The Old Tea Seller: Life and Zen Poetry in 18Th Century Kyoto Free

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The history of tea in Japan began as The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto as the 8th century, when the first known references were made in Japanese records. Tea became a drink of the religious classes in Japan when Japanese priests and envoys sent to China to learn about its culture brought tea to Japan. The first form of tea brought from China was probably brick tea. Tea became a drink of the royal classes when Emperor Saga encouraged the growth of tea plants. Seeds were imported from China, and cultivation in Japan began. Ujiwith its strategic location near the capital at Kyotobecame Japan's first major tea-producing region during this period. Beginning in the 13th and 14th centuries, Japanese tea culture developed the distinctive features for which it is known today, and the Japanese tea ceremony emerged as a key component of that culture. In the following centuries, production increased and tea became a staple of the general public. The development of sencha in the 18th century led to the creation of distinctive new styles of green tea which now dominate tea consumption in Japan. In The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto 19th and 20th centuries, industrialization and automation transformed the Japanese tea industry into a highly efficient operation, capable of producing large quantities of tea despite Japan's limited arable land area. The first Japanese contact with tea most likely occurred in the 8th century during the Nara periodwhen Japan sent several diplomatic missions to Chang'anthe capital of China's Tang dynasty. These early delegations brought back knowledge of Chinese culture and practices, as well as paintings, literature, and other artifacts. He returned to Japan in One or both of them are thought to have brought back the first tea seeds to Japan during this trip. This is the earliest reliable reference to tea drinking in Japan. Subsequently, the emperor is said to have ordered the establishment of five tea plantations near the capital. He was fond of Chinese poetrymuch of which praised the benefits of tea. Emperor Saga's poetry, and that of others at his imperial court, also make references to the drinking of tea. Subsequent writings from the Heian period indicate that tea was cultivated and consumed on a small scale by Buddhist monks as part of their religious practice, and that the imperial family and members of the nobility also drank tea. The practice, however, was not yet popular outside these circles. In it, Lu Yu describes the process for steaming, roasting, and compressing the tea into bricks, as well as the process of grinding the tea into powder and stirring it to a froth in hot water The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto to consumption. The Zen monk Eisaifounder of the Rinzai school of Buddhism, is generally credited for popularizing tea in Japan. By the 15th century, however, Uji tea surpassed that of Toganoo, and the terms honcha and hicha came to refer to Uji tea and non-Uji tea, respectively. It opens with the statement that "Tea is the most wonderful medicine for nourishing one's health; it is the secret of long life. Eisai subscribed to a theory that the five organs each preferred foods with different flavors, and he concluded that because tea is bitter, and "the heart loves bitter things", it would especially benefit the heart. Eisai was instrumental in introducing tea consumption to the samurai class. Soon, green tea became a staple among cultured people in Japan—a brew for the gentry and the Buddhist priesthood alike. Production grew and tea became increasingly accessible, though still a privilege enjoyed mostly by the upper classes. They featured wall-to-wall tatami covering in contrast to earlier plain wooden floors, and a shoin desk writing desk built into the wall. These rooms were the predecessors of modern Japanese living rooms. He advocated combining imported Chinese wares with rough ceramics made in Japan, in an effort to "harmonize Japanese and Chinese tastes". This intentional usage of simple or flawed utensils with a wabi aesthetic came to be referred to as wabicha. He lived during the upheavals of the Sengoku periodin which political and social structures were radically transformed. At this time, the tea ceremony played a prominent role in politics and diplomacy. Nobunaga went as far as to prohibit anyone other than his closest allies from practicing it. Developments in the Japanese tea ceremony during the Sengoku period motivated new trends in Japanese teaware. Oribe's preference for green and black glazes and irregular shapes led to a new style of pottery called Oribe ware. Modern Japanese matcha is made by grinding loose dry tea leaves rather than the bricks of tea originally introduced from China into powder. Matcha's sweet flavor and deep green color are created by shading the tea leaves from the sun in the last weeks before plucking, increasing The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto chlorophyll and decreasing the tannin content of the leaves. Under the Tokugawa shogunate of Japan's Edo period —new forms of tea emerged, accompanied by new developments in tea culture. Influenced by China's Ming dynastysteeped loose leaf tea emerged as an alternative to powdered tea, leading to the development of sencha. By the 14th century, the practice of drinking powdered brick tea had fallen out of fashion in China. Instead, most tea was hand-fired over a dry wok to stop the process of oxidation and purchased as loose leaves rather than compressed bricks. By the late 16th century, however, tea connoiseurs were steeping the leaves in hot water in teapots and pouring the tea into teacups. Instead, they promoted a carefree, informal approach to tea, inspired by ancient Chinese sages and the scholar-recluse tradition. It thereafter came to be known by the same name. Sencha grew The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto popularity over time and is now the most popular form of tea in Japan, representing 80 percent of all tea produced each year. At the end of the Meiji era —machine manufacturing of green tea was introduced and began replacing handmade tea. Machines took over the processes of primary drying, tea rolling, secondary drying, final rolling, and steaming. In the 20th century, automation contributed to improved quality and reduced labour. Sensor and computer controls were introduced to machine automation so unskilled workers can produce superior tea without compromising quality. From Wikipedia, the free encyclopedia. Main article: Japanese tea ceremony. Japanese food and drink. Tea Camellia sinensis. Junshan Yinzhen Huoshan Huangya. Pu-erh Doncha Lahpet Kombucha. China India Japan. Japan portal Category Outline. Categories : Japanese tea History of tea Cultural history of Japan. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Baisao - Wikipedia

This is an idiosyncratic listing that like all biographies immediately goes out of date. It includes titles with no Zen pretensions which I find nonetheless useful for my teaching. It includes several dictionaries, some with appendices useful for the serious Zen student who is pursuing language study. You need some Japanese or Chinese to use the basic directories. Entries that begin with Japanese transliteration are in the Japanese or Chinese language. The studies of particular masters have all his cases in one place. These same cases are The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto throughout the literature and should be consulted to get a clear idea of the correct translations. Try your library and its inter-library loan service for out-of-print titles. Robert Aitken, [ Book List ]. How to do zazen. It includes the autotobiographic essay, "Willy Nilly Zen. Aitken has published several other books. Yunmen is surely one of the greatest of Zen masters. App's comments can be misleading but the book is useful as a reference. Blyth, Haiku. Hokuseido The unfailingly accurate and complete resource with helpful comments. The only collection--with hilarious illustrations. My first book. It introduced me to the Zen perspective and showed me how it can be found in other forms many cultures. It also taught me an effective prose style. Blyth did zazen less than a year, and his comments about Zen are untrustworthy. An excellent translation of the writings of an important Japanese master who had many lay followers. A scholarly study that is useful as a reference. Garma Chang, Chang, Garma C. An early introduction to the Huayan. A useful reference to writings of an important master who had many lay students. An excellent introduction. Cleary, Sayings and Doings of Pai-chang Center. A useful source for everything of Baizhang, an important early master. Cleary, The Book of Serenity Lindisfarne. The Huayan. A colossal resource for Zen masters from the beginning. Cleary, Thomas, and Cleary, J. The Blue Cliff Record Shambhala. Francis H. Cook, Hua-yen Buddhism Pennsylvania State. Another useful introduction. All the images and implements illustrated, described and interpreted. Deja The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto from a traditional perspective. See above: Francis H. Cook, The Record of Transmitting the Light,p. It includes a fold-out genealogical map which I have mounted by my desk. A cogently selected anthology with comments that are exactly to the point. Richard A. Gard, Gard, Richard A. All of the material in Har Dayal's book above, in much more detail and with a different arrangement of catagories. Heavy going. A collection of the pre-eminent. Essays by a youthful The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto master who clarifies some basic Zen terms found in Western literature. The master translator presents a precursor of Zen. Chuang Tzu a Confucian thinker who is often cited by Zen masters as an important ancestor. A beautiful, pertinent anthology. Like any small dictionary it has its limits. Very useful. A previously un-translated collection, long anticipated. A revision of Sasaki's earlier The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto, with extensive scholarly annotations. Michel H. Will probably give you the information you need. A tiny sutra book with Japanese translations of the original Chinese. Susanne K. Setting forth her terms "presentational" and discursive. A new and worthy translation of this important collection. An unbuttoned autobiography that includes deep Huanyan experiences and ruminations. The old classic, still very useful. The first such anthology, beautifully illustrated. Miyamori renders the verses in two English lines rather than the traditional three. A key sutra for Zen students, with comments. O'Neill, P. A fully indexed reference work. William F. The sayings and doings of Dongshan, a key Zen ancestor. On the desk of every Zen student for whom Zen practice is not just a Sunday pastime. Classic Buddhist thought clearly set forth. Ruth Fuller Sasaki, et al. The earliest Chinese lay master, his wife and grown son and daughter who could show ordained masters a thing or two. The classic selection of the daily thoughts and doings of the relentlessly human American who knew simple facts of nature and society must be our guidelines, and was altogether good humored about those who clung to complication. How we retain animals in our figures of speech, and how the extermination of animals would impoverish our language. How human beings in the Pleistocene knew they were animals, and how subsequent homocentric views evolved into ethnocentrism and wars. Also consult Robert Aitken. Wu-men Kuan Mumonkan North Point. An indispensable reference. Holly Stevens, ed. Stevens interests the Western Zen master ore than any other modern poet. In FablesStevenson touches the dimension where the Zen master works. Contains useful references. An excellent introduction to the Pure Land School. With the publication of this book by Luzac inZen burst upon the English speaking world. It was soon translated into other languages. The popular understanding of Zen is still colored by Suzuki's interpretations. He later wrote a second and a third series. Life and ritual in the monastery. Reproductions of the often hilarious paintings by Sengai with a translation of the inscriptions and with comments. Suzuki wrote a great many other books. A valuable resource that places each master in the lineage. Two separate publications bound in one volume. Thoreau used a portion of his journal as a draft of Walden, the story of his experiment in self-sufficient living. He built a little cottage by Walden Pond in Massachusetts, fished and planted a garden. To this day Walden is very popular, and is the "first book" for many adolescents. Civil Disobedience: Resistance to Civil Government is a tract on non-violent anarchism that is a basic text for peace and social justice workers. History of tea in Japan - Wikipedia

