Tag Archives: 茶会作品

学韩国茶道之一：师承-许玉莲-20131216

学韩国茶道之一：师承

许玉莲

20131216

我的韩国茶道老师是文貞姬老師與她的女儿李承珍，文貞姬老師是薛玉子老師的弟子，她说一九八三那一年她任职历史系教师的高中学校校长将薛玉子老師请到学校要女教师们都学习传统礼仪、泡茶项目，她开始第一次向薛玉子老師学习，后来就自己跑到薛玉子老師的私塾上课。

教师生涯退休之后，文貞姬老師开办了「韩国传统文化中心」，儿童班的课程有：礼仪、泡茶、做糕点、传统生活。青少年的课程有坐行礼仪、称呼礼仪、学校礼节、丧事礼节、传统休闲服如何穿、泡茶、做糕点、做菜肴、做针绣、传统服饰怎么穿、传统婚礼。这两个班是主要的，也到学校开课程，也有成人的，也有如我这样通过熟人引介的特别一人班。

文貞姬老師也是现任的社团法人传统礼节院院长，韩国茶人联合会理事，她开办的「韩国传统文化中心」是属于民办的纯教学中心，没有附设茶馆或茶行（即没有做品茗和茶叶买卖）。我学习的所在，是刚于今年年中盖建成一栋四层高的大夏，底层是传统生活的设备与材料，一楼传统服饰、礼仪，二楼做糕，三楼泡茶。平常没有课程时，就由女儿李承珍顾着门面接待、安排报名事项。

李承珍说她也曾在学校上过薛玉子老師的课，后来都是跟随母亲文貞姬老師身边学，是文老师的弟子，她学到第七年时考获韩国茶道老师资格。

我问李承珍我该怎么称呼她，她说李小姐，我问文貞姬老師我该怎么称呼她，她说可以称她文老师。我问我们的泡茶法是什么名称，文老师说我们的是薛玉子流派。

说到这里我们可试解析，韩国茶道重视师承体系，薛玉子老師算是韩国现代茶文化界第一辈茶人之一，她到处进入学校演说，听过她的课的学生很多，不过学生不是弟子，弟子是不一样的，弟子是学生要上门去「拜师」，请老师让她留在身边（工作室或私塾或家里）学习的「近身徒弟」，老师答应了她就要开始一个漫长（最少三年，八年或十年或终身）的定时定候的「泡茶演示」操练，这时可称老师为师傅。老师属于泛泛之词，师傅则是得到老师认可之后才可叫的亲密尊称。故此一代一代传承非常清楚，李承珍是文貞姬的弟子，文貞姬是薛玉子的弟子。如李承珍为我上了一堂课，她仍然谦虚让我称她为「李小姐」因为她尊敬我比她年长、本职也是老师之缘故。

为什么要那么清楚呢，因为泡茶不是单纯只属于泡茶这件事情本身的，泡茶还包括穿何种格式的服饰，要行何种礼仪比如长幼、男女之别等，泡茶和礼仪是分不开的，于是人与人之间的辈分与称呼就要掌握得有分寸。

(1988)

茶是素质教育还是职业教育-20131211周三小方块-蔡荣章

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茶是素质教育还是职业教育

蔡荣章

20131211周三小方块WEDNESDAY TEA CORNER

现在所说的茶是指喝茶、茶道、茶道艺术，因为如果在学校或民间教育单位教授种茶、制茶的课程，当然是属于职业教育，但如果教授的是喝茶、茶道、茶道艺术，那就有得讨论了。

喝茶、茶道、茶道艺术的课程可以视为素质教育，就有如美术、音乐、体育、文学一样。从小孩子的国民教育开始，学校就会安排美术、音乐等课程，期使人们都那么健康那么有品味那么懂得生活。长大以后的分科教育依然有人主张继续这些课程，不管是理科还是文科。

但是茶文化课程要排入国民教育的必修课程内还要一段时间的考验，虽然现在已经常出现在中小学生甚至大学的课外活动中。到了高中、大学阶段，也可以依个别学校想要塑造的特性加入包括茶文化在内的一些素质教育内容（如音乐、美术、宗教）于通识课程之中。

喝茶、茶道、茶道艺术的课程也可以是职业教育，就如同美术、音乐、体育、文学一样可以是为职业教育。美术、音乐、体育、文学诸课程教育出来的是美术用品、乐器、运动器材的营运商，是画家、音乐家、运动员、作家。喝茶、茶道、茶道艺术课程教育出来的是茶企业的营销师、经营管理师、评茶师、泡茶师、茶道艺术家。

喝茶、茶道、茶道艺术在学校体系的“专业别”通常称为“茶文化”，一般人看了会认为是属于素质教育的性质，因为从名称上看不出就业的技术性来。其实它可以成就茶产业的半壁江山，这半壁是指种茶、制茶以外的卖茶与喝茶。种茶有茶树栽培专业、制茶有茶叶加工专业，卖茶与喝茶就是归到茶文化专业了，因为卖茶与喝茶不好独立成为数门专业如茶叶行销、茶馆经营、茶道艺术之类，不但其间专业基础课几乎相同，而且个别独立又使得所学太过狭隘不利毕业后的持续发展。

从就业的角度来看，只要在喝茶、茶道、茶道艺术的基础课程外补上几门营销与管理的课程，茶文化专业的毕业生就可以走上茶行营业员或接下来的经营、管理、创业之路，这是属于“茶叶市场”的领域。如果调整个方向，就可以从刚才的茶叶市场（即茶行、茶业公司）转向到茶馆、品茗馆、茶餐厅、茶冷饮店等的“茶汤市场”。茶叶门市、茶叶大卖场、茶叶贸易公司等的茶叶销售与茶馆、品茗馆、茶餐厅、茶冷饮店的茶汤销售就是种茶、制茶以后的另一半茶产业江山。

