是大型的,大家关注的重点在活动办得是否出色,对茶会本身所关心的也只是规矩是否做到、社会伦理的教化是否实现,但是茶会最重要的泡茶、喝茶反而被忽略掉了。

第二批对话就把重点放到泡茶喝茶上了,大家高兴一起喝茶就可以举办无我茶会。无我茶会的规则非常简单,就像路上的红绿灯,红灯不可走,绿灯可以走,黄灯快快通过,还没有走的人就不要走了,很快就会变成红灯。但是大家不是为了遵守红绿灯而上马路的,无需特意夸耀红绿灯装罝得多漂亮,或录制遵守红绿灯的视频以证明高文化水平的生活。

理想的状况是:知道有人在召集无我茶会,时间允许就报名参加了,心中已经知道要带怎样的茶具、穿什么样的服装,到时候背着茶具就去了,不一定是要为什么特定的节日或主题。

 

蔡荣章茶网专栏20180208

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无我茶会的诞生 / 蔡榮章 / 2017/12/31

无我茶会的诞生

蔡荣章

20171231现代茶道思想网

自从1977年进入茶界,我一直在想:就只是“一个人泡茶几个人喝,或是几个人泡茶更多的人喝”,这就是茶道的全部了吗?茶道是不是应该要有更多的生活机能?经过三年之后,我确定茶道应该是在同一时间内可以人人泡茶人人奉茶人人喝茶才是它的奥义,于是开始思考这个问题。

如何才能够达到这个茶道的境界呢?有一天想到了,围成圈圈可以做到。每一个人都泡茶,泡完茶依一定的方向奉茶。我用了很多纸牌来操作,结果得出:只要以一定的方向,不管是奉茶给左邻或右邻的三位茶友还是左邻或右邻的一、三、五位茶友,如果大家都奉同样杯数的茶,大家都可以得到同样杯数的茶汤。高兴之余又发现这个泡茶方式带来了很多喝茶的道理,如单向奉茶可以没回报之心、如果茶叶都自己带来,大家就可以喝到各种不同的茶,无好恶之心、如果坐位由抽签决定,那就是无尊卑之分。这些都是喝茶的大道理,如果再要求大家把茶泡好,这样的茶会还是一个高享受的茶人聚会呢。但要使用简便的旅行用茶具,可以到处去泡茶。

越想越高兴,于是把它条条写下来。整理后发现这些做法与道理都围绕着“无”字转,这是我很喜欢的境界,制茶、泡茶、奉茶、喝茶也都要在无的境界下才能达到最高的成效。由此连带想到了茶会的名称,就叫它作“无茶会”好了。但是不太像是一个茶会的名称,怎么办呢,想了好一段时间,加一个“我”字好了,“无我茶会”比较像一个名词,但是我又不满意“无我”的通俗意义,我要的是“无”。想了好一段时间,还是没有想出更好的名词,姑且就用“无我茶会”好了。害得我后来还要解释“无我”的意思是“懂得无的我”。

那是1990年的5月26日,一个星期六的上午,台北陆羽茶艺中心正在上着师生9个人的茶道师资研习班,利用下课的时间我把无我茶会的大纲念给大家听。当时同学们对为什么要有这样的茶会不甚了解,提议要实际做做看,要找一个可以围成一圈泡茶的地方。有位常到陆羽茶艺中心喝茶的出家人,她在不远的地方有一间 “妙慧佛堂”,佛堂是最方便有空间可以围坐泡茶的地方,而且不受天候的影响,于是向她商借。时间就订在下一个星期六,1990年6月2日上午,九位同学就到那里举办了第一次的无我茶会。

茶会结束,就在现场讨论与检讨,又确定了下个星期六6月9日的这个时候举办第二次的茶会。经过这两次试验性茶会,我对无我茶会有了信心。同个月的23日,也就是1990年6月23日,是13届泡茶师颁证典礼,我们把颁证典礼的形式安排成无我茶会,先进行一场无我茶会,然后颁证。地点在台北市的中山堂,各界到会人数70人,这是第一次对外公开举办的无我茶会。

那段时间每遇到人就会谈起无我茶会,也会向日本与韩国的茶友介绍,令人兴奋的是,只要向他们做一次演示与解说,他们就接纳了无我茶会。于是排定1990年12月18日在台北十方禅林举办一场“中日韩佛堂茶会”,也就是至2017年举办了16届的第一届国际无我茶会。

前两次的实验性无我茶会都叫做“佛堂茶会”,而且在茶会之前有礼佛的仪式,第一次对外公开举办的13届泡茶师颁证典礼,无我茶会只是作为颁奖典礼的形式,第一届国际无我茶会也还称呼为“中日韩佛堂茶会” 。慢慢地,无我茶会才在户外等其他地方独立举行,活动的内容也单纯的只是举办无我茶会,如1991年10月17日在福建武夷山慢亭峰举办的“幔亭无我茶会”。以后不管是有排入届数的国际无我茶会是以届数与举办地为名,如“第三届日本国际无我茶会”,还是在各地方自行举办的无我茶会,也都只是冠上节令的名称而已,如“1993迎春无我茶会” 、“1994中秋夜晚无我茶会”。

我在2002年11月的《茶艺月刋》社论《无我茶会的出生地》上指出:“台湾的茶文化在七十年代兴起时,除了因移民带来的中国茶文化传统外,几乎没有受到太多外来的影响,诸如日本茶道、英国红茶文化等。—-创设无我茶会的人是台湾人,是中国人,对台湾、中国的历史文化有相当程度的了解,而且受过现代化、国际化的教育,并懂得创作的基本精神在不模仿古人、不模仿别人、不模仿自己,在这样的精神之下,在对茶学有了通盘的认知之后,创作出来的作品应具有足够的地方性与时代意义。”


無我茶會簡

追溯

1990.06.20臺灣茶藝月刊報道無我茶會的剪報。

1990.06.02蔡榮章主持在臺北妙慧佛堂舉行實驗性茶會寫的心得報告

 

無我茶會簡史

1990.07.20臺灣茶藝月刊報道無我茶會的剪報。

1990.06.23蔡榮章督導第13屆泡茶師頒證典禮以無我茶會的方式在臺北中山堂舉行。

 

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2015-05-21 中国浙江农林大学人文.茶文化学院邀请许玉莲开讲讲座:茶道艺术家茶汤作品欣赏会的举办与意义

许玉莲农林大学许玉莲农林讲座1

2015-05-21,中国浙江农林大学人文.茶文化学院邀请许玉莲开讲讲座:茶道艺术家茶汤作品欣赏会的举办与意义

中国浙江农林大学人文.茶文化学院于2015-05-21聘请福建漳州科技学院茶文化研究中心研究员许玉莲为客座教授,由农林大学.茶与茶文化学科负责人苏祝成教授授予聘书。

许玉莲女士亦是马来西亚紫藤文化企业集团茶艺学习中心主任及马来西亚茶道研究会会长。

与此同时,农林大学 人文.茶文化学院于2015-05-21也邀请许玉莲女士开讲讲座,讲座的学员来自农林大学大一至大四学生、临安市茶文化研究会;和从湖州、天台、杭州、萧山等地过来的茶友们。地点:农林大学学16楼中国茶谣馆2楼,题目:茶道艺术家茶汤作品欣赏会的举办与意义。

