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無我茶會Sans Self Tea Gathering (Wu-Wo Tea Ceremony)Chapter 12 Promoting Sans Self Tea Gatherings and its Meaning-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 12 Promoting Sans Self Tea Gatherings and its Meaning

156. How should we promote ‘Sans Self Tea Gathering’?

To promote Sans Self Tea Gathering, the Chinese International Sans Self Tea Gathering Promotion Association has engaged ‘Sans Self Tea Gathering Instructors’ and ‘Teachers of the Way of Tea’ to conduct classes and training at both permanent and ad hoc locations, while encouraging these teachers to introduce systematic ‘Classes on the Way of Tea’ at fixed venues. The curriculum covers not only Sans Self Tea Gathering but also other areas of the study of tea.

157. Incorporating Sans Self Tea Gathering into the curriculum of courses on the Way of Tea

Following the initial efforts in promoting Sans Self Tea Gathering, this unique form of tea gathering has been incorporated into the curriculum of various courses of the Way of Tea. Sans Self Tea Gatherings are organized the world over. 《Sans Self Tea Gathering: Tea Gathering as an artistic manifestation of the Way of Tea》is an elementary textbook for the teaching of Sans Self Tea Gathering.

158. Setting up ‘Sans Self Tea Gathering’ Community Centre

We wish that ‘Sans Self Tea Gathering’ Community Centre can be set up at different places for fellow tea drinkers to attend regularly-held Tea Gatherings. A weekly Sans Self Tea Gathering could be scheduled, and participants may get acquainted with each other before and after the tea gathering. Practices can be held regularly at the Community Centre when it is not used for hosting Sans Self Tea Gatherings. Similarly, the venue can be used for imparting knowledge about tea.

159. The importance of integrity to Sans Self Tea Gathering

The tea ware for Sans Self Tea Gathering can be of any design, which makes it simple for a beginner to put together a tea set for the occasion. Meanwhile, a complete set of user-friendly tea ware not only boosts one’s interest but also the desire to acquire the necessary items when one has built up his confidence.

It is fine to prepare ten to twenty sets of spare tea ware for beginners for practice purposes, but the students must be asked to acquire their own set when they have reached a certain stage in course of practice.

160. Flexibility and Reach of Sans Self Tea Gathering

Sans Self Tea Gathering is a very flexible form of gathering. It encourages floor seating, thus eliminating the need of tables and chairs. Participants bring along their own tea ware, seating mat and boiled hot water. As such, it is possible to have the tea gatherings both indoors and outdoors.

For Sans Self Tea Gathering, there is no need of any event conductor or leader. There is also practically no limit to the number of participants — it does not matter if some participants are blocked by buildings or knolls on site, or they spread across miles. Meanwhile, participants can offer tea to onlookers during a Sans Self Tea Gathering if this is intended for the event. For example, if there are 100 participants, and each brews four cups of tea for the onlookers, 400 onlookers will be served; and if each participant brews two rounds of four cups each, they will be brewing a total of 800 cups, which means that 800 onlookers will be served. If the Organizer has arranged for a presenter, he will brief a substantial number of onlookers the nature of ‘Sans Self Tea Gathering’ and ‘the Way of Tea’ as the event progresses. The reach and spread that can be achieved by a Sans Self Tea Gathering needs no further illustration.

161. How could we highlight the style and characteristics of Sans Self Tea Gathering?

It is important to emphasize the characteristics of a Sans Self Tea Gathering as soon as you begin promoting it. Make it clear that no one should speak once brewing starts, and there is no arrangement for guests to make speeches, etc. Otherwise, the special style of Sans Self Tea Gathering will be overlooked and undermined. If the Organizer fails to insist on the standard practice right from the start – for fear of the gathering becoming too serious – and allows fellow tea drinkers to engage in conversation while sipping tea and taking snacks, participants will think that there is no difference between Sans Self Tea Gathering and ordinary tea gathering, with the only exception being the loop formation and floor seating. This way, the unique characteristics of Sans Self Tea Gathering will become oblivious in due course.

To promote Sans Self Tea Gathering the way it should be, a clear understanding of the practice and meaning is essential. This is the only way to stay true to the format and convince participants and partners. For example, if a co-organizer requests to have the person-in-charge of their company deliver a speech, explain to him that this is inappropriate. Or, the musician invited for the post-tea performance may think that a five-minute performance is too short and ask for a longer introduction, explain clearly the reason behind this arrangement. Such clarification is important to the promotion of Sans Self Tea Gathering.

162. Why is there no arrangement for VIP seating and speech of attending officials?

There is no special seating arrangement – in the midst, outside or inside the loop formation – for local celebrities or attending officials. We welcome these guests to draw lots for seating and brewing as other participants. This is every way as appropriate as having these guests seated ‘apart from the rest’. If they are unable to brew with the others but like to learn more about or advocate such tea gatherings, invite them to stay outside of the loop formation and observe or be served tea like the other onlookers.

Likewise, speech-giving by the attending official would clash with the unique style of Sans Self Tea Gathering. Instead, invite the official to brew and serve tea along with the participants. This could be more impactful. Our experience shows that the official would agree to substitute speech-giving with tea-brewing, provided we explain the procedure and meaning of Sans Self Tea Gathering in details. If he wants to give special messages during the occasion, the Organizer may suggest to have him do so during the group photo session, or after the tea gathering, or during ‘post event activities’.

163. Why don’t we have background music during a Sans Self Tea Gathering？

No music is played or being performed throughout a Sans Self Tea Gathering – from the time when registration begins to packing up – because it may weaken the ‘flavour’ of such a unique tea gathering and does not serve the purpose of music appreciation. Some people may think that background music can contribute to the atmosphere; the reality is, music can be a source of distraction; this would be worse if the songs are familiar to us. Without music, we will channel all our attention to tea, brewing, interpersonal relationship and the spirit of the tea gathering. This way, the style of Sans Self Tea Gathering will become more prominent, and the impact of the Way of Tea on everyone present will be stronger.

Music can be introduced after the last cup of tea to accentuate the ‘beauty of the void’. At this juncture, everyone at the tea gathering can sit back and listen to the music, while relishing the aftertaste of the tea. If more time for music appreciation is preferred, the Organizer may allocate a longer period for music performance as part of the ‘post-event activities’.

164. ‘Post-tea activities’ would best be carried out by participants

Organizing a Sans Self Tea Gatherings should be hassle-free. It is important to keep administration to a minimum; there are no specially-appointed organizing team members – tasks are shared by fellow tea drinkers (with the exception of special tasks such as video filming). By the same token, it would be best if participants are responsible for post-tea activities. They may stay in their respective places, or move slightly to the side where the musical instrument is, and sing or play a piece of music. This is the easiest way to fulfil the intention of illustrating the ‘beauty of the void’ because the performers are also participants.

165. Organizing a promotional Sans Self Tea Gathering

Any quiet place will be good for a Sans Self Tea Gathering among friends. However, if a Sans Self Tea Gathering is to be organized to create awareness among members of the public, it is advisable to find a popular spot with a lot of traffic. It is essential to have a presenter at promotional Sans Self Tea Gathering; otherwise, onlookers would be at a loss. Meanwhile, it would be more effective to get onlookers warm up to the idea of Sans Self Tea Gathering if they will be offered tea.

To enhance the effect of a Sans Self Tea Gathering where the public will be briefed, prepare a set of written information introducing this form of gathering, including places where those interested can take relevant lessons. It is even better if the Organizer can include a ‘trial’ tea gathering at the end of the tea gathering. Find out how many people are interested, and assign one participant as mentor to each person interested. These mentors would lend their sets of tea ware to the newcomers. As the presenter explains the procedure, the newcomers will practise with the help of their mentors by the side. This is ideal as the newcomers can put into practice – with readily-available tea ware –what they saw and heard a while ago. Pre-event preparation would be necessary. The Organizer should remind participants to bring one extra flask of hot water (or have hot water refill on site), an additional cup (or have paper cups for everyone), and put more tealeaves in the teapot (the same tealeaves can be used for brewing during this trial round).

166. Application of Sans Self Tea Gathering for other occasions

Sans Self Tea Gathering is an occasion when tea is used as a means to get together. It can also be adopted in the following ways:

a. As a teaching method for ‘tea identification’ in the study of the Way of Tea. For example, the teacher will divide students into groups of four and ask each one in a group to bring along a certain kind of tea. Adopting the format the Sans Self Tea Gathering, each member of a group will serve the tea brewed with tealeaves he has brought along. As the end, each member of a group would have sampled and learned about the characteristic of each of the four teas.

b. As a form of practice for brewing in the study of the Way of Tea. For example, the teacher will bring along, or ask the students to bring along a particular tea, with which everyone will practice brewing according to the format of Sans Self Tea Gathering. This way, each student will be able to drink four cups of the same kind of tea (assuming each serves four cups) and assess if each cup is well brewed or poorly brewed.

c. As a form of engagement or wedding ceremony. The time for ‘Tea Ware Appreciation and Networking’ session can be used for the engagement or wedding ceremony, after which the newly-wed couple can brew with fellow tea drinkers. The bride and groom serve tea to each other’s parents; while other participants serve tea according to the agreed conditions of Sans Self Tea Gathering (The seats of the bride and groom are considered those of non-brewers). ‘Serving tea to onlookers’ is effectively serving tea to guests attending the ceremony. Post-tea activities could be singing by friends and relatives, and the tea gathering may or may not be followed by a wedding banquet. What’s being advocated by Sans Self Tea Gathering can be applied to marriage, and adopting the tea gathering as a form of wedding ceremony is both symbolic and appropriate.

d. The tea gathering can also be held in memory of a person. For this purpose, The time for ‘Tea Ware Appreciation and Networking’ session can be used for ‘paying tribute to a person ’, followed by participants offering their first cup of tea to the subject of tribute. After this, tea could be offered to fellow tea drinkers or other participants of the memorial gathering. Post-tea activities could be chanting or group singing of remembrance. Such arrangement enables the subject of tribute to take the same cup of tea with everyone present – and ‘drinking literally from the same cup’ makes the occasion so much more touching and memorable.

