Senchado - Senchado

Japanese: 煎茶道 - せんちゃどう

A method of drinking tea. It began as a hobby among Chinese literati during the Ming Dynasty, was introduced to Japan in the early Edo period, and spread among literati and artists. It was given a new direction by the appearance of Baisao (1675-1763), forming the so-called sencha culture, which gradually spread to the general public and has been passed down to the present day as part of the tea ceremony culture along with the chanoyu.

[Nobumitsu Morimoto]

Changes in Tea Coffee Laws

Tea drinking methods have changed over the long history of Japan, along with the methods of making it. During the Song dynasty in China, the main method was the matcha method, in which tea leaves were ground into powder and dissolved in hot water before drinking, while during the Ming dynasty, the main method was the sencha method, in which tea leaves were boiled and only the liquid was drunk. It was the Song dynasty matcha method that was introduced by Eisai, which later gave birth to the chanoyu (tea ceremony) and formed the tea ceremony culture. Ming literati formed an elegant world in which they would recite poetry and literature, discuss academics, admire art and crafts such as stationery, and occasionally pick up a paintbrush while sipping fragrant sencha. This hobby is called the literati hobby or sencha hobby. This hobby was introduced to Japan along with the new tea drinking method, sencha, and became popular among literati, but it was not just a new way of drinking tea; it was accepted as a new culture, as a hobby beloved by Chinese literati. Furthermore, while it is believed that literati studied and mastered the tea ceremony as part of the cultural education of the time, they appear to have shifted their interest to the relatively free world of Sencha tea compared to the world that tended to place an emphasis on form.

[Nobumitsu Morimoto]

The introduction of the hobby of Sencha tea

Although it is unclear when and by whom the taste for sencha tea was introduced to Japan, it is believed that it was certainly introduced in the early Edo period. The arrival of Obaku monks had a major impact on the introduction of Chinese culture in the early Edo period, and is believed to have been closely related to the introduction of the taste for sencha tea. Ingen, a high-ranking monk from the late Ming Dynasty, came to Japan in 1654 (Shoo 3) at the invitation of Japan, and was trusted by the Imperial Court and the Shogunate. He built Manpuku-ji Temple on Mount Obaku in Uji, Kyoto, and devoted himself to promoting Zen. Ingen came to Japan accompanied by many disciples and cultural figures, and since he was allowed to travel to and from China afterwards, he played a major role in the introduction of culture, and this culture, known as Obaku culture, had a major impact on Edo culture. Obaku culture and the taste for sencha tea are deeply related in terms of Chinese tastes, and even today Obaku-san and sencha have a close relationship.

[Nobumitsu Morimoto]

The rise of Sencha tea ceremony

Baisao, who gave the world of sencha a certain direction, was a monk of the Obaku sect, and his Buddhist name was Gensho Tsukiumi. He was from Saga in Kyushu, and in his later years, he moved to Kyoto to make a living selling tea, and entered the world of tea immersion under the name of Koyugai. His rich culture and personality made him admired by literati and artists, and when the sencha-do was later established, he was revered as its spiritual center. The world of sencha, which was given a certain direction by Baisao's appearance, developed around literati and became the center of tea ceremony culture from the end of the Edo period to the Meiji period, and also had a great influence on the world of arts and crafts. Although it declined somewhat from the Meiji period to the Taisho period and the Showa period, it was steadily passed down. The movement to revive the sencha tea in the early Showa period was interrupted by the Second World War, but it has continued to develop steadily as the sencha tea ceremony after the war.

[Nobumitsu Morimoto]

Changes in tea manufacturing methods

It is important to know that tea itself has changed throughout the history of sencha. When it was first introduced, the quality of the tea was not very high, but when Nagatani Soen (1681-1778) of Ujitawara invented sencha, in which the tea leaves are steamed and rolled while drying, tea itself changed dramatically, and as the hobby of sencha spread, it also had a major impact on the spread of the custom of drinking tea among Japanese people. When gyokuro was invented at the end of the Edo period, its taste and aroma were highly praised and it became the center of the sencha world, and the method of drinking tea also changed dramatically. In contrast to sencha, which uses high-temperature water, the method of gyokuro, which uses low-temperature water, was born. Today, the tea known as sencha-do is mainly used in gyokuro rather than sencha.