许玉莲农林大学

许玉莲农林大学

茶道艺术家茶汤作品欣赏会的举办与意义的内容纲要有:1.我是这样一路走过来:茶艺教学vs茶艺表演vs茶道演示。

茶艺教学*知识布施:要教会消费者泡茶、喝茶,他们才会来茶艺馆泡茶、喝茶。

*来茶艺中心买茶回家泡。

*把茶带去办公室泡。

*把茶带去饭店用餐时泡饮。

*把茶当礼物馈赠给人泡饮。

a.茶艺教学:第1阶段

*是为了要卖多一点茶叶

*只要那人家里多一个茶盘,我们就多了 一个地盘

b.茶艺教学:第2阶段

*亲身体验

*让消费者亲手触摸过、看过、嗅过、味 过及听过泡茶奉茶喝茶经过,他们才会产生真实的感受。

c.茶艺教学:第3阶段

*纳入生活的规划

*已经有喝茶习惯的,重新塑造一种适合当代的

*未有喝茶习惯的,现在正是时候建立我教的这种

d.茶艺教学概括范围:

*个人、家庭、公司、学校、团体、企   业、银行界、博物馆

*当地人、公干旅居者、游客、东南亚地 区茶行业者、传统茶行业者、现代茶行    业者

*收费制度:该收的要收,不该收的不收

e.茶艺教学:第4阶段

*决心发展成一种爱好

*要教会喝茶者更精准的茶法、更精致的 茶叶与茶器,    他们才会真心喜欢泡茶、喝茶

1.2茶艺表演:

*不要转型,要离开

*这是一个茶沦为配角的时代了吗

1.3茶道演示:

*直接去那里,去了就去了

*去了再回来接朋友、拿行李

*不要让“茶历史巨人转不过身来”

*种瓜得瓜种豆得豆

2.角色扮演还是专业称谓:

泡茶者vs泡茶师vs茶道艺术家

2.1角色扮演:

*特定角色穿著特定服装在特定场景下以进行扮演活动。

*聘用工作人员或自愿参加游戏者,通过假定的角色,按照角色的需要来表现那个角色。

*不是真的我,是假的我。

2.2专业称谓

*这是行为的事

*不是流行或消费的事

*任何与那个行为有抵触的东西都不该做

*只有行为发生,才有茶道的产生

*是我在做茶道的事

2.3泡茶者vs泡茶师vs茶道艺术家

*寻找一个当代的理念-茶道艺术系统的建立

2.4谁是茶道艺术家

*不要忌讳用茶人二字

*不要一听到茶道就怕

*不要用大师之名吓唬人

*不要搞错方向起名称,名不正则言不顺

*敢敢承认茶艺师是一种职称

*敢敢承认茶道艺术就是泡茶,为自己正名

*茶会策展者就是茶道艺术家吗

3.茶道艺术的核心是什么:

泡茶、奉茶、品茶

3.1茶道艺术的核心是什么

*纯茶道有问题吗

*装置艺术、室内设计、表演艺术、织物服装、

绘画、雕塑、建筑、文学、音乐、戏剧、舞

蹈是茶道的主轴吗

*品茗环境不断转换才是茶道的核心吗

3.2泡茶、奉茶、品茶的必然

*茶道艺术要看整体,不是看小趣味

*欣赏茶道艺术,要懂得欣赏茶道艺术家的茶汤。

*欣赏茶汤,要懂得欣赏泡茶、奉茶、品茶的过程。

*欣赏过程,要懂得欣赏茶道艺术家看待事物的能力,完成工作的能力,建立和培养有价值的思维线索和实现的能力,将一种粗糙的行为,变为一种细心精致的行为。

3.3茶道艺术家,在世界上是干什么的?

*茶道艺术家何以为生?就必须搞清楚能交付给社会什么,这样社会才能回报。

*他与文化之间的关系是什么?艺术的宗旨不是因“职业所需”存在的,而是为人类生活所需的“创造”而产生的。

*他与社会构成一种怎样的交换关系?他创造一种只有他会做的“茶道艺术手艺”,我们愿意也像他那样子感受期间。

4.「茶道艺术家茶汤作品」的概念

*有茶叶作品才会有茶汤作品

*茶道艺术家是拥有“创造茶汤作品”的手艺的人

4.1创造“茶汤作品”的手艺的基本技术:

*茶、器、水的品鉴技艺

*茶法(含泡、奉、品程序)

*品茗空间的设置(含茶席、环境)

*功夫要实在,远离低级趣味,不要献媚讨好

*面向现在这个我们的时代

4.2有了基本概念后

*艺术是一辈子的事情,要不停地泡

*不要叫人代劳

*不要只是大,可大可小要深刻

*不要只是多,可多可少要细致

*这是无止境的事

4.3技术是通往艺术之路

*泡茶要看我们的心情,心情好它就甜,心情不好它就苦

*泡茶知茶,泡出茶的个性

*知茶泡茶,泡出茶当时的最好

*不要妄自菲薄,看輕自己

*器、术、道在泡茶里的涵义

5.茶道艺术家茶汤作品欣赏会操作与规约

5.1范例 :举办茶汤作品欣赏会的工作手册

5.2范例 :举办茶汤作品欣赏会的方法与流程

5.3范例 :品茗者茶会礼仪规约

5.4艺术与教学的矛盾

*艺术最有价值的部分是不能用语言代替的,正因为有些事情语言永远不能解说,所以才有艺术。

*教学必须是具体的、可量化的东西。技法、形式容易说清楚,但艺术的核心部分却难以量化。所以,教学容易陷入手法的教条中。

6.茶谱的意义

*茶谱:茶法、茶赏与茶序

*我们为什么需要为每一次的茶汤会写下茶谱?

因为不应该毫无章法的泡,或只人云亦云追随古法

必须要有实际方法泡它喝它,并,这个方法有一定程度的可复制性

茶谱是茶道艺术家茶汤作品 的一部分创作,像音乐指挥家的乐谱

7.个人茶道艺术家茶汤作品欣赏会、联合茶道艺术家茶汤作品欣赏会

7.1茶道藝術家茶湯作品欣賞會

創立及舉辦歷程表如下:

7.2举办的问题

*主办方的意图

*场地容量的考虑

*客人数的考虑

*客人参与几位茶道艺术家的问题

*客人挑选茶道艺术家的问题

*茶道艺术家与客人招呼的问题

7.3茶道艺术家茶汤作品欣赏会的
茶席摆置原则:

*不让客人面壁

*不让客人看风景或路人

*让客人领受到茶道艺术家茶汤作品欣赏会的气场

*会场的布置不干扰泡茶席

8.茶道艺术家茶汤作品欣赏会实例

 

9.茶道艺术家茶汤作品欣赏会演示会

紧接着讲座结束,茶道艺术家茶汤作品欣赏会的观摩示范活动在农林大学学16楼3楼茶艺教室举行,由蔡荣章先生与许玉莲女士指导进行,将理论以实际的操作方式呈现。

茶道艺术家茶汤作品欣赏会的入场方式:凭票入场,可预先邀请或售票,座位:抽号订座(售票时抽签号码)茶道艺术家自己准备茶谱、茶席、完成泡茶奉茶喝茶过程,期间安排一道茶食,在规划时间内食用。此次示范,除了许玉莲亲自主掌一席,茶文化系包小慧、钟斐、沈学政三位老师也联合参与茶汤作品创作会,共32位学员坐在席上品茗,其余学员在旁观摩学习整个茶会的流程。

 

茶道艺术家茶汤作品欣赏会

 

 

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

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.

 

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

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.