167. ‘Sans Self Tea Gathering’ in English, Japanese and Korean

Sans Self Tea Gathering is known as 「無我茶會」in Chinese, Japanese and Korean, as the Chinese-, Japanese- and Korean-speaking audiences can readily recognized the term. In English, this unique form of tea gathering was first translated as Anatman Tea Convention, followed by Wu-wo Tea Ceremony. In spring 2012, we decided to rephrase it to ‘Sans Self Tea Gathering’, given the fact that the tea gathering celebrates the realization of ‘無’, literally ‘the absence of’ or ‘void’. ‘無我’ should be understood as ‘I who understand the idea of nothingness’. Sans, an archaic French word meaning ‘without’, has been made popular by some of the greatest literary works through the ages, including William Shakespeare’s comedy “As You Like It”. To call it a tea gathering, instead of a tea ceremony, is to better reflect its nature as the founders see it.

168. What is the International ‘Sans Self Tea Gathering’ Organization?

Tea drinkers in different countries and regions have undertaken to promote Sans Self Tea Gathering. They take turn to host large scale ‘International Sans Self Tea Gathering’ at regular intervals at agreed locations. The Organizer of an international Sans Self Tea Gathering is the Sans Self Tea Gathering Organization of the country or region. The Leaders’ Convention of an International Sans Self Tea Gathering is the occasion when member organizations of the International Sans Self Tea Gathering Organization meet up to discuss issues pertaining to the promotion of Sans Self Teat Gathering and the host of the upcoming event.

169. Is there a need of a standardized flag and anthem for the Sans Self Tea Gathering?

We had introduced a flag and an anthem for Sans Self Tea Gathering when it was first launched. These are still used in certain countries and regions. However, they have not been stated as the standardized flag and anthem, because we do not regard this an important issue.

170. What is the meaning behind ‘Sans Self Tea Gathering’ ?

‘Sans Self Tea Gathering’ is a way of thinking and a form of tea gathering pertaining to the study of tea. ‘Sans Self’ should be understood as ‘I who understand the idea of nothingness’. Only in the state of ‘nothingness’ can ‘something’ be born. One can hardly attain wellbeing if one’s mind is preoccupied with wealth, fame, status, beauty and endless chores. The state of nothingness is neither a state of ignorance nor death. An analogy of such a state will be the colourless light which is effectively a convergence of different colours. The colours in our life are distilled by ‘tea’; this enables us to enter into a state with an ‘absence of colours’.

171. Sans Self Tea Gathering for one to thousands and millions of participants

Sans Self Tea Gathering may have begun with one person. When a person brews and enjoys tea with no disturbance or distraction, it is more likely that he can savour the taste of tea, understand the brewing process, contemplate how a brewer’s state of mind affects the taste of tea, calm himself and come face to face with his true self. In fact, we encourage everyone to take tea alone, and look upon this as the basis of the Way of Tea.

When you have a clear idea of what it is like having tea on your own, you may invite your closest friend and ‘have both drinking tea alone’ – the two of you will brew tea on your own, serve each other tea, all in silence. A deeper understanding between you two can be achieved in the course of brewing, serving and drinking tea. As distraction is kept to the minimum, you will understand each other better. You will be able to experience more and learn the way to staying quiet in others’ presence. When you have achieved an understanding of a state of nothingness in the presence of another person, you may proceed to invite a small group of three to five good friends, and introduce them to this way of having tea. Practise the Way of Tea together in the spirit of ‘emptiness and solitude’. Feel the tranquility and freedom in the midst of a larger group. This way, the number of people for a Sans Self Tea Gathering can reach thousands and millions.

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第十二章無我茶會的推廣-蔡荣章

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《無我茶會Sans Self Tea Gathering 180條》

蔡荣章著Author:Rong-tsang Tsai

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

第十二章 無我茶會的推廣

156.「無我茶會」推廣工作如何進行

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

157.將無我茶會列入茶道教育課程

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

158.「無我茶會道場」的設置

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

159.無我茶會茶具完整性的重要

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

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

160.無我茶會的機動性與擴充性

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

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

161.如何使無我茶會的風格與特性凸顯出來

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

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

162.無我茶會為什麼不設貴賓席與長官致詞的時間

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

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

163.無我茶會進行間為什麼不放音樂

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

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

164.「品茗後活動」演出人員最好也是參加無我茶會的人

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

165.推廣性無我茶會的舉辦

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

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

166.無我茶會在其他場合的應用

無我茶會除了作為大家以茶會友的一種聚會方式外，尚可在下列場合中使用：

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

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

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

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

167.「無我茶會」的英、日、韓譯

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

168.什麼是「無我茶會」的國際組織

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

169.無我茶會需要統一的會旗與會歌嗎

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

170.「無我茶會」的字面意義是什麼

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

171.一人到千萬人的無我茶會

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

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

(1887)

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

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

蔡荣章著Author:Rong-tsang Tsai

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

144. The opportune time for a Sans Self Tea Gathering

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

145. How should we name a Sans Self Tea Gathering

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

146. Reconnaissance

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

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

b. Contingency plan for rainy day or bad weather

c. Routes, aisles and registration counter on site

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

e. Arrangement for the arrival of participants and parking

f. Facilities including lavatories

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

h. Control of lighting for evening event

i. Location for post-event group photo session

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

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

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

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

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

148. Who are the members of the Organizing Committees?

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

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

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

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

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

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

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

Sans Self Tea Gathering: Notification No:

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



Person in Charge	Telephone No.	E-mail

（Contact information of The Organizer）

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

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

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

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

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

Sans Self Tea Gathering: Task Checklist

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

152. Record of the Tea Gathering

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

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

153. How to control the number of participants

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

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

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

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

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

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

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

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

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

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

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

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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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2013-10-12~16 第14届国际无我茶会，韩国举行-最新消息及（预算）行程表

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第14届国际无我茶会，2013-10-12~16韩国举行，2013-09-23最新报告

进入倒数19天了，我们提醒大家：

一.无我茶会将举行3场，您的茶叶、茶具准备好了吗？

二.论文《茶会》，您完稿了吗？截止报名时间：2013年9月30日

三.茶道展演，各地域代表呈现茶道展演，每代表约20分钟，10月13日晚宴上。您准备好了吗？

四.茶席世界冠军赛（韩国TeaStory茶席）10月15日举办。您报名了吗？准备好了吗？

下图：韩国TeaStory茶席（一张泡茶席需预备1泡茶师8品茗者的席位）

第14届国际无我茶会，2013-10-12~16韩国举行

2013-09-08最新消息，由主办方韩国国际茶文化协会发布

论文主题：茶会

报名时间：2013年8月1日~9月30日

报名方式：邮箱 (napolee4419@hanmail.net）

发表时间：2013年10月14日, 周一, 18:30 ~ 19:30

发表地点：庆州 K酒店玄鹤琴大厅

论文投稿格式：

一．题目

二．论文简介（关键字写在题目下方，5个以上)

三．目录

四．本论（包括脚注）

五．参考文献

六．英文简介

下图：夜晚无我茶会在漳州科技学院。

最新消息（2013.08.160

（1）请于2013-08-17（星期六）17：00点之前发电邮至韩国国际茶文化协会报名。因为食宿酒店安排有点紧张，故需要提前通知。为了食宿的预约以及大会的圆满进行，请务必将参会团体的预计人员数告知我方International Tea Club.Korea联络人：Jeon, Jong-Min
电邮：(napolee6578@daum.net)

电话 82-70-7011-5247

（2）第14届国际无我茶会将于10月14日 18:00（第三天）在庆州的K酒店举行以“茶座”为主题的国际茶学术大会。有意呈交论文者，于9月14日前发送论文（作者自备韩文翻译）至电邮：(napolee6578@daum.net)

The Latest Notice and Detailed Schedules in Korea
The 14th International Sans Self Tea Gathering

（1）Please let us know how many participants will come from your group

: By August 17^th, in 2013, you have to email us(napolee6578@daum.net) Otherwise, we cannot reserve meals and accomodations .

（2）During the 14^th Sans Self Tea Gathering, we are going to hold International Tea Conference at Hotel K in Kyeongju, at 18:00 on the 3^rd day(October 14th, 2013). The Theme of the conference is “setting for tea gathering”.

Those, who want their own article to be on our journal, have to submit their own article to us by email (napolee6578@daum.net) by September 14^th.

제 14회 국제무아차회 안내

(1)참가단체별 예상 참가인원 보고 요청

: 숙소 및 식사 예약 및 행사의 원활한 진행을 위해 참가단체별 예상 참가인원을

8월 17일까지 이메일(napolee6578@daum.net)로 회신하여 주시기를 부탁드립니다.

(2)국제차학술대회 안내

: 제 14회 국제무아차회 기간 중 10월 14일 18:00(3일차) 경주K호텔에서 “찻자리”를 주제로

국제차학술대회가 진행됩니다.

참가국별 논문 투고 희망자는 논문을 준비하여 9월 14일까지 제출하여 주시기 바랍니다.

