壺月遠州流禪茶道宗家について
Kogetsu Ensyu Zen School Teaism
壺月遠州流禪茶道宗家は、簡素を旨とする武家の茶道です。
「飾らない、気取らない」禅の原点に帰った茶風を持ち戦国の世に生まれた武士の茶道であるために現代に生きる我々に適合し癒しと生命力を与える茶道です。
先々代家元青柳貫孝 宗匠は、大正５年(1916)に茶道遠州流 顧問 小宮山宗正師の元で師範免許を取得後、大正の大徳 大僧正渡邊海旭師（号 壺月）の指導を昇華し、壺月遠州流禪茶道宗家を打ち立てました。
現在は、各地域社会に対して茶道の藝と技の公開と教授を行っており、禅茶道を伝統芸能として普及発展向上することをとおして、日本の伝統文化の伝承に寄与する活動を展開しています。
The Kogetsu Enshu-ryu Zen School of Teaism is a warrior-class school of tea that values simplicity as its guiding principle.
Because its tea style—“unadorned and unpretentious”—returns to the origins of Zen, and because it is a form of warrior teaism born in the Warring States period, it is well suited to those of us living in the modern age, offering both healing and vitality.
The former Grand Master, Aoyagi Kankou, after receiving his instructor’s license in 1916 (Taishō 5) under Komiyama Sosei, Advisor to the Enshu-ryuū School of Tea, further refined and elevated the teachings of the eminent Taisho-era great priest, the Venerable Watanabe Kaigyoku (alias: “Kogetsu”), and established the Kogetsu Enshu-ryuū Zen School of Teaism.
At present, we publicly demonstrate and teach the arts and techniques of the Way of Tea within local communities, and by promoting and developing Zen teaism as a traditional performing art, we carry out activities that contribute to the preservation and transmission of Japan’s traditional culture.
六字について
About the Six Characters（六字）
当流の庵号「六字庵」の六字は「和敬清寂動靜(わけいせいじゃくどうせい)」の六字を意味します。お茶は、ただ飲むだけの遊びではありません。 和・敬・清・寂・動・靜の六字の意義に徹してこそ茶道の値打ちがあります。「和」はなごやか（調和-全てがきちんとしている。和悦-和して悦ぶ）、「敬」は敬い合うこと、慈しむ、「清」はこざっぱりした気持ち、「寂」は全てに安定を保つこと（動くものが動かずにいる状態）、「動」はやりぬく気力、「靜」は大いなる内省即ち省みること。茶道の道は日常欠かせぬ生活の基である。 茶道は、和・敬・清・寂・動・靜の実際を日常に溶けこましむるものであります。 お湯を沸かし、お茶を点て、喫する事によりて余計な色々の事に心を動かさないで素直な気持ちを養う事です。 道具や場所にこだわらぬこと。調度の心得を忘れぬこと。細かい事を勉強すること。美しいかたち・動作・更に気持ちの良い雰囲気を工夫すること。 その人その人の持ち味を、自由な、とらわれない個性的美の完成等は茶道にて常に教えるものであります。
The “six characters” in our school’s hermitage name, "Rokuji-an", refer to the six characters Wa, Kei, Sei, Jaku, Do, Sei (Harmony, Respect, Purity, Tranquility, Action, Stillness).
Tea is not a pastime of merely drinking. Only by thoroughly embodying the meaning of these six characters—Harmony, Respect, Purity, Tranquility, Action, and Stillness—does the Way of Tea attain its true value.
“Wa” is serenity and harmony (everything in proper order, joy born of accord);
“Kei” is mutual respect and compassion;
“Sei” is a feeling of neatness and clarity;
“Jaku” is maintaining stability in all things (a state in which what moves does not move);
“Do” is the vitality to carry things through;
“Sei” is deep introspection—that is, self-reflection.
The Way of Teaism is the foundation of daily life.
Tea practice is something that allows the actual qualities of Harmony, Respect, Purity, Tranquility, Action, and Stillness to permeate everyday living.
By boiling water, preparing tea, and drinking it, one cultivates a simple and honest mind, free from being swayed by unnecessary thoughts.
Do not be attached to utensils or places.
Do not forget the proper understanding of furnishings.
Study the finer points.
Strive for beautiful forms, movements, and a pleasant atmosphere.
The Way of Tea always teaches the completion of each person’s inherent qualities—free, unbound, and uniquely beautiful.
