Practicing Tea with a Sincere Mind
by Tsutsui Hiroichi
To elaborate upon the phrase in the Namporoku, “Ichi za ichi e” (一座一会 one group, one moment), we can look at Ii Naosuke’s phrase “Ichi go ichi e” (一期一 会 each meeting, only once), as it appears in his Chanoyu ichi e shu. In this work, Ii discusses the attitude with which one ought to do Tea:
To begin with, when holding a tea gathering, we say “each meeting, only once.” That is to say, even if the host and the guest have met many times before, today’s meeting has never yet occurred and the exact same opportunity will never come again. If you consider this, it is a once-in-a-lifetime opportunity. The host must be concerned that absolutely everything is in order, allowing not even the slightest hint of carelessness, doing everything with the utmost sincerity. Furthermore, the guest, with equal sincerity, should realize that to meet like this is a rare opportunity and should be impressed at the host’s consideration and sensitivity. To be this earnest and serious in our interaction with one another, this is the meaning of the phrase “each meeting, only once.” Thus, even if the same host and the same guest have held many tea gatherings for each other, the particulars of the season, the time of day and the atmosphere unique to that day can never be repeated. They should realize that this is an occasion that will not occur twice in their lifetimes. It is imperative that host and guest alike accord each other the greatest possible consideration, being sincere and courteous in all interactions, such as when greeting each other or while serving and receiving from each other. To feel that this moment is the very first and the very last opportunity to gather for tea is the meaning of “ichi go ichi e.”
In the sixteenth year of Tensho (1588), on the fourth day of the ninth month, the one hundred and seventh abbot of Daitokuji, Kokei Sochin 古溪宗陳, incurred the wrath of Hideyoshi and was banished to Kyushu. A farewell gathering for him was hosted by Sen Rikyu at his compound within the precincts of Hideyoshi’s Jurakudai palace. The other participants at this gathering included Shun’oku Soen 春屋宗園, Gyokuho Joso 玉甫紹琮 and Hongakubo Senko 本覚坊暹好 from Miidera. Abbot Kokei and Rikyu had been friends for a long time. Kokei’s Manuscript of Hoan [Hoanko 蒲庵稾—Kokei also went by the name Hoan] indicates this when he states, “Sennan Hosensai Soeki [Rikyu] has pursued Zen for over thirty years as my disciple.” The two men had practiced Zen together for many years. Their relationship was such that they were able to open their hearts to each other. Both were masters in their own field, Rikyu in Tea and Kokei in Zen.
The scroll that Rikyu chose to hang at the gathering was a treasure unparalleled in value, a calligraphy by Kido Chigu. Known as the Ikushima Kido after a former owner, the scroll had been entrusted to Rikyu by Hideyoshi for restoration. It was ironic that Rikyu chose to hold the gathering at Jurakudai, considering that it was Hideyoshi who had ordered Kokei’s exile. Karaki Junzo suggests in the book Sen Rikyu that this indicates Rikyu’s objection to Hideyoshi’s action. Thus we can only speculate as to what was in Rikyu’s mind when he selected to use a scroll that Hideyoshi so highly prized, and to do so in Jurakudai where Hideyoshi was living. Since Rikyu was from long experience fully aware of Hideyoshi’s character, it is not impossible for us to surmise that in taking such action, he was prepared for death.
Why would Rikyu risk his life to hang that particular scroll? Horiguchi Sutemi in The Tea of Rikyu comments that this was an acutely intense gathering, and indeed this must have been the case. Rikyu must have believed that the Ikushima Kido scroll and no other was appropriate to the occasion. Wabi Tea is meant to epitomize just this attitude: when one puts the kettle on for a gathering, it is a once-in-a-lifetime opportunity to be taken very seriously.
Thus “Ichi go ichi e” is often like a fencing match with both participants using naked swords. The mind is clear of all extraneous thoughts. The mind with no extraneous thoughts is said to be in a state of Mu, or nothingness. In Tea, we have the expression “jita ichinyo” (自他一如 self and other are like one) and “shukyaku ittai” (主客一体 host and guest are a single phenomenon). It can be thought that the mind of “Ichi za konryu” (一座建立 those who sit together coalesce) that was coined by the Noh master Seami also describes the state where the minds of the host and the guest have become one.
Only those who have actually invited guests to a tea gathering can know to what lengths the host must go to create an atmosphere that can be described as “ichi za konryu.” The more time passes, the more difficult it is to comprehend the depth of mindfulness this requires, so much so that it may be beyond our imagination in this day and age.
It can be said that Tea is “the art of utensil selection,” and it is important to realize that for the host, this concern for utensils requires extreme mindfulness. From the past to the present, for those who truly enjoy Tea, the expression “Teishu shichibu ni kyaku sanbu” (亭主七分に客三分), is still relevant. The literal meaning of this phrase is, to the host seven parts and to the guest three, in regard to their respective responsibilities and pleasures.
If we in the present generation always thought in terms of “ichi go ichi e,” we would quickly become neurotic. However, terms which originated in the practice of Tea should not be seen as entirely irrelevant to today’s world. Recently “ichi go ichi e” has been used in television commercials and is increasingly cited as a favorite proverb. This is a positive development. It is my hope that the phrase “ichi go ichi e,” now no longer limited to the Tea world, will not be understood in its superficial sense, but rather deeply experienced by as many people as possible.
Originally published in the Urasenke Foundation San Francisco’s newsletter Wakamatsu No. 31 Winter 1993.