茶文化专业的核心课程是泡茶技艺与茶会举办，技术拓展课程是茶具、插花、茶食、香道等，知识拓展课是制茶、评茶、茶史、茶思想和音乐美术等艺术，这些课程让茶文化专业的毕业生到职场后不但能销售茶叶、茶汤，也能把包裹在茶与汤里面的茶道与茶道艺术推销给客人。这样的茶产业中下游（卖茶与喝茶）就是茶文化专业毕业生取得评茶师、营销师、泡茶师、茶道艺术家的资格后施展所长，并以自身的文化修养供献给社会的场所。

现在的职场不但要会卖商品、要有必备的资格证书（如评茶师、营销师、泡茶师、茶道艺术家等），还要把自己调养得很健康、很有品味，这包括了基层从业人员与管理、领导阶层。上述的茶文化专业不管被视为素质教育还是职业教育，它的教育效果都具备了职业应有的技能与自身足以衬托行业品味的素养。喝茶、茶道、茶道艺术是茶文化的具体呈现，喝茶、茶道、茶道艺术既是可以服务职场的职业技能，又是让人们得以健康有品味的素质教育，我们以为卖茶喝茶的职业教育与文化建设里的茶文化素质教育应该这样结合、这样实施。

(2076)

先有课程内容，才谈茶道师资哪里来-20131120周三小方块-蔡荣章

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先有课程内容，才谈茶道师资哪里来

蔡荣章

20131120周三小方块WEDNESDAY TEA CORNER

茶道老师就是教“茶道”的老师，强调的是以茶道为核心，当然也要会教制茶、识茶，但可以不会教茶树栽培、病虫害防治、土壤营养等。茶道老师需要分工的，不容易一个人什么课程都能上。这些分工要有相应的培训课程与能力认证方足以让茶道教育步上正轨，不论是学校的师资还是民间的师资。当然培训与认证也有不可靠者，例如只要缴费就保证可以取得证书，但大家会逐渐地分辨出来，不负责的培训单位大家就会不接受它发出的证书。

「泡茶老师」（初阶：泡茶老师证书，进阶：茶道艺术家证书）

茶道老师第一个要培训与认证的科目是泡茶技艺，目标是教会学生在不同场合使用不同的器具泡好各类茶。初级是熟练各种泡茶法（如十大茶法），进阶是将泡茶与茶汤提升到“茶道艺术家”与“茶汤作品”的境界。初级的是取得“泡茶老师”证书，进阶的是取得“茶道艺术家”证书。

「车轮式泡茶练习法老师」

如何让学习者有法可循地将各道茶汤泡得精准呢？老师要接受“车轮式泡茶练习法”的培训，而且有能力担任这种泡茶练习法的指导老师。不但要熟悉这种泡茶练习法的运作，也要每道茶的浸泡时间都判断得比学生准确。参加这项培训者必须先具备泡茶老师的证书。

「泡茶师及茶艺师的审评老师」

学生学会了泡茶，他也要去取得“泡茶师”或“茶艺师”证书，作为老师的这时就要让自己具备泡茶师或茶艺师检定考试的评审员。这项评审员的培训是针对泡茶师或茶艺师检定考试的办法与评分标准，他的泡茶能力与品茶能力应该早已具备。接受培训时应该出示泡茶老师证书、车轮式泡茶练习法指导老师证书、或是下文要说到的茶叶品鉴老师证书。

「茶叶品鉴老师」

茶叶品鉴也是茶道教学的核心课程，所以必须有茶叶的品与鉴的茶道老师，品是欣赏、鉴是鉴别。此项培训要让受训的老师充分了解“品饮泡茶法”与“评鉴泡茶法”的区别。品饮泡茶法的前期必修课程是泡茶技艺与车轮式泡茶练习法，评鉴泡茶法的前期必修课程是茶叶审评与官能鉴定。如果已是泡茶与车轮式泡茶练习法的老师，这时可以不必重复学习泡茶技艺与车轮式泡茶练习法这两项课程，剩下的茶叶审评、官能鉴定、品鉴比较等课程就成了此项培训的主要内容。

要学好泡茶、学会品茶、学会评茶，必须对茶的制作有所了解，否则知其然而不知所以然终究一知半解。“概论式的制茶课”（即原则性的理解）是所有茶道老师必须具备的基础知识。

「制茶老师」

“专业式的制茶课”（即深入到可以制成好茶）是担任制茶课老师的必须培训与认证项目。“制茶课老师” 的培训要特别着重各类茶（不发酵茶、部分发酵茶、全发酵茶、后发酵茶、加工茶）的制作工艺以及相互间的共同原理，而且制茶理论课要比制茶实践课多一点，因为精通的理论基础有助于对泡茶、评茶、品茶的深度掌控。茶道教学还有茶器、茶席、茶会、茶食、茶史、茶文化比较、艺术、思想等老师，他们也需要知道茶是如何产生的，他们接受培训时，这方面的课程只要是“概论式制茶课” 的内容就可以了。

以上这些泡茶技艺、泡茶练习、泡茶考证、茶叶品鉴、茶叶制作等课程都是茶道教学里偏向茶的部分，师资的来源除了重新培养就是从涉农的茶叶范畴里找寻。茶道教学的课程还有一半是将茶叶转化到文化艺术层面时所需的，如茶器、茶席、茶会、茶食、茶史、茶文化比较、艺术、思想等，这些课程的内容必须为茶道重新设计，师资除了重新培养，就是从陶瓷、建筑、文学、历史、艺术等相关的领域中找寻（这部分的培训内容与师资的产生待另章讨论）。

