According to records, the custom of drinking tea arrived in Japan in Tenpyo 1 (729 AD), when Emperor Shomu used it as part of a Buddhist ritual. Later, Saicho is said to have brought tea seeds back from Tang China and planted them on Mount Hiei. However, it was the Zen monk Eisai who truly established tea in Japan. In Kenkyu 2 (1191 AD), Eisai brought tea seeds back and sowed them on Mount Seburi in Chikuzen. Furthermore, in Kenpo 2 (1214 AD), he wrote "Kissa Yojoki" (Drinking Tea for Health) for Minamoto no Sanetomo.
Eisai also introduced to Japan the method of drinking powdered green tea (matcha) by whisking it with a bamboo whisk. This matcha, introduced by Eisai, became established as a culture, evolving uniquely in Japan as the Way of Tea, and spreading globally through Sen no Rikyu.
Thus, the deep connection between the Way of Tea and Zen began with Eisai. While the origin of drinking matcha is China, the matcha enjoyed around the world today also began with Eisai. In Japan, Eisai is revered as the "Father of Tea."
The custom of drinking tea became established in Japan for medicinal purposes, ritualistic purposes, and as a luxury item. The connection between the "Way of Tea," which evolved uniquely in Japan, and Zen continued thereafter. While Takeno Joo and Sen no Rikyu, townspeople from Sakai, perfected the Way of Tea as "Wabi-cha," both Joo and Rikyu underwent rigorous training under Zen monks. The profound spirituality of "Wabi-cha" was nurtured through this encounter with Zen.
So, why was it necessary to imbue the simple act of drinking tea with profound spirituality? This stems from the Zen spirit of thoroughly integrating training into daily life, and seeking moments of enlightenment without letting one's guard down, even in ordinary actions like standing, sitting, eating, or drinking tea.
Buddhist training primarily revolves around meditation, but no matter how much one streamlines daily life to dedicate time to meditation, there are inherent limits. Zen, however, reversed this idea, bringing high concentration and tension into ordinary daily actions, thereby making everyday life itself a form of training.
As a result, not only every movement in daily life, but also objects like teabowls, kettles, tea scoops, and water pitchers, as well as tearooms and Roji paths—mere tea-drinking utensils—came to reflect profound spirituality for training, achieving high levels of refinement and artistry.
