Ask questions -- Rikyu hyakushu

はじをすて人に物とひ習うべし是ぞ上手の基なりける
haji o sute hito ni mono tohi narau beshi kore zo jozu no motoi nari keru

Sometimes person may feel embarrassed to ask questions. That embarrassment should be set aside and questions asked.
or
One must discard all embarrassment when training in tea for this is the foundation of mastery.
or
One should abandon feelings of embarrassment and ask people questions; this is the keystone to become adept.

This poem can be interpreted in many ways, but to my thinking, I would like to put the emphasis on not being embarrassed rather than asking the questions.  In the previous poem, learning by looking and studying is emphasized, so before you ask questions, take time to look, study and reflect on what it is that you have a question about.

The matter of asking questions comes up quite often with my students.  In a lot of learning situations here, asking questions, having discussions and debates show the teacher that you are engaged and participating.  But as I wrote in this post, there are appropriate times and appropriate questions. And don't forget, the poem doesn't say ask your teacher, there are other students in class, and your sempai (senior students) who may have asked the question previously who may be willing to help you out.

As for feeling embarrassed, some people have no problem with this, others may feel embarrassed because they are beginners, or more junior than everyone else. This is the time to discard your embarrassment.  We were all beginners at one time. You are here on the path and everyone has his own journey in his own time.  Ask your sensei if you may ask a question, or if it is an appropriate time to ask a question.  Don't be embarrassed.

Looking and studying -- Rikyu hyakushu

ならひつつ見てこそ習はずよしあしいふは愚かなりけり
naraitsutsu mitekoso narae narawazu ni yoshiashi iu wa oroka narikeri
One learns by looking and studying. Without understanding completely one cannot criticize.
or
In the learning process, watch and learn.  Voicing opinions without having done this is foolishness.

Learning the way of tea is difficult.  At first, many things just don't make sense, everything is strange and it seems like you cannot control your own body in the tea room.  In a situation like this it is best to observe and get the lay of the land.

When I was in Midorikai, in orientation on the first day, Mori sensei advised us that the key to learning chado in Kyoto was sunao no kokoro 直の心. This means an open heart, ready to just accept anything from anyone. People in Kyoto lived and breathed they way of tea and just about everyone there knew more about tea than we did, even if we had studied at home for 25 years.  If I resisted, justified, offered excuses or complained, people were not likely to share their knowledge. He told me there were vast riches there about the way of tea, but I would have to become sunao. He said that sunao meant open without resistance, to take in everything as part of my training. To explain, offer excuse, or justify myself showed that I was not open but resisting the learning. I wrote more about this in the post Just say hai.

Criticizing is just a way to resist what is being taught.  So is arguing and disagreeing with the teacher.  Mori sensei said to just experience whatever the learning is, then reflect upon it later.  You will come upon insights and grasp not only what the teacher was trying to convey, but also the lessons that you were meant to learn.

Learning one to ten -- Rikyu Hyakushu

稽古とは一より習ひ十を知り十よりかへるもとのその一
Keiko towa ichi yori narai ju o shiri ju yori kaeru moto no sono ichi
Practice constitutes learning from one, becoming cognizant of ten, then returning from ten to one, the beginning.
Know that when training, learn from one to ten and return from ten again to one.

This is another one of Rikyu often quoted poems.  Learning from the beginning to ten makes sense as it is a logical progression.  Returning to one again seems like going backward to us.   But when we return to the beginning again, we gain new insights, perspectives and understandings because of the journey we have taken to the top.

I very much appreciate teaching beginning students.  It takes me back to when I was a beginning student and everything was strange and unfamiliar.  There is this excitement of starting and the energy of  something new.  This state of mind is something experienced tea students strive for.  Even though we have done the temae a hundred or even a thousand times, to make it seem brand new as if we are doing it for the first time and discovering it all over again is the challenge.

Even going from advanced temae back to ryakubon, I gain something new about it.  In other words I don’t necessarily return to the beginning again, but it is more like a spiral, coming back to a similar place but deeper and more meaningful.

At every intensive, everybody, including the most advanced teachers go back to the beginning again.  We start with bowing, walking, turning and moving in the tea room, then move on to folding the fukusa and handling utensils and purifying them.  I always learn something new from these from these lessons.  These lessons that I thought I knew, or I knew and forgot, or I knew but got sloppy bad habits.

I wrote more about this in the post  The right way

The deep desire to learn -- Rikyu hyakushu

こころざし　深き　人には　いくたびもあはれみ　深く　奥ぞ　教ふる

Kokorozashi fukaki hito niwa ikutabi mo awareme fukaku okuzo oshifuru.

To the student who has a deep desire to learn the secrets of chanoyu the teacher should spare no effort.

or

One should spare no effort in teaching those with a deep desire to learn.

or

You should many a time compassionately impart the inner teachings to one who has a deeply willing mind.

I'd like to comment on this from both the student's perspective as well as being a teacher.  When I was an intermediate student, I was so hungry for anything I could get my hands on in learning more about Chado.   And I must say that all of my teachers and all of my sempai have been more than generous to teach me what they know.   The world of chado is so vast, and so deep, that nobody can know all there is to know about it.  As students, we are attracted to certain aspects and not others.   But every single teacher, sempai and student have taught me about the way of tea.  They have taught me sometimes without knowing that I was learning.   Even when I was not a good student and not paying attention in class, sensei would still try to teach me over and over again.  I'd copy my sempai in the mizuya and try to pay attention when they were explaining things to other students.

