About Sencha-do 煎茶道とは？

Sencha-do originated in China.

It’s not only about drinking leaf teas but acknowledging the virtue of tea and pursuing after the deep spiritual life.

The foundation of Sencha-do was laid by the Japanese people who were fond of Sencha, cultivated the custom of drinking it and supporting the tradition. Their admiration was 中国文人Chinese Bunjin (Chinese literati men) and their way of living and thinking.

This spirit has lived on as 文人趣味Bunjin Shumi or 文人煎茶趣味Bunjin Sencha-Shumi and has been affecting the various elements of Sencha-do, such as arrangement, utensils, flowers, poetry, calligraphy and painting …

The features or characters of Chinese Bunjin have changed in its long history and have been interpreted in several ways by researchers. But it’s grounded on “A man who pursues one’s studies and write well”.

As a premise, Bunjin should have extensive knowledge of Confucianism, history or Chinese studies. And Bunjin should be good at prose and poetry, based on his knowledge. It’s also important to be good at writing and skillful in calligraphy.

In order to become a Chinese Bunjin, it was necessary to have the rank of scholar-official as well.

The modern Sencha-do is a series of acts having a cup of tea with the preparation of the utensils, hanging the scroll, arranging flowers or burning the incense, by a fixed rule, in a refreshing atmosphere, with respect for the history and tradition.

It’s held at a living room, study or drawing room, sometimes moving somewhere scenic.

You can have tea alone or with a few others.

You grow the intellectual and noble character by being away from the worldly concerns, having a cup of tea, sometimes enjoying painting or writing with brushes, and having a peaceful state of mind.

A spiritual human life, trying to enhance yourself is called “culture”.

Sencha-do becomes a way to bring a breeze of culture into an ordinary life.

“Tea” in Japan is an art, dwelling a culture.

One cup of tea opens your mind’s eyes and enriches your life.

1. The beginning of Sencha-do : Welcome the monks of the Obaku sect

隠元隆琦Ingen Ryuki (Yinyuan Longqi) was invited to Japan from China (清Quing) as a renowned 黄檗宗Obaku sect monk in 1654. He founded 黄檗山 萬福寺the Oubakusan Manpuku-ji Temple in Uji city, Kyoto in 1661.

It’s written that this Zen priest taught the Chinese way of drinking tea in the first book of Sencha-do, “青湾茶話Seiwan Sawa” (by 大枝流芳Ryuhou OEDA / 1758).

At the moment, Japan was in the state of Sakoku (national isolation). And exchange with foreign countries was forbidden, except China and Holland (only in limited condition).

So, the existence of Zen monks coming from China at the time was like a typhoon. The things they brought from their highly-dense culture such as Obaku religion, their books, Nanso-ga (southern school of Chinese painting), architecture skills, sculpture, cuisine were widespread and with a high-density culture.

The monks might only have shared their daily lives in their home towns in detail, but those things shared by them were a collection of the massive knowledges to Japanese monks.

And there is no wonder that the Chinese habit of drinking tea was one of those things brought to Japan during this time.

2. Restoration of Senha-do : Appearance of Baisao

売茶翁Baisao was born in 1675. He became a Zen Buddhist monk at an Obaku temple when he was 12 years old.

His teacher, 化霖道龍Kerin Dōryu, had received instruction directly from Ingen, the founder of the Obaku school.

As a monk, Baisao was a man of belief, traveling extensively for several years to study at various temples in Japan or overcoming tough trainings.

When Baisao was 49 years old, he left the monastery and went to Kyoto, where he would live for the remainder of his life.

He started selling tea in the various scenic locations in Kyoto, when he was 61 years old. He was not just a tea seller. He tried to spread the spiritual activity to people through a cup of tea, as he himself saw tea as a path to spiritual enlightenment. Even though there were less people who stopped by to have his tea, his way of tea and life attracted and inspired many Japanese monks and intellectuals.

He stopped selling tea when he was 80 years old. He burned many of his tea utensils because he was afraid that his precious utensils would be exposed to people’s curiosity. Even though he became familiar to many Bunjin or painters in Kyoto and he was considered as the founder of Sencha-do, he never had student or created his own school.

After his death, Sencha continued to rise in popularity, gradually replacing Matcha as the most popular type of tea in Japan. Also, Baisao's poetry and calligraphy are considered important in the Zen history of Japan.

