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喫茶去 kissako Have Some Tea

喫茶去 (kissako), have some tea, is the Zen master 趙州's answer to three monks alike. Its oldest telling found for this history is in the 祖堂集 of 952, and Japan had it whole by 1243. This study follows it as a koan, a tea seller's sign and a legend of 一休, and asks whether 去 sends the monk away.

Japanese Scroll of Have Some Tea (kissako) — Calligraphy by Eri Takase
Have Some Tea喫茶去kissako

Original art by Master Calligrapher Eri Takase

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Abstract

喫茶去, read kissako, is three words of Tang Chinese, drink tea and a final 去, and the 禅学大辞典, as the abbot of 円覚寺 quotes it, glosses it well, do have some tea, the words of the master 趙州 [1]. It was ordinary speech in the monasteries of the ninth and tenth centuries, said by many masters, and one story made it 趙州's [2]: the oldest telling found for this history, in the 祖堂集 of 952, has him say it to a monk who had been here, a monk who had not, and a monk who asked why he asked; that book was lost in China, and the version later readers knew is the one in which the third man is the temple steward, which the 五燈會元 fixed in 1252 [3][4][5][6]. Japan had it whole by 1243; in the eighteenth century it lived there as a koan's living phrase and a tea seller's sign, by 1852 as the first word of tea's Zen story, and by 1898 as the hinge of a legend in which 一休 smashes 珠光's tea bowl [7][8][9][10][11]. English met it as have a cup of tea in 1934 and as go drink your tea! in 1965, and the two renderings carry the question scholars still argue: whether 去 sends the monk away [12][13][1]. My reading, signed below, holds both, and puts the force of the story in the sameness of the answer.

Overview

The sense. None of the dictionaries read at kotobank, and not JMdict, has a headword 喫茶去; the phrase is entered in the Zen dictionaries [14][15]. As the abbot of 円覚寺, 横田南嶺, quotes them side by side in 2024, the 禅学大辞典 reads 「喫茶去」は、「まぁ、お茶でも召し上れ、の意。趙州従誌のことばで、趙州喫茶去ともいう。喫茶という日常生活のありようが、実は、佛法そのものであることを表現している。」 (the page prints 従誌, a slip for 従諗), 喫茶去 means "well, do have some tea." It is a saying of 趙州従諗, also called 趙州's 喫茶去. It expresses that the everyday act of drinking tea is in truth the Buddha's teaching itself; and 入矢義高, the scholar of the Chinese of the Zen records, writes that this common reading is wrong: 正しくは「茶を飲んでこい」または「茶を飲みにゆけ」という意であって、あちらの茶堂（茶寮）ヘ行って茶を飲んでから出直してこい、という叱責なのである, properly it means "go and drink your tea" or "go off and have some tea": a rebuke, go to the tea hall over there, drink your tea and come back again [1][16]. The books themselves were not opened for this history; their words here are as 横田 quotes them.

The words. 喫茶 is drinking tea: the 日本国語大辞典 reads it きっちゃ and gives its first example from 道元's 正法眼蔵, and the デジタル大辞泉 reads it きっさ and adds a second sense, short for 喫茶店, a café [14]. 去 after a verb in the Zen records is the question below (去: two readings). The story's other words are monastery offices: 院主, in the 日本国語大辞典 the old name of the 監寺, the officer who oversees the monks, and 新到, a monk newly arrived [17][18].

The reading. The kana reading found oldest is きつさこ, in ruby beside the phrase in a tea book of 1852, read at the leaf; a drill book of 1902 and 田中仙樵's 茶禅一味 of 1905 print the same ruby, and a Meiji print of the 禅林句集 glosses キツサ on 喫茶 [10][19][20][21]. In modern kana it is きっさこ, and in Hepburn kissako.

What follows. The historical record follows the phrase from the Tang monastery through the story's three shapes and the Song's arguments over it, into Japan's Zen, its tea and its legend, and into English. A reading is mine.