 

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20131225-发展中国家茶文化与茶产业发展官员研修班的一次课-蔡荣章

20131225

发展中国家茶文化与茶产业发展官员研修班的一次课

蔡荣章

这是漳州科技学院举办的第十次发展中国家茶文化与茶产业发展研修班,本期从2013.11.08~3013.12.05,是较短期的一班,有来自埃及、缅甸、尼泊尔、巴基斯坦、肯尼亚、马拉维、埃塞俄比亚、布隆迪、津巴布韦、马里、尼日利亚、玻利维亚、厄瓜多尔等13个国家的21位学员。课程安排了一个下午三节课的“从茶叶茶汤看茶道内涵”。

这次课之前已有各类茶制作与审评、小壶茶法、无我茶会等基础课程,也到湖北省武汉市、宜昌市、神农架等地的茶区、茶企参观过,在这样的基础上是比较容易谈茶叶茶汤欣赏与茶道内涵的。

每两位同学前摆放白纸一张,各放上绿茶、清香型乌龙茶、熟香型乌龙茶、条型红茶、普洱散茶一小撮。请学员观看茶样颜色的变化,理解发酵轻重造成茶叶在颜色上的差异,接着复习过去课堂上体会到的香气从菜香、花香、果香、糖香到木香的变化,以及滋味从“天然”到“人为后”的改变。看完“颜色种类”的改变,再请学员观看“颜色深浅”的变化,藉此讲解焙火对茶叶的影响,让大家回忆焙火岩茶与清香型铁观音在清香与熟香间、在清凉与温暖间的不同。接着又请大家判断茶样芽与叶的多寡,讲起了茶青成熟度对成品茶的影响,让大家清楚芽茶类与叶茶类在品赏上的差异处。由于学员们来自茶叶有关的政府部门或是茶的企业,对茶并不陌生,只是欠缺各大茶类全面性的认识,所以一加整理也就明白了。

休息一下后开始讲解茶叶外形的成因。揉捻的轻重对茶叶外形的改变一说就明白,但揉捻造成茶性的改变就不容易理解了。直到最后将揉捻说成是对茶的一种折磨,折磨得愈重(加压大、时间长),茶的香气与滋味会变得低频,有如大提琴的风格,折磨得愈轻,茶的香气与滋味会变得高频,有如小提琴的风格。这时学员们的脸部肌肉才顿然放松。

比起红茶、绿茶、乌龙茶,他们对普洱茶比较生疏,但是他们在中国的这段时间是看足了普洱茶,对它的好奇心可以想见。花了许多时间在渥堆、入仓、陈放的讲解上,也详细说明了这类后发酵茶的欣赏要领。讲完后引燃了他们的发问,他们说:茶界制造出了这么多种茶类,我们要怎么品饮它们?我说当您喝到绿茶时是不是像看到了一片绿油油的田野;当您喝到铁观音或岩茶时是不是像进入了一片森林,树木都长得顶天立地;当您喝到白毫乌龙或称为东方美人时是不是像走进了玫瑰花园,一片艳丽?当您喝到红茶时是不是像走在秋天的枫树林下,一片枫红?那普洱茶呢,就像修道者进入了深山古刹。大家笑了出来,有人点了点头。

已过了休息时间,趁大家在茶味的兴头上,开始带进茶道艺术的话题。藉着他们对音乐等艺术的了解,说到音乐是藉声音表现艺术的美、绘画是藉线条与色彩表现艺术的境界、舞蹈是藉肢体,那茶道艺术呢,以泡茶、奉茶、品茶为媒体,在泡茶与奉茶间将茶干、茶汤、叶底的美与茶特有情感表现出来。茶不只种类多,每批茶也风格各异,加上泡茶的技法、使用的茶器、以及泡茶者对茶道的诠释,可以呈现出各种美感与思想的内涵,这就是茶道。听到这里,有学员很快地就提出了“禅”与“瑜珈”,我想他们是可以体会到茶道意境的。

有了这样对茶、对各种茶、对泡茶、对茶道、对茶道艺术的认识,学员们回去后比较会常泡茶,而且以艺术的心情泡茶,泡出好的味道泡出茶道的境界,感到喜悦地与朋友共享。我们相信各地方的人都可以欣赏各种茶,不因食物的习惯也不因生长的环境,只要有欣赏各种茶的机会。我们也相信各地方的人都可以理解与享用茶道艺术,只要有认识茶道艺术的教育机会。

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茶艺表演与茶道演示的过度阶段-20131111周一喝茶慢-许玉莲

 

茶艺表演与茶道演示的过度阶段

许玉莲

20131111周一喝茶慢MONDAY SLOW TEA

茶文化复兴初期,多由茶界业者自学而成、兼任茶道老师,社会企业、学校等机构举办文化活动与讲座时,大家认为要推广茶文化,常邀请茶道老师去讲茶课,认识茶文化先要认识茶汤怎样来,当时没有这么多人懂得小壶茶法,讲题通常是「如何泡好一壶茶」,担心纯演讲不是那么容易让人们了解到底是怎么一回事,于是茶道老师都会带着一两套泡茶用具以及助理去到演讲现场,把茶具摆置在桌上,请助理帮忙示范,在老师一边讲解一边指导的情况下,助理把茶具一样样执起、泡茶步骤一步步做来,最后才把课讲完。

后来大家说人们对「泡茶步骤」比较有兴趣,茶艺讲座渐渐变成「泡茶示范」的讲解。在许许多多还没有形成茶文化气候的场合,「泡茶示范」是一种非常可以亲近的传播手段,茶道老师边说边做,人们对具体的泡茶程序可边听边看,相对加强学习的脚步,茶界等于是把「泡茶课」带出去场外教了,这样实施多年。当时这些讲座大多被认定属于广宣行为,主办方通常不支付讲师费或其他费用。

后来有些企业机构要举办开幕茶会、产品推介茶会之类,说要把「泡茶示范」当作「文化节目演出」,要上台表演,请大家穿得漂亮一点来,完了还要给红包(象征式酬劳)大家。大家开始觉得如果不找些道具礼服来穿、如果不找些年轻貌美的表演者来做主角,又怎么对得起主办方呢?于是大家都这么做了,泡茶场所变成泡茶表演者的舞台,茶道老师退居幕后或站一边担任节目讲解人。有些茶界业者认为,茶道老师出去讲课没有收入,请几位年轻人做做泡茶的动作反而有红包进账,故对于承接庆祝茶会这类「文化节目」都不反对。这就是现今称为「茶艺表演」的前身。

「泡茶示范」在面对大众的时候,作为传播也好,作为传道也好,其实最少可过度成两种不同形式:第一即已经在茶界占有一席之地的「茶艺表演」,「茶艺表演」比较受欢迎以及看出成绩,基于它相对的通俗化、有娱乐性,容易看得明白,各样道具也较炫目,有更多的工作者愿意投入成为「表演者」,令这个行业壮大,现「茶艺表演」有多种方式包括歌舞、戏剧、话剧等。

第二是仍然未成气候的「茶道演示」,「茶道演示」未能立足的因素:a.有潜质发表「茶道演示」的茶人多为茶道老师,茶界中任职茶道老师的多为兼职,很多茶道老师必须也兼顾营销、行政等工作,疏于专注泡茶的练习与演示,平常讲课也多讲少泡,故未够自信。

b. 有潜质发表「茶道演示」的茶道老师多为年资高的茶文化工作者,他们已习惯采用「泡茶示范」的模式上台,没有意识到「泡茶示范」较适合在教室上课用,现在的「茶艺舞台」要求更深入的表现方法来将大众带入,这是缺乏与时并进的观点所致,故把「泡茶示范」搬上舞台,不但显得落后,自己也「沦落」为节目讲解人而已。

c.即使是资深茶道老师、老茶人,他们并不注重「茶道演示」,即不亲身示范泡茶。他们讲课讲得棒极了,泡茶示范时就要找学生或表演者来代劳,这是不明白「茶道演示」的工作的必要性。

d.「茶道演示」的「演示者」很难物色到对的人选,他们最好在茶汤里泡过十年八年,能自己发觉出「茶道演示」的精神,做时非常享受它。

做「茶艺表演」的人把表演当工作,做「茶道演示」的人将之视为一种需要,「我需要这样子做我才能转化为一个我想要做的人」。

 

