the book of tea(茶书)-第5章
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forgotten。 We find a Ming commentator at loss to recall the shape of the
tea whisk mentioned in one of the Sung classics。 Tea is now taken by
steeping the leaves in hot water in a bowl or cup。 The reason why the
Western world is innocent of the older method of drinking tea is explained
by the fact that Europe knew it only at the close of the Ming dynasty。
To the latter…day Chinese tea is a delicious beverage； but not an ideal。
The long woes of his country have robbed him of the zest for the meaning
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of life。 He has become modern； that is to say； old and disenchanted。 He
has lost that sublime faith in illusions which constitutes the eternal youth
and vigour of the poets and ancients。 He is an eclectic and politely
accepts the traditions of the universe。 He toys with Nature； but does not
condescend to conquer or worship her。 His Leaf…tea is often wonderful
with its flower…like aroma； but the romance of the Tang and Sung
ceremonials are not to be found in his cup。
Japan； which followed closely on the footsteps of Chinese civilisation；
has known the tea in all its three stages。 As early as the year 729 we read
of the Emperor Shomu giving tea to one hundred monks at his palace in
Nara。 The leaves were probably imported by our ambassadors to the
Tang Court and prepared in the way then in fashion。 In 801 the monk
Saicho brought back some seeds and planted them in Yeisan。 Many tea…
gardens are heard of in succeeding centuries； as well as the delight of the
aristocracy and priesthood in the beverage。 The Sung tea reached us in
1191 with the return of Yeisai…zenji； who went there to study the southern
Zen school。 The new seeds which he carried home were successfully
planted in three places； one of which； the Uji district near Kioto； bears still
the name of producing the best tea in the world。 The southern Zen
spread with marvellous rapidity； and with it the tea…ritual and the tea…ideal
of the Sung。 By the fifteenth century； under the patronage of the Shogun；
Ashikaga…Voshinasa； the tea ceremony is fully constituted and made into
an independent and secular performance。 Since then Teaism is fully
established in Japan。 The use of the steeped tea of the later China is
comparatively recent among us； being only known since the middle of the
seventeenth century。 It has replaced the powdered tea in ordinary
consumption； though the latter still continues to hold its place as the tea of
teas。
It is in the Japanese tea ceremony that we see the culmination of tea…
ideals。 Our successful resistance of the Mongol invasion in 1281 had
enabled us to carry on the Sung movement so disastrously cut off in China
itself through the nomadic inroad。 Tea with us became more than an
idealisation of the form of drinking； it is a religion of the art of life。 The
beverage grew to be an excuse for the worship of purity and refinement； a
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sacred function at which the host and guest joined to produce for that
occasion the utmost beatitude of the mundane。 The tea…room was an
oasis in the dreary waste of existence where weary travellers could meet to
drink from the common spring of art… appreciation。 The ceremony was
an improvised drama whose plot was woven about the tea； the flowers；
and the paintings。 Not a colour to disturb the tone of the room； not a
sound to mar the rhythm of things； not a gesture to obtrude on the
harmony； not a word to break the unity of the surroundings； all
movements to be performed simply and naturallysuch were the aims of
the tea… ceremony。 And strangely enough it was often successful。 A
subtle philosophy lay behind it all。 Teaism was Taoism in disguise。
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III。 Taoism and Zennism
The connection of Zennism with tea is proverbial。 We have
already remarked that the tea…ceremony was a development of the Zen
ritual。 The name of Laotse； the founder of Taoism； is also intimately
associated with the history of tea。 It is written in the Chinese school
manual concerning the origin of habits and customs that the ceremony of
offering tea to a guest began with Kwanyin； a well…known disciple of
Laotse； who first at the gate of the Han Pass presented to the 〃Old
Philosopher〃 a cup of the golden elixir。 We shall not stop to discuss the
authenticity of such tales； which are valuable； however； as confirming
the early use of the beverage by the Taoists。 Our interest in Taoism and
Zennism here lies mainly in those ideas regarding life and art which are so
embodied in what we call Teaism。
It is to be regretted that as yet there appears to be no adequate
presentation of the Taoists and Zen doctrines in any foreign language；
though we have had several laudable attempts。
Translation is always a treason； and as a Ming author observes； can at
its best be only the reverse side of a brocade；all the threads are there；
but not the subtlety of colour or design。 But； after all； what great
doctrine is there which is easy to expound？ The ancient sages never put
their teachings in systematic form。 They spoke in paradoxes； for they
were afraid of uttering half…truths。 They began by talking like fools and
ended by making their hearers wise。 Laotse himself； with his quaint
humour； says； 〃If people of inferior intelligence hear of the Tao； they laugh
immensely。 It would not be the Tao unless they laughed at it。〃
The Tao literally means a Path。 It has been severally translated as
the Way； the Absolute； the Law； Nature； Supreme Reason； the Mode。
These renderings are not incorrect； for the use of the term by the Taoists
differs according to the subject…matter of the inquiry。 Laotse himself
spoke of it thus： 〃There is a thing which is all…containing； which was born
before the existence of Heaven and Earth。 How silent！ How solitary！
It stands alone and changes not。 It revolves without danger to itself and
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is the mother of the universe。 I do not know its name and so call it the
Path。 With reluctance I call it the Infinite。 Infinity is the Fleeting； the
Fleeting is the Vanishing； the Vanishing is the Reverting。〃 The Tao is in
the Passage rather than the Path。 It is the spirit of Cosmic Change；the
eternal growth which returns upon itself to produc