The historical record

Tang monastery speech

Before it was a koan, 喫茶去 was what a master said. The 景德傳燈錄, which the dictionaries date to 1004, has it in more than twenty places in the records of other masters, and not once in 趙州's own entry [22][23]. The plainest is 歸宗智常's: a scholar-monk watches him kill a snake with his hoe and calls him a rough sort of monk, and 歸宗 says [2]:

坐主歸茶堂內喫茶去。

Lecturer, go back into the tea hall and have your tea. Suzuki rendered the same line you had better go back to the Hall and have a cup of tea over there in his Essays in Zen Buddhism, first published in 1927 (read here in a later reprint) [24].

Tea had a place in the monastery day. 衣川賢次's annotated translation of 趙州's own poem of the twelve hours, published in 2022, reads its mealtime verse, which the 古尊宿語錄 prints [25][26]:

一百家中無善人。來者祇道覓茶喫，不得茶噇去又嗔。

Among a hundred households not one good man. Those who come say only they are looking for tea to drink; given none, they stomp off angry. 衣川's note: 當時の禪院は喫茶の習慣があり、坐禪や接待に用いられた。茶葉は北方には産せず、南方から運ばれて來る貴重品で, the Chan monasteries of the time had the custom of drinking tea, used in meditation and in receiving guests. Tea was not grown in the north; it was a precious thing carried up from the south [25]. 趙州 taught in the north, in 趙郡, as the 宋高僧傳 says; his dates in 衣川's paper are 778 to 897 [27][25].

Three monks, in a book China lost

The oldest telling of the story found for this history is in the 祖堂集, which dates itself to the tenth year of 保大, 952, in 趙州's chapter [3][4]:

師問僧：「還曾到這裏摩？」云：「曾到這裏。」師云：「喫茶去。」師云：「還曾到這裏摩？」對云：「不曾到這裏。」師云：「喫茶去。」又問僧：「還曾到這裏摩？」對云：「和尚問作什摩？」師云：「喫茶去。」

The master asked a monk, "Have you been here before?" "I have." The master said, "Have some tea." The master asked, "Have you been here before?" "I have not." The master said, "Have some tea." He asked another monk, "Have you been here before?" The monk answered, "Why does the Master ask?" The master said, "Have some tea." Three monks, and no steward; the third does not answer the question but asks back. The 世界大百科事典 tells what became of the book: overshadowed by the 傳燈錄, it was lost in China, and survives only because Korea cut it as a supplement to its printed canon in 1245; the present text comes from those blocks at 海印寺, first printed in the twentieth century [4]. No telling read for this history between the Song and the twentieth century has this shape of it.

The steward

The version most often told has a temple steward in it. It stands in the record of 汾陽善昭, whose heir 楚圓 compiled it, among the old cases 汾陽 put into verse [28]:

趙州見僧到便問：「曾到此間麼？」云：「不曾到。」州云：「喫茶去。」或云：「曾到。」州亦云：「喫茶去。」院主問：「不曾到，喫茶去；到來為甚也喫茶去？」州召院主，主應諾，州云：「喫茶去。」

When 趙州 saw a monk arrive he would ask, "Have you been here before?" "No." "Have some tea." Or, "Yes." "Have some tea," again. The steward asked, "The one who hasn't been here gets 'have some tea'; why does the one who has also get 'have some tea'?" 趙州 called, "Steward!" The steward answered, and 趙州 said, "Have some tea." 汾陽's verse on it begins 趙州有語喫茶去，天下胡僧總到來, 趙州 has a saying, 喫茶去, and the foreign monks of the whole world all come [28]. 楚圓 died in 1040, as the 五燈會元's note on his death gives it, so the steward was in the story by then [29].

The Song collections tell it in two orders. 趙州's own record, in the 古尊宿語錄 reprinted in 1267, has the monk who has not been here first, as 汾陽 does [30][31]. Others put the one who has been here first, and the 五燈會元 is among them [5]:

師問新到。曾到此間麼。曰。曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到也云喫茶去。不曾到也云喫茶去。師召院主。主應喏。師曰。喫茶去。

The master asked a newcomer, "Have you been here before?" "I have." "Have some tea." He asked another monk; the monk said, "I have not." "Have some tea." Afterward the steward asked, "Why do you say 'have some tea' to the one who has been here, and 'have some tea' to the one who has not?" The master called, "Steward!" The steward answered. The master said, "Have some tea." The 五燈會元 is dated by its compiler's own hand: in the Japanese print of 1635, read at the leaf, 普濟's colophon is signed in the winter of 淳祐壬子, 1252 [6]. This is the text most often quoted, and the one the English translations follow.