壺月遠州流禪茶道宗家について
About the kogetsu Enshu-ryuū Zen Teaism
当流のルーツは千宗易（利休）でありますが、古田織部、小堀遠州、三代将軍徳川家光と武家に伝わる茶道です。
この流れにある遠州流茶道を更に大正の大徳 大僧正渡邊海旭師（号 壺月）、先々代宗家 青柳貫孝宗匠が昇華し、先代中村如光(名聞)師が茶道における「禅」を徹底しました。
渡邊海旭師(正六位勲六等,贈大僧正)は,仏教社会事業の先駆者であり、仏教研究でも功績を残し「欧米の仏教」などを著わしました。また高楠順次郎博士と共に大正新脩大藏經を編纂されました。
海旭師は、ドイツのストラスブルク大学に１０年間留学し比較宗教学を学びました。
帰国して浄土宗労働共済会を設立し東京深川で労働者のための安価な宿泊施設を設立するなど社会事業にご尽力されました。国士舘大学や大正大学、淑徳女学校などの創設や経営に関わったり、芝学園中学校校長を務め教育事業にも従事しました。またインド独立運動家ラス・ビハリ・ボースを匿った新宿中村屋の相馬夫妻を助けました。相馬夫妻は師を大事にしました。海旭師の号を「壺月」といいますが、中村屋から壺月羊羹が売られたほどでした。
青柳貫孝宗匠は、渡邊海旭師の側近の弟子で本郷 潮泉寺の住職をされたこともありました。
1921年にインドへ渡り ベンゴール・ボルプール市サンチニケータン大学(現：タゴール国際大学)に於いて東洋初のノーベル文学賞受賞者タゴールに茶道を教えられました。戦時中にサイパンへ渡り、多宝山南洋寺を開き島民の教育にご尽力されました。
青柳宗匠は、島民に日本式の教育を施して相互の融和提携を目指されました。島民と日本人が分け隔てなく等しく教育を受ける場をお作りになろうとされました。当時の南洋庁は島民の教育に前向きではなかったようですが、青柳宗匠は南洋庁の重い腰を上げさせ、サイパン高等女学校の前身であるサイパン家政女学校を設立いたしました。
先代は、青柳貫孝宗匠の晩年の弟子でした。無宗派の単立寺院、天燈山仏母寺を開基し仕事や人間関係などで悩む人達の相談を受けて導いておりました。
青柳貫孝宗匠は、先代に浄土宗の僧籍にいれることはしませんでした。渡辺師が「一宗一派に固執するようなことがあってはならない」とよく仰っていたということもあったのだと思いますが、型にはまってほしくないという思いがあったようです。先代は仏教全般、特に密教や禅などに精通しておりました。
「茶も禅も行きくところは同じ境界であり、このような意味合いが『茶禅一味』であり『わび』『さび』の茶道であり虚飾を排した簡素な茶が、『禅茶道』の茶風である。」という考えから流派名を「壺月遠州流禪茶道宗家」へとしました。
The lineage of our school traces its origins to Sen no Soeki (Rikyu)千宗易(利休). Through the successive transmissions of Furuta Oribe, Kobori Enshu, and the third shogun Tokugawa Iemitsu, it developed as a form of tea culture preserved within the warrior class.
Within this tradition, Enshu-ryuūTeaism was further refined and elevated by the eminent prelate of the Taisho era, the Most Reverend Watanabe Kaigyoku (alias: Kogetsu"壺月”), and by the former headmaster, Master Aoyagi Kankou. The late headmaster, Master Nakamura Nyokou(Myoumon), established a rigorous integration of Zen within the Way of Tea.
The Most Reverend Watanabe Kaigyoku(Senior Sixth Rank; Order of Merit, Sixth Class; posthumously Great Prelate) was a pioneer in Buddhist social welfare and made distinguished contributions to Buddhist scholarship, authoring works such as Buddhism in Europe and America. Together with Dr. Junjiro Takagusu, he served as a principal editor of the Taisho Revised Tripiṭaka“大正新脩大藏經”.
He pursued the study of comparative religion during ten years of academic residence at the University of Strasbourg in Germany.
Upon his return to Japan, he founded the Jodo-shu"浄土宗” Labor Mutual Aid Society and established affordable lodging for laborers in Fukagawa, Tokyo, contributing significantly to social service. He also played essential roles in the establishment and administration of Kokushikan University, Taisho University, and Shukutoku Girls’ School, and served as principal of Shiba Gakuen Middle School, thereby advancing educational development.
He furthermore assisted the Sōma couple of Nakamuraya in Shinjuku, who sheltered the Indian independence leader Rash Behari Bose. The Soma family held him in the highest esteem, and the confection named “Kogetsu Yokan,壺月羊羹” derived from his title “Kogetsu,” was produced and sold by Nakamuraya in his honor.
Master Aoyagi Kankou was a close disciple of Reverend Watanabe Kaigyoku and served for a time as the chief priest of Chosen-ji Temple in Hongo.
In 1921, he traveled to India and, at Santiniketan University in Bolpur, Bengal (present-day Tagore International University), instructed Rabindranath Tagore—the first recipient of the Nobel Prize in Literature from Asia—in the practice of the tea ceremony.
