Draw water, collect firewood, boil water, order tea, offer Buddha, give people away, and drink by yourself; Putting flowers and burning incense are all Buddhist practices. "
The explanation of the true meaning of Japanese tea ceremony at the beginning of Nan Ji very accurately summarizes the biggest feature of Japanese tea ceremony, that is, it is a culture based on profound reflection on human desires and the minimum needs of human beings. It not only meets the physiological needs of practitioners properly, but also meets their social needs and emotional needs to the maximum extent. This feature of Japanese tea ceremony is reflected in its main practice content-"tea affair".
Investigation on "tea affair"
To learn Japanese tea ceremony, the basic procedure is to learn the methods of saluting and greeting first, then learn the operation methods and related knowledge of various tea props, and then learn the methods and related knowledge of ordering charcoal and tea from shallow to deep. These step-by-step practices, the ultimate goal is to complete an ideal "tea affair." So, what kind of "tea affair" is the ideal "tea affair" of tea people?
Before discussing this issue in detail, it is necessary for us to simply sort out and define the meaning of the word "tea affair". Because the notation of Japanese itself is greatly influenced by China Chinese characters, many Chinese characters used in Japanese are not only the same in shape, but also the same or very similar in meaning. However, it must not be taken for granted that Chinese characters in Japanese are equivalent to Chinese. For example, when dealing with the words "tea party" and "tea party", we should pay special attention to this point.
In Chinese, the word "tea affair" has rarely been used to mean "eating tea" since ancient times, but mostly used to mean the planting, picking, making and selling of tea. Only the word "tea party" is used to express the meaning of tea, but it should be noted that the Chinese word "tea party" only refers to tea and does not mean to combine tea ceremony etiquette with food etiquette.
In contrast, the Japanese words "tea party" and "tea party" are different, and both have the meaning of eating tea. Moreover, before16th century, the meanings of "tea party" and "tea party" were not very clear. For example, there are records of "tea events" and "tea parties" everywhere in Reading the Imperial Records. A careful study of their meanings basically refers to the meeting of "tea fighting" games. For Prince Zhencheng of Hou Chongguang Academy, the recorder of reading imperial books, the tea fighting game is one of his favorite games with the surrounding princes and nobles. Every time these princes and nobles and their subordinates hold such a tea-fighting game, they must decide in advance a "royal head" (that is, the person in charge), and everyone will take turns to sit in the village. Under normal circumstances, "Yu Tou" is responsible for preparing gambling products, and sometimes participants will "participate in gambling products separately" (Article 24 of the first month of the third year of Cargill, etc. ). The contents of gambling products are also varied. "There are tea parties, gambling products with tricolor cotton, a round mirror, a fan and a pile of thick paper" ("Jingjue Private Banknotes" is widely used in the fourth day of the first month of the third year. ). And "before offering tea", that is, drink a glass of wine before each tea-fighting game, and then start fighting tea. The winner takes what he has won, and if there is any surplus, he will distribute it by rolling dice. "I will be happy after drinking tea." After a tea fight, you often have a full meal, which is a feeling of small gambling. However, sometimes this tea-fighting game will last for a few days, or even "go to a Tibetan temple to arrange tea affairs" ... while there will be tea affairs at night, there will be tea-fighting day and night (July 19 to 23, 2007, I was reading "The Emperor" and so on. ), it is a bit difficult to use the name "small bet", so it should probably be called "big bet".