第１４回無我茶会のご案内

参加団体別の予想参加人数連絡のお願い

(1)：宿泊、食事の予約及びイベントの円滑な進行のために、参加団体別の予想参加人数を8月17日までに

メール(napolee6578@daum.net)で返信して下さるようお願い致します。

(2)：第１４回国際無我茶会期間中、10月14日１８：３０（３日目）慶州Kホテルで茶席を主題に国際茶学術大会が行われます。

論文投稿希望者は参加国別に論文を準備して9月14日までに提出して下さい。

2013-10-12~16 第14届国际无我茶会，韩国举行-行程表

第14届国际无我茶会，韩国举行

举办日期：

2013.10.12（星期六） ~16（星期三）

地点：韩国

首尔光化门

庆州皇陵

釜山海云台

活动费：usd$550

（包括住宿，落地交通，已订的膳食与其他相关费用。飞机票费用不在内。）

※活动费用将依据银币兑换率的调整而调整。

*无我茶会将举行3场（每场40分钟）

每位参与者必须带备自己的泡茶用具。

参与者被鼓励穿代表地域的传统服饰。下图:2011年第13届国际无我茶会在台湾

*茶道展演

10月13日晚宴上，各地域代表呈现茶道展演（自行准备茶具），每代表约20分钟。

“茶席世界冠军赛”

10月15日举办“茶席世界冠军赛”。此比赛需要事前做准备和报名。

※比赛章程请参看第4页。

必需品

茶具，茶叶，保温瓶，传统服饰（如有），私人用品。下图：无我茶会预备的茶具、茶叶

行程表
日期	时间	行程	地点	备注
第1天
12-Oct	14:00	抵达仁川，入住酒店	仁川
	18:00	晚餐。领队会议。自由时间	首尔	领队会议
第2天
13-Oct	AM	早餐。参观景点(景福宫, 历史博物馆,仁寺洞)	首尔
	14:00~16:00	午餐。宫廷服饰表演
		无我茶会	光化门
	18:00	晚餐。茶道展演。表演
	21:00	自由时间	首尔
第3天
14-Oct	8:00	前往庆州（约4小时）
	12:00	抵达庆州。
		午餐。参观景点（佛国寺，石窟庵，雁鸭池，瞻星台）
	13:00	参观景点
		无我茶会	庆州
	18:00	晚餐和国际交流
	19:00	前往釜山（约1小时）
	20:30	入住酒店。自由时间	釜山
第4天
15-Oct	7:00~8:00	早餐。参观景点（太宗台）	釜山
	12:00	午餐
		无我茶会
	15:00~17:00	茶席世界冠军赛
		闭幕仪式
	18:00	晚餐
第5天
16-Oct	AM	早餐	釜山
		参观景点（世峰楼），购物
		午餐
		告别再会

报名表格

请于2013-08-26（星期一）17：00点之前发电邮至napolee8300@hanmail.net

分类	内容	备注
茶席世界冠军赛茶席的题目	韩文/中文/英文
茶席简介	韩文/英文	请预先提出所需要的用具
主题	韩文/中文/英文
内容	韩文/英文
团长姓名，联络方法	团长姓名，手机号码，电邮信箱地址
代表机构的联络人	名称，手机号码，电邮信箱地址
团队总人数	如未最后确定，请先告知预算人数，确定后再最后通知我们。
参加者名单	所有团员姓名的名单，请附英文。
韩国行程表	包括抵达韩国日期，时间，航班号码。	包括离开韩国日期，时间，航班号码。

注：以上内容，英文为主办方（韩国-国际茶文化协会）原文，中文为翻译。如有疑问之处，应依据英文。

主办;

International Wu-Wo Tea Convention Organization of S.Korea国际无我茶会推广会–南韩

International Tea Club（国际茶文化协会地址–南韩）, #377-2 Napo-ri, Napo-myeong, Gunsan, Jeonbuk

•Contact（国际茶文化协会地址–南韩,联络人） :

Jeon, Jong-Min (TEL. 82-70-7011-5247 / napolee8300@daum.net)

中国地域联络处：福建漳州科技学院：刘贞淑老师tean1112@hotmail.com

以下为韩国茶席世界冠军赛的参考样本，一张泡茶席需预备1泡茶师8品茗者的席位。

(3469)

20130620-漳州科技学院文创院2013届学生举办毕业典礼

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2013年6月20日

漳州科技学院文创院2013届学生毕业典礼在体育馆隆重举行。这是自2010年以来的第四期学员。

下：2013届（第四期学员）文创院毕业生同学与教授合照。

(1910)

第八章無我茶會的泡茶與奉茶-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

第八章 無我茶會的泡茶與奉茶

88.無我茶會使用「簡便泡茶法」

無我茶會不只使用簡便的茶具，而且儘量使用簡便的泡茶方法，如茶葉於出門前就放入壺內，不必在茶會現場另行「置茶」；溫壺、燙杯省略；清洗茶具等回去後再做。畢竟是在戶外，而且只帶簡單的用具，簡便泡茶法可以避免慌亂，讓自己有充裕的時間、心情把茶泡好、仔細享受茶會的時光。

89.何時開始泡茶、何時開始奉茶

無我茶會開始，大家抽籤就位，把茶具擺設完畢，起身茶具觀摩與聯誼，聯誼一段時間後，與會者也陸續到齊，回座位開始泡茶。開始泡茶的時刻會明確標示於主辦單位事先分發的「公告事項」內。泡完第一道，起身奉茶，奉完第一道茶，喝第一道茶；接著泡第二道，奉第二道……，這以後的動作一個接一個，就不必太在意進度表上的時刻，只要與大家保持大約一致的速度即可。

90.第一道如何奉茶,杯子放在哪裡

第一道的奉茶是將泡好的茶分倒於自己帶來的杯子內，以奉茶盤端杯出去奉茶。奉茶時是將杯子放在被奉者於「泡茶巾」前端騰出的「奉茶區」。至於杯子應放在「奉茶區」的什麼地方，係依下列規則為之：

將被奉者的「奉茶區」分成四個等份，（假設約定泡四杯茶），奉第一位茶友時，將杯子放在他的奉茶區之第一個位子上，（從奉茶者的右邊算起），奉第二位茶友時，將杯子放在他的奉茶區的第二個位子上，奉第三位茶友時，將杯子放在他的奉茶區之第三個位子上，第四個位子留給他本人放置自己的一杯。這裡所說的第一位或第二位是指您奉茶對象的座位次序，如「奉給左鄰三位茶友」，則從左算起分別為第一位、第二位、第三位。如果您先奉茶給第三位，還是要將杯子放在他的奉茶區之第三個位子上。

由於奉茶的時間並非依座次而定，先泡好茶的人就先奉茶，所以您將杯子放在第二個位子時，或許第一個位子還是空著的。

91.奉茶時，杯子由誰拿取,走動不便的人如何奉茶,盲友的茶會如何應變

奉茶時，不論被奉者在不在座位上，杯子都是由奉茶的人自己端放。為什麼呢？因為只有奉茶的人才清楚杯子要放在哪裡，若是被奉者也在座位上，還是無需關心哪個杯子是哪位茶友的茶。

如果有走路不便的朋友參加泡茶，可由他左邊的茶友代勞。若連續兩位皆不便起身奉茶，右邊的那位由右邊的茶友代勞，左邊的那位由左邊的茶友代勞。

如果有少數的盲友參加泡茶，可依上述方法由鄰座的茶友協助；若是以盲友為主的無我茶會，建議將奉茶方式改為：每人泡茶三杯，二杯奉給左右兩位茶友，一杯留給自己，而且將座位排得靠近一點，讓大家伸手就可以將茶奉給別人、伸手就可以接受到別人的茶。杯子擺放的位子也改由被奉者主導，也就是右邊奉來的茶放在右邊，左邊奉來的茶放在左邊，自己的茶就留在原來的中間。

92.第二道以後如何奉茶

第二道以後，是將泡好的茶盛放在茶盅內，以奉茶盤端茶盅出去奉茶，（泡末茶時直接端著打末茶的「有流茶碗」奉茶）。奉茶時，將茶分倒於自己第一次奉出去的杯子內。若是以盲友為主的茶會，將茶盅遞給左邊與右邊的茶友，由他們自行將茶倒入杯中，再將茶盅還回。有人質疑為什麼第二道以後的茶不換個對象奉茶，讓大家都能奉給更多的人喝，大家都能喝到更多人的茶？理由之一是：杯子不便清洗，不同種類的茶容易相混。理由之二是：連續喝某人的幾道茶，更容易清楚地欣賞到它的真味。理由之三是：每次奉茶都更換對象，每個人的茶只能喝到一杯，尚來不及認清就消失了。理由之四是：這種奉茶方式的「交際性」、「應酬性」味道太重。

93.奉茶時要不要說「請喝茶」,被奉者要不要說「謝謝」

無我茶會在開始泡茶後就不准說話了，為了保持寧靜的氣氛、為了每一個人能專心泡茶、為了方便大家體會群體律動之美，所以奉茶時不要說「請喝茶」，被奉者也不要說「謝謝」，但行個禮、笑一笑總是要的。

94.奉茶一定要依前後的次序嗎

奉茶不一定要依前後的次序。如果約定奉茶給左邊第二、第四、第六位茶友，不一定非先第二位、再第四位、再第六位不可，如果第二位正有人奉茶給他，可先到第四位去奉茶。

95.奉茶時從座位的哪一邊出去

起身奉茶時，原則上是端著奉茶盤站起來，穿上鞋子（室內原已脫鞋則不必），從自己的左側走到圈內奉茶，因為右側放著茶具袋。但如果因為場地的關係，左側空間太小，從右側出去也無妨。

96.奉茶時遇「空位」及「不泡茶者」，怎麼辦

奉茶時若遇「空位」，就當它沒這個位子，以下一個有人使用的位子作為計數對象。如約定奉茶給左鄰三位茶友，緊鄰的一位沒人就坐，那就以下一位出席者作為您的第一位奉茶對象，以此類推。