许玉莲

 

 

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《無我茶會Sans Self Tea Gathering》-蔡荣章著.韩文翻译版-2013.10

22蔡荣章现代茶道思想 22a蔡荣章现代茶道思想《無我茶會Sans Self Tea Gathering》-蔡荣章著.韩文翻译版-2013.10

2013.10,韩国International Tea Club出版

ISBN:978-89-6745-021-2  03570

22b蔡荣章现代茶道思想

22c蔡荣章现代茶道思想

22d蔡荣章现代茶道思想

22e蔡荣章现代茶道思想 22f蔡荣章现代茶道思想

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茶艺表演用艺人与茶道演示用茶人之别-20131104周一喝茶慢-许玉莲

茶艺表演用艺人与茶道演示用茶人之别

许玉莲

20131104周一喝茶慢MONDAY SLOW TEA

茶艺表演与茶道演示的差别在:茶艺表演只是以茶为题来从事的一种活动,人们在表演过程时较强调的是故事情节、演员、肢体动作和服装等,比如表演用茶叶来作为嫁娶聘金的礼节,提供了富丽堂皇热闹繁华的情境。表演向天地拜祭的献茶,呈现了大自然的美。表演道士在寺庙静坐也泡茶的过程,表达了道士修身养性的方法。但在这些节目里,茶只不过是一种道具而已。

茶道演示则需要以茶道艺术与内涵做主题表现,要以茶为中心,让茶自己说自己的话,茶道艺术首先要有一套完整程序的茶法,使用可以发挥茶性的茶具,冲泡制作优良的茶叶,然后泡茶者投入精神一门心思就是希望能把茶泡好,让品茗者用茶时可以体会到茶本身的生命力。

我们要说:茶艺表演可以用艺人上阵,茶道演示必须由茶人亲自做。

茶艺表演的演员可来自茶企业任何职员或专任茶艺表演的职员、爱好喝茶者、其它主办公司为茶会临时凑出来的演出份子、专职或业余舞台演员等,这类艺人不必懂茶,不必会喝茶和爱茶,他们只要扮演好被指定的角色如:该弹琴唱歌时要弹琴唱歌,该沉思泡茶时要沉思泡茶,换句话说,在这种茶艺表演节目中,包括泡茶者也可以是演员,认为他有足够演技演出泡茶者的表情和动作就可上台了。

这时大家没有意识到茶道主题,所以也不会太重视泡茶和茶汤的内涵,就把注意力放在表演者的容貌体态和服装上,因为那是最容易被看得见的「内容」,结果导致目前茶艺表演形成了美女天下,年轻貌美的女演员成为「泡茶者」的主流。

茶道演示则是茶人表现茶道内涵的亲身示范。茶人不但须对茶道理论颇有心得,并且还熟练实践茶道程序:把泡茶场所整理好,茶器摆置好,水和茶叶准备好,用细腻与崇敬的精神通过泡茶奉茶喝茶过程,将茶道意义呈献给品茗者。

茶道演示的要旨:茶人是将自己对茶道的领悟用具体手法示范,不含表演成分。大家注重的是茶人的用心与用神程度、茶人泡茶的专注、茶汤作品的精致,而不是茶人的外表、年龄、身材与服装,要是茶人的泡茶功夫不到家,大家会认为他/她不应、不配,茶人自己也不愿、不敢站在台上做演示。茶人们大多经历很长时间的茶道体验与锻炼,拥有清楚明白的手段和实力告示自己的心得才会做演示,而不是只要外表年轻好看就可以。

茶界有这两种不同的形式来传播和教育是可以接受,它们表现了不同层次的茶文化境界。目前这两种形式都并存在茶界,但它们的不分家、不管它们在较通俗性或较学术性的场合都可一起同台出现的混合做法引导大家误解,以为茶艺表演与茶道演示是相等词。小众不懂得欣赏茶道的,只把中心放在茶艺表演者的年轻貌美与穿着上,如果不表示欣赏他们还担心主办方怪他们不尊重呢。当茶界由得这种看法驾驭时,对要发展茶道内涵的深度将造成很大损失与伤害。

茶界在办茶文化活动时务必要调整心态,先定位好茶艺表演与茶道演示的规格与形态,而且要建立「节目」审评单位,送审过关了才可以上台呈现,不要分配式,或滥竽充数有人要呈现「节目」已经很高兴了。有规格有审评在那里大家知道,是茶艺表演还是茶道演示才不至于闹出笑话。

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跋-無我茶會的理想國-許玉蓮

無我茶會的理想國

0四八年二月一日.晴

我拿著老師給我的地圖,來到地球北緯24°4′51″,東經117°31′54″的所在地,那裏有個小山坡,斜坡路兩旁有大樹有草,空氣是靜、涼的。我一步一步往上走,坡上原來有座木头筑造的平台,由十二根大树头架起,約比我矮一點的高度,其棚顶用帆布遮盖,其南、北、西三面由許多蔓延性植物披挂下來當作圍牆,東面敞開,只見平台上滿滿坐了一地的年輕人,他們正全神貫注聽著面前一位長者說話。我再走前幾步, 只聽到那長者說: 「無我茶會最重要的是把茶泡好………」,我蹑手蹑腳爬上平台與那群年輕人坐在一起,一會兒,不懂從那裏走出一位少年,雙手捧著一碗茶畢恭畢敬奉給我。就這樣我也聽了半天長者的泡茶課。

太陽下山的時候,下課。那少年又冒出來把茶碗收回去。

我問:你們在做什麽?那長者是誰?

他說:他是我們茶道長者,已經百歲,定時在這茶道講壇開課,每一社區有志要成爲茶道老師的人都要來這裏聽他的課,我自小媽媽就叫我來做茶道義工,他住在講壇後的小屋,有十三位像我這樣的學生,輪流侍奉他的生活與上課所需。今天是我的奉獻日,我要負責老師的飲食和茶事。

隨後我說我要找地方投宿,奉茶少年說可住入他家,所以我就住入他的家了。

0四八年二月二日.有風

奉茶少年要去探望舅舅,我跟著一起去。他說:半年前舅舅突然患疾,醫生一直無法醫治,舅舅便回到家裏修養。

到了舅舅家,看見有三個男人圍聚大飯桌,埋首在一張畫滿箭頭的地圖紙。

少年說:舅舅在我們社區的下水道防漏工作部服務了二十多年,他天天在下水道鑽來鑽去,最熟悉整個下水道的形勢、方向和道路的駁接補漏情況,他要在離世前把這些所有實際經驗都記錄下來,他說現有的地圖已經過時。那兩位是自願來幫忙畫地圖、代書的大學生。

舅舅看見我們,叫我們過去,指點給我們看下水道的來龍去脈。他因疾頭發脫落,身體瘦弱,說話聲音低低的,精神卻靈活。

舅媽捧出茶來,一碗一碗交我們手上,陪著我們喝。

茶後她問舅舅:社區豪華大墓園的人剛剛又來推銷豪華大喪禮,問你要不要預購?