During the wartime years, he journeyed to Saipan, where he established Tahozan Nanyou-ji Temple and dedicated himself to the education of the island population. He sought to promote mutual harmony and cooperation by introducing a Japanese-style system of education. His intention was to create an environment in which islanders and Japanese residents could receive equal instruction without discrimination. Although the South Seas Bureau initially showed little enthusiasm for advancing education among the islanders, Master Aoyagi successfully persuaded the authorities and subsequently founded the Saipan Home Economics Girls’ School, the predecessor of Saipan Girls’ High School.
The late headmaster was a disciple of Master Aoyagi Kankou during the latter’s final years. He established Tentouzan Butsumodera, an independent nonsectarian temple, where he provided counsel and spiritual guidance to individuals troubled by personal, occupational, or interpersonal concerns.
Master Aoyagi declined to have him formally ordained within the Jodo-shu"浄土宗” priesthood, possibly in deference to Reverend Watanabe’s oft-stated conviction that one should not become attached to a single sect or school, and also out of a desire that he remain unfettered by institutional constraints. The late headmaster possessed extensive knowledge of Buddhism as a whole, particularly of Esoteric Buddhism and Zen.
Guided by the principle that “Tea and Zen ultimately converge at the same realm; this essence is expressed in the phrase ‘Tea and Zen, One Flavor,’ and that the tea of ‘wabi’ and ‘sabi’ free from all ornamentation, constitutes the aesthetic of Zen Teaism,” the name of the lineage was established as
“Kogetsu Enshuū Zen School of Teaism (Soke).壺月遠州流禪茶道宗家”
壺月遠州流の７つの特徴
Seven Characteristics of the Kogetsu Enshu-ryuū Zen Teaism
武家の茶道は、一般に知られている茶道とは全くその趣を異としています。
一、 男点前、女点前といったものはありません。男も女も同じ点前を行います。
二、 貴人の茶もありません。点前に貴賎はありません。茶室にあっては、殿様も足軽も同じです。
三、 点前をしている最中に於ける茶器の拝見はありません。茶を点てる器にも上下をつけない。また、点前をしているときは、精神を集中して道を求めている修行のときでもありますから、ややもすると、茶器の品定め的となり優越感的な気持ち、虚栄の心が覗いて修行の障害になります。点前の中では行いません。
四、 お茶会に於けるは別として普段の稽古、禅茶道の点前にあってはお茶菓子は食しません。修行中に口に物を入れる所作は精神の統一を阻害するからです。稽古は道を求める修行ですから間が狂うのです。むしろ稽古を終えてからお茶菓子を歓談しながら頂くほうが美味しいものです。
五、 正客が茶を頂くときに次客に「お先に…」を述べることはしません。茶を点てた亭主から差し出された茶碗は、礼をしてそのままいただくというのが当流の茶道です。左右の客に、いちいち礼をすることは致しません。
六、 お茶を「もう一服いかがでしょうか」とたずねられたら社交辞令ではありませんから望みなら、もう一服所望してよいのです。禅茶道にあっては、薄茶点前本位です。ですから、三度で頂くことになっています。また、数人で一つの茶碗を回し飲むことは致しません。これは当流儀の大きな特徴です。
七、 お点前の中で茶巾で茶碗の回りを拭くということをしません。茶碗の中を茶巾にて、ひらがなの『ゆ』の字に拭だけです。『茶巾捌き』をするのも当流儀の特徴かもしれません。
The Tea ceremony practiced by the warrior class differs entirely in character from the tea ceremony that is generally known.
1. There is no such thing as men’s temae or women’s temae. Both men and women perform the same procedures.
2. There is no special temae for persons of high rank. In the temae there is no distinction between noble and base. In the tearoom, a feudal lord and a foot soldier are the same.
3. During the temae, there is no viewing of the tea utensils. No hierarchy is assigned even to the utensils used to make tea. Also, while performing the temae, one is concentrating the mind and seeking the Way; therefore, it easily leads to appraising the utensils, producing feelings of superiority or vanity, which become an obstacle to training. Thus, it is not done within the temae.
4. Except in the context of a tea gathering, sweets are not eaten during regular practice or in Zen teaism temae. Putting something into the mouth during training disturbs mental concentration. Practice is training in pursuit of the Way, so such interruptions break the rhythm. Rather, sweets are better enjoyed in conversation after practice has finished.
5. When the principal guest receives tea, they do not say to the next guest, “Pardon me for going first.” In our school, when the host hands over the tea bowl, one simply bows and receives it as is. One does not bow individually to the guests on either side.
6. When asked, “Would you care for another bowl? mou-ippuku ikagadesyouka? ” it is not mere courtesy. If you wish for another, you may request it. In Zen Teaism, the focus is on usucha temae. Therefore, it is taken up to three times. Also, we do not pass around one tea bowl for several people to drink from. This is a major characteristic of our tradition.
7. Within the temae, we do not wipe the outside of the tea bowl with the chakin. Only the inside is wiped with the chakin in the shape of the hiragana character “yu.ゆ” The handling of the chakin may also be considered a distinctive feature of our school.