若遇「不泡茶者」，仍然要作為奉茶的對象。如約定奉茶給左邊第一、第三、第五位茶友，左鄰的第一位是未帶茶具的朋友，仍然要列為奉茶的「第一」人。

為便於「不泡茶者」的「被奉茶」，右邊的茶友可以借一條包壺巾給他鋪在座位前面作為「奉茶區」。奉茶結束，杯子收回後，「不泡茶者」應主動將包壺巾摺妥還回，並行致謝。

97.若「品茗後活動」的表演人員未能一起泡茶，如何讓他或他們有茶喝

品茗後活動的表演者最好也是無我茶會泡茶的一員，但若無法兼具，就要規劃奉茶給他們的方法。如果表演者只是一個人，就當作是一位「不泡茶者」在席上即可，若兩三個人以上，主辦單位就要準備一些杯子，分發給附近的茶友，並指定哪幾個人要多泡一杯給哪位表演者。因為只是增加一杯，臨時告知不至於造成茶友們的困擾。再說，因為是抽籤決定座位，也無法事先安排哪些茶友多帶個杯子作額外的奉茶；即使安排了，也很容易因為座位離得太遠，奉茶者要跑很遠的路。

當「指派特定人奉茶」時，將這些表演者摒除在奉茶對象之外，也就是告訴坐在他們右邊的一些茶友（假設是向左奉茶）：把「表演者」都視為「空位」。這樣比較不容易發生錯誤。

98.若設有解說員，如何奉茶給他

一般說來，設解說員的無我茶會都會奉茶給圍觀的來賓，若是這樣，就在奉茶給圍觀的來賓時再奉茶給解說員即可。萬一不奉茶給圍觀的來賓，就當他是一位「指派特定人奉茶」者，主辦單位提供一個杯子給附近的一位茶友，並囑咐加奉一杯茶給解說員。

99.如何奉茶給圍觀的人

若打算奉茶給圍觀的人，在公告事項的“奉茶規則”上要說明清楚，如：〝一、三道奉給左鄰3位茶友，二、四道奉給圍觀來賓，杯子由大會統一供應。〞若是如此，則第一道茶泡好後，以奉茶盤端杯，奉給左鄰3位茶友，最後一杯留給自己（假設約定泡茶4杯）；第二道茶泡好後，從茶具袋內取出大會發給的4個杯子，將茶分倒入內，持奉茶盤奉給圍觀的來賓；第三道茶泡好後，持茶盅（或有流茶碗）出去奉茶，將茶倒于左鄰3位茶友與自己的杯內；第四道茶泡好後，持茶盅（或有流茶碗）出去奉茶，將茶倒於圍觀者手中的杯子內（這時的對象不一定是第二道茶時的對象，因為圍觀的來賓會到處走動）。奉茶時依舊是行禮、微笑而不說話。

報到時發給每人的杯數不一定要與每人所攜帶的杯數相同，例如公告事項上寫明“泡茶4杯”，但臨時發覺圍觀的人並沒預期的多，可每人只發3只對外奉茶杯。如此50個人參加的茶會，每人奉3杯茶給圍觀的人，就會有150位圍觀的來賓可以喝到第二、第四兩道茶。相反的，如果發現圍觀的人很多，可以加發到5個杯子，每杯只要少倒一點茶就解決了。但不能增加到6杯以上，否則不是每杯的茶湯太少，就是泡茶的熱水不夠用。真正遇到這種圍觀人數特多的情況，又不想讓部分人沒茶喝，可在二、四道奉茶給圍觀者的情況下，發給8個杯子，第二道用掉4杯，第四道時再拿出4個新杯子，將茶倒於杯內奉茶，這時當然針對第二道未曾喝過茶者優先奉給。這種狀況，每位圍觀者只能喝到一杯茶，但50個人參加的茶會，就會有400位圍觀的來賓可以喝到一杯茶。這就是所謂的“二、四道各奉4杯”的對外奉茶法。

如果圍觀的人數與泡茶的人數差不多，可每人只發一個杯子，依奉圈內的泡茶道數（如三道），只是每道多奉一杯給圍觀者。第一道奉茶時增加大會發給的杯子，第二道以後就持盅倒茶給圈內茶友與圍觀者(先倒給圈內再倒給圈外)。這種情況，圍觀者是與泡茶者品飲同樣道數的，這種對外奉茶法可簡稱為“每道各加一杯”。

如果圍觀的人數只及泡茶者之半，報到處只發給一半人(如抽到單數籤者)每人一個杯子即可，奉茶時就只有這一半人多奉一杯茶給圍觀的人，這時就稱為“每道一半人加奉一杯”。如果圍觀的人數尚不及泡茶者之半，那就由主辦單位指派某些人多奉一杯，這時就是“指派特定人奉茶”的方法了。

圍觀的人數是難予估算的，只有臨場應變，工作人員隨時增減對外奉茶的杯子，且以簡單的言語告訴大家所要採取的對外奉茶方式。

100.泡茶杯數與泡茶次數如何決定

泡茶杯數與泡茶次數都會注明在“公告事項”內，以便參加茶會的人決定攜帶多大的壺、多大的熱水瓶。主辦單位在決定“杯數”與“泡數”時要考慮到當天的天氣與活動量，天氣熱，活動量大，如夏天登山後的無我茶會，杯數與泡數可以加大，例如四杯三道，那每人會有十二杯茶可喝。這樣的杯數在冬天室內活動以後的無我茶會就顯得多了些，可改為四杯二道，那每人就只有八杯茶可喝，若改成三杯二道，那每人就是喝六杯。非特殊狀況，一般不超過四杯四道，因為超過四杯，不但杯子不好攜帶，壺也要變大，若再超過四道，熱水瓶還要變得更大，一切都會顯得不方便。

練習性無我茶會一般都設定在四杯二道，因為有了四杯，練習「杯位放置法」時比較有效；泡兩道以上的茶，才能練習到用杯、用盅奉茶的情況。

101.泡兩種茶時，如何操作

事先約定泡兩種茶時，如果是使用小壺茶，另備一把單壺放入第二種茶葉；若是泡末茶，可多帶一種末茶或第二種茶改為小壺茶。泡完第一種茶，休息過後（一般都會安排休息時間或插入另一項活動），泡小壺茶的做法是：把原來那把壺與新壺對調，倒些水涮盅，將涮盅的水喝掉，重新泡茶。泡末茶時：將原來茶罐與新末茶罐對調，倒些水涮碗，用涮碗的水涮杯，將涮杯的水喝掉，重新打末茶。先泡末茶再改泡小壺茶的做法是：收起茶筅、茶杓與末茶罐，倒些水涮碗，用涮碗的水涮杯，將涮杯的水喝掉，取出新茶壺，重新泡茶，以原「有流茶碗」作為茶盅，盛裝泡好的茶湯。

102.泡茶用水不足時，如何補充

若安排泡兩種茶，應考慮到泡茶用水使用量增大，在公告事項上應提醒大家多帶一瓶熱水，或說明現場有熱水提供補充。

如果是現場補充熱水，應於中間休息時間為之。主辦單位備熱水時，應留意水質是否適於泡茶以及容器是否有異味。裝熱水的人應注意安全，不可手握熱水瓶直接接水，應將熱水瓶獨自站立後再加水，以免熱水因滿溢或噴濺而燙傷。

103.茶會間若安排有茶食享用，如何進行

若安排有茶食享用，從公告事項的「茶會程序」欄可以看出，而且知道是在第幾道茶之後供應茶食。供應茶食時，先取出兩張紙巾（或茶食盤），一張鋪放在泡茶區的被奉茶區，作為別人供應茶食的地方。另一張鋪放在奉茶盤上，放置自己供應給別人的茶食。從茶具袋內取出茶食，依奉茶的對象供應茶食。

若本次茶會也奉茶給圍觀的來賓，則茶食的供應也應該包括來賓，這時茶友與來賓的茶食供應該是同時進行的，先供應給茶友及自己，再供應給來賓，因為若是先由來賓拿取，較不易控制應留給茶友的數量。若來賓數量頗多，為使每位來賓也有二、三樣茶食可以享用，可規定單數或雙數座位的人不供應茶食給圈內的茶友，全數供應給來賓，這樣做，茶友的茶食數會變為只有兩件。這種變通的供應方式可事先載明於公告事項，也可于報到時通知。

茶食供應後，將置於奉茶盤上的紙巾或茶食盤收起來；茶食享用完畢後，將茶席上放置茶食的紙巾或茶食盤收起來，繼續泡茶。吃不完的茶食帶回家，殘渣用紙巾包起來放入茶具袋內。

享用過茶食後，最好安排再泡一道茶，藉此清理一下口腔。

104.茶會沒安排供應茶食，可因自己泡末茶而提供茶食嗎

主辦單位沒安排供應茶食就不要準備茶食，但如果您認為茶食是您所供應的茶之一部分，而且要與您所供應的茶食一起食用才能顯現茶的的美味，那您就在奉茶時同時供應茶食。這時供應的茶食就放在奉茶杯的旁邊。

105.紀念性無我茶會等特種場合的奉茶法

所謂特種場合的無我茶會大都有特定的對象需要強調或紀念，這個對象可能是身邊的朋友，可能是已經離我們遠去的人。所以這個對象的奉茶是象徵性的意義大於實質。即使活生生的朋友也可能無法喝盡我們所奉的每一杯茶。所以只奉第一道，第二道以後的奉茶只對其他茶友或來賓。由於每人都要奉茶給特定對象，所以不論是否分區奉茶，總是需要排隊，這排隊奉茶正也表達了崇敬與追思之意。

