The Four Majot Schools of Chinese Tea Culture

Diverse cultural backgrounds have given rise to four major tea culture traditions in China. These are:

Noble Tea Culture: Evolved from "tea quality," it aims to flaunt wealth and prestige. Aristocrats, wealthy merchants, and local gentry spare no effort in the pursuit of the finest tea, water, fire, and teaware, often using influence and financial resources to attain their objectives. It is a departure from the idealistic and ethical foundation of tea culture, focusing instead on showcasing power and affluence. The tradition of Gong Cha (tribute tea) in the Ming and Qing Dynasties, which emphasized the extravagance of tea preparation and consumption, is an example of noble tea culture and has gradually become more widespread in recent times.

Elegant Scholarly Tea Culture: Rooted in the concept of "tea quality," this tradition focuses on the artistic appreciation of tea. It attracts scholars, poets, and artists who seek the artistry and aesthetic qualities in the rituals of tea preparation and consumption. The emphasis is on the refinement and artistry of the tea experience.

Zen Tea Culture: Emerged from "tea virtue," this tradition emphasizes moral values, meditation, and enlightenment through tea. It connects tea rituals with meditative practices and simplicity.

Secular Tea Culture: Originating from "tea flavor," this tradition centers on the pleasure of enjoying tea in daily life. It prioritizes the taste and experience of tea and seeks to enhance the enjoyment of life through tea.

The practice of offering tea as tribute to the imperial court, as recorded in "Huayang Guo Zhi" during the Jin Dynasty, elevated the status of tea from a simple beverage to a royal gift, which has a history spanning over 3,000 years. While this practice contributed to the recognition and development of tea in China, it also had adverse effects on common people, who toiled to meet the demand for tribute tea.

When tea entered the imperial court, it lost its simplicity and genuine character. Tribute tea, or Gong Cha, shifted the essence of tea, and the noble tea culture that emerged became a distorted version of Chinese tea culture. Teaware was adorned with gold and silver, departing from the simplicity of the tea's essence. Tea became a burden on the common people, undermining its purpose of benefiting society.

Noble tea culture was characterized by extravagance. Those in positions of power and wealth would use their influence and financial resources to showcase their status and opulence through the preparation and consumption of tea. They pursued the highest standards of "refined tea, pure water, lively fire, and exquisite teaware." Their focus was on emphasizing their wealth and prestige, seemingly believing that failing to do so would diminish the notion of "imperial supremacy" and fall short of being "the wealthiest in wealth and currency."

Noble tea culture attracted aristocrats, including those with high social status and immense wealth, who did not require skills in poetry, music, calligraphy, or painting. Instead, they emphasized their wealth and status, striving for the "highest standards" in tea preparation, with an emphasis on "power" and "money" to showcase their wealth and prominence. This approach seemed to suggest that without such displays, they would be seen as falling short of the ideals of "imperial authority" and being "the wealthiest."

Ancient scholars in China who had the opportunity to enjoy fine tea developed a refined sensitivity to the nuances of tea, and it was they who first appreciated the essence of tea and its aesthetic qualities. Tea not only assisted their creativity but also allowed them to experience the profound charm of tea. These scholars went on to cultivate and establish the tradition of Elegant Scholarly Tea Culture, which was a significant influence on the subsequent development of various tea culture traditions. It can be said that without ancient Chinese scholars, there would be no Chinese tea culture.

Ancient Chinese scholars, intimately associated with tea, played a pivotal role in the development of Chinese tea culture. These scholars, often holding official positions, sought to prosper and gain recognition through their contributions to society. They pursued knowledge and self-cultivation, which were essential for entry into official positions. Without securing their livelihoods first, they could not compose poems or explore the art of tea.

Chinese scholars, the intellectual elite, found themselves in a unique position due to their employment. At a minimum, they held official positions or clerical roles that provided them with financial stability. This allowed them the privilege of appreciating high-quality teas. While the emperor took precedence over everyone in the consumption of tribute tea, these scholars could be considered even more eager "to taste it first." Their proximity to both knowledge and tea cultivated in them a profound appreciation for the art of tea. They often became experts in tea, asserting that "a poor spring and autumn, a play of rivers and lakes cannot compare to a car full of tea." As a result, they were well-versed in the art of tea and made continuous improvements to tea culture through practical experience, preserving their knowledge in written form.