Not every Song telling has the steward. 雪竇重顯 (980–1053, as the 祖庭事苑 dates him) tells it as news brought to 睦州 by a monk from 河北, with two answers and no steward; and the 建中靖國續燈錄, with an imperial preface of 1101, sets it among the old cases with two monks only, and with two verses by 黃龍慧南, the second of which ends 相逢相問知來歷，不揀親疎便與茶, meeting, asking, he knows where they come from; not choosing near or far, he gives them tea [32][33][34].

What the Song made of it

The story was argued over from its first appearance. In 雪竇's telling 睦州 asks the monk what 趙州 means, the monk says 只是一期方便, it is just an expedient for the occasion, and 睦州 says 苦哉趙州，被爾將一杓屎潑了也, poor 趙州, you have thrown a ladle of dung over him, and beats him [33]. In the 宗門統要, reprinted in 1133, 保福 says 趙州慣得其便, 趙州 has got used to having it easy, and 鏡清 asks a monk how he understands it; the monk simply leaves, and 鏡清 says 邯鄲學唐步, copying the walk of 邯鄲 [35]. The monk who acted out the go got mocked for mimicry. The 祖庭事苑, a dictionary of the Zen records with a preface of 1108, says that people who call 喫茶去 趙州's barrier are wrong: 眾中或以庭前栢．喫茶去為趙州關，誤矣 [36][37]. And the Pure Land teacher 普度, in his 廬山蓮宗寶鑑, which the canon's catalogue dates to 1305, tells the story and then attacks what was being done in its name: 今愚人不明祖師大意。妄自造作將口內津唾。灌漱三十六次嚥之。謂之喫趙州茶, fools today, not understanding the patriarch's meaning, make up a practice of gargling their saliva thirty-six times and swallowing it, and call it drinking 趙州's tea [38].

去: two readings

The fork in the phrase is its last word. In the Zen records 去 after a verb can send a man off to do it; 入矢, as 横田 quotes him, takes it so here, and he begins by saying which reading is in use: 茶室の掛け物などでもよく見かけるものであるが、普通その意味は、「まあ、お茶を一杯お上がり」と解されている。誤りである。, it is often seen on hanging scrolls in tea rooms and the like, and it is usually taken to mean "well, have a cup of tea." That is wrong [1]. 趙州 sends every comer to the tea hall, and the gentle reading, do have some tea, is 「且坐喫茶」（且く坐して茶を喫せよ）と混同した誤解, a misunderstanding that confuses it with 且坐喫茶, "sit a while and have tea", which Japan has handed down 古くから, from long ago [1]. 小川隆, in the same page's quotation, renders 趙州 うむ、下がってお茶を飲みなさい, mm, withdraw and have some tea [1].

The canon bears out the distinction 入矢 draws. 且坐喫茶 is a separate formula, in the record of 臨濟 a host says to him 且坐，喫茶, and in the record of 楊岐, where the text goes on after it, the monk sits down: 僧便坐 [39][40]. The two formulas are kept apart in the texts. But the canon also holds one witness against a strict go away in every use: 楚圓, who compiled 汾陽's record, says to a new arrival 看這瞎漢本分打出三門外念你是新到且坐喫茶去, by rights this blind fellow should be beaten out the gate; since you are new here, sit and have some tea, and he is told to sit [41]. The phrase could close with 去 and still keep a man in his seat.

The Japanese tellings of the 一休 legend, below, read the last question of their exchange as 茶を喫して去る時如何, when you have drunk your tea and go, said to a man walking out to the door [42]. English took both roads: Have a cup of tea in Suzuki, Go drink your tea! in Miura and Sasaki (In English).