However, generally from the middle and late16th century, with the formation and development of Japanese tea ceremony, the literature gradually tends to use "tea party" to refer to tea drinking in a general sense, while "tea affair" is limited to the special language of Japanese tea ceremony. So, what's the difference between them? "The so-called tea affair is to order a bowl of strong tea, sum up all the elements of the communication between host and guest, integrate all the cultures and create new beauty. Sometimes it is held as a social activity, sometimes as a solemn ceremony. Its forms are diverse and its content is rich and colorful. " (Sen Soshitsu: Preface to Afternoon Tea, Tanjiao Publishing House 1985). In short, "Tea Ceremony" is an exquisite combination of food ceremony and tea ceremony, that is, "Tea Ceremony" not only includes drinking tea, but also accompanies the entertainment of Shi Huai cuisine. The number of participants in the tea ceremony is about 5 at most, paying more attention to and pursuing spiritual content; "Tea party" refers to simply drinking tea without the entertainment of Shi Huai cuisine. The number of participants can range from dozens to hundreds to thousands, paying more attention to the sociality of drinking tea. In modern Japan, tea parties are sometimes held in a form very similar to "tea events", that is, tea seats and dim sum seats are set up respectively, where tea is specially served, and the owner of dim sum seats provides guests with a simple meal, sometimes as simple as a box lunch or a small bowl of buckwheat noodles, which is far from formal entertainment activities. Therefore, when we talk about Japanese tea ceremony, it is not accurate enough to translate the main practical content "tea party" into "tea party". In China literature, the treatment of the term "tea party" in Japanese tea ceremony comes from Huang Zunxian of A Qing, and the author agrees with it.
There are many kinds of tea events held in Japanese tea ceremony. According to the theme of tea events, there are both seasonal tea events with the theme of enjoying snow, moon and flowers, and tea events to celebrate the anniversary of someone's marriage or death. According to the specific time of holding tea events, it can be divided into five types: morning tea events, morning tea events, noon tea events, evening tea events and temporary tea events.
When holding a tea party, the host should generally give full consideration to the time for the guests to reply after deciding the theme, time and place of the tea party. About one to two weeks before the tea party, he will formally send an invitation to the guests, which should indicate the time, place and invited guests of the tea party. In modern society, due to the increasingly developed means of communication, close friends often send invitations by fax or telephone, but generally speaking, if a tea party is held at noon, the host will personally write down the invitation with a brush and send it by letter. After receiving the invitation, if the guest decides to attend the tea party, he should reply to the host two or three days before the tea party and thank the host in person the day before the formal tea party. This is the so-called "pre-ceremony". Moreover, on the second day after the tea party, the guests will go to the host's house again to thank the host, which is the so-called "post-ceremony".
Tea party is a combination of "dining etiquette" and "drinking tea etiquette". A formal tea party usually consists of three parts: the front seat (the first seat), the rest (called the middle seat in Japanese) and the back seat (the back seat). At the appointed time, guests enter the teahouse from the teahouse. First, the host and guests greet each other politely, and then they light charcoal to provide Shi Huai food and refreshments for the guests. After eating Shi Huai dishes and snacks, guests will take a nap in the teahouse, which is called "neutrality". When guests are resting, the owner should quickly rearrange and decorate the teahouse. When everything is ready, he will knock the gong according to the agreed method to inform the guests to take their seats again. This teahouse after the break is the so-called "back seat". The main content of the "after-banquet" is to order strong tea, charcoal (after-charcoal), refreshments, thin tea, and a farewell ceremony in which the host and guest thank each other.
"One Juice and Three Dishes" Shi Huai
Man is a gregarious animal. Because people are animals, people naturally have the same needs as animals to maintain individual continuity, that is, "biological needs" or "physiological needs." "Food, color and gender are also important." (Mencius? Gao Zishang), "diet" is the most basic biological demand of human beings. One of the characteristics of Japanese tea ceremony is that "tea ceremony" combines tea drinking etiquette and dining etiquette to meet people's most basic biological needs first.
Eat at the front table → rest at the table → drink tea at the back table. This tea affair was formed in the Japanese Astronomical Year (1532- 1555) (Tanai? 1. Shi Huai Studies, Tanjiao Press, 2002, pp. 56-57). Cooking tea in the early days of Japanese tea ceremony is a simplification of this cooking. The official cuisine in Muromachi era in Japan, also known as 753 cuisine, usually has a box in the center (the first meal) and two boxes on both sides (the second meal and the third meal). What's more, there are four to seven meals on the opposite side, and usually seven, five or three kinds of snacks are put in each meal. "Until ten years ago, people would spare no effort to prepare two or three meals" (Two Stories on the Mountain). It can be seen that although the cooking of the Tea Party was not as formal as that of local cuisines, it was also very particular in the early days of the establishment of the Tea Party. Moreover, due to the excessive pursuit of satisfying the guests' delicious food, as Yuan Guisan (1572) said in his four-volume Collection of Black Rats, "The key point in preparing cooking is to prepare things from Haihe River for the guests in mountainous areas and things from Shan Ye for the people on the seashore. And so on, prepare southern food for people living in the north. " Therefore, it is very important for tea people to show exotic items to their guests, and the idea of seeking novelty in the process of making tea is very serious.