[Nobumitsu Morimoto]

The people who introduced sencha

The people who appear in the history of sencha are the literati who came after Baisao's time. People who were friends with Baisao include Daiten of Shokoku-ji Temple, author of "Detailed Explanation of the Tea Classic," Obaku monk Monchu, and the Southern painter Ike no Taiga. There is also Oeda Ryuho, who wrote "Seiwan Chawa" (later Sencha Shiyoshu), which is said to be the first book on sencha. After him, Ueda Akinari, known for "Ugetsu Monogatari," Murase Koutei, and Kimura Kenkado are well known. Akinari published "Seifu Sagen," which had a great influence on the popularity of sencha. There are many people known as Sencha practitioners, such as Tanomura Chikuden, Rai Sanyo, Aoki Mokubei, Yatsuhashi Baisao, Togyu Baisa, Fukada Hyakushin, Yamamoto Chikuun, Tanomura Chokunyu, and Tomioka Tessai, and it can be said that most literati from the mid-Edo period onwards were people in the world of Sencha.

[Nobumitsu Morimoto]

Formal etiquette

The world of Sencha tea, fostered by literati, was not bound by fixed formal etiquette, but as it spread to the general public, formal etiquette also emerged spontaneously, while on the other hand, sencha tea masters, known as the master school, created formal etiquette influenced by the tea ceremony. However, it was a world of literati, not one where form was paramount, but one where freedom of expression was always permitted. Formally influenced by the tea ceremony, it has many similarities today, but the core of tea ceremony culture is the spiritual world of Baisao, the world of elegance left behind by literati, and it can be said to be naturally different.

[Nobumitsu Morimoto]

Style

With the creation of the form came the creation of styles. At the end of the Edo period, styles were created by Sencha tea masters known as the Master School, but the world of Sencha was centered around literati. Even in the Meiji period, it remained centered around literati, but eventually groups were formed among them and styles were created. School activities seem to have become more active in the Taisho and Showa periods. There are currently many schools active, but in 1956 (Showa 31), leading schools from all over the country joined to form the All Japan Senchado Federation, which became an incorporated association in 1966 and is the only nationwide organization in operation, with 38 schools currently affiliated and its headquarters at Obakusan Manpukuji Temple in Uji, Kyoto.

[Nobumitsu Morimoto]

Tea house

In Sencha tea ceremony, there is no set style of tea room, and the tea ceremony can be held indoors or outdoors. Depending on the scale of the tea ceremony, exhibition areas may be set up in addition to the tea ceremony, and exhibitions of calligraphy, paintings, stationery, tea utensils, etc. may be held. The alcoves at tea ceremonies are mainly decorated with calligraphy and paintings from the Ming and Qing dynasties, calligraphy and paintings by Japanese literati, and Obaku calligraphy and paintings. Decorations for the tea ceremony include morimono decorations, which combine utensils, fruit, etc. with a specific elegant theme. Apart from large tea ceremonies, there are usually five guests, and five servings are served. It is common for the tea ceremony to be served two or three times. There is little formality in the etiquette of the host and guests.

[Nobumitsu Morimoto]

tool

When Sencha tea was first introduced, utensils were imported from China, but gradually they began to be made domestically, and changes in the tea leaves used have also led to changes in tea utensils. In the world of Sencha tea, which is also a Chinese hobby, so-called Karamono (Chinese items) are highly prized, and many masterpieces remain, such as red clay tea vases, tea heart jars, and old blue and white tea bowls. There are also masterpieces left by many domestic artists, such as Mokubei and Dohachi. Sencha tea utensils need to be not only of high quality, but also clean and highly functional.

In the Sencha-do tea ceremony, Gyokuro, Sencha, Bancha, etc. are used, and the appropriate way to handle each is mastered and enjoyed by both the host and the guest. It has had a great influence on the daily tea drinking in Japan, and should be widely applied in daily life.

[Nobumitsu Morimoto]

"Illustrated Sencha" III (1982), edited and published by Kodansha

Sencha tea ceremony tools
There are many kinds of tools used in Sencha ceremonies, and they may differ slightly depending on the school, and may also be called different names. (1) Tea flag (2) Incense plate (3) Incense tube (4) Barrier (5) Bohra (6) Fireplace (7) Tea bowl (8) Chopstick holder (9) Cloth tube (10) Medication (11) Tea heart jar (12) Fukusa (13) Shelf (14) Water jug (15) Tea kettle (16) Ufu (17) Water pitcher ©Shogakukan ">

Sencha tea ceremony tools

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

Japanese:

喫茶法の一つ。中国明(みん)代の文人趣味に始まり、江戸初期に日本に伝えられて、文人墨客の間に広まり、売茶翁(ばいさおう)（1675―1763）の出現によって一つの方向を示され、いわゆる煎茶文化を形成し、しだいに一般にも広まり、茶の湯とともに茶道文化として現代まで受け継がれてきたものである。

［森本信光］

喫茶法の変化

喫茶法はその製法とともに、長い歴史の間に変化している。中国の宋(そう)代には、茶の葉を粉にして湯に溶いて飲む抹茶法が中心であり、明代には、茶葉を煎じて汁だけを飲む煎茶法が中心となっていた。栄西(えいさい)が伝えたのは宋代の抹茶法で、のちに茶の湯を生み、茶道文化を形成した。明代の文人たちは、香り高い煎茶を味わいつつ詩文を語り、学問を語り、文房具などの美術工芸品を賞し、ときには絵筆を持つという風雅の世界を形成していた。これを文人趣味、煎茶趣味とよぶ。この趣味が、新しい喫茶法である煎茶法とともに日本に伝えられ、文人たちの間に流行したのであるが、単なる新しい喫茶法というだけでなく、中国の文人たちの愛した趣味の世界として、新しい文化として受け入れたのである。また、文人たちは、当時の教養として茶の湯を学び修得していたと思われるが、その形式至上に偏りがちな世界に比べ、比較的自由な世界である煎茶趣味に興味を移したようでもある。

［森本信光］

煎茶趣味の伝来

この煎茶趣味の伝来について、いつ、だれがという明確なことはわからないが、江戸初期に伝えられたことは間違いないと思われる。江戸初期、中国文化の移入に大きな影響を及ぼしたのは、黄檗(おうばく)僧の渡来であり、煎茶趣味の伝来とも浅からぬ関係にあると思われる。明末の高僧隠元(いんげん)が、日本からの招きに応じて1654年（承応3）来朝し、朝廷、幕府の尊信を受け、京都宇治に黄檗山万福寺(まんぷくじ)を建立して禅の高揚に尽くした。隠元は多くの門人、文化人を伴っての来朝であり、その後も中国との往来が許されていたことから、文化の移入にも大きな役割を果たし、その文化は黄檗文化として江戸文化に大きく影響した。黄檗文化と煎茶趣味は中国的趣味のうえからも深い関係にあり、現在に至っても黄檗山と煎茶は密接な関係にある。

［森本信光］

煎茶道の隆盛

煎茶の世界に一つの方向づけをした売茶翁は、黄檗宗の僧で、僧名を月海元昭(げんしょう)という。九州佐賀の人で、晩年京都に出て売茶を業とし、高遊外と称して茶三昧(ざんまい)の世界に入った。その豊かな教養と人格は世の文人墨客たちの慕うところとなり、のちに煎茶道の成立をみたとき、その精神的中心として崇(あが)められるようになった。売茶翁の出現によって一つの方向を示された煎茶の世界は、文人たちを中心に発展し、江戸末期から明治にかけては茶道文化の中心となり、美術工芸の世界にも大きな影響を及ぼし、明治から大正、昭和とやや衰微したものの着実に受け継がれた。昭和初期の復興の動きは第二次世界大戦で中断されたが、戦後は煎茶道として着実な発展を続けている。

［森本信光］

製茶法の変化

煎茶の歴史のなかで、茶そのものが変化していることを知らねばならない。伝来当初の茶の品質はあまり高いものとはいえないものであったが、宇治田原の永谷宗円(ながたにそうえん)（1681―1778）が、茶の葉を蒸して揉捻(じゅうねん)しつつ乾燥する煎茶を発明したことから、茶そのものが大きく変わり、煎茶趣味の普及とともに、日本人の喫茶の風習の普及にも大きな影響を及ぼしたのである。江戸時代末期に玉露が生まれると、その味と香りは高く評価され、煎茶の世界の中心となり、喫茶の手法にも大きな変化がみられる。高温の湯を用いる煎茶に対して、低温の湯を用いる玉露の手法が生まれたのである。今日、煎茶道といわれるが、そこで用いられるのは、煎茶よりも玉露が中心となっている。