有個小女孩從舅媽身後閃出來,抱著舅舅,她說:爸爸吩咐我們無須擔心,把他的骨灰撒在一號山頭就可以了。

0四八年二月三日.大晴

早晨醒來,少年全家高高興興換上幹淨衣服,利落地各自准備了茶葉與茶具,說要泡茶去。少年叫我也收拾一套。

他說:我們每一個社區每周有自己約定的時間,到茶道廣場進行無我茶會。

我說:誰會去?

他說:大家都去,包括地方首長、明星、左鄰右裏,大家會將那個早上時間預先安排好,真走不開的話,每個家庭也有代表去。

我說:誰做工作人員呢?

他說:誰做都可以,我自小知道那個工作團好像自然形成的,誰有時間就誰做,誰要請假便找人代替。

抵達茶道廣場,大家默契地進入無我茶會的律動。

觀摩聯誼時聽到兩位老人對話,記錄如下。

甲:無我茶會強調對「無」與「有」的信念,到底是怎麽回事?

乙:你不喜歡的,就把它忘掉,那是「無」, 重新建立你喜歡的,那是「有」,生命永遠在你掌握之中。

甲:名譽地位是我喜歡的, 就無需丟棄了?

乙:不丟棄會變成包袱,要丟棄, 要不在乎它。重新再建構你喜歡你覺得榮耀的名譽與地位。每天清晨起來, 還沒有想到什麽事之前,是多麽輕松,我們每次參加完無我茶會都要還原成那個「什麽都無」的樣子,再去重建新的「有」。

甲:如果我原來就「無」任何東西,要怎麽建立「有」?

乙:如果原來就一「無」所有,原來就窮困潦倒,那窮困潦倒就是原來的「有」,現在要把它丟棄,從「無」中重建新的「有」,重建新生命。

0四八年二月四日.陰

吃完早飯,少年的媽媽邀我入茶席,精精致致地泡了一道茶給我喝,並告訴我少年回校參加升學研討。學校聘請了各個學派的專家來演講,讓學子了解各流派學說以及自己的興趣後才思考進修那個科系。他會在校裏呆上一天。

媽媽叫哥哥帶我四處走走。哥哥說:散散步吧。我們就出發了。走到河邊銀杏樹下,我們發現一只跌失的錢包,厚厚的裝了很多鈔票,哥哥拾起幾根樹枝,在地上豎起成三腳架的樣子框住錢包。

我問:有什麽作用?

他說:讓路人看見,別把它原本位置錯亂,讓失主回頭找時容易發覺。

過了河,漸漸走到熱鬧街道,我們在候車站停下來,候車站有一排電腦設備,有幾人在操作,哥哥也去排隊,我問他要做什麽?

他說:報稅。政府定時告知確實的繳稅額。我們從銀行轉賬即可。

約五分鍾後,哥哥辦好了,他又告訴我政府各有關部門的計劃、事項、工程等都可以在路邊這些電腦系統詢知、討論和跟進。

接著哥哥帶我到市立圖書館,我們在歷史資料收藏室找到一位年輕管理員,哥哥把資料冊子交還,找了另一份新的資料擬登記帶走,年輕管理員望望那份資料的題目和日期,與哥哥說:這一份還不夠呢,另有三份更詳盡的類似資料,在某櫥某格某編號。

0四八年二月五日.陰

傍晚,少年的爸爸給我們煮茶,正喝著時,鄰居氣敗急壞走進來說:新聞報道 A作家跳樓自殺,死了。他是我最喜歡的作家。

我們問:爲什麽呢?

鄰居說:都說他過時了,不受歡迎了,大衆都不買他的書了,他受不了這種冷落而消沈。

爸爸給鄰居大大力的擁抱,再給他一碗茶喝。大家一時間都陷入無言。

臨睡前,我聽到少年與爸爸在陽台上對話。

少年:人死了是何意義?

爸爸:完成了這一輩子的「活」、 這一輩子的「有」。

少年:死後又是什麽?

爸爸:死就是這輩子的結束,是種「無」 。

少年:死後的肉體與靈魂呢?

爸爸:都分解成各種最基本的原素了, 只是快慢不一。

少年:爲什麽快慢不一?

爸爸: 火化最快,自然腐化第二, 在冷凍環境最慢。靈魂分解速度與意志力有關。

少年: 分解後呢?

爸爸:再被其他生物與非生物所用, 不論是肉體的還是靈魂的。

少年:生死也是一種「有」與「無」?

爸爸:對,死是「無」,還原成各種基本原素是「有」, 基本原素組成新的生物或非生物又是另一次「無」與「有」。

少年:基本原素組成新的生物是不是叫投胎?

爸爸:不是, 只是原素的重新組合, 包括了生物與非生物。

0四八年二月六日.雨

期限已到,我來到我第一天抵達的地方,准備啓程回家。

在一片細雨中,我看見茶道讲坛变了样子,其棚顶、其南、北、西三面墙由一种我不知名的金属器覆盖着,估计以防风雨,許多年輕人穿着雨衣往茶道講壇的方向走去,已经在平台上的年轻人魚貫而入找到自己的位置就坐下。同一時间,我也看見那茶道長者撐著雨傘緩緩走上講壇。

0一三年二月一日.晴

回到家第一件事情,我打開筆記本,看看本學期最後一個研究項目,老師出的題:「你去看看他們的無我茶會做得怎樣了,地址與時間在這裏」。我將考察日記作爲交給老師的報告, 並在總結欄記下我觀察所得的答案:一切無恙,繼續前行。

許玉蓮

0一三年一月六日

于紫藤茶藝學習中心

 

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陆羽茶道教室的经营模式-20130925周三小方块-蔡荣章

陆羽茶道教室的经营模式

蔡荣章

20130925周三小方块WEDNESDAY TEA CORNER

台北陆羽茶艺中心的茶道教室1981年1月4日开始第一个班别“茶艺讲座”的上课,这个阶段的上课是免费的,包括上课使用的茶叶、茶具与非泡茶课时每人的盖碗茶(泡茶课时已经有茶喝了)。但必须繳交新台币500元的保证金,8次课上完,泡茶考试与学科考试及格取得结业证书后退回保证金。缺课时可以在以后任何一期补上所缺的那次课,考试不及格时也可以在以后任何一期的同样考试时补考,不必再繳费用,补完课、补完试,依旧发给原期的结业证书并行退费。

除了基础班的茶艺讲座,后续开设的班别亦复如此。为执行上完课才可毕业的规定,每次上课必须签到,缺席的那次必然是空白,等补课时方行补签。

保证金的收费方式一直维持到1986年,为求茶文化教育的独立发展,改变成收费的制度。开始是将保证金的500变成收费的500,然后逐渐调高,从800到1000,从1000到1200、2000元不等,依课程所需的成本而定。收费的制度下,依然是上完全部学时并通过考试才发证,补课补考依然不另行收费。但是这样的收费标准,直到目前仍然无法支付包括房租在内的所有成本,除非班别密集得天天午晚皆是,每班的学员数都能够在30以上。

陆羽茶艺中心之所以能够采取这种几近公益式的教学方式,是因为它另有茶具开发部门,生产的茶具透过关系企业天仁茗茶与天福茗茶的销售网向外销售。“陆羽茶艺”品牌的茶具支持着教学,教学支持着茶具的研发(包括知识的与形象的),但这种做法要依赖经营者对茶文化的支持、相信茶文化与企业的永续经营是相互链接的,而且拥有经济支撑项目的营利能力。还得告诉学员,让有心办好茶学教育的单位能够赚钱,我们才能够享受更好的品茗氛围。陆羽茶道教室至今仍然处于需要扶持的状况,茶文化的私塾教育要能健康发展,学习费用还得提高,大家享受茶汤与茶道艺术(不只是茶叶商品)的需求还待大大醒觉。