However, with the strengthening of tea people's pursuit of the spirit of tea affairs, tea people are prompted to reflect and ponder over the cuisine as a Japanese tea ceremony, and the tea affairs cuisine of two meals and three meals has gradually suffered the fate of being excluded, so the "Shi Huai" cuisine came into being. It is probably the first time in a tea book that boiling tea is called "stone" that "charcoal is added at the right time" in the "Yin Mo" volume of Nanzhi.
So why use the word "Shi Huai"? "Shi Huai is also called a healing stone in the Zen forest. Monks hold warm stones to resist hunger, so they have the name "Shi Huai". The so-called snacks and supper in Zen forest are as simple and light as medicine stones and snacks. "Shi Huai" is a very suitable word to call Cao 'an tea. Meaning and extremely interesting "("eat tea south record Kun "). In other words, the tea people named the Japanese tea ceremony "Shi Huai", which was influenced by Zen and pursued by tea people. “？” The artistic conception and the spirit of embodying the specially chosen name. "The tea soup of Xiaocao Temple should first be based on the practice of Buddhism. Pursuing luxury food is a secular move. The house can shelter from the rain; Eating can relieve hunger, which is enough. This is the teaching of Put Lolerk and the original intention of tea soup. " (Nanzhi) The meaning of "Shi Huai" can be said to be just in line with the original intention of Japanese tea ceremony. Shi Huai, a token that attaches great importance to the spiritual significance of Japanese tea ceremony, was unified and fixed after seven years in Tian Ming (1787). I: Shi Huai Studies, pp. 92-95).
The ideal Shi Huai Cai is generally composed of "one juice and three dishes". The so-called three dishes in one juice is a miso soup and a small dish of sashimi, stew and barbecued pork. "Cao An food, juice, food two or three, less wine. Is it wrong to spend too much time preparing rich dishes? Tea room (Nanlu). " All the books on tea science, led by Nanzhi, agree that it was Morino who reformed the previous tea cooking and absorbed the intensive cooking practices of Buddhist temples, which led to the establishment of Shi Huai with one juice and three dishes. "When Li Xiu holds a tea party, it is rare to cook more than three dishes." ("A Letter of Asking for Zong Fuguo"); "It used to be two juices and three dishes to entertain guests, but since Hugh corrected it, even the guests have only used one juice and three dishes or one juice and two dishes. One juice and one dish. " ("Complete Works of Tea Ceremony Classics" No.3? , page 438) in? In the process of making tea, only Mori no Rikyū fully abides by the requirements of his teacher Wu Ye Shao Ou, that is, no matter how exotic the guests are, they can't have more than one juice and three dishes. Even the biggest authority in the world, as long as it is the tea affair of the Cao Temple, the dishes on the coffee table must also conform to it? The spiritual interest of tea. (barrel well? 1. Banquet Cuisine, Beijing Cuisine History, Chai Tian Bookstore 1979)
In an era when Japanese tea ceremony etiquette is not so easy to unify under the family system, it may be debatable whether it is appropriate to attribute the formation of "Shi Huai" to a certain person, and the historical truth remains to be verified by future historians. In a word, the birth of "Shi Huai", which is in line with the original intention of Japanese tea ceremony, has changed from blindly pursuing "banquet" and "eating can satisfy hunger and satiety", which can be said to have realized the leap of tea people from biological needs to social needs and emotional needs, and also promoted Japanese tea ceremony to a higher spiritual level. "Shi Huai" not only meets the daily needs of tea people, but also plays its due social role because it is cooked for entertaining guests. According to the etiquette of Japanese tea ceremony, a portrait of Mo Bao will be hung on the front seat of eating "Shi Huai", which shows the theme of tea. On this basis, the host and guests will have a "Shi Huai" dinner. Although they don't have to cross their hands and sing "Five Views of Eating" like eating in a meditation hall, they enjoy a period of time and space under the same theme. It can be said that this is not only
Tea-eating method
As a social animal, human beings have the same biological needs as other animals, but also have social needs that many animals do not have, among which the requirement of communication is the greatest social demand of human beings.