3. Bloom of Sencha Shumi.: Akinari Ueda and his Bunjin Sencha

The noble way of tea with the aspect of 求道Gudo (seeking for the teachings of Buddha) by Baisao had spread among Japanese Bunjin at the time, and it became a step for the golden age of Bunjin Sencha.

上田秋成Akinari UEDA, a Japanese classical scholar, a writer and a poet had written a book about Sencha, “清風瑣言Seifu Sagen” in 1794.

He and 村瀬栲亭Kōtei MURASE, who wrote the preface of “Seifu Sagen”, expressed Sencha as a technique for cultivating the 文雅Bunga (elegant and refined taste). They showed a critical attitude against Matha which was too fixed and organized.

It was under the time of authoritarianism and blind servitude.

Those who empathized the Bunjin’s way of living, pursuing hobbies freely were the people who supported Sencha-do.

4. The Golden Age of Sencha Shumi : Kenkadō Kimura and around him

木村蒹葭堂Kankadō KIMURA was another supporter for Sencha-do.

Besides running his family business which was a sake brewery, he indulged in elegant and refined taste and he collected old books and rarities. It could be said that he was the largest protector of the intellectuals at the time.

He had a close relationship with Baisao or a Bunjin-ga painter, 池大雅Taiga IKENO, and he dedicated himself to train the young as well. He effected on a wide range of matters by trying to make an association of Bunjin Sencha Shumi lovers, for example. He educated the significant artists or Bunjin related to Sencha-do, such as 青木木米Mokubei AOKI (a potter, a Bunjin-ga painter) and田能村竹田Chikuden TANOMURA (a Bunjinga-painter).

Mokubei, Chikuden and 頼山陽Sanyou RAI, a Confucianist, a Sinologist and a poet were the most powerful Bunjin and promoters during Kasei era.

5. 幕末Bakumatsu (the last days of the Tokugawa shogunate in Edo period) : Departure to the utensil-centered Sencha-do

Unlike Chinese Bunjin, Japanese Bunjin didn’t have any insurance for their status or finance. They could only count on the honorarium for their talent, poetry, paint or calligraphy and the opportunity to be active under the support by patrons.

Because of it, the style of Sencha-do was changing. The utensils became so expensive that only wealthy merchant class people could afford them. And those people became the new supporters for the Sencha Shumi at the time.

There was even an appearance of those who taught the way of sencha, calling themselves Sōshō (Master).

There was a significant tea gathering, “青湾茶会Seiwan Chakai”, proposed by 田能村直入Chokunyu TANOMURA (a step child of Chikuden) in 1862. This gathering became the largest and greatest tea gathering ever. It proved that Sencha was superior to Matcha at the time. And a few years after this gathering, a new era, 明治Meiji had begun. 

6. 明治Meiji period : Becoming luxury and Losing spirituality

文明開化Bunmei Kaika (civilization and enlightenment, Westernization) in Meiji period had changed the sense of value, system and custom, from hair style, fashion style, food culture, architecture to transportation. People who had former stable position of power had to go through hardships. Bunmei Kaika affected the traditional cultures as well.

But the world of Bunjin (Sencha) Shumi prspered, because people who supported it assumed the important position of controlling the country after the change. Even so, it didn’t lead to the expansion of the teaching of “道Do” of Sencha It was because of the free spirituality of Sencha, and because people involved in Sencha connected each other privately and they didn’t care the interest as an organization. Therefore, the world of Sencha was encouraged and established as a luxury world.

7. 大正Taisho period : New Start from the Decline

In the late Taisho period, “The Pleasure of Sencha with the exhibit of utensils, the appreciation of the art of Bunjin Shumi and association” faded, because of the disappearance of the supporters of Sencha Shumi little by little.

As Bunjin Shumi was a special taste for particular people, it wasn’t suitable for many people. And Bunjin Shumi itself didn’t look for a support base for the masses, neither.

This trend changed after the second world war. People who had a motivation for the restoration of Sencha-do and realization of themselves based on 流派Ryūha (school) started “京都煎茶家元会Kyoto Sencha Iemoto Kai(=association) ” by seven schools in 1951, and “前日本煎茶道連盟 (former) Nihon Sencha-do Renmei(=federation)” by 40 schools in 1956.

This federation became a corporation in 1966.