谈茶道教育必先谈茶道教学的内容，然后才能谈到师资与教材的产生。这项工作是时当茶文化复兴后要进一步迈进茶道艺术与茶汤作品的时候，民间的茶道教育组织与学校体系的茶文化专业必须同时并进的。解决了茶道教学内容与师资，才能令“茶文化”成为完整的一门学科。

(1836)

这是一个茶沦为配角的茶艺表演时代-20131118周一喝茶慢-许玉莲

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这是一个茶沦为配角的茶艺表演时代

许玉莲

20131118周一喝茶慢MONDAY SLOW TEA

「茶艺表演」为什么比「茶道演示」拥有更加可能成为主流的趋势？这与目前有几股势力加入茶界操作是脱不了关系的，一先说插花、点香，人们一直争论和迷惑这些是否也属于茶道的一部分的时候，这些「产品」已经在茶界大规模开班收徒，茶人们排队缴费进场学插花点香的多得是，大家以为插花与点香在茶席上有点石成金的效果，能把茶席弄得更引人入胜来吸睛，有些茶会把花艺、香道达人直接请到茶会现场指导，他们在泡茶席上的风头比茶人还犀利，茶人们都乐得听从他们的铺排，认为这样茶友才会「买单」。

茶道的训练本应接受多方面的艺术熏陶，那可加强对艺术方面的欣赏力与创造力，不过像这样过分依赖别种（插花、点香）文化来表达自己所做的（茶道）项目，无疑地显示出茶道的无力感。人们在花艺界举行花艺活动时，可以不请茶道达人去演示「茶道内涵」来加强花的效果，香道界在举办香会时，可以不请茶道达人去为点香助阵，这两项文化显然可独立生存，反观茶道，少了这两样，好像就说不出自己「茶道内涵」的话了。「茶道」只好停在「茶艺表演」阶段，让其他文化介入。

二是与茶席相关的项目如空间、家具、服装、茶器设计及摄影等已随着插花、点香，成为另几项茶界要仰赖的茶艺表演道具提供。很多茶人不知道自己要用什么桌子，地方要怎么摆设，要穿什么衣服，要用怎样的一支壶来泡茶，统统交给专家设计，这是茶人把自己变成「演员」的第一步，茶人把要藉以表达「茶道内涵」的道具、形式一概放弃不管，让其他相关项目的专家去个别施展到自己将要进行创作茶汤的泡茶席上。这是否显示了茶人对要表达茶道精神的技术掌握得非常少，甚至不懂，以致在许多茶会场合我们可以听到人们津津乐道的是哪位大师为这场茶会设计服装，哪位大师做室内设计，哪位大师设计了什么茶壶，获得哪位大师为他摄影是多么地与有荣焉。但好像没有谁会在乎哪位茶人值得我们期待他的茶汤作品发表。

三是「演员」，最后有些茶人连「演员」也不做了，直接聘用「工作人员」回来当「演员」代表自己的机构出演就是。有些舞台剧演员、舞蹈员或其他文化创意界的工作者在「茶艺表演」舞台找到出路，或受雇于茶界，或自立门派成为「茶艺表演」的专业「演员」，把「茶艺表演」带动的更加猖狂。茶道演示更加销声匿迹了。

四现今有两群消费能力极高的消费群体左右了茶界的市场，一群是豪华奢侈者进入茶界「消费」茶文化，这群豪客玩古器、喝古董茶、收藏铁壶银壶、到拍卖行投字画、点沉香、置地盖造茶屋、流行开办茶会、香会来附庸风雅，成为「茶艺表演」最大的客户，是一个有潜质制造利润的市场，让茶界亦步亦趋。另一群是「禅修客」，把茶当作一种媒介来宣示茶禅一味是他们的独特修行，「茶艺表演」也成为为这群消费者做服务的产品。

我们从以上情况检讨：茶人多从茶行在职培训而来，是否这样社会觉得他们不够学术性？反观其他室内设计、服装设计等是否让大众（包括茶人本身）觉得更专业？因为他们大多属于学院科班出身？故此茶会由他们执话事权反而得到大众的信服？茶人的专业在哪里？茶人的专业包括需要懂得如何利用泡茶空间吗？如何摆置桌椅吗？什么样的服装才是泡茶的好服装吗？茶人在这几方面所下的功夫是否信心不足？茶人要表达茶道内涵的技术在哪里?是技术含量低做不出来，或是还没有把技术体系做好，于是只好把表达内涵的事情都交出去给别人做了?变得茶人们现在都不敢、或不会做茶道演示？只有坐在那里装模作样做一个泡茶表演的样子而已？

(3282)

