Tea Ceremony and Fortune-telling:
“Hot Water” and Creation (Part 1)
By Souchuu Sekine

In last month’s edition, about hot water for tea ceremony, we stated the theory of time in fortune telling from the standpoint of yin and yang. As in the Classic of Tea and the Namboroku, hot water for tea ceremony is created because of water and fire– in short, the intercourse, unity, and divine response of yin and yang. Thus to this in regards to the water being used, because the seikasui in which the yang spirit increases is a thing (we) use, as far as tea ceremony is concerned, the said theory of yin and yang holding however important ranking, we can feel the sympathy of. In this month’s edition, (we will) try to consider about the fire, a thing the creation of “hot water” cannot do without.

Well, from the veiwpoint of tea culture, tea ceremony can be said to have a culture arranged with opportunities for both tea making and tea drinking. In the Nambouroku Memorandum, it says

Bring the water, take the fuel, boil the water, whisk the tea, offer to the ancestors, give to people too, and yourself also drink

It is good to think how the host’s duties in this Namboroku–“Bring the water, take the fuel, boil the water, whisk the tea”–is considered to be tea making. On the other hand, “offer to the ancestors, give to people too, and yourself also drink” is considered to be tea drinking. The same, the next poem from Rikyu’s moral poems describes an identical thing.

Tea ceremony is just merely the attainment of boiling water, whisking tea, and drinking it, (you) should know.

As for this matter, It is shown that tea ceremony surely consists of there being the two people of the host and guest. Nevertheless, in the case of tea people, everyone grasps their own personal experiences, but even compared to the guest, there is the size of the host’s role to accomplish. Thus, as for the important matter of host’s duties to accomplish, such a “merely boiling water, whisking tea” is tea making and the creation of hot water.

「湯」と創造

二月号では、茶の湯の「湯」に就いて、易の中刻思想で有る陰陽の立場から述べた。『茶経』や『南坊録』にも有るように、茶の湯の「湯」は、水と火、詰まり陰陽の交合、和合、感応に因って創造される。そして其れに使用される水には、陽の気が増す井華水が用いられる事から、茶の湯に取って陰陽の思想が如何に重要な位置を占めて居たかと言う事が理解出来よう。今月号では、「湯」の創造に欠かす事の出来ない「火」に就いて考えて見たい。

さて、茶文化としての茶の湯は点茶と喫茶の二つを機縁に成立した文化と言える。『南方録』の「覚書」に、

水を運び、薪を取り、湯を沸かし、茶を点てゝ、仏に供へ、人のも施し、吾も飲む

とある。此『南方録』に有る「水を運び、薪を取り、湯を沸かし、茶を点てゝ」は、亭主の役割で有る点茶に相当し、一方「仏に供へ、人のも施し、吾も飲む」は喫茶に相当すると考えて良い。同じく、次の「利休道歌」の一首にも同様の事が述べられて居る。

茶の湯とは唯湯を沸かし茶を点てて飲む許成る事と知るべし

此事は、茶の湯が亭主と客の二者が有ってこそ成り立つ物で有る事を示して居る。唯、茶人で有るならば誰しもが体験的に解って居る事で有るが、客よりも亭主の果たす役割の大きさで有ろう。然して、亭主の果たす役割の最も大切な事は、「ただ湯を沸かし茶を立てて」と有るように湯の創造と点茶で有る。

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