Tea and Confucianism, Buddhism and Taoism

China's tea culture has a long history, "Tu (荼)" refers to tea in the past, when the primary use of tea was medicinal, with some regions treating it as a drink. There are many famous records in the long history, such as Classic of the Materia Medica (《神农本草经》) in ancient times, which reads, "Shennong tasted hundreds of herbs, and may have encountered seventy-two of them poisonous in one day. He got Tu, which solved the poison." (“神農嘗百草，日遇七十二毒，得荼而解之。”) and The Classic of Tea (《茶經》): "The tea tree in the Southern is an excellent variety." (“茶者，南方之嘉木也。”)

Later in the Tang dynasty, Lu Yu (陸羽，733-804) annotate The Classic of Tea, which elaborated on the tea ware, utensils, production, drinking methods, ceremony, and other aspects of tea in detail and gradually formed a mature tea culture. In the five thousand years of Chinese history, Confucianism, Taoism, and Buddhism together built the cornerstone of China's traditional culture. Over time, Confucianism, Buddhism, and Taoism deeply influenced and promoted the tea culture. Confucianism says: "Great people see the world as one with the heaven, the earth, and all things integrated." (大人者，此天地萬物為一體者也。”) Taoism says: "Maintain a clam state of mind, then you will penetrate the rules of world." (“寧靜致遠，道法自然。”) Buddhists say: "When people penetrated the common philosophy of Tea ceremony and Chan after practice, he will free himself.” (“茶禪一味, 梵我一如。”) This is the connection between human and nature. Humen found the beauty of tea, perceived the truth of heaven and earth through it, and accomplished self-improvement.

Superficially speaking, Confucianism, Buddhism, and Taoism each have their own set of theories about tea. Confucianism likes to make friends through tea and treats the tea culture as an effective way to communicate with people and establish appropriate interpersonal relationships. Taoism is more interested in appreciating nature over the drinking process, seeking the integration of man and nature, and pursuing spiritual and physical sublimation of the self. Buddhist classical belief "Tea and Chan sharing one taste" aims to help people understand the mind and see nature, perceive Chan through tea, offer to the Buddha, discipline oneself, leave the trouble behind, and achieve spiritual freedom. Each of the three doctrines has its features, but when we explore their tea spirit, we can find that the three tea cultures share a common aspiration: harmony. Confucianism tries to live in harmony with worldly things, Taoism with self, while Buddhism with faith.

In the late Tang Dynasty, there was an allusion to the "Bitter mouth master," which is extremely vivid and interesting. When Pi Guangye (皮光业，877-943), the chancellor of Wu Yue (吳越), was wise when he was young. His cousin once invited him to a banquet and taste fresh oranges. Many court officials and dignitaries came to the banquet, and people talked and exchanged feelings while enjoying the vibrant feast. But when Pi Guangye arrived, he disregarded the alcohol in Zunlei (尊罍, a type of drinking cup in ancient China); he went straight to call the servants to serve tea for him in a hurry. When the servants brought a huge Ou (瓯, a type of drinking cup in ancient China) of tea, Pi Guangye improvised a chanting while drinking tea: "I have not enjoyed the sweet of orange but feel the bitter taste of tea at first. (“未見甘心氏，先迎苦口師。” 甘心氏 is the alternative name of orange, and 苦口師 is the alternative name of tea)." Since then, tea started to have an elegant name of "The Bitter" (苦口師) the young Pi Guangye also became famous for the story. This allusion is typical of Confucian tea culture characteristics, which treats tea as a medium to express their thoughts and feelings.

"Go to have tea" is an ordinary phrase and a unique quote of Chan(禪) in Buddhism. In the Zhao Zhou (趙州, the place name in Tang Dynasty, today’s Hebei province 河北省) Guanyin Temple in the Tang Dynasty, there was a person known as "The Ancient Buddha in Zhaozhou" also named Master Cong Shen (从諗法师，778-897), who was specialized in Tea and penetrate the philosophy through it. The Classic of Buddha dharma (《指月錄》) recorded the following story: Master Cong Shen asked the new monk “Have you been here before? (新近曾到此間麼？”)” The new monk responded “I have been here before. (曾到。)” The master said, “Let’s have tea. (吃茶去。)”; Then he asked another monk the same question, this monk answered “No, I haven’t been here. (不曾到。)” The master said, “Let’s have tea. (吃茶去。)”; Last, the abbot (院主) asked “Why you respond the same sentence to these different answers?”, the Master Cong Shen just called the name of abbot and the abbot responded to Master, then the Master said “Let’s have tea. (吃茶去。)” The school of Chan (禪宗) attach importance to the sudden enlightenment (頓悟), they think the true essences of Buddhism contain in the daily life. Tea is a daily drink of believers; in this way the Master Cong Shen use the sentence “Let’s have tea. (吃茶去。)” as the trigger to comprehend the true essences.

Taoists not only like drinking tea for health but are also very keen to plant tea trees in their residence to pursue nature, which forms the famous Taoist spots – Grotto-heavens & Felicity-earth (洞天福地). Taoism has ten great Grotto-heavens, 36 little Grotto-heavens, and 72 Felicity-earth, all of which happen to be good places to produce tea, such as Mountain Qingcheng (青城山), which made the secret "Tribute tea of Grotto-heavens (洞天贡茶)" as early as in the Tang Dynasty. The modern famous tea “Big Red Robe (大红袍)” is also produced from Mountain Wuyi (武夷山), which is one of the famous Taoist Holy Places.

One of the teacups sets commonly used nowadays, also known as the Teacups of three elements (三才杯), this name is taken from the Taoist theory of Unity of Heaven and humanity (天人合一), with the lid of the cup for heaven, the cup body for man, the cup holder for the earth, symbolizing the integration of heaven, earth, and humanity (天地人和). The modern tea culture combines the essence of Confucianism, Buddhism, and Taoism, with Confucianism as the mainstream.

With Confucianism's moderation culture (中庸文化) as the premise, sobriety, enthusiasm, tolerance, and affinity constitute the keynote of Confucian tea ceremony culture. We have become accustomed to communicating ideas, creating a harmonious atmosphere, and enhancing feelings in tea drinking. The Chinese tea ceremony also embodies the spirit of warmth (溫), goodness (良), respect (恭), frugality (儉), and modesty (讓) in Confucianism. Daily tea drinking can also reflect the great philosophy of cultivating self’s moral character, managing the family, governing the country, and making the world peaceful (修身、齊家、治國、平天下).

Throughout the thousands of years of history, the influence of tea can extend over hundreds of years, from the poached tea (煎茶) in the Tang Dynasty, the whisked tea (點茶) in the Song Dynasty, to the brewed tea (泡茶) in the Ming and Qing dynasties. Although the taste varied, the tea culture reflects the culture of each historical period. Through the culture of Confucianism, we can understand the tea ceremony; through the culture of Taoism, we can taste the tea art; while through the culture of Buddhism, we can see the tea art. In summary, from ancient to modern society, when we taste a cup of tea, the epiphany can be perceived for everything in life.

A cup of tea can create a piece of heaven for you and me, bringing comfort to our spirit, embodying the cultural heritage, and serving as the standard and bearing witness for the civilization.