"Where there is heaven and earth, there are all things, there are men and women, there are men and women, there are husband and wife, there are fathers and sons, there are princes and ministers, there are ups and downs, and there are mistakes in courtesy and righteousness" (Zhouyi? Preface). In fact, a person has been thrown into a series of social relations since birth and has begun to associate with others. "Seven religions: father and son, brother, husband and wife, monarch and minister, young and old, guests and friends." (Book of Rites? The fifth monarchy "); The monarch, minister, father, son and brother are indecent (Book of Rites? Qu Lishang "); "If the husband and wife don't do it, the father and son are close, the monarch and the minister are strict, and the three are positive, then Shu Ren will follow it." ("Dai Dai Li Ji" mourned Confucius' 41st); "There are five ways, so there are three people to do it. Yue: monarch and minister, father and son, husband and wife, brother Kun, friends, all of whom are the greatest in the world "(The Doctrine of the Mean); "What is the three cardinal guides and the five permanent members? Refers to the monarch, father and son, husband and wife. Six generations are fathers, brothers, clansmen, uncles and teachers and friends. " (Ban Gu's White Tiger Yi Tong, Volume 7). With the progress of society and the complexity of interpersonal relationships, people's social relationships are no longer limited to the traditional relationships such as "husband and wife, father and son, monarch and minister, upper and lower, old and young, brothers, sisters, friends, clansmen, teachers, and township parties", and everyone's role will change from time to time. If a person can't adapt to the changes of various roles well, it is possible to handle some social relations improperly. "There is filial piety between father and son, friendship between brothers, righteousness and benefit between monarch and minister, and trust and fear between township parties." (Wearing Li Ji is the seventy-second official of Wang Wen). If the father-son relationship is not good, or the child will be accused of "unfilial", or the parents will be accused of "heartless"; If the relationship between the township parties is not handled well, it may be accused of being "inhuman" and so on.
The biggest feature of Japanese tea ceremony is that no matter how rich the master's knowledge is, no matter how skillful he is in ordering tea, it is impossible to order a bowl of delicious tea only by his personal ability. Therefore, if you want to order a bowl of delicious tea, you need not only the hard work of the host, but also the same cultivation of the guests. Host and guest must be soul mates, and host and guest are just like each other. The process of ordering a bowl of tea is actually a training process for a person to try to establish various interpersonal relationships and change roles, and it is also a process of achieving psychological balance in communication with people, which is not available in China Tea Ceremony.
According to the contents and methods of tea intake, tea eating methods can be divided into "leaf eating method" and "juice eating method". The so-called leaf eating method is a method of grinding tea into powder and eating all tea. The so-called juice-eating method is to soak tea leaves in water and drink the extracted tea juice. Japanese tea ceremony is to use the method of eating leaves to create a custom of eating tea with complicated procedures and huge system. The Japanese tea ceremony does not seek the refreshing and euphoric physiological effect of drinking tea like the China tea ceremony, but pays more attention to how to create an exchange opportunity for practitioners. Tea ordering methods in Japanese tea ceremony are generally divided into two methods: esoteric and non-esoteric. The secret tea ordering method can only be learned by Jia Yuan or his agent. Because it belongs to unformed characters, it is inconvenient to mention it too much here, but relatively speaking, it can be said that the secret tea ordering method is inheriting the history of Japanese tea ceremony, and the non-secret tea ordering method is showing the present of Japanese tea ceremony. Whether it is "secret tea making method" or "non-secret tea making method", its starting point is to provide tea drinkers with social opportunities and provide them with a finger to practice Taoism. Therefore, the practice of Japanese tea ceremony can easily give people the feeling that there is no tea in Japanese tea ceremony. This feature is very obvious in the use of tea props, the method of ordering tea and the form of eating tea.