Tea enhanced their intellectual prowess and inspired them to compose poetry and literary works. The likes of Li Bai, Du Fu, Bai Juyi, and other prominent scholars were prolific tea drinkers who composed poems extolling the virtues of tea. They found that tea cleared the mind, granting clarity and creativity, and they captured their insights through poetry and prose. In doing so, they laid the foundation for a rich body of tea literature, fostering the growth of tea arts, tea studies, tea paintings, tea songs, tea plays, and more. These complementary artistic expressions elevated tea into a spiritual experience, culminating in the formation of the Chinese tea culture.

Elegant Scholarly Tea Culture is a mature tradition within Chinese tea culture. It encompasses ancient scholars, those who "entered official positions," and even individuals without fame or wealth but possessing a certain level of cultural and artistic cultivation, like courtesans, artists, and others. For them, tea was more than just a means of quenching thirst, aiding digestion, or boosting spirits. It served as a conduit for transcending the ordinary and entering an extraordinary realm, where they could find inspiration amid the commotion, appreciate the aesthetics in tea, escape the demands of reality, and discover something more profound.

"Elegance" is manifested in the following aspects:

1. The enjoyment of tea.

2. Tea inspiring poetry.

3. The use of tea for social gatherings.

4. The refinement of tea culture.

Chinese tea culture was profoundly influenced by these scholars, who enriched the practice of tea with their intellectual depth and artistic sensibilities. Translated into Australian English.

The history of monks and tea goes way back, as tea possesses the "Three Virtues" that are beneficial for monastic practices, giving rise to the Chan Buddhist tea culture due to "tea's virtue." Monks were involved in tea cultivation, tea processing, tea consumption, and the development of renowned teas, making invaluable contributions to the development of Chinese tea production, tea studies, and the formation of tea culture. Japanese tea culture, while originating in China, is heavily influenced by Chan Buddhist tea culture, often surpassing its origin.

The Ming Dynasty scholar Le Chun wrote in "Xue'an Qingshi" that for scholars living in monasteries, "clear lessons" included activities such as "burning incense, brewing tea, practicing meditation, seeking the company of monks, worshiping the Buddha, engaging in Zen meditation, delivering sermons, conducting Buddhist rituals, studying scriptures, repenting, and liberating creatures...". Surprisingly, "brewing tea" was listed second, even before "worshiping the Buddha" and "engaging in Zen meditation," providing concrete evidence for the notion of a strong connection between tea and Buddhism.

Monks have a long history of consuming tea. The "Yishu Zhuan" ("Biographies of the Arts") from the Jin Dynasty records a monk named Shan Dao Kai from Dunhuang, who was known for his habit of consuming small stone pellets and a tea-like beverage named "cha su." He resided in Zhaode Temple and was a meditation practitioner. The tea beverage he consumed consisted of tea leaves, ginger, cinnamon, citrus peel, and dates. The tea culture among monks dates back to this early record.

A Buddhist named Hujing recorded in the "Shilin Guangji" or "Notes of Pious Benevolence" states, "Bitter tea, when consumed for an extended period, can lead to enlightenment, like the consumption of chives, causing the body to become heavy." This implies that prolonged tea consumption can have spiritual effects. There is even a saying that "six bowls of tea open the gates to the immortals, but seven bowls are insupportable; one may only feel one's two armpits becoming cool."

Monks favored tea for various reasons. Tea's history of association with Buddhism can be traced back to ancient times. Monks were drawn to tea's unique qualities. According to the Buddhist concept, tea possesses the "Three Virtues": aiding wakefulness during meditation, promoting digestion when consumed with food, and helping to curb sensual desires. These attributes align well with the practice of Zen meditation, which requires alertness, a focused mind, and the suppression of physical desires. Drinking tea provided a way to stay awake during long meditation sessions, prevent digestive issues after meals, and restrain sensual cravings.

Another significant contribution of monks to tea culture is their role in cultivating and propagating renowned teas. Monasteries were often located in mountainous regions where tea thrived. Consequently, many famous teas are associated with temples and monks. Teas like West Lake Longjing from the Qiantang Temple and Lingyin Temple in Hangzhou, and Junshan Silver Needle from Hunan's Junshan Island were closely related to Buddhist temples and monks.

In the history of tea, many renowned teas were connected with monastic life. Japanese monks carried tea seeds from China to Japan and cultivated tea plants, contributing to the country's status as a major tea producer. This shows that the link between monks and tea is deeply ingrained in the history of tea culture. Monks continue to play a significant role in tea cultivation, processing, and consumption, and their influence extends to both China and Japan.