1996年4月13日为期一年的师资班开课后,上完全部课程后才能结业的办法改成了:出席率达到80%以上(长年上课要一次不缺是不容易的)。补课的规定依旧,虽然必须等到一年后(尚无法并排开两个师资班)。可以补足80%的出席率,也可以补满全部课时。

陆羽茶道教室为了可以贯彻泡好茶的理念,制定了两个非得把茶泡好的制度与课程:

a. 从1983年起每年举办1-2届的泡茶师检定考试。检测的办法是在各类茶中抽取三样,依指定的茶具与供茶需求(如泡几道、泡给几个人喝),在40分钟内把茶泡出。如果能将茶汤泡出一定标准,且有80%以上的稳定度,就可通过术科考试,再通过学科考试(制茶、识茶、泡茶、茶具、茶史等方面的知识),就可以取得泡茶师证书。这个泡茶师检定考试的制度,除引导大家重视泡茶、重视茶汤外,也培养一些能够泡好茶的茶文化工作者、在茶事活动上有批精炼的先锋部队。

b. 除了1982年12月开设的泡茶讲座外,复于1999年10月25日起开设了“泡茶研习班”,利用“车轮式泡茶练习法”,一组五六位学员轮番上阵,第一位就坐后“置茶”与泡第一道,第二位泡第二道,第三位泡第三道,—-第五位泡第五道并去渣清具。每道茶冲泡之前都将茶壶传阅,每人看淸壶内的茶况,记录下自己所判断的“浸泡时间”。等茶泡好,大家品赏过茶汤,老师做出标准浸泡时间的判断(茶汤浓度标准时则依原冲泡时间,不标准时则提出标准时间)。每人算出自己的误差值(秒数),五道以后再计算总误差。就这样一次又一次地练习,以不同的茶叶与茶具为题,求得误差值的减少。这种泡茶练习除对茶况的认知外,必须关注置茶量、水温、前数泡的太浓或太淡、与前泡“间隔时间”的长短、茶壶出水的速度等等,是学习掌握茶汤浓度很有效的办法。

上面不厌其烦地介绍陆羽茶道教室在“学茶者必须认真且付出代价的学习” 、“必须具备泡好茶能力”的理念下所做的努力,也说明一个茶道教室,不论是学校体系还是民间的单位,有了思想与目标的指引,它的课程体系才容易显得有个性与富生命力。

 

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無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)-Chapter 14 Presenter’s Script for Sans Self Tea Gathering-蔡荣章Rong-tsang Tsai

《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 14     Presenter’s Script for Sans Self Tea Gathering

A Sans Self Tea Gathering requires neither an event director nor master of ceremonies. However, the Organizer may assign a presenter to brief observers about the procedure and the meaning behind this unique form of tea gathering, if it is held in public. Such arrangement helps promote Sans Self Tea Gathering; it facilitates understanding of the concept, which is not to be confused with event facilitation.

Presenter’s Script for Sans Self Tea Gathering

Steps

Subject

Talking Points

1.Placing of number plates

a. Event

report

a. Ladies and gentlemen, we will be hosting a Sans Self Tea Gathering at __________ (time).

Please join us. During the tea gathering, our fellow brewers will be offering tea to you.

b. What is

Sans Self Tea Gathering

b. Participants of Sans Self Tea Gathering bring along their own tea wares. Seated in a circle or loop, they serve tea to fellow tea drinkers; this way, each participant enjoys tea brewed by different persons. It is essentially a form of tea gathering where everyone brews, serves and drinks tea.

 c.On-site happening

c. Seat number plates are being placed. Participants are seated in a circle or loop. Later on, they will take their places according to the numbers they have drawn. This realizes the first principle of Sans Self Tea Gathering, namely “there is no hierarchical differentiation.”

___(number) participants are attending this tea gathering; therefore, the number plates will be arranged in __(number) circles or loops.

d.Engaging the crowd

d. Ladies and gentlemen, today, each participant will be brewing four cups of tea, two of which will be served to you, our dear guests. Please stay with us. You will get to enjoy different types of tea (including those from Japan, South Korea, China ……).

e.Introducing the main and co-organizers

e. This Sans Self Tea Gathering, entitled  _________(name of tea gathering),  is held in conjunction with the _______ (occasion). It is organized by (the International Sans Self Tea Gathering Promotion Association) (and ____), and co-organized by _____. The Organizers wish to express their gratitude to the parties and individuals who have lent us their assistance and support.

2.Signing in

a. Drawing lots

a. Ladies and gentlemen, as you can see, the participants are arriving. Seats are determined by random drawing; no one knows who will be next to them until they are seated. This embodies the spirit of the tea gathering whereby we accept things the way they are – there is no hierarchical differentiation.

b.Participating parties

b. Participating in today’s ____ (name of tea gathering) Sans Self Tea Gathering are (all) fellow tea drinkers from ____ (I can see participants (from Japan) coming in….) .

c. Taking the seats

c. Participants are now taking their places according to the drawn numbers; some of them are already taking out their tea ware.

d. Tea Utensils

d. Ladies and gentlemen, take a look at these tea wares, how they are wrapped and being carried about. Tea ware for Sans Self Tea Gathering should be kept simple. Hot water is stored in the participants’ thermal flasks. There are different kinds of tea ware, too, including those for (matcha). Participants are free to make their choices of tea ware and brewing methods, thus realizing the second principle of Sans Self Tea Gathering: that “there is no restriction as to the school or regional practice in brewing”

e.Tea ware appreciation and networking

e. When tea ware is laid, participants may proceed to appreciate others’ tea ware, and greet and talk to each other. This is what we called the “Tea Ware Appreciation and Networking” session. It is a good time for photos; once brewing begins, no photos are allowed. Participants may ask non-participants to take photos for them outside the circle.

If the owner is not around, or no permission is given, participants should not touch the tea ware of the others when they are appreciating it.

3.  TeaBrewing

a. When to brew tea

a. When the “Tea Ware Appreciation and Networking” session is about to end, participants will return to their seats and begin brewing. Timing is stated in the “Notification” distributed prior to the tea gathering. There is no event director or master of ceremonies at the venue; everyone follows the pre-determined schedule, just as the third principle of Sans Self Tea Gathering goes: “Everyone follows pre-agreed arrangement”. When there is no event direction at the tea gathering, people could focus on the beauty of collective rhythm. Today, I am here to explain to you what Sans Self Tea Gathering is all about. Imagine I was not here talking, the impression of the tea gathering would be much more graceful.

b. Venue clearing

b. When brewing begins, the area inside the circle or loop formation must be cleared so as not to compromise the integrity of the venue. Filming crews and photographers have to move out; if necessary, take a few snap shots and leave the area promptly.

c. Observing silence

c. No talking is allowed once brewing begins; everyone will concentrate on making tea. Participants offer tea to each other without verbal exchanges, such as  “thank you” and “have some tea, please” – a slight bow, and a smile, is enough. A peaceful and tranquil environment is conducive to an aesthetic experience and the bond between people, matters and space the tea gathering brings. This is another characteristic of Sans Self Tea Gathering, namely “Appreciating mutual-understanding and the beauty of collective rhythm”.