Whether it is Japanese tea ceremony or China tea ceremony, we are very cautious about the choice of tea ceremony props. For example, the selection criteria of the "four utensils" in the Tea Classic are as follows: "Bowl, Yuezhou, Dingzhou, Wuzhou, Yuezhou, Shouzhou and Hongzhou. Let's go to Xingzhou, otherwise. If Xing porcelain is silver and more porcelain is jade, Xing is not as good as Yue. If porcelain flourishes like snow, the colder it is, the less prosperous it is than the moon. Xinghua Baihe, the more porcelain green and tan green, the less prosperous than Yuesan. Kim? Du Yu? Fu, the so-called Tao Xuan, comes from Dongou. Oh, the more. Oh, the upper lip of Yuezhou is not rolled, and the bottom roll is shallow, which has dropped by half a liter. Yue Zhou porcelain and Yue porcelain are green, green is good for tea, and tea is white and red. China is white, Xingzhou and dark brown; Shouzhou porcelain yellow, dark brown purple; Hongzhou porcelain is brown and dark brown: it is not suitable for making tea. " Therefore, the selection criteria of China tea ceremony mainly depend on whether the color of the container matches with brown, so celadon and Yue porcelain are regarded as superior.
The criteria for selecting utensils in Japanese tea ceremony are quite different from those in China. The white, yellow and brown bowls that Lu Yu refused in China tea ceremony were not rejected in Japanese tea ceremony, but became the favorite tea bowls of Takeno Shaoou and Morino Riya. For example, during Shao Ou's favorite day, Jiro Morino, a pottery teacher, burned yellow, black or brown tea bowls, such as the famous black music-burning pottery bowl "Business Activity" and carved "Yellow B"? Tea bowls, as well as "Nothing", "Tai Lang Fang" and "Egret" designated as key cultural relics by the Japanese government, are all red tea bowls.
The difference in the selection criteria of tea ceremony between China and Japan is not only the difference in aesthetic consciousness, but also the difference in goals. Japanese tea ceremony treats tea props almost without considering whether they match the color of tea, but more importantly, whether the depth of tea cultivation matches the color of tea props. For example, Zhuguang Murata, the originator of Japanese tea ceremony, wrote in "The Text of the Heart": "The most taboo in this way is arrogance and opinionation. It is the most immoral to envy experts and despise novices. You must consult your superiors and help your subordinates. The most important thing in this way is to live in harmony with China people, and the most important thing is. Nowadays, people talk high and dry, and it is ridiculous for novices to fight for things that are prepared and have faith. " Zhuguang Murata criticized that beginners should not burn tea sets before preparing and preparing Xinle, not because it is astringent, rough and dry, and Xinle is not suitable for making tea with tea sets, but because beginners are still too shallow to master the use of this tea set.
In addition, the "small habit" of Japanese tea ceremony is mainly aimed at the tea ordering method of tea sets, such as "tea bowl decoration", "tea into decoration" and "tea ladle decoration". Relatively speaking, they don't pay much attention to the style of tea set, but pay special attention to who made it and who got it, which shows that the Japanese way of ordering tea values interpersonal communication. Moreover, in the process of ordering tea, the Japanese tea ceremony specially set up a scene to ask about the origin of tea sets. When tea people enter the teahouse, it is not the objects such as calligraphy and painting that salute the calligraphy and painting in the niche, but the author of the calligraphy and painting. Therefore, when appreciating the calligraphy and painting hanging in the niche, tea people will not appreciate the skill of calligraphy and painting, but appreciate and realize it with reverence for the virtue of the calligraphy and painting author.