The veneration of Baisao during and after his lifetime helped to popularize sencha tea and led to the creation of the sencha tea ceremony. Baisao went by many names during his lifetime, as was common at the time. As a child, he was known as Shibayama Kikusen. When he became a monk, his Zen priest name was Gekkai Gensho. Baisao, the nickname by which he is popularly known, means "old tea seller. Later in his life, he denounced his priesthood and adopted the lay name of Ko Yugai. Baisao was born in the town of Hasuike in what was then Hizen Province. His father died when he was nine years old. Starting inBaisao travelled extensively for several years to study at various temples in Japan. Baisao then returned to his temple and served as its steward untilwhen Daicho Genko became its abbot. His mother also died in that year. Inwhen Baisao was 49 years old, he left the monastery and went to Kyoto, where he would live for the remainder of his life. With letters of introduction from Daicho, Baisao quickly gained the friendship of many leading artists, monks, and literati in Kyoto. AroundBaisao began selling tea in the various scenic locations in Kyoto. Baisao never sold his tea for a fixed price. Instead, he carried a bamboo tube with which he collected donations. He lived an ascetic life, despite his lasting friendships with illustrious individuals, and used the meagre donations from his tea peddling to keep himself nourished. As for his tea equipment, he carried it all in a woven bamboo basket he called Senka "den of the sages" that he lugged around on a stick over his shoulder. Baisao's method of preparing tea was referred to as sencha, or "simmered tea". In this method, whole tea leaves would be tossed into a pot of boiling water and simmered for a short period of time. This style of tea differed from matchathe most common tea in Japan at the time, which consists of tea leaves ground into a fine powder. The method of brewing tea by grinding it into a powder and whisking it with hot The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto was popular in China in the Song dynastyduring which Zen Buddhist monks first brought the practice to Japan. Sencha partisans of the time opposed the rigid, elaborate formalism of the traditional chanoyu tea ceremony, which uses matcha. The comparative simplicity of adding tea leaves to water appealed to many Japanese monks and intellectuals among them Baisao and much of his social circle who admired the carefree attitude advocated by the ancient Chinese sages. It is not known where Baisao originally obtained his tea leaves from, but bythe sencha method of brewing tea had become popular enough that one of his acquaintances, a tea grower in Ujideveloped new production methods to create a type of tea named after the brewing method. This technique differs from the typical Chinese method of producing loose leaf tea, which does not involve steaming. Baisao The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto praised the tea highly, and the term sencha has come to refer primarily to the tea leaves produced by this method, not to the method of brewing them. Inat the age of seventy, Baisao renounced his monasticism, changing his name to Ko Yugai. He stopped selling tea in Conscious of his own fame and hoping to avoid the creation of a ritualized sencha tradition as stifling as the formal chanoyu ceremony that he so often denounced, Baisao burned many of his own tea utensils shortly before his death. He did this in open defiance of the chanoyu tradition of venerating the utensils used by celebrated tea masters. Baisao's poetry and calligraphy are considered important in the Zen history of Japan, especially in Kyoto where Baisao was well known. His poetry was highly regarded by the artists of 18th century Kyoto, which was more "liberal" than the capital city of Edo modern Tokyo. Over of his poems have survived. In this text, Baisao argued for the philosophical superiority of sencha over chanoyu, and wrote that priests who performed the chanoyu tea ceremony were as far from the example of the ancient sages as heaven from earth. After Baisao's death, despite the symbolic destruction of his tea utensils, a codified sencha tea ceremony based on his methods soon emerged. He and others promoted the veneration of Baisao and wrote detailed instructions for brewing loose leaf tea. The priest Daiten Kenjo, in his commentary for the Japanese edition of the Chinese text Secrets of Steeped Teadescribed two methods of brewing loose leaf tea. One, which he called sencha The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto, was the method used by Baisao. The other, which he called hochais the method generally used today, in which hot water is poured over tea leaves in a vessel. Daiten also advocated the use of tea utensils similar to those Baisao personally used. After his death, sencha continued to rise in popularity, gradually replacing matcha as The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto most popular type of tea in Japan. From Wikipedia, the free encyclopedia. Topics in Buddhism. Outline Glossary Index. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version.