d. Ways of serving tea

d. Ladies and gentlemen, now you will see how tea is served. Each participant offers tea to the three fellow participants on his (left), and reserves the last cup. This way, tea is served in the same direction.  “Uni-directional flow of tea serving” is a rule of Sans Self Tea Gathering. When you serve tea to your left and receive tea from your right, you are “expecting no action of reciprocity”, which is one of the seven principles of Sans Self Tea Gathering.

e. Setting aside personal preferences

e. The four cups of tea a person drinks could be entirely different, because the choice of tealeaves is personal. Sans Self Tea Gathering wishes each person to accept and appreciate tea without letting personal preferences get in the way. Preference rules out things you don’t like, which could be something intrinsically wonderful. By rejecting, we could be depriving ourselves of the blessings in life. “Setting aside personal preferences” is the way of tea that Sans Self Tea Gathering advocates.

f. Getting better each time

f. Not all tea is masterfully brewed. There may be one or two cups that are downright bitter and astringent. When this is the case, we should ask ourselves: “Have I brewed a bad pot, too?” “Brewing a good pot” is basic. Bad brew is a disgrace to ourselves, disservice to the others, and yes, to the tea brewed. “Getting better each time” is one of the seven principles of Sans Self Tea Gathering.

g. Second cup

of tea/round of serving

g. The participants will be serving their second cup of tea to our guests. Today, you will be drinking various kinds of tea brewed by fellow tea drinkers from different places (Taiwan,…). This is indeed a gathering of friendship and goodwill. Hold on to the cup; this will be used for the fourth round of serving.

h. Third cup of tea/round of serving

h. The third cup of tea will be served with the tea pitcher; again, it will be served to the three persons on one’s left with a cup reserved for oneself.

i. Alternatives for the directional flow of tea serving

i.Tea can be served either to your left or to your right. Likewise, it is not a must to offer tea to your three immediate neighbours; alternative arrangements can be made. For example, one may be serving tea to the second, fourth and sixth fellow tea drinkers, or the first, third and fifth fellow tea drinkers next to him, on either side, as long as the arrangement is made clear in the Notification in advance.

j. A brief history of Sans Self Tea Gathering

j. Sans Self Tea Gathering was introduced in Taiwan in 1990. Today, it has won worldwide recognition. This unique form of tea gathering takes place in different countries, including China, Japan, Korea, Singapore, Malaysia, etc. They take turn hosting an international Sans Self Tea Gathering at given years. This year (next year), we will be having the __th International Sans Self Tea Gathering at _______(country/place) in _______(month).  You are all welcome to join us.

k. Fourth cup of tea/round of serving

k. The fourth cup is now ready. This is dedicated to all our guests. This time, it could be a different person serving you a different kind of tea. With the Way of Tea, we are encouraged to brew for others, even strangers. This practice is certainly upheld in a Sans Self Tea Gathering.

l. Cups used by the guests

l. Ladies and gentlemen, enjoy your tea. The participants will begin packing their tea ware shortly.  To avoid any inconvenience and to stay friendly to our environment, they will collect the cups they have distributed. (If the cups are given away as souvenirs, revise the script)

m. Embracing the ‘beauty of the void’

m. When the last brew has been taken, there will normally be a short session of music appreciation that demonstrates the ‘beauty of the void’ embraced during a Sans Self Tea Gathering. This is a time when participants relish the aftertaste, and refresh their memory on what has happened in the course of the gathering. The music comes on without any introduction and requires no applause. As the music fades away, participants begin collecting their tea ware and the tea gathering is coming to an end. (Revise the script if other forms of post-tea activities are arranged. Omit if no such activities are arranged.)

4. After-tea Procedures

a. Post-tea activities

a. (No explanation is required)

b. Wiping the cups

b. Before packing, wipe each used cup to avoid it being too messy when others come and collect their cups. This gesture is in line with the spirit of the Way of Tea, whereby we put others’ interests first. The tea ware will have to be washed when one is back at home.

c. Collecting the tea cups

c. After wiping the used cups, participants will proceed to collect their tea cups from other participants, (as well as tea cups from the guests, along the way). Silence is still observed.

d. Packing the tea ware

d. After the cups have been collected, pack tea ware properly.

e. Tea ware for travelling

e. Ladies and gentlemen, pay attention to these ‘travel’ tea ware used by the brewers. You may want to prepare a set similar to this, so you can enjoy tea when you are travelling or going out with your family. Note the way these items are packed: Tea cups must come with ‘cup covers’. Two of the cups are ‘hooked’ onto the teapot and bundled up with a wrapping cloth, while the other two cups are stacked with the tea pitcher and bundled up with another wrapping cloth. The idea is to proceed in a well-planned, systematic manner to the very end. There is this common saying: What has begun well must end well.

f. Service Counter

f. Ladies and gentlemen, (The Sans Self Tea Gathering Promotion Association) operates classes on the Way of Tea conducted by experienced instructors at different places. There are also classes on Sans Self Tea Gathering at fixed time and venues.  For more information, please proceed to our service counter.

g.Thank you

g. We would like to express our gratitude to ______ for providing us with ______ for the today’s Sans Self Tea Gathering. (Omit if not applicable)

h.The End

h. Ladies and gentlemen, we appreciate your feedback about this Sans Self Tea Gathering. Thank you for participating, and we look forward to brewing tea together next time.

i. Group photo

i. To commemorate this special occasion, we would like to invite all our guests to come together for a group photo.

This Sans Self Tea Gathering has come to an end. We would like to thank everyone for a wonderful time together. See you soon.

 

  (2537)

第十四章 無我茶會解說稿-蔡荣章

《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

第十四章 無我茶會解說稿

無我茶會進行間是不設指揮與司儀的,但若在公共場所舉辦,為讓參觀的來賓知道是怎麼一回事,也達到推廣的目的,可安排一位解說員從旁說明茶會進行的方式及其意義。但仍然是對外解說的性質,而不是主持茶會的進行。

 

188.無我茶會解說稿

進度

話題

解說大要

1.

安置號碼牌

a. 活動報導

a.各位來賓,本會場將于ˍˍ時ˍˍ分舉辦一場「無我茶會」,

歡迎各位來賓參加,會中每位泡茶者都將奉茶給各位來賓。

b. 何謂無我茶會

b.無我茶會是一種茶會的形式,大家自備茶具圍成圈圈泡茶,泡完茶每人都要起來奉茶,因此每個人都可以喝到別人泡的茶。所以說無我茶會是人人泡茶、人人奉茶、人人喝茶的一種茶會形式。

c.

現場

動態

c.現在會場正在安置號碼牌。無我茶會是圍成圈圈泡茶,等一下與會者就憑抽到的號碼就坐。這是無我茶會的第一個精神:「無尊卑之分」。

本次無我茶會預計有ˍˍ人參加,所以號碼牌要圍成ˍˍ圈。

d.

留住

群眾

d.各位來賓,為能讓大家共同參與,本次無我茶會將泡茶四道,其中兩道茶要奉給參觀的來賓,請大家不要離開,等一下就可以喝到泡茶者自己帶來的各種茶(包括日本、韓國與中國……的茶)。

e.

主協辦

e.本次無我茶會名為ˍˍ無我茶會,是為(配合)ˍˍ而舉辦,由(國際無我茶協)、(與ˍˍ)主辦,ˍˍ、ˍˍ協辦(承辦),感謝協助這次茶會的單位與個人。

2.

報到

a. 抽籤

a.各位來賓,現在參加泡茶的人已陸續到來。無我茶會是以抽籤決定座位,誰會坐在誰的旁邊都不知道,這是茶道無尊卑之分的一種精神,而且隨遇而安。

b.