The social elements in Japanese tea ceremony are not only reflected in the standard of selecting utensils, but also in the skill of ordering tea. Both Chinese and Japanese tea ceremonies attach great importance to water, fire and tea. For example, "Tea Classic Six Drinks" said: "Tea has Jiu Nan: one for making, the other for being different, the third for being utensils, the fourth for fire, the fifth for water, the sixth for roasting, the seventh for serving, the eighth for boiling and the ninth for drinking. It's not baked in the dark. It's hard to chew, smell, cook, cook, burn cream and charcoal, drink water, cook, and taste bad in summer and winter. The number of bowls for husbands with fresh fragrance is three; Next, the number of bowls is five. If you sit in five rows and three bowls, you can sit in seven rows and five bowls. If there are already six people, there is no reservation for the number of bowls, and only one person is missing, it will make up for the missing person forever. "
As mentioned in the Tea Classic "Six Drinks", China tea ceremony pays attention to the art of ordering tea, but Japanese tea ceremony is not. According to Nanzhi, someone once asked Mori the secret of ordering tea. Mori no Rikyū said: "Making tea in summer can make people feel cool, making tea in winter can make people feel warm, charcoal can make water boil, and tea should be outside the mouth. There is no secret in doing so. " The questioner said unhappily, "Does such a simple truth need to be told?" Li Xiu said, "Well, please do as I say. I will be your guest. If you meet my above requirements, I will be your apprentice. " At that time, the abbot of Dade Temple, Xiao Ling, happened to be there. After listening to the conversation between them, he said with emotion: "Zong Yi is so right, which is the same as the answer given to Bai Letian by Jackson Bird's Nest:' Don't be evil, do good'." According to this anecdote, later generations of tea people evolved "the seven tea ceremonies in Li Xiu", that is, "1, and camellia should be in full bloom in vilen; 2. Charcoal should make water boil; 3. Make tea in summer to make people feel cool; 4. Make tea in winter to make people feel warm; 5. Be punctual for appointments; 6. Everything should be prepared for a rainy day; 7. Care for the guests at the same table ". No matter the Secret of Tea Affairs in Nanfang Record or the modern version of Seven Tea Ceremony in Li Xiu, there is no such detailed "tea has Jiu Nan" as "six drinks" in Tea Classic, except a sentence "tea should be combined". In Japanese tea ceremony, it is more about personal cultivation and what individuals should hold in the activities of interacting with people-ordering and eating tea.
In addition, the biggest difference between Japanese tea ceremony and China tea ceremony and today's popular tea ceremony lies in the different requirements for the host and guest when ordering tea. Both China Tea Ceremony and Japanese Tea Ceremony pay great attention to tea, water and fire, and the tea books in China are more detailed than those in Japan. The quality of ordering tea at China Tea Ceremony depends almost entirely on the skill of the host, without the cooperation of the guests. In other words, as long as the host is familiar with the skills of "selecting tea, fetching water and using charcoal", he will definitely be able to order a bowl of delicious tea, while the guest is just a passive tea drinker. The existing tea books in China hardly put forward any requirements for the guests' practices.
In contrast, the Japanese tea ceremony not only requires the host to practice the tea method, but also requires the guests to practice equally hard. If you want to hold a successful tea party and order a bowl of delicious tea, you must skillfully adjust the heat and water temperature to make it reach the best state. In order to adjust the temperature and water temperature to the best state, it is not enough to rely solely on the efforts of the owner. You must have the cooperation of guests, that is, you must rely on the efforts of the host and guest and the cooperation of your soul mate. Mori no Rikyū said: "The significance of the name Japanese tea ceremony lies in its first pursuit of the correspondence between tea and soup. Guests who can decide when to sit at the table according to the temperature of the front seat and the water temperature of the back seat are well-informed guests; The master who can properly adjust the temperature and water temperature according to the cultivation of the guests is the master of Tao. ..... Remember, the name of Japanese tea ceremony contains profound truth "; "Guests should determine the time to enter the open space according to the temperature and water temperature." "If guests don't practice well, sometimes the temperature will become quite bad." (Nanlu) In this case, it is naturally impossible to order a bowl of delicious tea. As mentioned above, the description in Japanese tea ceremony literature is often not only a requirement for the host, but also a requirement for the guests. This is because the highest realm pursued by Japanese tea ceremony is "the subject and object are the same, and the subject and object are natural", that is, the subject and object are indistinguishable and distinct. Therefore, in the related literature of Japanese tea ceremony, descriptions similar to the above are everywhere.
