Personally, I consider myself someone who adheres well to routines. I enjoy planning everything, yet at the same time, I don’t plan anything. It’s like the paradox of improvisation: to be able to improvise, you must prepare. If you don’t, you’re likely to end up in a mess.
The culture of tea reflects this, and I believe that’s one of the aspects that has captivated me the most. As Satoricha’s journal illustrates, we can study tea from various angles—cultural, religious, philosophical, historical, and so on. However, to gain a comprehensive understanding, we need to grasp a bit of all its elements while specializing in a few.
Often, the challenge that comes with so much knowledge to discover and learn is not knowing where to start. The section on Sagas and Tales is no exception; although it does not aim for exact chronology, it seeks to maintain a logical sequence.
In the first article, we discussed Shennong, followed by a brief interlude that presented the "origin of black tea," offering a basic overview of different dynasties and their influence on tea. While the legend of Shennong and the origin of tea are well-known, another legend attributes the origin of tea to a figure named Bodhidharma.
Bodhidharma
According to Britannica and Stefon (2024), Bodhidharma (6th century BCE) was a Buddhist monk traditionally credited with establishing the Zen branch of Mahayana Buddhism. His story is mainly legendary, and there are virtually no historical sources documenting his life. The two contemporary accounts that exist disagree on his nationality: one claims he was Persian, while the other describes him as Indian. There is also no precise age attributed to him; one account states he lived to be 150, while another suggests he was much younger.
Among the tales of his legend, he is said to have assisted the monks of the Shaolin Monastery, known for their martial arts, meditation, and training.
Buddhism and Nirvana
Monreal (2009) notes that Buddhism spread from India to China via the Silk Road. It is said that by the time Bodhidharma arrived in China, this doctrine had already been present for over 500 years, with monasteries where monks studied and simplified the sutras. Parra et al. (2022) explain that "the term sutra refers to the Buddha's discourses, while the Mahāyāna sutra is the general term for the writings of Mahayana Buddhism."
Monreal (2009) also mentions that the monks aimed to simplify the sutras so that both the emperor and a peasant could understand them. However, the prevailing Chinese thought of that time was optimistic and respectful of life, in contrast to the Buddha’s teachings, which stated that one must renounce life to achieve the Great Original Void known as Nirvana.
Despite the opposition between the concepts of Nirvana and Chinese thought, Nirvana found acceptance in society. Following the Buddha’s passing, Buddhist schools emerged, creating an independent movement called Mahayana (Great Vehicle), which spread to Tibet, China, Korea, and Japan.
Mahayana
Mark and Elduque (2021) explain:
Mahayana Buddhism is the main branch of Buddhism in the world, and its beliefs and practices are what most non-adepts recognize as 'Buddhism' today. [...] The primary distinction between Mahayana and other schools is its emphasis on the importance of the bodhisattva. The path to enlightenment is not only for oneself but for the benefit of all. Once a conscious state is achieved, the responsibility is to help others do the same. Another important distinction is that Mahayana views the Buddha (known as Buddha Sakyamuni) as an eternal and transcendent being, either eternal or having such a long life that it might as well be considered eternal.
Bodhidharma and Tea
Monreal (2009) states that Bodhidharma, in his youth, followed the teachings of Mahayana Buddhism and, at an older age, arrived in China in 520 BCE. Not long after his arrival, he had an encounter with Emperor Wu, who was financing and promoting various Buddhist activities, as these deeds were believed to earn merit in conventional Buddhism. Bodhidharma challenged the emperor’s contributions, telling him that "meritorious deeds are well and good, but only when they are selfless and without expectation of gaining merit." "Only in this way do they guarantee liberation from the painful cycle of birth and death." This led to a brief disagreement between Bodhidharma and the emperor.
Following this incident, it is said that he traveled northward in search of an ideal place to impart his teachings. In Hunan Province, he attempted to enter the Shaolin Temple, but was denied access due to his disagreement with the emperor, being labeled as a "troublesome outsider with provocative doctrines."
After being rejected, he retreated to a nearby cave for shelter. Legend has it that he made a vow of silence and remained meditating quietly for nine years despite the adversities. Determined not to fall asleep, he cut off his eyelashes and eyelids, tossing them outside the cave, where the first tea bushes are said to have sprouted.
Although the legends of Shennong and Bodhidharma differ significantly, both lead us to the same conclusion: tea has been closely related to spirituality, health, and hospitality since ancient times. Today, we must seek, learn, understand, apply, and improve these aspects daily. While Shennong’s legend focuses more on health benefits, Bodhidharma’s legend offers a more spiritual perspective. Ultimately, both approaches are necessary for achieving holistic well-being, as knowing a topic in depth or excelling in a specific activity means little if it does not contribute to an overall sense of fulfillment in life.
¡Until next Time!
Satoricha ~
References
Britannica & Stefon, M. (2024, Abril 17). Bodhidharma. Wikipedia. Retrieved June 2, 2024, from https://www.britannica.com/biography/Bodhidharma
Mark, J. J., & Elduque, A. (2021, Agosto 17). Budismo Mahayana. World Histry Encyclopedia. Retrieved June 2, 2024, from https://www.worldhistory.org/trans/es/1-15782/budismo-mahayana/
Monreal, I. G. (2009, junio 30). HISTORIA Y LEYENDA SOBRE LA VIDA Y OBRA DE BODHIDHARMA O DAMO Mª Isabel García Monreal INTRODUCCION En el siglo VI d.C., en e. Casa Asia. Retrieved June 2, 2024, from https://static.casaasia.es/pdf/7309111617AM1246612577385.pdf
Parra, P., Bautista, A. C., & Qie, Y. (2022, Julio). La clasificación de los Sutras Mahāyāna en el Catálogo de Maurice Courant de la Biblioteca Nacional de Francia. Research Gate. Retrieved June 2, 2024, from https://www.researchgate.net/publication/362164196_La_clasificacion_de_los_Sutras_Mahayana_en_el_Catalogo_de_Maurice_Courant_de_la_Biblioteca_Nacional_de_Francia
Comments