小壶茶法的「茶道演示」-20131113周三小方块-蔡荣章

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小壶茶法的「茶道演示」

蔡荣章

20131113周三小方块WEDNESDAY TEA CORNER

三位客人首先进场，并排坐上舞台，只有椅子，侧面斜对着观众。与客人席有段距离的是已摆置妥当的泡茶席。

等待着，泡茶师进场，三位客人起立表示敬意，泡茶师行礼回应，坐上泡茶位子。三位客人随即坐下。

泡茶师检查了席上的一切，静下心来端坐了一会儿。助手双手捧着泡茶用的清水壶，小心翼翼走上舞台，放于泡茶席的侧柜，退出。

泡茶师站起身来，检视煮水器、捧着清水壶，小心地将水注入煮水器内。打开电源加热。坐下。

泡茶师将茶荷置于胸前，打开茶叶罐，持渣匙尾端将茶叶拨入荷内。双手捧起茶荷，用欣赏的眼神端详着茶叶许久。

泡茶师站起来，捧着茶荷走到客人席，请第一位客人赏茶。泡茶师回座。

客人传赏茶叶。最后一位客人将茶荷送回泡茶席放茶荷的地方。

泡茶师双手放在煮水壶两侧的桌面，眼睛看着蒸汽外冒的状况、耳朵听着水的声音，水温恰到好处的时候将电源关了。

客人将茶荷送回后，泡茶师持渣匙将茶荷上的茶叶拨入壶内。注视着茶壶，判断是否是准确的置茶量，盖上壶盖。

泡茶师打开煮水壶的盖子，再次判断水温。提起煮水壶，将热水冲入壶内。盖上壶盖、放回煮水壶、按下计时器。

泡茶师注视了茶壶一下子，然后转移注意力到自己的呼吸。浸泡的时间快到了，转头看了计时器，确定已是正确的时间，提壶将茶汤倒入茶盅，并将茶汤倒干到每秒一滴的程度。

泡茶师持盅将茶汤分倒入奉茶盘上的四只杯内，站起身、端着奉茶盘前去奉茶。客人一直专注地看着泡茶师的泡茶，这时眼神跟着回到自己的身边，从泡茶师的奉茶盘上端起了自己的一杯、行礼致谢，泡茶师行礼回应。奉给第三位客人前，泡茶师将留在盘上的二只杯子往奉茶盘中间移了一下，以免客人不便端取。

依序奉完三人的茶，泡茶师回到自己座位、放回奉茶盘、坐下、将最后的一杯茶端起。向客人微微行个礼，与客人一同喝了这杯茶。

大家回味着刚才的这杯茶汤，不禁地端起空杯、闻了闻留在杯内的香气。客人将杯子留在手上。

泡茶师从忘怀于茶香茶味中回神了过来，打开水壶盖，再度判断水温。提起茶壶，打开壶盖，了解茶况，思索着下一道的浸泡时间。提起水壶往茶壶注入了第二道水，盖上壶盖、放回煮水壶、按下计时器。

泡茶师专注着茶叶的浸泡，时间快到时，看一下计时器，确定已是正确的浸泡时间。提壶将茶汤倒入茶盅，将茶汤滴干。

泡茶师将盅提放到奉茶盘前端、茶巾提放到茶盅的后方。起身、端奉茶盘前去奉茶。

到客人面前，泡茶师提起茶盅，客人将杯子放到泡茶师的奉茶盘上，泡茶师倒完茶，客人端回杯子，泡茶师将茶盅放回奉茶盘，客人行礼致谢，泡茶师行礼回应。

奉完三位客人的第二道茶，泡茶师回到自己座位，放回奉茶盘、坐下、将茶巾归位、提回茶盅为自己斟上一杯。端起杯子，向客人行个礼，与客人一同喝了第二道茶。

大家回味着茶汤，沉思了一下。泡茶师开始去渣、清理茶具，客人专注着泡茶师的动作。

泡茶师清理完茶具，向客人行了个礼，表示茶会即将结束。主客向泡茶师行了个礼，表示请求品赏泡茶用水。泡茶师提起水壶倒了－盅泡茶用水，将盅与茶巾放上奉茶盘，端着奉茶盘走到客人席，客人将杯子放上奉茶盘让泡茶师斟水。奉完泡茶用水，泡茶师回到自己座位，与客人一起品赏清水。

喝完水，泡茶师看着客人，主客看了其他二位客人一下，三位客人一起坐着向泡茶师行礼表示感谢与告辞之意。主客起身将茶杯送回主人的奉茶盘上，靠着内侧摆放，然后回自己座位。其余两位客人亦陆续送回杯子，杯子也都依序从内往外放置。

泡茶师起身走到客人席旁的出口处送客。客人起身，在泡茶师前面行了个礼，步下舞台（场外）。

泡茶师回到自己座位，沉思了一阵，想到茶会就此结束，提起茶盅，将盅内留下的清水倒入自己杯中，双手捧起，将水喝了。放下杯子，站起身来，从靠近泡茶席的出口步下舞台。

注1: 若演示时间允许，可将开始时助手（即捧水的助手）很有秩序地布置茶席，结束后很有秩序地将茶具撤出舞台的部分呈现。

注2: 若演示时间不允许，可将品饮泡茶用水的那段省略。也可以将注1与注2同时省略。

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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

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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」。 (2045)

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

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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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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

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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 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.

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第十四章無我茶會解說稿-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。

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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

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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第十三章無我茶會簡史-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

第十三章 無我茶會簡史

172.無我茶會的創辦

無我茶會是在臺灣一九九○年代前後的茶思想與環境下所研發出來的一種茶會形式，一九八九年由當時在臺北陸羽茶藝中心擔任總經理的蔡榮章創辦，一九九○年正式推出。

173.為什麼有無我茶會的誕生

無我茶會誕生的內在因素已如前述，外在因素有二：一是原有茶道聚會方式都是一人泡茶、數人為客品飲，或是多人泡茶，更多人為客品飲，如此無法將茶道精神充分表達，所以亟思一種人人泡茶、人人奉茶、人人喝茶的茶會方式。二是原有茶道聚會方式難能大規模舉辦，導致推廣效果受限，如何才能讓眾多人一起享用「茶道」，成了構思無我茶會的另一觸媒。

184.第一次無我茶會的舉辦

這是在一九九○年五月二十六日，蔡榮章將擬好的無我茶會綱要在陸羽茶藝中心正在舉行的第一期「陸羽茶道教室師資研習班」上唸給大家聽，並聽取大家的反應與意見，討論完畢，大家決定於下一個月的二日在離陸羽不遠的「妙慧佛堂」舉行12人的實驗性無我茶會。這是第一次無我茶會的舉辦，會後於現場即席進行檢討，並決定第二次的無我茶會。如此進行了三次實驗性無我茶會，也將茶會的架構確立了起來。