喝完最後一道茶，可安排“歌頌” 、“講經”、 “追憶”之類的時段作為“品茗後活動”，加強這種無我茶會的效果，也可以只是靜坐或聽一段音樂。

收杯子時，先收奉茶給特定對象的那一杯，再收其他人的。回到自己座位上，若第一杯是無法被喝掉的那一杯，就把它喝了，再繼續其他“收拾茶具”的動作。若茶會是歡迎或歡送某位友人，這位朋友要把茶喝掉或清空。

106.對圍觀者的詢問及要求，如何因應

在有外人圍觀的場所進行無我茶會，不論是否奉茶給圍觀的人，難免有人會問在場泡茶的人一些有關茶會或茶道方面的問題，這時如果與他談起來，會影響茶會的進度與完整性，所以只能以簡單的話語回應，或告訴他在哪裡可以得到詳細的資料；或是事先帶些說明書在身邊，這時送給他觀看；若還無法滿足他，可請他稍候，等茶會結束後再與他詳談。總之，要讓他知道，現在正進行著一場不能說話的茶會。

107.奉茶間的禮節

如果大家席地而坐，奉茶時要蹲下來，把茶杯端放在規定的位子上(第一道茶的情形)，或將茶倒於先前奉出去的杯子內(第二道以後的情形)。若被奉者在場，注視他一下，微微一笑，行個禮，起身離開。

被奉者在別人前來奉茶時，不要逕自離席出去奉茶，應等別人奉完茶，行禮後才離開。若這時正值要“倒茶”，可一面接受別人奉茶一面倒茶，因為若等別人奉完茶再倒，茶湯一定太濃了，在“把茶泡好”的原則下，這樣做並不失禮。如果已經站起來，穿好鞋子正要出去奉茶，這時奉茶的人來了，還是要站在原地，等對方奉完茶，行過禮才離開，這時的行禮是等對方奉完茶站起來後為之。如果奉完茶回來，遇到別人正來奉茶，趕緊坐下來接受奉茶；若回來後還來不及坐下，奉茶的人已奉完茶，就站著等奉茶的人起身，雙雙行禮後才坐下。

奉茶或收杯子的行禮，原則上是蹲著、坐著的時候為之(若席地而坐)，不是奉完茶、收完杯子，站起來後才行禮，除非雙方都已經站了起來。奉茶、收杯時，若對方不在座，不必行禮，僅留敬謹之心。

108.什麼時候開始喝茶，從哪一杯開始喝

無我茶會不設指揮與司儀，一切依事先的約定來做，但進行間彼此要相互協調，不讓進度相差太多。自己出去奉完茶，回來後等到別人奉來的茶到齊了，就可以開始喝茶。從哪一杯開始喝都可以。

但有兩種狀況可以不必等到奉來的茶到齊就開始飲用。第一是等太久了，再不喝會影響整個進度，因為或許是哪個人弄錯了呢，再等下去還是等不到，這時只有先喝了。第二是這場無我茶會的座位排得很開，或許在山頂上為求景觀或避陽光，每人必須走上一段路才能奉著茶，這種狀況的“進度一致性”變得不太重要，所以來一杯喝一杯，免得茶湯冷了。

109.喝茶時應快快地喝還是慢慢地喝

原則上，無我茶會是很閒靜的一種喝茶方式，所以應該慢慢地喝，這裡所說的慢慢地喝是指不趕、不匆促，而不是喝到茶湯都冷了。嚴格說來，無我茶會在本質上是屬於積極、有作為，而且帶點嚴肅性的，所以不宜顯得散漫。

110.茶葉浸泡期間，做什麼才好

泡茶開始後，如果使用小壺茶的方式，打開杯子、打開熱水瓶、打開壺蓋、沖水、蓋上壺蓋，接著是茶葉浸泡的時間，這時除了留意茶葉須浸泡多久外，應讓自己放鬆下來，體會一下您與“大地”、您與“茶友”、您與“茶具”、您與“茶”間的關係，體認一下您“存在”于當時那個時空的感覺，不必東張西望，操心著別人到底做得怎樣了。

分擔這次茶會工作的人員難免會掛念著是否一切順利進行，而難得讓自己寧靜下來，所以事先的準備工作儘量周詳、切實，在無我茶會的各項規劃上也力求精儉，唯有如此，才能讓包括主辦單位在內的全體人員輕鬆、愉快地享受茶會。

111.泡茶進度超前或落後時，有何調節的方法

泡茶的進度太快時，提醒自己放慢一點，甚至於靜坐一下。如果太慢了，要加緊速度，除動作加快外，還可以在喝茶間就開始泡茶，省掉茶葉浸泡的時間。進度的一致是無我茶會顯現群體律動之美很重要的因素，但也不要像軍隊操練一樣地整齊，只要不相差太遠，自然情況之下顯現規律即可。甚至於在場地顯得擁擠的時候，大家一起出去奉茶反而不方便，這時寧可有些人慢一些。

112.如何避免攝錄影破壞氣氛

大家圍成圈圈泡茶，大家都能看到茶友們靜靜泡茶、奉茶、喝茶的情形，這是無我茶會完整的景象。如果有人跑到中間，尤其是長時間停留，就會破壞這個完整的圖像，所以茶會進行間的攝錄影除了「茶具觀摩與聯誼」時間外，儘量在圈外為之，即使要到圈內搶鏡頭，也是拍了就退到圈外。這種要求應讓幫忙攝錄影的朋友知道。

數人合照或擺個姿勢讓別人拍照，只適合「茶具觀摩與聯誼」的時間進行，泡茶開始後只能讓非茶會人員攝錄自己與整體茶會進行的情形。如果沒有別人可以幫忙，自己又很想拍一張茶會進行的情景，只能利用空當，在座位上拍一下。

(1986)

茶叶的保存-许玉莲

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茶叶的保存

许玉莲

20130423马来西亚《光明日报》每周“茶人的第三隻眼”专栏

有些地方流行将茶叶放进冰箱或冷冻柜，引致茶友来上课时问有没有必要这样做。我们认为这是不必的，茶叶并非生鲜食品，只有生鲜食品才需要放进冰箱，因为它们容易变质，容易腐败、死去。茶叶是干货，它该做到品质稳定才上市才对。现在有些人为了要抢第一手推出市场拔头筹的好处，都来不及把茶叶做得足够稳定，就拿出来卖了。也有人误导市场去接受那种「生、鲜、青、涩」口感才是属于一个好茶的味道，事实上他们没有把茶叶做完整。

茶叶刚刚做好那段时间，是非常容易吸湿的，如何将它们的香味、品质按照我们要的样子稳定下来呢？那就在茶叶做好后，将之放一段时间(如十天八天)，再实施干燥一次，放一段时间后，再重复实施干燥一次，绿茶至少要做二次，乌龙茶要做三次，如此这般经过多次挥发水分，其活性才会稳定下来，也即把我们想要的茶质固定锁住了，很多人就是不舍得花这个时间与功夫。

如果茶叶干燥得很稳定，只需让茶叶置入不透风的罐子如瓷、不锈钢、铁、锡制的，茶罐不要放在潮湿的地方，不要让它晒到太阳，要收在阴凉干燥处存放，茶叶就会一直好好的不容易变坏。

制茶、卖茶者要把茶做得很稳定，才可以拿出来卖。不要把责任推到消费者身上，说因为这种茶有市场我们才做，这样做无非是为了满足市场需要，给消费者方便。现在有许多消费者已发现这种并没有完全稳定品质的茶往往做工有所欠缺，喝起来味道除了并不怎样可口，而且喝后脾胃还会产生刺激和寒凉的感觉。

品质做得稳定又有一定水准的茶，就这样放在一个干净室内的橱柜，即使存放了很久也不会变质的，不但可以喝，而且不会走味，味道还像当初一样那么浓醇。我自二000年起，就开始在茶艺教室收放了一些绿茶龙井、乌龙茶铁观音等，去年开始开设老茶品茗班，首次将收放了这么多年的茶叶请出开封开泡，每一位参与品茗班喝过那些存放茶的茶友，都可以见证茶叶必须完整完工做得很稳定才上市是一件多么重要的事情，因为我们看见好的制茶功夫能让茶叶延续生命力。

(2117)

泡茶师学科考试是如何出题-20130522周三小方块-蔡荣章

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泡茶师学科考试是如何出题

蔡荣章

20130522周三小方块 Wednesday Tea Corner

泡茶师检定考试分学科与术科，学科考对制茶、识茶、泡茶、茶器、茶史（含茶思、茶文、茶画）诸方面的知识，术科考使用不同茶具、泡不同道数、供应不同人數的泡茶能力。学科考题在1983年起至今的47届一直保持50道选择题的做法，且答案单选复选不拘。

试题若不是一人先提出草案就是由数人共同命题，但都要经过四位评委的逐条讨论后才定案，每届的讨论很少不超过二小时。于是有人建议设立题库，每届从中提取50题就是了，但这个方式一直没有实施，因为不是每人知道题库内的试题答案就算已具备了泡茶师的学术知识。泡茶师所需的茶学知识是与时推移的，一段时间不跟进就无法与茶作朋友、与喝您茶的人相交流。

出考题的人还要是与考生最接近的人，例如是从事茶学教育的人，他们才知道当前茶界所接受到的讯息与学术界正传输给他们的观念与知识，否则出题目的人想当然尔的出題，答題的人若不是莫明所云就是正确的答案有所出入。例如问到铁观音茶的汤色是（A）绿中带黃（B）金黄（C）浅褐到深褐，不同地区的考生会有不同的答案，而且都是与他们的经验吻合的（因为不同茶区的做法不同）。又问到哪首茶诗是某某人的作品，这某某人既不是历史上著名的诗人，也不是当代茶界认识度极高的人物，就难为考生作答了。