［森本信光］

煎茶を伝えた人々

煎茶の歴史に登場する人物としては、売茶翁の時代以後の文人たちということになる。売茶翁とも親交のあった人としては、『茶経詳説(ちゃきょうしょうせつ)』の著者で相国寺の大典(だいてん)、黄檗僧聞中(もんちゅう)、南画家池大雅(いけのたいが)がいる。初の煎茶書というべき『青湾茶話(せいわんさわ)』（後の煎茶仕用集）を著した大枝流芳(おおえだりゅうほう)もいる。その後、『雨月物語』で知られる上田秋成(あきなり)、村瀬栲亭(こうてい)、木村蒹葭堂(けんかどう)などが知られる。秋成は『清風瑣言(せいふうさげん)』を世に出し、煎茶の流行に多大の影響を及ぼしている。田能村竹田(たのむらちくでん)、頼山陽(らいさんよう)、青木木米(もくべい)、八橋(やつはし)売茶翁、東牛(とうぎゅう)売茶、深田百信(ひゃくしん)、山本竹雲(ちくうん)、田能村直入(ちょくにゅう)、富岡鉄斎など煎茶人として知られる人は多く、江戸中期以後の文人たちのほとんどが煎茶の世界の人といってもよい。

［森本信光］

形式礼法

文人たちの育てた煎茶の世界では、一定の形式礼法にとらわれることはなかったが、一般への普及に伴い、自然発生的に形式礼法も生まれ、一方では宗匠派とよばれる煎茶家によって、茶の湯の影響を受けつつ形式礼法が生み出されるようになった。しかし、文人たちの世界であり、形式至上の世界でなく、あくまでも自由な表現が許される世界ではあった。形式的には茶の湯の影響を受けたために、現在、外見的には類似の部分も少なくはないが、茶道文化としての中心は売茶翁の精神的世界であり、文人たちの残した風雅の世界であって、おのずから異質のものといえる。

［森本信光］

流儀

形式の生まれたことから、流儀が生まれることとなる。江戸末期には宗匠派とよばれる煎茶家によって流儀が生まれるが、煎茶の世界は文人を中心とした世界であった。明治に入っても文人中心であったが、やがて文人たちの間にもグループが生まれ、流儀を生み出すことになる。流儀としての活動は、大正、昭和に入って盛んになったようである。現在多数の流派が活動しているが、1956年（昭和31）に全国の有力流派が参加して全日本煎茶道連盟が結成され、66年に社団法人となり、唯一の全国組織として活動しており、現在38流が加盟、京都宇治の黄檗山万福寺に本部がある。

［森本信光］

茶室

煎茶道では、一定の茶室という形式はなく、室内、屋外に自由に席が開かれる。茶会の規模にもよるが、茶席以外に展観席などが設けられることがあり、書画、文房具、茶具などの展観が行われることもある。茶席の床を飾るのは、明清(みんしん)の書画、日本の文人の書画、黄檗の書画などが中心となる。席飾りとして、器物、果物などを一定の雅題にあわせて組み合わせる盛物(もりもの)飾りも行われる。大茶会などは別として、普通には5人の客とし、5人分が出されることになる。2回または3回供されるのが普通である。主人と客の作法については、形式的な部分は少ない。

［森本信光］

道具

煎茶の道具は、伝来当初は中国からの輸入品によったが、しだいに国内でもつくられるようになり、用いられる茶葉の変化によっても茶具の変化がみられる。中国趣味でもある煎茶の世界で、いわゆる唐物(からもの)が珍重されるが、朱泥の茶銚(ちゃちょう)、茶心壺(ちゃしんこ)、古染付(こそめつけ)の茶碗(ちゃわん)など多くの名品が残されている。国内のものでも、木米(もくべい)、道八(どうはち)など多くの作家によって名品が残されている。煎茶具は、品質が優れているだけでなく、清潔で機能的に優れていることが必要である。

　煎茶道では、玉露、煎茶、番茶などが用いられ、おのおのに適した扱いを修得し、主客ともに楽しむものである。日本の日常の喫茶にも大きな影響を及ぼし、日常でも大いに応用されるべきものである。

［森本信光］

『講談社編・刊『図説　煎茶』Ⅲ（1982）』

煎茶道の道具
煎茶席に用いる道具は種類が多く、流派によって多少異なることもあり、また呼び名が違う場合がある。(1)茶旗　(2)香皿　(3)香筒　(4)結界　(5)ボーフラ　(6)火炉　(7)茶碗　(8)箸立て　(9)巾筒　(10)仙媒　(11)茶心壺　(12)袱紗　(13)棚　(14)水注　(15)茶銚　(16)烏府　(17)建水©Shogakukan">

煎茶道の道具

出典　小学館　日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について　情報 | 凡例

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