175.第一次公開舉辦的無我茶會

每次「陸羽泡茶師檢定考試」後，都會有一次頒證茶會，一九九○年六月二十三日是第13屆泡茶師頒證典禮，在臺北市中山堂的光復廳舉行，這次即以無我茶會的方式進行，新舊泡茶師70人先進行一場無我茶會，會後舉行頒證，由舊泡茶師分別將「泡茶師證書」頒發給新泡茶師。這是無我茶會的第一次公開舉辦。

176.第一次國際無我茶會

利用茶文化交流的機會把無我茶會介紹給日、韓茶界友人，很快地他們也愛上了這樣的茶會方式，於是利用文字、影帶讓他們帶回去教給其他的茶友。1990年12月18日就在「十方禪寺」的臺北市禪修道場舉辦了第一次國際無我茶會，共有中、日、韓七十余位茶友參加。由於佛堂或禪修道場比較容易有廣大的室內空間，所以初期常以之為無我茶會舉辦的場所。

177.無我茶會專書的出版

為便於大家推動無我茶會，乃於1991年3月出版中、日、韓、英四種語文的《無我茶會》專書，簡單、扼要地介紹無我茶會的做法及其精神。

到了1997年初，為了教學上的需要，將這些年來遇到的問題整理成了180條綱要，作為課堂上研討的依據。1999年初，「中華國際無我茶會推廣協會」應各茶道教室的要求，決定編印六本茶學基本教材，討論的結果，將《無我茶會180條》列為這六本基本教材之一,並率先於同年9月出版。這是無我茶會較為完整的思想記錄與實踐手冊。

2012年冬，《無我茶會180條》完成了一些理念性詮釋的增補，並譯成了英文，於是以《無我茶會Sans Self Tea Gathering—茶人的茶會作品》为名再行出版。

178.第一座無我茶會紀念碑在武夷山

1991年10月17日上午，第二屆國際無我茶會在中國東南的福建省武夷山幔亭峰舉行。會前經大家的努力，尤其是「武夷山莊」劉彩華副總經理與林馨主任的協助，在幔亭峰下的武夷山莊庭園內設置石碑一座，正面刻上「幔亭無我茶會記」，文曰：「一九九一年十月十七日，百餘位來自各方的茶人聚集幔亭峰頂，各自攜帶茶葉茶具圍成一圈，每人泡茶四杯，三杯奉給左邊三位茶友，一杯留給自己，人人泡茶，人人奉茶，不分彼此，天下一家。」背面刻上「無我茶會之精神」，文曰：「座位由抽籤決定，無尊卑之分；奉茶到左，飲茶自右，無報償之心；超然接納四方之茶，無好惡之心；盡力將茶泡好，以求精進之心；依計畫行事，遵守公共約定，無需指揮，培養團體默契。」

感謝名書法家黃美豐先生為我們書寫碑文，名石雕師何雙水先生為我們雕刻，以及贊助經費的諸位茶友們。

179.從「無我茶會推廣委員會」到「中華國際無我茶會推廣協會」

無我茶會創辦後，除以陸羽茶藝中心為基地，使其逐漸成熟外，並以「無我茶會推廣委員會」的組織對外舉辦各項講習與活動。到了1994年8月，經臺灣政府核准立案，成立「中華國際無我茶會推廣協會」，組織成自主性的社團法人。會址設置于陸羽茶藝中心，辦公室也由陸羽茶藝中心撥用。