參加單位

b.今天參加ˍˍ無我茶會的有(都是)來自ˍˍ的茶友,(我們看到(日本)茶友已經到達會場……)。

c. 就位

c.抽完簽的茶友找到座位,把茶具擺設出來。

d. 茶器

d.各位來賓請注意他們所準備的茶器以及攜帶、包裝的方法。無我茶會是使用簡便的茶器,熱水也是用保溫瓶帶著來。另外也請大家留意,每人準備的茶器各有不同,甚至於(粉末茶)的器具也出現了,這表示無我茶會所用的茶器及泡茶法是不拘的,這也是無我茶會第二個精神:無地域與流派之分。

e.

觀摩、聯誼

e.將茶具準備妥當後,與會人員就起來看看別人帶來的茶器,並相互問候、交談,這是無我茶會「茶具觀摩與聯誼」的時間。他們利用這段時間拍照留念,等開始泡茶後,就不准起來拍照了,要拍照只有請不參與泡茶的人在圈外進行。

欣賞茶器時,如果不是主人在場、並徵得同意,規定是不能觸摸的。

3.

泡茶

a. 何時泡茶

a.「茶具觀摩與聯誼」到了快結束的時候,與會者就要回到自己座位,開始泡茶。這個進度都載明在事先發給與會者的「公告事項」內。無我茶會進行間是不設指揮與司儀的,一切都依事先的約定進行,這是無我茶會的第三項精神:「遵守公共約定」。—群人進行茶會,沒有指揮,可以讓大家體認群體律動之美。今天因為是為了讓大家知道何謂「無我茶會」,所以才設有對外解說,如果沒有我的干擾,場面一定會優雅許多。

b. 清場

b.開始泡茶後,圈內的人就要離開,圈內有人會破壞會場的完整性。拍照錄影的人也請在圈外,非要搶個鏡頭不可時,也要快快離開。

c. 清淨

c.開始泡茶後就不可以說話了,專心泡茶,奉茶時也不必說「請喝茶」,對方也不必說「謝謝」,如果碰面了,鞠個躬,笑一笑就可以。這樣寧靜的氣氛,才容易體會出茶會的美感,以及人與人間、人與物間、人與地間的互動關係。這是「無我茶會」另一項要求:「體會群體律動之美」。

d. 奉茶法

d.各位來賓,您看現在泡好茶的人要出去奉茶,每人奉茶給(左)邊三位茶友,最後一杯留給自己。這是無我茶會「同一方向奉茶」的規定。每個人都同一方向奉茶,這是一種「無所為而為」的奉茶方式,我奉茶給左邊的,但喝到的茶卻來自右邊。我們希望大家放淡「報償之心」,學習無所為而為地做一件事,這「無報償之心」也是無我茶會七大精神之一。

e. 無好惡之心

e.每個人喝到的四杯茶可能都是不一樣的茶,因為茶是由每人自己帶來。無我茶會希望每人都以超然的心情接納、欣賞這些茶,不要有好惡之心。好惡之心太重,會把很多福氣排除在外,因為你不喜歡的東西並不一定是壞東西。「無好惡之心」也是無我茶會所要推廣的茶道精神。

f. 求精進之心

f.這幾杯茶也不一定都泡得很好,可能有一杯泡得又苦又澀。這時應反省自己,是不是也把茶泡壞了,「把茶泡好」是茶道修行上最起碼的課程,否則對不起自己,對不起別人,對不起茶,因此「求精進之心」也成了無我茶會的第七大精神。

g. 第二道茶

g.今天的第二道茶要奉給參觀的來賓,大家可以品嘗到由各地(臺灣—-)茶友所沖泡的各種茶,這是和平的親善大會。用過的杯子暫時拿在手上,第四道茶還要奉茶給您。

h. 第三道茶

h.第三道茶是持茶盅出去奉茶,依然是奉給左邊原來的那三位及自己一杯。

i. 奉茶方向的變 化

i.奉茶的方向不一定非向左邊不可,也可以向右邊。奉茶的對象也不一定非相鄰的三位不可,也可以變化為二、四、六或一、三、五。只要在事前發給大家的公告事項中說明清楚即可。

j. 茶會簡史

j.無我茶會於1990年在臺灣正式推出,現在已演變成國際性的活動,中、日、韓、星、馬……等國平時已自行在國內進行,並於固定年份輪流在一個地方召開大型國際性的無我茶會。今年(明年)已是第ˍˍ屆,將於ˍˍ月在ˍˍ舉行。歡迎大家一起參加。

k. 第四道茶

k.現在是第四道茶,也是奉給參觀的貴賓,這次可能是不同的人奉給您不同的茶。茶道有項精神就是泡茶給別人喝,甚至給陌生的人喝,這項精神在無我茶會中更是突顯得清楚。

l. 來賓手上的杯子

l.各位來賓,您手上的茶慢慢喝,等一下收拾茶具時,奉茶的人會來把杯子收掉。我們不要造成大家任何的不方便,也不要造成環境任何的污染。(若是贈送的紀念性杯子,則改變說詞)

m. 空白之美的應用

m.喝完茶,無我茶會往往會安排一小段音樂欣賞,讓大家回味一下茶味、回味一下茶會的種種,這是連接在品茗後的一段空白之美,所以音樂在大家喝完最後一道茶後自然響起,沒有介紹,也無需鼓掌,音樂結束時也一樣。大家在音樂的餘音消失後,開始收拾茶具,結束茶會。(不同之品茗後活動則變更說詞,若未安排此項活動則省略)

4.品茗後

a. 品茗後活動

a.(不做解說)

b. 擦拭杯子

b.與會者收拾茶具之前,要先把自己用過的杯子擦拭一下,當然只是做初步的處理,免得別人收回時太不整潔。這是茶道處處為對方著想的精神。全套茶具回去後再行清洗。

c. 收杯子

c.與會者擦拭完杯子,出去將自己的杯子收回,(順便收回參觀者手上的杯子)。這時依舊保持安靜。

d. 收茶具

d. 他們把杯子收回後,將茶具收拾妥當。

e. 旅行用茶具

e.各位來賓,請注意泡茶的人使用的這一套旅行用茶具。大家也可以準備一套這樣的茶具,以後出國、或與家人出去旅行,就可以這樣喝茶。請大家也注意他們包紮茶具的方法,杯子用杯套套著,一壺兩杯用一條包壺巾包裹,一盅兩杯又用另一條包壺巾包著。收拾茶具的時候要有條不紊,不能到了尾聲就亂成一團。我們有句話:收拾與開場一樣重要。

f. 服務台

f.各位來賓,(無我茶會推廣協會)在各地方設有指導老師與茶道教室,每星期固定的時間在各地還有教授無我茶會的聚會,詳細資料歡迎到會場服務台索取。

g.

感謝

g.本次ˍˍ無我茶會,承蒙ˍˍ提供……,在此特表謝意。(若無需要則省略)

h.

結束

h.各位來賓,如果您對本次無我茶會有何寶貴意見歡迎提供給我們。感謝大家參與本次無我茶會,希望下次您能和我們一起泡茶。

i. 合影

i.無我茶會結束前都會安排合影留念,也藉此表達與會者依依不捨之情。各位來賓,本次無我茶會就到此結束,感謝各位來賓與我們一起共度這段美好時光。謝謝。

 

  (1535)

第十二章 無我茶會的推廣-蔡荣章

《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)-Chapter10Problem Solving-蔡荣章Rong-tsang Tsai

《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 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.

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