这种年年举办的泡茶师检定考试，如果不是采取题库的方式，我们可以从考題內容的发展了解茶文化进展的情况，是研究茶史很好的途徑。我们在出考題与审核时会留意到下列数项：一，制茶界已向前迈进，出題时要前后兼顾。如半球型乌龙茶已不再出现市场，就不要考乌龙茶的外形分成条型、半球型、球型。否则就要特別强调：传统揉成半球形的乌龙茶有哪些？二，因着茶文化的深入发展，如中国有没有茶道、日本茶道应该以那四个字來代表其內涵等问题没有再出现的道理。三，早年茶文化史上知名人物只考到陆羽、盧同、宋徽宗即可，现在就得扩展到苏廙、皎然、张源。原來的茶文化相关艺术只提到插花、挂画、茶诗，现在就可以扩展到茶文学的其他品项如散文、小说、戏曲。以往只考虑到本地的茶文化，如今就得关照到世界各地。四，新发展的茶文化项目与观念在成熟之后要加入考题。如无我茶会发展成熟后可考考它发生的时间地点。如茶文化再度振兴三十年后可考考茶文化复兴的课题。如茶文化已进展到茶道艺术的领域，可考考茶道艺术的本体是什么。

茶文化蓬勃發展，作为培养先锋部队的泡茶师检定考试应该有前瞻性的做法，这做法最易显现在学、术科的试題上。我们希望每届重新出題、每届研讨考题的做法能坚持下去，不因主办单位的更异有所改变，不因评委的更异有所改变。

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在茶桌上煮杯好吗-许玉莲

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在茶桌上煮杯好吗

许玉莲

20130326马来西亚《光明日报》每周“茶人的第三隻眼”专栏

泡茶时如何照顾茶杯的卫生？或如何让品茗者知道茶杯都是干净卫生的呢？先说一说茶界如何对待杯子的情况，刚开始时，大家把茶杯漫不经心地放一边，要用时就放在桌面的茶盘上用热水淋一淋、浇一浇杯子谓之洗杯，要先冲过热水才放心。也有人用一碗热水浸着杯子，要的时候才取出。后来一些地方逐渐放弃这两种手法，一些地方却将洗杯演变成在桌面上煮杯，他们在茶桌上预备了电磁炉，炉上置小锅入水，将喝茶杯子放进锅里不断地煮着，要用时才取出倒茶来向大众表示「我有在做卫生」。

在茶桌上无论煮杯或洗杯，都属于一种不恰当的泡茶程序，难道这些杯子都是不干净的吗？如果属实，那么为何要用不干净的杯子呢？要是本来就干净的话，就无须当着品茗者面前再洗一次啊。泡茶者的这种行为显示现今茶文化进程还很缓慢，人们对干净、卫生的态度仍然只是停留在初步阶段。煮杯有什么不好呢？这表示人们在要取信于他人时，以为在表面做个样子给大家看看就可以了，并无真正从关心人体卫生作为出发点。真要讲究卫生的话，茶杯应该在之前就做好准备：该清洗的清洗，该干燥的干燥，该消毒的消毒，该保温的保温才对，这些都无需要当着客人面做。

茶道观念要求茶席、茶器具、茶叶、泡茶者等人事物本来就应该很干净，比如桌巾、茶巾、茶匙、茶签需定时清洗干燥后才再拿出来用，比如用过的茶渣要好好的收入水盂或水桶，勿随便丢弃在桌面和地上，比如泡茶者全身上下应维持整洁状态，茶席上的卫生不应简单化到以为形式上做做或口头上讲讲而已。故此，茶文化要加快脚步往前发展时，这些让人感觉用心与谨慎的动作要在泡茶前就提早做好，建立人们的信心，人们喝茶时才会安心。

一般茶行可以怎么做呢，先说清洗：用过的茶杯与茶具，不能在茶席上清洗，您有见过咖啡馆和餐厅在餐桌上为客人清洗杯子或碗碟的吗，洗涤要有一个洗涤茶器物的专属地方，这个地方必须很清楚的分出来，不可与其他食物、厨余混合着用，因为茶器不许沾染异味和油腻。再说杯子的干燥、灭菌：为茶杯、茶壶及茶具准备一个专用烤箱（须选择合适的功率、功能及大小），将已经清洗过的茶杯等器放进烤箱，则可利用高温把杯子烘干兼灭菌，然后才存放进干净的橱子。

关于泡茶前的温杯：首先需建立起泡茶可以不必温杯这个观念，然后再决定什么时候要温，怎样温。要温时在泡茶前打开烤箱用低温把杯子和茶壶温热一下，代替将热水淋入壶和茶杯来完成温壶温杯作用，从此茶桌上不必弄得湿嗒嗒的，也解决了品茗者对泡茶者为什么一直在那儿煮杯、洗杯、温杯的困扰。

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茶艺与才艺-20130410周三小方块-蔡荣章

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茶艺与才艺

蔡荣章

20130410周三小方块WEDNESDAY TEA CORNER

现在所说的茶艺是指泡茶技艺，茶艺在茶文化的领域里是属于泡茶的部分。将泡茶说成茶艺的人是有意将泡茶提升到艺术层面的，但是实施这三十年来（从1980年茶文化复兴开始算起），很多人并没有抓住茶艺的主体，而与才艺有了混淆。

我们看到有些单位举办茶艺比赛時会安排选手做些才艺表演，如自选唱歌、跳舞或弹琴，认为多才多艺是加分的项目。我们还发现很多人一开始学习泡茶就非常热衷于茶席设计，到处收购桌巾、茶具、摆饰，学习插花、焚香，学习优美的泡茶动作。

多才多艺可以让自己活得多姿多彩，但不是艺术学科里所讲求的，艺术要求专精，要求善用自己的媒体。如文学家要善用文字描写太阳西下的美，而不能说〝美得无法用文字形容，请看下面的这幅照片。〞茶道艺术应用的媒体是泡茶与奉茶的动作及泡成的茶汤，不能说了一大堆茶禅一味与和谐之饮的道理就成就了茶艺，摆设了精美又富创意的茶席、做好了优美的泡茶动作就说完成了茶道的艺术。

茶艺也好，或说是茶道艺术，它的最终作品是茶汤。虽然我们也可以将泡茶与奉茶的动作与茶汤绑在一起当作茶艺的主体，但最核心的价值还是在茶汤。难道去掉了茶汤，光是泡茶、奉茶就可以算是茶艺了吗？我们看到有些单位在茶艺培训時不给茶叶，只是用白水倒来倒去，训练动作而已。

这样的观念还可以从绘画艺术中获得：我们看到一位画家，精心布置了画室，仔细摆设极为专业的画架，一管管名牌的油画颜料排列有序，画笔一根根都像上了膛的枪枝，自己穿好了围兜戴上了鸭嘴帽，坐上画架旁开始作画。看到这里，有些人认为看够了，接下来还不就是画一张他习惯的抽象画，退下不再观赏了，有些人耐心地看下去。画家习惯性地草草画了一张似曾相识的作品结束了。就先行退下的观众而言，前半段好像比后半段的作画有看头，就继续观看的人而言，觉得绘画艺术不应该如此，前半段的准备虽然也可以与一笔笔作画的过程视为绘画艺术的一部分，但我们重视的应该是画家完成后那幅画的质量。

最近有个2013年职业院校技能大赛高职组“中华茶艺技能”竞赛考核内容是这样的：茶艺表演占总成绩80%，茶艺理论占总成绩20%。茶艺表演的成绩评判标准为 a.茶艺演示：分值35分(占44%)，b.茶汤质量：分值12分(占15%)，c.仪容仪表、礼仪：分值10分(占12.5%)，d.茶席布置：分值10分(占12.5%)，e.茶艺创意：分值10分(占12.5%)，f.时间掌控：分值3分(占3.5%)。从这样的评比设计可看出目前很多人的观念还是将泡茶奉茶的动作视为茶艺的重心，茶汤泡得好不好只占15%的重要性。

如果我们说一幅画在绘画艺术里只占15%的重要性，其他要放在画画的过程、画家的风采、画室的布置、绘画手法的创新上，艺术界不知道要怎么说我们。

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無我茶會Sans Self Tea Gathering-Chapter 5-Signing in, Drawing of Lots and Taking one’s Seats -蔡荣章Rong-tsang Tsai

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《無我茶會Sans Self Tea Gathering 180條》

蔡荣章著Author:Rong-tsang Tsai

ISBN 978-957-9690-08-9,“无我茶会Sans Self Tea Gathering 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 5 Signing in, Drawing of Lots and Taking one’s Seats

38. Signing-in Procedure: drawing of lots, registry signing and others

The signing-in procedure includes registration, time synchronizing, drawing of lots and registry signing, and in some occasions, stamping the participants’ San-self Tea Gathering passbook.

Registration helps differentiate pre-event registrations from on-the-spot registrations, and whether a participant needs to pay. Identification tags will then be issued. If it is agreed that tea be offered to the onlooking public, the organizers will also distribute a certain number of temporary tea cups, or custom-ordered souvenir tea cups to each participant. This should be done swiftly without wasting time on any unnecessary steps.

Drawing of lots decides the place of each participant. In general, these can be small pieces of paper with a number on each. Fold each into a small square and put them in a bag. If preferred, the lots can be done in such a manner that they can become keepsake when the tea gathering is over. The participants are then required to sign in the registry for record purpose; meanwhile, as seats are determined by drawing of lots, it will be meaningful to match the signed names with respective seat numbers.

39. Shortening the drawing and signing processes in the event of a large attendance

To save time, the organizer can set up a few counters for the drawing of lots at the venue. Place some paper strips next to these drawing counters. Each participant is to sign on a paper strip and write the respective drawn number on it. Put the signed strips into a ‘signed paper strips collection bag’. At the end of the tea gathering, just affix the signed strips of paper in a book according to the order of the numbers to produce a registry.