180.無我茶會大事年表（1990～2012）

1990.05.26　無我茶會初稿研討。

1990.06.02　第一次實驗性無我茶會。

1990.06.23　十三屆泡茶師頒證典禮以無我茶會方式在臺北舉行，為無我茶會首次對外公開舉辦。

1990.11.14　中日茶友20名於妙慧佛堂舉行「清淨無我茶會」，為無我茶會首次向國外茶友介紹。

1990.12.18　中、日、韓70位茶友在臺北市十方禪寺舉行首屆國際無我茶會，由創辦人蔡榮章召集。

1991.03.01　中、日、韓、英四種語文之「無我茶會」專書出版。

1991.03.27　台北陸羽茶道教室從第50期「泡茶講座」起，加入無我茶會課程。

1991.05.12　「母親節親子無我茶會」在臺北中正文化中心舉辦，70人與會。

1991.08.04　百位茶友在臺北植物園的荷花池畔舉行「觀蓮節賞荷無我茶會」。

1991.09.08　50位茶友在浩然敬老院舉行「返璞歸真無我茶會」。

1991.10.17　中日韓百位茶友在武夷山幔亭峰舉辦「第二屆國際無我茶會」，由武夷山市茶葉學會會長姚月明召集，並立碑紀念。

1991.10.20　參加第二屆國際無我茶會的臺灣團員在香港茶具文物館舉辦無我茶會說明會。

1992.05.05　在宜興第三屆陶瓷藝術節上舉行無我茶會說明會。

1992.05.07　在上海湖心亭舉辦無我茶會說明會。

1992.09.20　臺北、高雄兩地60位茶友在高雄佛光山大雄寶殿舉辦「佛堂無我茶會」。

1992.11.09　「第三屆國際無我茶會」，中日韓200位茶友在日本金閣寺、長安寺、天橋立舉辦三場無我茶會。由煎茶道賣茶真流家元正木義完召集。

1993.02.06　在茶友廖純瑜家舉辦的元宵花燈無我茶會中，創辦人蔡榮章提出以彩虹為無我茶會會旗的構想。

1993.10.13 「第四屆國際無我茶會」於韓國景福宮廣場舉行。中日韓茶友350人與會。由韓國國際茶文化交流協會會長釋龍雲召集。

1994.05.01　陸羽茶藝中心開闢「無我道場」，作為訓練無我茶會的場地。

1994.05.08　五百人「甲戌母親節親子無我茶會」在臺北中正紀念堂廣場舉行。

1994.08.10　國際經濟商管學生會亞太地區年會120位各國學生代表在臺北來來大飯店舉行一場無我茶會的講習。

1995.05.31　臺灣關渡基督書院茶道社完成首期茶學講座，當晚舉行頒證無我茶會。

1995.10.27　第五屆國際無我茶會在武夷山召開，由武夷山市茶葉學會會長趙大炎召集。分別於「雲窩」（27日）與「玉女峰」下（28日）舉行兩場無我茶會，各二百人參加。

1996.05.05　這年母親節親子無我茶會分別在臺灣十個城鎮同步舉行，共有一千二百多人參加。

1996.09.25　臺灣台東武陵外役監舉辦「茶香飄武陵，邀月共飲之」的夜晚無我茶會，典獄長與五十位受刑人一同參加。

1997.01.12　香港茶藝大賽中，於藝術館演講廳舉辦一場「無我茶會之舉辦與精神所在」的演講與示範，隨後在尖沙咀海邊舉行50人的無我茶會。

1997.01.14　於馬來西亞吉隆坡茨廠街的陳氏書院舉辦「無我茶會研習營」，30位當地茶友參加。

1997.02　　將歷年來發現的問題整理成《無我茶會180條》題綱，作為教學依據。

1997.03.08　臺灣聯合晚報以三分之二版面介紹無我茶會及旅行用茶具，標題為「中國茶文藝復興——無尊卑無報償無好惡……無我茶會開展茶文化沉靜之美」。

1997.11.22　「第六屆國際無我茶會」在臺灣举行，由中華國際無我茶會推廣協會理事長涂國瑞召集。先是臺北中正文化中心的千人無我茶會，26日并在高雄中正文化中心舉辦五百人夜晚無我茶會。

1998.00.00 法國茶文化協會在巴黎百貨公司舉辦無我茶會。

1998.03.07　新加坡茶界聯合當地各族群舉辦了一場跨種族的百人無我茶會。

1998.05.04　北京大學東方茶文化研究會於北大百年校慶時，在校園舉辦了一場無我茶會。

1999.10.16　第七屆國際無我茶會在杭州、新昌、天臺舉行，由浙江省茶葉學會與浙江省科學技術協會聯合主辦。

2000.10.22 義大利威尼斯大學講師Mr.Livio Zanini在Lake Garda湖濱舉行無我茶會,中華國際無我茶會推廣協會理事長陳光偉組團參加。

2001.05.06 「全球母親節親子無我茶會」於全球11個城市同步舉行，包括臺灣八個地區，以及杭州、義大利、新加坡等地，計有一千多位茶友以無我茶會方式向母親奉茶致敬。

2001.10.07 第八屆國際無我茶會於日本召開，由煎茶道賣茶真流家元正木義完召集。分別於愛知縣(7日)、靜岡(8日)、引左町(9日)三地舉辦一場無我茶會，各約250位茶友參加。

2003.04.00 北京陸羽茶藝中心成立，無我茶會的課程在基礎班的「茶藝講座」中設置。

2003.10.16 海峽兩岸陸羽茶文化與茶產業發展研討會於湖北天門市舉行「陸羽獻茶無我茶會」，20日並於安徽農業大學舉辦一場「海峽兩岸茶人金秋無我茶會」。

2004.05.00 擴大每年五月的母親節親子無我茶會為「世界奉茶日」，邀請各地的茶友在每年五月的第一個週末，共同以無我茶會等形式，奉茶給周遭的親友與不認識的人。

2004.08.21 第九屆國際無我茶會於新加坡召開，由新加坡留香茶藝創辦人李自強召集。假濱海城公園舉辦一場五百人無我茶會。

2005.11.02 第十屆國際無我茶會於福建武夷山召開，由武夷山市人民政府召集。於武夷山國家旅遊度假區(2日)暨武夷山市體育館(3日)舉行二場無我茶會，各三百人與會。

2007.09.28 「天福茶學院」(後更名為漳州科技學院)於福建省漳州市盤陀鎮成立，其中「茶文化系」設置了為期一學年的「無我茶會」課程。

2007.10.13 第十一屆國際無我茶會於韓國召開，由韓國國際茶文化交流協力財團總裁李真秀召集。分別於益山圓光大學(13日)、首爾昌慶宮(14日)舉行兩場無我茶會，各約四百位茶友參加。

2009.10.18 第十二屆國際無我茶會於美國三藩市召開，由全美茶文化学會會長林烱志召集。共有來自中國大陸、臺灣、日本、韓國等地及美國當地的茶友一百多人參加。

2010.01.10 馬來西亞紫藤文化企業集團於吉隆玻本部舉行迎春無我茶會,由茶藝學習中心主任許玉蓮召集。

2011.05.22 英國倫敦Teanamu Chaya Teahouse的Mr. Peisiong Wang在Holland Park召開無我茶會。

2011.05.28 第十三屆國際無我茶會在臺灣召開，由中華國際無我茶會推廣協會理事長王春樹召集。29日是臺北中正文化中心的千人無我茶會，30日是日月潭畔的四百人清晨無我茶會，31日是阿里山彌陀禪寺的三百人晨曦無我茶會。

2011.06.17 開始將無我茶會相關資料收錄於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。 (2077)

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

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。

(1898)

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.