This history exemplifies the significant role of monks in the development of Chinese tea culture.

Tea is both refined and commonplace. In the realm of officialdom, it takes on a touch of officialdom. In the world of business, it acquires a tinge of commercialism. In the community, it carries hints of pragmatism. In households, it may become a symbol of domesticity. Tea has entered all walks of life, adding a touch of human life and its complexities. This is the essence of the "taste of tea" with a purpose to "enjoy life." This is what we can call "secular tea culture," with a promising future, especially in the context of popularization.

Tea has a history of interweaving with politics and power. In the Tang Dynasty, tea was used as a diplomatic gift along the Silk Road to establish relationships with other countries. This contributed to the growth of Chang'an, the capital city, as a global hub for politics, economics, and culture.

Tea also played a role in various political and social events throughout history. For instance, during the Tang Dynasty, Princess Wencheng's marriage to Tibet introduced tea to Tibetan culture, becoming a symbol of elegance. In the Song Dynasty, the "Ganlu Incident" was a confrontation between tea farmers and the government, highlighting the significance of tea in local economies.

In the Ming Dynasty, tea became an important political tool as the government shipped it to the border to pay soldiers as part of economic measures. Even the renowned General Zeng Guofan utilized tea as an economic and strategic tool when he retook Xinjiang during the Qing Dynasty.

Tea's history is a testament to its versatility, taking on different roles in different contexts. It can be a symbol of diplomacy, but it can also signify submission to authority. The association between tea and politics is complex, with tea serving both as a bridge and a sign of surrender.

In the Qing Dynasty, a formalized procedure for serving tea in official settings was established, reflecting its importance in social etiquette. Drinking tea became an integral part of the manners of the time, and the way tea was served indicated the status and intent of the participants. The exchange of tea was often used to convey respect, entertain guests, or resolve disputes.

Tea also found its place in the business world, particularly in places like Guangzhou, where "eating morning tea" was synonymous with business negotiations. A cup of tea acted as a unifying element, and discussions were held over the tea table.

In the world of martial arts and the so-called "jianghu" (the realm of rivers and lakes), tea became a medium for conflict resolution. Various martial arts sects and schools would gather in teahouses to settle disputes, making use of mediation by trusted figures. These teahouse discussions helped maintain a sense of camaraderie, and tea was believed to promote harmony.

Tea culture eventually entered communities, fostering a sense of unity among people. Tea houses in cities and towns provided not only beverages but also spaces for socializing and relaxation. People would come together to enjoy tea, play games, watch performances, and share stories.

Tea also became a part of domestic life, and tea-related practices were integrated into households. Tea's presence brought warmth and togetherness, with tea being shared among family members or offered to guests as a symbol of hospitality. The focus in family tea culture is on simplicity and comfort, and it allows people to bond over a cup of tea.

In summary, as tea transitioned from a refined beverage to a common commodity, various forms of tea culture emerged, including officialdom tea culture, martial tea culture, romantic tea culture, community tea culture, everyday tea culture, and family tea culture. These forms of tea culture all stem from the simple desire for sustenance, with the aim of "enjoying life." They are not traditional Chinese or Buddhist tea ceremonies but reflect the underlying principles of Confucianism. The most popular among these is what we can broadly refer to as "secular tea culture" or, more specifically, "popular tea culture." In the 1980s, with the fast pace of modern life, instant teas and tea bags became prevalent. Still, the most convenient and economical choice for many in the city remains the local teahouse, where you can drink large bowls of tea at a low cost, making it a cornerstone of the popular tea culture in China.

In summary, tea is both refined and commonplace, and its journey through various aspects of life, such as officialdom, business, community, and households, has given rise to diverse forms of tea culture. From official tea culture to martial tea culture, romantic tea culture, community tea culture, everyday tea culture, and family tea culture, all these forms of tea culture have evolved from the fundamental human desire to enjoy life, with influences from Confucian principles. Among them, popular tea culture, characterized by its accessibility and everyday appeal, shows promise for continued development in the modern era.

As of the 1980s, with the acceleration of life, instant teas and tea bags became popular. However, the most convenient and cost-effective choice for urban dwellers remains the local teahouse, where you can enjoy large bowls of tea. These establishments remain a key aspect of popular tea culture in China.