As a teacher, when a student is hungry like that, it is a joy to teach them.   Sometimes a comment in class will motivate a student to seek even more knowledge, skill or technique.  When students ask me for extra help, I always try to give them extra attention. I love the way of tea so much, that I want to share as much as I can with others who want to learn.  It is even inspiring to me to have a student who is motivated to learn.  By passing on what I know, the next generation of students will be able to carry on the tradition that love.

The hunded poems of Rikyu

I have been meaning to talk about the 100 teaching poems of Rikyu, (Rikyu Hyakushu) and indeed, there are references scattered throughout this blog to them; all you have to do is search on Rikyu, but I will attempt to post the 100 poems with some thoughts on each one, including one or more translations. I will tag them so that when you search on Rikyu Hyakushu, they will come up all together.

Often the first poem quoted is

その道にいらんと思ふ心こそ我身ながらの師匠なりけれ
Sono michi ni iran to omou kokokoro koso wagami nagara no shisho narikere

The very heart which wants to enter the way is the best teacher.

Alternatively,

To have the mind to enter this path is, indeed to have an inherent teacher.

I wrote about this poem previously: Who is the best teacher.

That is not to say that you know more than your sensei, or that you should tell your sensei what and how to teach you, but it is through your own desire to learn that you will come to know tea.  No matter how good a teacher you have, you will not learn it if you are not motivated. The way of tea is hard as is any endeavor worth pursuing your whole life.  You must have the heart and the mind to pursue the way of tea.

The right way

"One learns by looking and studying.  Without understanding completely, one cannot criticize."  ~ from the 100 poems of Rikyu


We just had an intensive workshop here in Portland with Christy-sensei.  It is always inspiring and somewhat intimidating.   The format is one after another, students make tea for sensei and we often go from the very beginning procedures to the very highest in the space of about 3 days.  Or maybe in the reverse order, depending on the schedule. We all were studying our notes before she arrived, and sitting seiza at night watching TV to build up our strength for those 12 hour days sitting seiza.

We always have warigeiko, that is, back to the basics of folding the fukusa and purifying the utensils.  I always learn so much from this, even though I have been doing tea for many years.  Christy said that when the Gyotei came to San Francisco and he was teaching warigeiko, all he did was talk about posture.  Those finer points, points I knew and have forgotten, or have gotten sloppy at wore gone over and I retrained my body again.  Christy is so very good at giving honest feedback on form. That is also why tea cannot be learned from a book or by yourself with videos.   You need a teacher who can look at you and correct your form, placement, posture, and speed.  You need a teacher who will tell you to stop and take a breath.   A teacher will also tell you straighten your back or keep your focus on your non-working hand.

When I was in Japan, some teachers didn't teach as actively as teachers here in America.  One only watched you as you went through your temae and said not a word.  If you forgot or got lost, he just looked at you and it was up to you to struggle through to the end.  Another one would tell me that I was not doing it right, but did not tell me how to correct it, I had to figure it out. Boy those were some hard lessons, and yes, I do remember them much more vividly than if the teacher had just prompted and corrected me at the time.

I had a teacher who once said that the presence of the teacher is more important than the teaching itself. If  a student really wanted to learn the way of tea, they had to steal the knowledge.  By watching and paying attention was how one learned.

In America, sometimes students will question the teacher, especially if they have had other teachers in how to do a procedure. (or more recently saw something on video or Youtube)  My sempai taught me (rather severely) that whoever is teaching at the time is the right way to do it.   I have note books with notations (Christy sensei teaches this way, but Minako sensei teaches this way).  Even if the same teacher teaches something a little differently at a different time, it is still correct at the time the sensei is teaching.  

This is very hard for some people to grasp.  If there is a right way to do it, they want to know it and they want to know it will always be consistently right.   In Chado there is a right way to do things and we must learn it.  But there will always be some ambiguity in oral teaching and we must make the best of it as we can.  When we have the experience and understanding to judge, we can decide what is right for us.  Until then, the sensei teaching at the time is always right.   Just say "hai."

The heart of tea

Rikyu says:
The very heart which wants to enter the Way is the best teacher.

Sensei says:
Beginning teachers want to teach the heart of tea and lecture about it.  This is virtually impossible to do.  Don't get trapped into a romantic notion of tea .  You cannot define it for others.  Temae teaches the heart of tea itself. It is in the movement we discover ourselves.  You can't think your way there, you must use your body.

I sometimes have beginning students who are adverse to doing temae over and over again.   They think that if they have seen it a couple of times and done one or two, that they have learned it and want to go on to the next thing.  The thing is that they cannot remember the order of it unless I prompt them.  If they had to do it on their own, they would be lost. 

Recently a few of my students assisted me in a presentation of Chanoyu.  I was doing the explanation and one student was guest and the other host.   It was one of the first times that they both had to do everything on their own, and they learned so much by doing it without me to help them.   One student said it was like doing tea without a net -- scary and exhilarating at the same time. But they both said that they learned so much from just doing it.  

Some people say that tea is moving meditation.  If you can make tea according to the procedures without getting bored or sloppy and still remain aware of your surroundings and your guests, then you will have found the heart of tea.