(2346)

第十章茶會間衍生的問題-蔡荣章

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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

ISBN978-957-9690-08-9 “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

第十章 茶會間衍生的問題

128.奉茶方法發生了錯誤怎麼辦

我們希望每位參加無我茶會的人都熟知茶會的規則，但若臨時發生錯誤，在不影響大會順利進行下，可修正就修正，不知如何修正，或修正會影響茶會正常運作時就不修正。例如前來奉茶的人把杯子放錯地方，用手筆劃一下，他就意會到了，這是可修正的狀況；若這個人連奉茶的對象都弄錯了，而且不是一下子可以調整過來的，就讓它去了，這是不修正的狀況。

129.別人奉給您的茶少了一杯，怎麼辦

出去奉完茶回座位，等別人奉過來的茶到齊後，就可以開始飲用，但等了半天還是少一杯，眼看進度就要落後了，這時就不要再等了，可能對方的動作太慢，也可能弄錯了，為顧全大局，先把茶喝了，繼續前面的進度。

130.所泡的茶倒不完怎麼辦

每一道茶的沖水量要以自己所帶杯子（及奉茶給圍觀者的杯子）的數量與大小而定，使能一次恰好倒滿所需的杯數與份量，若沖水太少，或茶壺太小，則每杯少倒一些，若沖泡的茶量太多，一次奉不完，可留待下次再奉，若已到了最後一道，只好自己將它喝掉。

有些人將奉不完的茶倒於熱水瓶帶回去，這樣熱水瓶內的茶味不容易清除；有些人將之倒於熱水瓶的外蓋上，茶會結束後拿去倒掉；若在野外泡茶，有人直接將它倒掉。以上這些處理方法都不好，畢竟茶是您用心帶來，且盡全力將之泡好，用以呈獻給茶友們的「珍貴之物」，這樣糟蹋，總與前面奉茶心意格格不入。所以用心地把茶泡好，把茶量控制好，萬一多出來了，將它喝掉，是比較妥當的做法。

131.遇到自己喝不下的茶怎麼辦

這裡所指的「喝不下」大概是指泡得太濃、難以下口，若只是量太多，喝了頂多肚子撐一些而已，不至於「喝不下」。若遇到泡得太濃，在可以忍受的情況下，還是喝了。如果擔心身體會因此不舒服，可加些水稀釋，如果杯子倒得滿滿的，無法稀釋，可倒一半到已喝過的杯子再補白水。

喝了這樣的茶，應更加要求自己把茶泡好，免得同樣給別人造成困擾，而且辛辛苦苦地帶茶、帶茶具、帶熱水來泡茶、來奉茶，居然還泡得別人喝不下去，如何對「自己」、對「茶」交代？

132.今天不能喝茶，但又參加了茶會，怎麼辦

這是很特殊的例子，不容易發生，但也不排除「並不是愛茶，只是愛這樣的活動」的人參加，或是因為身體的關係，這段時間不宜喝茶。遇到這種狀況，可在喝完第一道茶後，把每只杯子都用熱水佔滿，這樣別人前來奉茶時，就知道您不能再喝了。若連第一道茶都不能喝，那就將茶原封不動地放著，到了大家喝完最後一道茶，要擦杯子時，把每杯茶倒於熱水瓶的外蓋上，茶會結束後拿去倒掉。

無我茶會是一群愛茶人的茶道活動，「愛茶」是喜愛這項活動的根本要素，純粹只是愛茶的「活動」，無我茶會將失去它之所以為「無」的光彩。

133.奉茶時，發現自己的前一杯茶尚未被喝掉，怎麼辦

泡完第二道以後的茶，持「盅」（或泡末茶時的「有流茶碗」）出去奉茶，發現自己的前一杯茶尚未被喝掉，這時若被奉者也在座，應觀察是還來不及喝呢，還是已不想再喝？如果還來不及喝，等它一下，若不想再喝，就不要奉茶給他了。這時不要只想到是自己把茶泡壞了，別人喝不下去，應考慮到或許是因為對方身體不適的關係。

如果是在家裡待客，遇到這種情形，茶道老師會教我們問對方一下：「還想要喝一杯新泡的茶嗎？」對方如果說要，那就備一只水盂，把原來那杯已變冷了的茶倒掉，再為他倒一杯新的茶。但在無我茶會的場合，因為它的行為、精神基礎在「儉約」，所以不再有這段後續的動作。

134.收杯時，遇到剩有茶湯怎麼辦

為「特定對象」而舉辦的無我茶會，第一道茶的第一杯都會奉給「特定對象」，這杯茶如果未被喝掉，在收回後是自己將它喝掉。但如果是一般性的無我茶會，收杯時，遇到剩有茶湯，那是屬於對方的問題，如何說呢？因為不論是難喝、喝不完、忘了喝……，都應該將茶杯清出來，以便別人收回去，但如果確是遇到了剩有茶湯怎麼辦？就當他未弄清無我茶會的遊戲規則，將杯子收回，將茶湯倒於熱水瓶的外蓋上（野外泡茶時，直接倒於不影響的地方），收拾好茶具後再拿去倒掉。但檢討自己是不是把茶泡壞了，或是其他的原因造成對方無法將茶喝掉。

135.茶沒泡好，可以做些補救措施嗎

把茶泡好，這是茶人必須有的修養，如果在奉茶之前發現茶淡了或濃了，應行補救：淡了，再倒回壺內浸泡一下，濃了，倒些熱水稀釋。若屬太濃，想稀釋，但裝茶湯的茶盅已滿滿的，可先倒一杯出來，這杯就留給自己。到了飲用時，先將別人的茶喝完，倒一半到別人的杯子上，再稀釋。