A potential problem would be time wasted in fumbling for pens. Just make sure each person conducting the drawing of lots has a pen tied with a piece of string. Participants can then quickly get hold of the pen and sign. Do remember to use heavier grammage of paper for the strips.

40. Handling participants signing in upon arrival

Controlling the number of participants becomes critical if there are a lot of participants with many signing up in groups, and there are both pre-event and on-the-spot registrations. In this case, make sure all participants obtain their identification tags at the registration counter before proceeding to the drawing of lots. However, the workload will be very heavy at the registration counter, which may cause delay. Under these circumstances, try issue identification tags to pre-event registered participants who have confirmed their attendance ahead of time. They will be considered signed-in participants and can proceed directly to the draw of lots.

41. Controlling the number of participants and seat arrangement

During signing-in, personnel at the registration counter, the lots drawing counter and those who attend to seat arrangement must work very closely with each other. For example, if there are signs that there will be a lot more people joining at the last minute, the number of seats for the scheduled 300 participants will have to be increased to 350. Set the extra 50 lots aside. When the personnel at the registration counter confirm that there is such a need, they will have to inform the personnel conducting the drawing of lots to add the reserved 50 lots into the bag. Meanwhile, if there is no such need, the personnel in charge of seat arrangement have to be informed to eliminate the extra 50 seats. Depending on the venue, if it is impossible to add or remove the entire 50 seats at the end of the loop formation, try set aside 50 lots at intervals among the 350 lots to be drawn.

42. What if I want to bring along some friends who have not prepared any tea ware?

What should I do if I come across a friend who wants to join me after learning that I am on my way to a San-self Tea Gathering? It will be hard to turn him down. Likewise, some participants may bring their family members along. In theory, these ad hoc participants can only observe from the side because they have not brought any tea ware. However, it is possible to let them draw lots, be seated among participants and be offered tea. The difference is, he and the three fellow drinkers on his left will have one cup less than the others (assuming that each person makes four cups of tea).

If the number of these ad hoc participants is small, they can be considered as participants in the way described above. However, if the number is too large (but try not to exceed 1/3 of the number of tea-brewing participants), make sure that any two ad hoc participants without tea ware are not sitting next to each other; this is to avoid too few cups of tea for several participants on their left. If such arrangement happens after lots are drawn, the personnel in charge will have to relocate the second ad hoc participant and make the distribution more even.

43. Seating arrangement for ‘non tea-brewing’ participants

San-self Tea Gathering requires each participant to brew tea – this is a key principle. There are exceptions though. If the gathering is held in honour of certain guests who are not familiar with tea brewing, special arrangement will have to be made. Take out the number of lots equivalent to the number of these guests from the total pool of lots for all participants. This forms another pool of lots which only non tea-brewing participants draw from. In this case, it is acceptable even if the number of guests exceed 1/3, since all those present understand that the tea gathering is held for a special purpose. Having said that, if the number of non tea-brewing participants doubles that of other participants, it may mean each non tea-brewing guest will only be offered one cup of tea. As such, seating arrangement for these two types of participants will have to be attended to with extra care to avoid anyone not being offered any tea at all.

44. Is there a need for ‘connecting lots’ in the event that some participants come with their young children?

When we mention ‘participants come with their young children’, we are referring to participants with children who brew tea. Our experience shows that children as young as three years old are capable of the task. For children who can take care of themselves, it would be the best for them to draw lots on their own; this goes with the spirit of a San-self Tea Gathering. However, if adult assistance is required, participants can put in the request at the time of registration and ask for ‘connecting lots’, which will be drawn by the adult participants. ‘Connecting lots’ are basically lots of two consecutive numbers tied together. These lots should be prepared according to the situation of registration; any extra ones can be untied and used as ordinary lots.

’Connecting lots’ are strictly for adult participants with young children. No such requests from among adult participants will be entertained, as it goes against the spirit of San-self Tea Gathering. Meanwhile, switching places with the others after the drawing of lots is not acceptable.

45. How to ensure ‘time synchronizing’?

All San-self Tea Gatherings follow pre-agreed schedule. There are no designated personnel to facilitate the flow of the tea gathering. The event flow must be in sync among participants; timing is crucial, and they will rely on their watches to ensure this. There should be a clock, which serves as the official timekeeper, beside the registration counter or held up by a person, with a signage: ‘Please synchronize your watch with this clock’.

46. Should there be any ‘facilitators’?

For large-scale San-self Tea Gatherings, some people suggest that we can recruit volunteers to guide participants along at different spots of the venue. We would, instead, encourage self-help made possible by ‘pre-event preparation’ and ‘training’. This ensures that a San-self Tea Gathering is carried out with minimal manpower and resources, in line with what it aspires to. In any event, no newcomers could participate without any idea of San-self Tea Gatherings; participants would have been exposed to certain training of the Way of Tea and attended a related briefing.

47. Should there be personnel assigned to deal with unforeseen circumstances?

When brewing has begun at a San-self Tea Gathering, all members of the organizing team will return to their respective seats and participate, with the exception of the members of the audio and video crew. However, in a sizeable gathering, especially those with international participants, a couple of personnel could remain at the counter to attend to unexpected events.

48. How to deal with number plates of absentees?

When the ‘tea ware appreciation and networking’ session reaches halftime, personnel responsible for venue setup will have to collect the number plates (including souvenirs) from the seats of absentees in order to keep the venue tidy.

49. When should members of the organizing team be seated at the tea gathering?

With the exception of the video and audio crew, other members of the organizing team, including personnel for venue setup and registration will have to take their seats. They would have drawn lots, identified their seats and laid out their tea ware before they began carrying out their assigned duties. When the ‘tea ware appreciation and networking’ session reaches halftime, the registration counter will be closed, and these team members will return to their seats ready for tea brewing.

50. What would happen to latecomers?

When the ‘tea ware appreciation and networking’ session reaches halftime, the registration counter will be closed. To maintain order of the venue and avoid interruption, latecomers will not be able to join and brew tea. They will observe from the side, or take the initiative to assist at the counter and attend to unexpected events.

51. Seating arrangement for performers and presenters.

For San-self Tea Gathering with briefing arranged for the public, the presenter should be standing away from the tea-brewing participants. The position of the performers will have to take into consideration the wind direction and audio setup. Their places will have to be planned ahead, and exempted from drawing of lot. Their places will still be represented by numbered lots. However, the lots will be handed over to them by the personnel handling registration, instead of being drawn from the bag. When the performers have got hold of the lots, they will need to sign in the registry for record purpose.

Reserve some places near the registration counter or with easy accessibility for participants who have trouble moving around. The numbered lots of these places can be kept by the registration personnel and directly issued to those in need.

52. If for reasons beyond our control, the tea gathering cannot be held as scheduled, what remedial measures can be taken?

San-self Tea Gatherings are expected to take place as scheduled. In the rare occasion when, for reasons beyond our control (such as flight delay affecting the joint organizers), it is obvious that the gathering could not take place at the agreed time, the organizer would have to handle it according to the estimated duration of the delay: for delay above an hour, try inform all participants and reschedule the gathering; for delay within an hour, put up a notice at the registration counter regarding the reason for the delay and the revised time. If some participants have taken their seats, it would be necessary to announce the delay through the PA system, or having someone going around the venue with a signboard. Make very clear when the tea-brewing is going to begin, because the ‘tea ware appreciation and networking’ session that comes before it can take place first; whereas, the programme to take place after tea brewing will have to be delayed accordingly.

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品茗馆供应茶食的观念-20130401周一喝茶慢-许玉莲

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品茗馆供应茶食的观念

许玉莲

20130401周一喝茶慢MONDAY SLOW TEA

本篇谈茶与食的观念，是指二小时以内结束的品茗会，不包括一些茶会是连着早、午、晚饭一起举办的，茶与餐食应如何准备另外谈。

有规定什么茶一定要配咸味茶食、什么茶一定要配酸的、甜的、或辣的吗？我们认为这种规定没有一定的意义，不主张如此规定，品茶不需要茶食也能单独进行，单独就茶本身的味道来品茶，反而更加能客观地欣赏它。茶本身的味道变化多端而有层次，滋味无穷，不必特别依赖茶食给它辅味。在茶席上偶尔也供应茶食，那只不过为了烘托品茗过程中的一些趣意，茶是主旋律，前奏或过门或结尾可以有茶食点缀。

既然茶是主角，品茗是主调，茶食与之搭配时应该长什么样子才能与之协奏共鸣，不会产生干扰及减弱作用呢？首先我们要求一.茶食的味道：不可供应酸味、或引起辣感的食品，以及带强烈奇异味道的食品。这样会刺激口腔，削弱茶味的强度，消减味蕾对茶的灵敏度。

二.不可用油炸物、腌制果脯当茶食。太油腻、过多加工导致离开食材原味太远，拿来搭配茶的话浪费了茶。

三.茶食的口感：不可是硬块难咀嚼之物，这类食品需要含在口腔咬很久，需要很多唾液去溶化它、此举「浪费口水」，容易让口腔及味觉疲劳，甚至会使口腔肌肉受损，影响接下来的品茗。不可用冰冻食物，口腔会产生麻木感，不宜品茗。

四.茶食的结构：不可供应有骨头或渣滓、或需要剥壳、去外皮或贴着一张纸的食品，这些多余物造成食用者的不方便，也令茶会的进程产生很多与茶无关的繁复手续。也不要提供汤水做茶食，茶食上也不要用「椰丝、葱花」类容易脱落的食品点缀。

