Sancha（Three types of tea） 〜Tea is something special.
In the *Bikuni-gosho* style, the first step in welcoming a guest—regardless of whether a meal is to be served—is to offer tea. In this context, the tea served is *usucha* (thin matcha).
Of course, if a meal is included, the variety of teas expands.
With the meal itself, *hojicha* (roasted green tea) is served; then, to conclude, the guest enjoys *gyokuro* (high-grade shaded green tea) by slowly sipping it.
At Sankouin, we treat tea as something special. Therefore, we determine the timing and sequence of serving it in accordance with the flow of the meal.
In short, we do not serve complimentary tea.
In most Japanese restaurants, tea is provided free of charge—a practice I consider truly admirable. However, the reality is that when something is free, the quality is inevitably limited to what that price point allows.
For this reason, we serve water to our guests for hydration during the meal.
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The grounds of Sankoin are home to tea plants cultivated for both culinary use and drinking. However, the tea served during meals is not grown at Sankoin itself.
Ms. Kaharu Nishii selects the specific tea varieties; currently, all of them are sourced from Kyoto. This choice reflects the fact that the *Takenogosho-ryū* style of *shōjin ryōri* (Buddhist vegetarian cuisine) upheld by Sankoin was largely cultivated and developed in Kyoto.
In the past, teas from other regions have been used, and this may change again in the future. Regardless of the origin, we select teas that befit the spirit of hospitality we wish to offer our guests during their meal.
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Tea ceremony is an integral part of Japanese culture. In the past, instructors named Kōan and Kōbun would visit Sankōu-in monthly from Donge-in to teach *chadō* (traditional matcha tea ceremony) and *senchadō* (steeped green tea ceremony), respectively.
Consequently, in terms of lineage, Sankō-in is associated with the Omotesenke school for *chadō* and the Baisa Chikuen school for *senchadō*.
At the present-day "Terakoya Sankōuin" (Sankōuin’s educational program), the most popular classes are those following the Urasenke and Edo-Senke schools for *chadō*, while the Ōbaku Baisa school attracts many students for *senchadō*.
However, there is a significant distinction between the classes offered at Terakoya Sankōuin and the temple's *shōjin ryōri* (Buddhist vegetarian cuisine).
For instance, even today, various public-interest organizations welcome members of the Imperial Family as honorary presidents. Yet, if one examines the history of Sankō-in—a *bikuni gosho* (imperial convent) and *ama-monzeki* (nunnery headed by an imperial relative)—the temple did not stand in a position of merely learning or adopting the etiquette of specific tea schools.
Given this long history, it is more accurate to say that the tea ceremony etiquette practiced at Sankō-in today represents a unique style perfected by the temple itself as a Zen nunnery.
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In the world of the tea ceremony, there is a custom of changing the shape of the tea bowl according to the season—using summer bowls, winter bowls, cylindrical bowls (for mid-winter), and *badarai* bowls (wide, basin-like bowls used from late summer to early autumn). Although Sankoin possesses a variety of tea bowls, we currently serve tea—except during special events—using a "mouse-gray" flat bowl, regardless of the season.
Behind the wood-burning stove in the Jukkodo (dining hall), there is an insulated wall. If you look closely, you will see fragments of tea bowls and teapot lids embedded in it. These are what are known as "Bizen shards"—essentially, waste material.
When a potter finishes firing a kiln, there are inevitably pieces that crack or break, as well as pieces the potter chooses to smash because they are dissatisfied with the result. Since these items have already been fired and hardened, they do not return to the earth naturally, even though they are made of clay. Consequently, they are usually left abandoned in piles of rubble.
The spirit of Sankouin—handed down from Head Priest Soei Yoneda to Head Priest Kouei Hoshino—centers on the question of how to beautifully utilize things otherwise dismissed as waste. In fact, the pattern on this insulated wall was created by Ms. Kousyun Nishii, who sought to make beautiful use of rubble that had been left abandoned at a Bizen ware kiln.
If you look closely, the wall features a circular pattern. This is known as the *Horin* (Dharma Wheel).
In Buddhism, it is said that enlightenment cannot be conveyed through written characters or spoken words. Yet, the *Horin* represents one method of expressing that very concept.
The philosophy of *Samu-zen* (Every aspect of daily life is Zen)—a concept held in high regard at Sankouin—is rooted in the idea that there is no single, absolute "correct answer" that applies to everyone. It embodies the stance that even a master cannot judge a disciple's correct answer, and that offering suggestions is merely an act of ego.
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As a general rule, Sankouin does not provide explanations for the cuisine served. This is because the interpretation rests entirely with the recipient—a practice of "dining as Zen."
For instance, Mr. Motosuke Izawa—the chairman of the association dedicated to promoting Sankouin’s *shojin ryori* (Buddhist vegetarian cuisine)—often invites people from various fields and explains the dishes to them; yet, Ms. Kousyun Nishii(西井香春) herself is unaware of the specific details of these explanations.
At times, the explanations given differ completely from her own views. When this is brought to her attention, her only response is, "I suppose that is how they interpreted it"; she offers no corrections or admonitions.
At Sankouin, we intentionally schedule a pause between the tea service and the meal. This is because we want you to enjoy the tea for its own sake, rather than treating it merely as a prelude to the meal.
The time leading up to the meal is meant for pleasant conversation, or—for those dining alone—a moment to simply savor the atmosphere. I have rambled on at length here in hopes of giving you something to read during that interval, though I recognize that such text is, strictly speaking, unnecessary.
Therefore, while the information published here regarding Sankouin is offered as a general guide, I ask that you do not mistake it for an absolute or definitive standard.
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At Sankouin, while we prepare a tentative menu for each month, we do not adhere to a fixed set of dishes.
Unlike typical kaiseki restaurants, which often highlight the origins of their ingredients or provide detailed explanations about them, we do not do so here. This is because we prioritize ingredients that come to us through our personal connections.
These connections take many forms. For instance, someone who discovers Sankouin today might bring vegetables as a gift upon their next visit. In such a case, we would feel it improper to ignore the vegetables right in front of us and instead go out of our way to procure other ingredients just to satisfy a pre-planned menu.
Naturally, using high-quality ingredients results in delicious food. However, we believe the true essence of *shokuzen* (A philosophy that views everything related to food through the lens of Zen thought) lies not in the ingredients themselves, but in how we can best bring out the deliciousness of the ingredients that have come to us through these connections.
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I have said quite enough by way of introduction.
The dishes served at Sankouin—starting with the very next course—embody a variety of distinctive qualities, historical backgrounds, and philosophies. Yet, the true way to appreciate them is not merely through information; I invite you to savor them through your own direct experience and personal interpretation. Sincerely.
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The spelling of Sankouin is "sankouin"; it is not "sankoin."
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The official spelling of Donkein is "donkein," but colloquially, it has long been pronounced "dongein."
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