您說：那我怎麼知道太淡了還是太濃了？若在倒茶時無法察知，可先倒一點在自己的杯子內試飲一下。

136.泡茶時發現水量或泡出的湯量明顯不足，有何應變方法

這兩種現象可能發生在事先的準備不足，或奉茶給圍觀來賓時，杯數臨時增加所致。泡到最後一道，發現帶來的熱水已不敷使用，現場又沒有熱水供應，這時可輕聲問一下左右鄰座的茶友是否有多餘的熱水，把熱水瓶借您使用一下。若泡完茶，發現茶湯少得太厲害，不是每杯少倒一點可以解決的，這時可以再補泡一次，沖水量視需要而定，就這樣兩泡當一泡使用。

137.可以倒一杯給反方向的芳鄰嗎

喝完茶後，發現盅內還剩有茶湯，今天約定向左奉茶，右鄰又是一位很想跟他攀談的朋友，能不能趁他喝完茶，杯子有空時，倒一杯茶給他喝？同一個問題的延伸：不遠處坐著一位久仰的前輩，能不能也趁這個機會走過去奉一杯茶給他？答案都是不可以，因為每一件事、每一項活動都有它的規則與限制，無規矩不能成方圓。

138.杯子的衛生問題

無我茶會是自行攜帶茶葉、茶具，一起泡茶，飲用的是別人的茶杯與茶。有人擔心衛生問題，建議改為將自己帶來的杯子擺在自己的「奉茶區」上，奉茶時是每人以自己的茶盅（或有流茶碗）將茶倒到被奉者自己的茶杯內。這樣子是省卻了「別人的杯子是否衛生」的那一半擔心，但同時也割去了不少人們交互奉茶的那份親切之情。人在交往中往往不能那麼「衛生」的，否則相互握手、相互擁抱等行為都要檢討。無我茶會想要推動的是人際間自然、真誠的那份情感，所以採取這樣的奉茶方式。當然每人要把自己的杯子、茶具、雙手、身體洗得乾淨，並攜帶高品質的茶葉、潔淨的水，以精湛且認真的技藝泡茶招待別人，還要把自己的身心修養得健康、快樂與進取，以便與大家共處。

139.不知道喝的是什麼茶，可以問嗎，可以讚美他嗎

無我茶會從泡茶開始後就不可以說話了，所以喝茶時，想知道那是什麼茶，是不可以開口發問的。那憋在心裡不是很難過嗎？所以我們喝茶時，只要專心品賞，不必管它叫什麼名字，就如同我們奉茶給左鄰第一、第三、第五位茶友，也不必管他叫什麼名字，我們欣賞一座山，也不必管它叫什麼名字，我們欣賞天上的一朵雲，也不必管它叫什麼名字。當然，如果您在很自然的情況下知道那杯茶是誰泡的，茶會結束後，可以當作談話資料問他；喝到一杯泡得很好的茶，在這種情況下讚美他一番也無妨。但若一面品飲一面操心著這杯茶是誰泡的？這杯茶叫什麼名字？這杯茶怎麼泡得那麼難喝……，就喝得太辛苦了。

140.最後一道茶奉完，可以走到景仰的人那兒要杯茶喝嗎

過去舉辦國際性無我茶會時，曾發生奉完最後一道茶，有茶友跑到他景仰的茶人那兒要茶喝，先是一個人，後來有人仿效，一時造成風氣，影響了茶會後半段的秩序，活動後有人提出討論，大家都認為不妥，雖然國際知名茶人難得一見，但盡可利用「茶具觀摩與聯誼」時間或「會後活動」的機會。否則對某些人的崇敬會造成對某些人的傷害，難免引起不愉快，這是愛茶人不喜歡看見的。

141.會後可以與別人交換茶具作紀念嗎

前幾屆的國際無我茶會曾發生茶會結束後有人互相交換茶具以為紀念。檢討會上，起初有人認為很有意思，尤其是國際性的茶會，交換得異國茶友的茶器很有紀念價值，但討論到後來，反對的人越來越多，大家擔心此風盛行後，出發參加茶會前就得操心要帶哪套茶器以便與人交換。雖然這套茶器不怎麼名貴，但陪我半輩子了，萬一有人要與我交換怎麼辦？所以後來大家有這麼一個默契：無我茶會上不可交換茶具。

142.茶會結束後可以再約些人原地繼續泡茶嗎

無我茶會以抽籤決定座位，所以一些熟識的朋友不一定坐在一起，因此就會發生會後這些人相約留在原地繼續泡茶的情事。這種現象看在大家眼裡，好像他們這一群才是好朋友，剛才奉茶給我只是形勢不得不如此。

如果不是以抽籤決定座位，一定是熟悉的人坐在一起，國際性的場合，同國家、同地區來的人聚在一起，這樣，無我茶會的精神如何推動？茶會時一幅無國界、無流派、無私情的樣子，會後馬上又成群結黨，哪能成就「無」的境界？所以茶會結束後是不可再約些人在原地繼續泡茶的。

143.無我茶會可以使用非茶的飲料嗎

是因為「茶」的德性讓我們以具體的茶會方式，將它體現出來而成就了「無我茶會」，並不是先有茶會形式才找到「茶」作為沖泡的飲料，所以要能深刻體驗無我茶會的精神，非要「愛茶」不可，若只是喜愛「無我茶會」的形式與教條，只是浮面的利用而已。

據此推論，無我茶會上不宜使用非茶的飲料，但何種茶，是否調了味、熏了花就不受限制了。

(1911)

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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