Not only in the aspect of ordering tea, but also in the aspect of eating tea, Japanese tea ceremony attaches great importance to the socialization among participants. In the early days of Japanese tea ceremony, when making tea, "? The owner only provides a bowl of strong tea, that is, the "back seat" usually only drinks a bowl of strong tea, but slowly the content of tea has changed, and a bowl of weak tea has been added after drinking strong tea. When drinking light tea, most people are a bowl, but the bowl will not become a guest-only bowl, but everyone will use it alternately. The host will also symbolically clean and wipe in front of the guests, but from the perspective of modern people's health awareness, I am afraid that many people are not easy to accept. If it is difficult to accept the way of drinking light tea, it is even more difficult to accept strong tea, because strong tea needs to be drunk by all the guests present, and every guest must drink it from the same place in the tea bowl, which is even more inconsistent with the hygienic habits of modern people. In the Japanese tea ceremony, all guests share a bowl of tea, which reminds us of the ancient religious customs of sharing food with each other, such as taking blood as an alliance, a glass of wine for husband and wife, wine for brothers to become sworn brothers, the Christian Eucharist, the Shinto heart-to-heart meeting, and the Buddhist ceremony of saving tea for Buddha. Whether the host orders strong tea or the guests drink strong tea, there are only very brief greetings between them, and the atmosphere is very serious and tense. In contrast, China Tea Ceremony does not have these practices, but people have a special cup to drink. Comparatively speaking, China Tea Ceremony pays more attention to the color, fragrance and taste of tea itself, while Japanese Tea Ceremony seems to pay more attention to the way and process of drinking tea, paying attention to the square space of tea room, and achieving concentric communication by drinking a bowl of strong tea, so as to achieve the greatest emotional satisfaction.
In addition, there is another way to order tea called "Seven Things" in Japanese tea ceremony. When making this tea ordering method, the role of the host and guest is determined by five Xiao Mu cards with the words "Flower, Moon, One, Two and Three" written on them. The purpose is to train tea people to be masters everywhere, and everyone should be able to quickly adapt to the changing role, so as not to be confused in the teahouse, and all participants should be born with nothing to live in. Japan can improvise and respond flexibly at many important historical moments. The so-called collectivism spirit shown by Japanese employees should be related to the subtle influence of Japanese culture led by Japanese tea ceremony. Influenced by the paradigm culture of Japanese tea ceremony, students don't need more languages, but they can also receive the power of conveying meaning with a look and a small gesture. The invisible power generated by tacit understanding and tacit understanding is by no means comparable to those people and ethnic groups who only shout slogans with duplicity. Above, the author mainly analyzes the characteristics of Japanese tea ceremony from the perspective of psychological and cultural needs theory, referring to the relevant contents of China tea ceremony, and through the investigation of the main practical content of Japanese tea ceremony-"tea affairs". As we all know, Japanese tea ceremony is similar to religion, but it can't be said to be religion, similar to artistic ability, but it can't be said to be artistic ability. Today, under the command of Japan's unique family system, Japanese tea ceremony is a microcosm of Japanese social culture. It combines the essence of Buddhism, Confucianism, Yin-Yang Taoism and Shinto, and absorbs the essence of many cultural contents such as the esophagus with a solid foundation, the book of learning, the skill of storing courage, the flower path of enhancing beauty, and the fragrant path of clearing the soul, thus forming a comprehensive life culture with Japanese characteristics. Since ancient times, the population of Japanese tea ceremony has belonged to a wide range of social classes, including royal politicians and many ordinary people with low status. It can be said that the Japanese tea ceremony, as a comprehensive living and cultural system, has met many physical and mental requirements of the Japanese people from all aspects. Every tea man can get a leisurely and elegant taste from Japanese tea ceremony, and get some spiritual comfort according to the form that suits him. The study of Japanese tea ceremony involves not only botany, history, cultural anthropology and psychoculturology, but also sociology, ethics and other multidisciplinary theories. I sincerely hope that researchers who are interested in Japanese tea ceremony can not only improve their self-cultivation in related disciplines and theories, but also try to practice and practice the spirit of tea ceremony recognized in their hearts as much as possible. Only in this way can they avoid absurd comments on Japanese tea ceremony.