Japan by 1243

道元 wrote the story into his 正法眼藏, in the chapter 家常, everyday, dated by its own colophon to the seventeenth day of the twelfth month of 寛元 1, 1243, and read it his own way [7][43]:

イハユル此間ハ。頂𩕳ニアラス。鼻孔ニアラス。趙州ニアラス。此間ヲ跳脱スルユヱニ。曾到此間ナリ。不曾到此間ナリ。

This "here" is not the crown of the head, not the nostrils, not 趙州. Because it leaps clear of "here", it is "have been here"; it is "have not been here". He closes: シカアレハ佛祖ノ家常ハ。喫茶喫飯ノミナリ, so the everyday of the buddhas and patriarchs is only drinking tea and eating rice [7]. 南浦紹明 (1235–1309), asked by a monk where 趙州's meaning lies in telling both alike to drink tea, answered 喫茶者方知, only the one who drinks it knows; asked what he would do for the monk who had just arrived, he said 齋時喫飯去, at mealtime, go and eat [44][45].

A living phrase, a tea seller's sign

In 1757 敬雄's 金竜道人道楽菴夜話, read at the leaf, lists it beside 雲門's and 洞山's best-known answers, 雲門ノ乾屎橛。洞山ノ麻三斤。趙州ノ喫茶去, as a 活句, a living phrase, one that lives only where the road of reasoning does not go through [8]. The 黄檗 monk 売茶翁 (1675–1763), who sold tea in Kyoto, wrote in one of his Twelve Impromptu Verses, in Waddell's translation of 2008, I emulate old Chao-chou / "Have a cup of tea!" / the shelf's been stocked for ages / yet no one comes to buy [9][46]. 曲亭馬琴, in his 夢想兵衛胡蝶物語, which the dictionary places among his books of 1809 to 1813, runs through the Zen masters each with a tea act and gives 趙州 drinking it, 趙州ハ茶を喫で, for a life of seven hundred sixty-day cycles [47][48].

The tea book 茶事集覧 of 1852, read at the leaf, begins tea's Zen lineage from it: 素より叢林におひて。趙州の喫茶去を始め, in the monasteries, beginning from 趙州's 喫茶去, with the ruby きつさこ beside the phrase [10]. And in the sencha literati's catalogue of teapots, 奥玄宝's 茗壷図録 of 1876, an old potter-monk of the fallen Ming, asked about the former dynasty, 則啞然開口曰喫茶去喫茶去, laughed aloud and said, "Have some tea, have some tea" [49].

The tea world's 且座

The tea world made the merger 入矢 names in writing. The 七事式, the seven training rites of the Senke houses, which the 日本国語大辞典 says 如心斎 of the Omotesenke set with 一灯 of the Urasenke, include one called 且座, sit a while [50][51]. A tea manual, the 茶道筌蹄, as the 古事類苑 quotes it in 1908, says where the name came from: 旦座　趙州の語に、旦座喫茶去の語をかり用ゆ, 且座: it borrows the words 且座喫茶去, from 趙州's sayings (the print sets 旦, a near form of 且) [52]. The formula the canon kept apart from 喫茶去, and never gave to 趙州, here is his. In 1905 田中仙樵 printed his own verse under the title 喫茶去, and it begins 且座喫茶三昧時, sitting a while over tea, in samādhi [53].

一休 and 珠光

The legend that joins the phrase to the tea ceremony's founder is late. The 茶祖伝, the short life of 珠光 whose preface is signed in 1699, has him tell the shogun 義政 that 趙州 was tea's true friend, 趙州是知已, and says nothing of 喫茶去; that history is told in the account of 和敬清寂 [54]. The story of 一休 and the tea bowl is first found, in the full text of the National Diet Library searched for this history, in two printings of 1898, a collection of 一休's works and the magazine 禅宗 [11].

The oldest telling read here at the leaf is a hostile one. In 1902 山田豊彦, writing as an Orthodox Christian against Zen, quotes a passage he does not name: 珠光 comes to 一休 to learn the secret of tea; asked about 趙州's tea, he is silent; 一休 has a bowl brought and, as 珠光 raises it to drink, 休鐵如意を以て、粉微塵に破碎しぬ, 一休 smashed it to powder with an iron 如意; 珠光 does not move, and receives 一休's seal; and as he leaves, at the door, 休又問ふ、喫茶去時如何と。彼は答へぬ、柳綠花紅の眞面目と, 一休 asked again, "What about 喫茶去?" He answered, "The true face of the green willow and the red flower" [55]. 山田 calls it 隨分亂暴な茶番, a rather outrageous farce [55]. In 1903 鷲尾順敬's dictionary of Buddhist names tells it under 珠光 with the last question as 茶を喫する時如何, what about when you drink your tea, and names its sources as a 珠光傳 and a 茶家譜, neither identified for this history [56][57]. In 1904 高島米峰's life of 一休 has 茶を喫して去る時如何 [42][58]. In 1905 田中仙樵 reordered it, so that the question about 喫茶去 comes before the bowl, and wrote 是れ吾が禪的茶道の起原なり, this is the origin of our Zen way of tea [20][59]. A source for it older than 1898 has not been found.

