Bitter Tea Notes

Author: Zhou Zuoren
Publisher:
Publishing Date: 2002-01-01
Features: The Solitary Tea is a work that follows Nights of Reading, inheriting content and style while also showing some changes. However, these changes are mostly "retroactive." The collection includes Glimpses of Japan, a series of articles written for National Weekly, where Zhou said, "My discussions about Japan can be traced back to the seventh year of the Republic of China." This allows us to trace the deep connection between Zhou and Japanese culture. In Notes on Studies in Hardship, Volume 18, Section On Poetry, it is written: "Enduring hardship is a joy, as seen in Du Mu's poem Inspired by Occasions; Lu Jiuren, in Official Precepts, mistakenly quoted this as if it were by Shao Ding." Wang's annotations cite the original text of Official Precepts: "The word 'endure' is the gateway to all wonders. In official and personal matters, it is of utmost importance. If one can practice patience beyond the usual virtues of integrity, diligence, and caution, nothing will be beyond reach. The Book says, 'Only through endurance can one succeed.' This is the essence of matters. Proverbs say, 'Enduring hardship avoids calamities.' Du Mu's poem states, 'Enduring hardship is a joy.' All these are grounded in reality, not empty words. Wang Yi Gong often said, 'One must be able to drink three pots of strong tea to become a prime minister, for patience is key.' He meant that enduring hardship is essential." Chinese views on endurance can be traced to Confucianism, Buddhism, and Taoism, with Buddhism offering the most profound insights.
In The Collection of Translated Terms, Volume 7, Section On the Six Perfections, it is explained: "Kshanti, translated as patience, means tranquility in the face of external humiliation. The Sequential Stages of the Dharmadhatu states that in Chinese, it is called 'enduring humiliation.' There are two types of patience: sahāna and dharma. Sahāna has two forms: one is to remain unperturbed in acts of reverence and service, avoiding arrogance and indulgence; the other is to endure insults, abuse, and harm without anger or resentment. This is sahāna. Dharma patience also has two forms: one is non-mind-related, such as cold, heat, wind, rain, hunger, thirst, aging, and death; the other is mind-related, such as anger, sorrow, doubt, desire, pride, and heretical views. A Bodhisattva remains undisturbed by both, and this is called dharma patience."
In The Essentials of Sutras, Volume 10, Section 18, On Patience, it is noted: "It is said that patience is the highest virtue, surpassing even strict adherence to precepts and arduous practices. Thus, the Bhikkhu Kshanti, though subjected to punishment, remains unharmed, and the Bodhisattva of Patience, though mutilated, feels no anger. The great path of compassion prioritizes rescue, and the Bodhisattva's heart is filled with mercy. They should constantly wander through hells to endure suffering on behalf of others, liberate beings, and bring them joy. How could they tolerate even the slightest disturbance or great anger, let alone glaring eyes, harsh words, or the addition of whips, leading to hatred and resentment?"
The words of the monk Dao Shi are somewhat incomplete in comparison, but his expressions are vivid, his spirit is spirited, and he has a unique charm. The Origin of Encouraging Patience cites The Treatise on Reality: "Scornful words and insults are unbearable for petty men, like stones pelting birds. Scornful words and insults are bearable for noble men, like flowers falling on elephants." These phrases have a distinct flavor of the Six Dynasties era, naturally elevating them further.
Of course, Confucianism in China is rooted in Confucius and Mencius. The saying in The Analects, "A small lack of patience can lead to great chaos," seems to represent their views. They likely do not value patience itself but use it as a means to achieve certain goals. A prominent example is the King of Yue, Goujian, followed by Han Xin, and then Zhang Gongyi, who, to maintain the nine-generation cohabitation of his family, had to write one hundred instances of patience and paste them like a large poultice.
The original master of Taoism was Zhuangzi, and to summarize his teachings concisely, I think the line from The Yin Fu Classic, "The most peaceful state is patience," is quite fitting. His disciple could be none other than Lao Shde of the Tang Dynasty, who led the group. His purpose was merely to preserve his life in turbulent times, and patience was just a means, but compared to those with great strategies, it becomes quite different.
If we speak of active virtues, Confucian patience is naturally preferable. However, everything has its drawbacks, and this is no exception. After all, anyone who (literally "drills through dog holes") to seek wealth and status can be considered part of this school's decline.
Regardless of the merits of Confucianism, Buddhism, or Taoism, what I find interesting is why Du Mu also felt that "enduring hardship is a joy." In our impression, the younger Du is a charming talent, a Don Juan, someone who lived carefree his entire life. According to The Complete Collection of Tang Poems, Volume 4: "Du Mu was not strict in trivial matters, so his poetry includes lines like 'Ten years in a dream of Yangzhou, winning the name of a heartbreaker in brothels.'" And in The Biographies of Tang Poets, Volume 6: "Du Mu was handsome and graceful, fond of singing and dancing, with a lively demeanor that he could not restrain. During the prosperous time in Huainan, it was no less than the capital, and it was filled with famous beauties. Du Mu indulged in his desires, and according to reports, the street officers of the Ministry of Revenue collected so many invitations to social gatherings that they filled boxes."
This seems quite luxurious, though sometimes he (unavoidably had disappointments), like the poem rumored to be: "Regretting my delay in seeking beauty, there's no need to lament the time. Now the wind has scattered the flowers, and the leaves have turned green, with fruits hanging in abundance." But this time, it was a loss, yet still a matter of style. To be honest, the poem is not that great.
When did he endure hardship, and how? He also left such a line that could be included in Official Precepts. I don't know when or how, but I also don't know which school of thought his patience belongs to. However, I think this line is good, and I really like it. Last year, I spent twenty yen in the Higashi area of Japan to burn a vase, inscribing it with a blue brush: "Enduring hardship is a joy. August 10, 1935, at Shikishima, written by Du Mu's line, crafted by Zhi Tang." The vase has a long rectangular seal on the bottom, inscribed with "Kucha An Self-Use." This vase is now placed in the south window of my study.
Why do I love this line? I don't know about others, but I should understand myself. Self-awareness is not easy, but I still strive for it. I do not revere it as a maxim, but I appreciate its essence. It is like drinking bitter tea. Bitter tea is not pleasant to eat; ordinary tea is something children may not drink until their teens. Swallowing a sip of strong tea feels refreshing, which is the pity of adults. Life's "bitterness and sweetness," like the ancient Greek poets' description of love, is said in the Book: "Who says tea is bitter? Its sweetness is like that of mustard greens." This old saying fits perfectly.
In China, everything is truly "ancient," which is why it is so interesting.
On August 15, 1935, at Kuzhu Zhai in Beiping, Zhi Tang recorded.