品茗馆供应茶食首先必须建立的态度：茶食要自己做。「自己做」可以有比较广义的解释，即馆里任何一位工作人员，无论泡茶师、厨师、助理或管理者等都可亲手做一些自己很会做的食物，也包括品茗馆策划后安排一些相熟的师傅做，这里强调泡茶师对茶与茶食的配搭要有自主，知道茶食的好坏、知道那种茶食适合否？应该否？了解那个茶食是谁做的？用哪种食材？有没有依照品茗馆的要求来制作？就像找茶要了解茶这样子，而不会因为茶食是配角，所以就随便买一些现成的糕点回来，填饱肚子也好满足口欲也好，不管了。泡茶师对茶食的感情要像对茶的感情一样那般的重。再来的一个态度：茶食要当天做，这种茶食吃起来永远有新鲜感，更有感动，人们吃起来特别有灵性。

茶食应该长什么样子呢？我们有以下主张，一.茶食的味道：以食材原味为主，如南瓜、香蕉、鸡蛋、米浆、玉米粒、芋头等都是一等一香味俱佳的材料，可以当各种糕点的配料。要有变化时，可加入少许糖或盐，给它做成单纯的甜品或咸品也无不可，不应过度调味。

二．茶食的烹饪法：应以蒸熟为主，如各类蒸糕、馒头，地瓜亦可。也可拌面，或摊一个饼，应以优质原材、细致手法、简单的味道、制法、操作去实施。

三．茶食的口感：酥软、细绵是最好，含在口腔里品赏一番随即像溶化掉的感觉，与品茶的感觉同性质，很容易相融合。不要花费太多力气与唾液在一件茶食上，那会造成对抗作用。茶食带微温是很好的，室温的摊凉亦可。

四.茶食的结构：不必规定任何造型，惟需要设计成取拿容易的形状，以一支小叉、一根汤匙拿到，或两根手指就可取得。有人怀疑可用手指去拿茶食吗？当然可以，参加茶会或品茗前大家先洗手就好了。

五.茶食的大小：拿起来可直接一口放进嘴巴，这种大小最适合，可以的话就做成这样，否则上桌前要将之切成这个大小。茶食大小适口，大大减轻茶法、茶会程序，可避免制造剩余、收拾残局及要运用很多餐具的问题。我们只是要给味蕾制造一个「二重唱、三重唱」的丰富感觉，而不是要「吃饱」的感觉，所以茶食不要大。

以下品茗馆之泡茶师自制茶食举例：

制作/摄影.许玉莲

一．糯米饭

用料：糯米。龙眼干（之前用水泡一下，一会儿即可拿上来用干净纸巾吸水。备用。）用具：蒸笼。做法：糯米冲洗之后，用水浸泡一段时间。调放适当水量入米。将之置入蒸笼，隔水蒸熟。将熟糯米饭捏成一口大的小饭团。把龙眼干置饭团上。

二．土豆泥沙拉

用料：土豆。生菜（之前撕片、如汤匙般大小，备用。）。芝麻（之前烤一烤，备用。）用具：烤箱。做法：土豆冲洗后，整粒用锡纸包裹好。放入烤箱，烤熟。取出土豆放入碗内，用叉子将土豆压成泥状。调入少许黄油（butter）混匀。加少许黑芝麻拌一拌。将做好的土豆泥挖一匙，放入生菜片。

三．蒸木薯

用料：木薯。用具：蒸笼。做法：木薯洗净，切段。放入蒸笼隔水蒸熟。

四．柿子饼

采用完全无调味料，自然干燥的新鲜柿子饼，切小块。

五．杏仁子

用料：杏仁子。用具：烤箱。做法：生杏仁子，放进烤箱烤一会。

(1966)

品茗馆之正山小种-许玉莲

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品茗馆之正山小种

许玉莲.文/摄影

上图：正山小种-2004年（未捡梗毛茶）

欣赏茶叶时闻到黑枣（没煮过）香。带微微“被熏过”的气息，有历经沧桑的成熟美，时而也闻到龙眼干的香味。

上图：黑枣

上图：龙眼干

茶条的身骨头纤细得很，乌润发光，让人看了亮眼。

泡茶时水气轻轻蒸发，仿佛茶的精灵幽幽出窍，空气中充满一种奇特的香味。

茶汤极之艳丽，红红的、柔柔的、稠稠的，在品杯里荡漾成一朵花的样子非常迷人。

茶的口感丰富而有层次，香醇的不行，可堪回味许久，喝时有浓浓的松脂香味盘旋在上颚，最后喉底显现一抹微弱的水果酸味，让人惊艳、悦愉。

带有刺激又强烈的烟气（市场可能将之说成是松味或雪茄烟）的正山小种，那是属于制茶工艺不到位的正山小种，不可取。又说没有此种烟味的正山小种，就不是真正的正山小种，那只不过是牵强附会之说。品质佳的正山小种，是将燃烧松木引发的热气引进空室来把茶叶薰烘，是慢慢烘进茶叶的“心”，带出松树皮油脂香；而非利用燃烧松木的烟，让烟附吸在茶叶的表面而已。

(2027)

《茶鐸八音茶文化復興之聲》序 – 蔡荣章

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《茶鐸八音茶文化復興之聲》序/蔡榮章著/許玉蓮

從1980到2012年的這三十個年頭，各地茶文化在「臺灣茶現象」的激盪下，包括茶葉店與以喝茶為主的茶藝館之高密度興起、學茶風氣的蓬勃、實用茶具的研發、茶學資料的整理等，確是起了一番革命性的復興氣象。說是復興，因為原來就有，只是近代因為人們生活型態的改變，又沒人從事茶文化的更新工作，所以沉寂了。既然是茶文化復興，勢必要有復興的支柱，這支柱要從觀念思想做起，所以這本書稱為「茶文化復興之聲」。

復興之聲可以是多重，也可能混雜，在文化發展進程上都是正常而且是必然的，然而我們需要突顯主調與正音，使得復興工作得以健康發展。雖然三十年的努力花下去了，但現在還看到很多人圍繞著誰是茶道誰是茶藝誰是茶禮打轉，還將茶道的主軸偏離到泡茶者的美姿與茶席的設計上，還忘掉茶道的主體在茶湯。所以茶鐸敲擊出來的鐘聲很重要，音律要準，基調要穩。《茶鐸八音》為茶文化發展的觀念與思想提供了許多正確的方向，如第一音（篇）的茶道觀念，許玉蓮要茶道老師們親自泡茶、奉茶，不要只是叫學生或員工代勞。第二音的茶文化復興，許玉蓮提出了新茶文化區不要只是沿用先民帶來的方式，要從現在生活的時空中勇敢地走出自己的茶文化。第三音的泡茶，許老師直接指出許多所謂的風格差異實際上是做法的錯誤。第四音的品茶，許老師踏出了茶湯市場的第一步，親自將泡茶與茶湯有償地賣給消費者。第五音的器物，許老師認真地做實驗，將各種茶具材質與茶湯的關係告訴我們。第六音的茶會，許老師親自到各國家各族群舉辦各類型的茶會，利用茶會傳授茶道，瞭解他們在茶文化上的誤區並給予調整補充。第七音的推廣，作者提醒我們要賣茶給買者喝，不要只是賣茶給買者投資。第八音的品茗館，作者直接提出品茗館要以個人工作室的方式經營，不要落入罐頭式生產的行列，否則很快就會喪失它的生命力。每一音都敲得很準很重。茶文化的八音就有如聲界的八音，帶出了音樂的秩序與創作。

說到這裡，我們都將捏一把冷汗，如果市面上流通的言論是不正確的，發展下去的茶文化不知會變成什麼樣子，即使後來修正了，也浪費了許多時間與精力。沒有錯，不管政治還是文化，沒有智者引導前行都是危險的。回過頭來看看本書作者許玉蓮，她從小（十九歲起）就在杂志上寫專欄，成長後（二十多年來）一直浸淫在泡茶、賣茶、茶學、茶文化上，而且到中國、英國、荷蘭、比利時、德國、泰國、緬甸、越南、印尼、澳洲、新加坡、香港、澳門、臺灣、韓國等地找尋茶文化遺跡、現況與潛沉的力量，這從她的上一本著作《茶人的第三隻眼》可以看到。目前她仍在居住地馬來西亞的光明日報、http:www.contemporaryteathinker.com網站每週,中國的海峽茶道雜誌、武夷山問道雜誌每月寫著專欄,而且在她就職之紫藤文化企業集團的茶道教室與數所學校間教授茶道。她豐富的體驗與敏銳的眼光在這本《茶鐸八音–茶文化復興之聲》的書上，為我們提供了很有價值的茶文化做法與茶情感。我特别留意茶情感的部分，作者對茶的那份情感是茶文化發展上不可缺的重要因素。我們相信在茶文化復興的階段與往後茶文化發展的道路上，許玉蓮在茶文化上的正確觀念與豐沛的茶情永遠是一盞明燈。

臺灣商務印書館為我們發行了許玉蓮的這本《茶鐸八音–茶文化復興之聲》，為茶文化注入了一股新生命。相信大家在吸收了多方的茶道思想與觀念後，會讓茶文化往深處發展，而且在「純茶道」理念（即以茶湯為主體的茶道）建立後，會引發許多原本觀望的「有心局外人」站出來泡茶與講話。

身逢茶文化復興期，當了三十年茶文化的園丁，我認為應該積極整合各方茶人的意見，而且重視非茶業人士的投入與他們的思維。許玉蓮默默地、艱辛地奔走於世界各地，收集、整理了這方面的資料，提出了她的看法，臺灣商務印書館精心發掘這方面的著作，一本一本地將它們發行。我們要感謝許玉蓮等的有智茶人與臺灣商務印書館等的文化工作者，您們都為茶文化的復興與繁榮做出了珍貴的貢獻。

蔡榮章

2012.12.4於漳州科技職業學院茶文化系

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