In English

Suzuki's rendering of the story, in his Introduction to Zen Buddhism, whose preface is dated August 1934, is Have a cup of tea, and his own paraphrase of the steward's question calls it the same offering of a cup of tea [12]. R. H. Blyth, in 1970, gives the same words and adds: This is Zen and humour and kindliness inextricably mingled. It reminds us of the Parable of the Vineyard [60]. Miura and Sasaki's anthology of Zen phrases of 1965 has, as its entry 29, Kissako! Go drink your tea! [13]. Cleary's Blue Cliff Record of 1977 has Go drink some tea, and Stevens, in 1988, captions a calligraphy of the phrase Kissako, "Go and have some tea." [61][62]. Daitō's Japanese-English Buddhist dictionary of 1965 gives it the doctrine instead: Drinking tea. This typical zen phrase points to the fact that Buddhism is not to be distinguished from daily life [63]. Tanahashi translates the phrase in 道元's chapter Have some tea, and his glossary to the 2013 edition gives 喫茶去, read kissa ko, as literally, go and drink tea [64]. So the English has both readings of 去, and the gentle one came first.

Today

Today the phrase lives in Japanese most visibly as a name: ja.wikipedia's search for it, in 2026, returns cafés, a band, a group home, a manga's tea club and a weekly column, and the band's own article glosses it お茶でものみながらごゆっくりと, take your time over a cup of tea [65]. The same encyclopedia's article on 一休's temple, 酬恩庵, says without a source that 一休 gave 珠光 the koan of 趙州's 喫茶去 [66].

A reading

I read 喫茶去 as the 禅学大辞典 does when it is said by a host to a guest, and as 入矢 does when it is said by a master to a monk, and I do not think the story asks us to choose. The text gives two facts that pull apart. The canon keeps 且坐喫茶 and 喫茶去 apart, and in its own tellings the master sends men off to the tea hall by name; that is 入矢's ground, and it is good ground. But 楚圓 could say 且坐喫茶去 to a man he was keeping in his seat, and 鏡清 mocked the monk who heard go and left.

What the story itself turns on is not 去 but the sameness of the answer. The one who has been here gets it, the one who has not gets it, and the steward who asks why the two get the same thing gets it too, by name, which is the point at which the question becomes his own. Whether the words mean sit and have some tea or go and have your tea, they are the same words to everyone, and they are about the most ordinary thing in the house. 道元 read it so: the everyday of the buddhas and patriarchs is only drinking tea and eating rice. The Song argued over it, the tea world borrowed it, 一休's legend dressed it up, and none of them could make it say more than it says.

So I sign for have some tea, said alike to everyone, as the plain sense, and I hold 入矢's go and have your tea beside it as the reading the Zen records support; the welcome is not lost if a reader hears the dismissal in it too.

Notes

Not in the 傳燈錄. The 景德傳燈錄's entry for 趙州 has no tea in it; the phrase there is other masters' [22][2]. The 宋高僧傳 of 987 has no tea in 趙州's life either, but already says 語錄大行, his recorded sayings circulated widely [27][67].

Not 趙州's coinage. 喫茶去 is in the records of 歸宗, 雪峰's heirs and 法眼, among others; 趙州 owns it through one story [2].

Not the 茶祖伝's sentence. 珠光's 趙州 was tea's true friend (1699) and the 一休 legend's 喫茶去 (1898 on) are different texts; 田中仙樵 printed them on facing pages in 1905, which is how they are merged [54][20].

The 茶祖伝 and 鷲尾's 珠光傳. A manuscript of the 茶祖伝 at the National Diet Library is titled 茶祖珠光傳; in the library's machine-read text it has no bowl, no iron 如意 and no willow, so if that is the 珠光傳 鷲尾 names, the story did not come from it [68].

Blyth's monks. Blyth's newcomer is asked Have you just come?, and the second monk Have you come recently too?; the Chinese asks whether they have been here before [60].

The writing 吃茶去. The canon at CBETA writes the phrase 吃茶去 in 18 juan rows, and every one it dates is of the Ming (1368 on) or later; the earlier texts write 喫 [69].

Sources not seen

入矢義高・古賀英彦『禅語辞典』 (1991), 『禅学大辞典』 (1978), 秋月龍珉『趙州録』 (1972) and『一日一禅』, and 小川隆『中国禅宗史』, all quoted here only as 横田南嶺 quotes them.

佐野公治, 「『喫茶去』を讀む——禪のことば」, 『中國古典研究』 (2004), held by the National Diet Library and not served outside Japan; 衣川賢次『趙州録講義』 (2025).

The 1898 『一休和尚全集』 and the 1898 issue of 『禅宗』 at the leaf, and the 茶家譜 and 珠光傳 鷲尾 names, for the source of the 一休 legend.

The 禅学辞典 of 神保如天 and 安藤文英 (1915), held by the National Diet Library and not served outside Japan; an Edo print of the 禅林句集 for its kana reading.

The first edition of Suzuki's An Introduction to Zen Buddhism (Kyoto, 1934).

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 横田南嶺, 「お茶を飲みに行く」, 円覚寺 今日の言葉, 25 January 2024, quoting 『禅学大辞典』, 秋月龍珉『一日一禅』, 入矢義高 and 小川隆『中国禅宗史』. https://www.engakuji.or.jp/blog/37213/
  2. 道原, 『景德傳燈錄』 卷七, 歸宗智常, T51n2076, p. 256a, at CBETA. https://cbetaonline.dila.edu.tw/T51n2076_p0256a26
  3. 靜 and 筠, 『祖堂集』 卷十八, 趙州和尚, B25n0144, p. 633b, at CBETA. https://cbetaonline.dila.edu.tw/B25n0144_p0633b03
  4. 「祖堂集」, 改訂新版 世界大百科事典 (柳田聖山) and others, at kotobank. https://kotobank.jp/word/祖堂集-1181279
  5. 普濟, 『五燈會元』 卷四, 趙州從諗, X80n1565, p. 93b, at CBETA. https://cbetaonline.dila.edu.tw/X80n1565_p0093b18
  6. 普濟, 『五燈會元』, the Japanese print of 1635, volume 1, 普濟's colophon and 王's preface, scans 4 and 5. https://dl.ndl.go.jp/pid/2543930/1/4
  7. 道元, 『正法眼藏』 家常, T82n2582, p. 232b, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0232b01:0232b12.cit
  8. 敬雄, 『金竜道人道楽菴夜話』, 1757 in the library's record, 卷上, scan 7. https://dl.ndl.go.jp/pid/2566644/1/7
  9. Norman Waddell, trans., The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto (Counterpoint, 2008), p. 37, Twelve Impromptu Verses, iii.
  10. 小枝略翁 編, 『茶事集覧』 4巻, 1852 in the library's record, scan 15. https://dl.ndl.go.jp/pid/2567764/1/15
  11. A search of the National Diet Library Digital Collections' full text, oldest first, for the phrases of the 一休 and 珠光 telling (喫茶旨無, 茶を喫して去る時, 趙州の喫茶如何, 喫茶靜心, 柳綠花紅の眞面目), October 2026; the oldest rows are 『一休和尚全集』 (pid 822838) and 『禅宗』 of 15 June 1898 (pid 11006030), both snippet view, National Diet Library. https://dl.ndl.go.jp/search/searchResult?keyword=喫茶旨無
  12. D. T. Suzuki, An Introduction to Zen Buddhism (preface dated Kamakura, August 1934; the Philosophical Library printing, New York, 1949), p. 81, at the Internet Archive. https://archive.org/details/anintroductiontozenbuddhism
  13. Isshū Miura and Ruth Fuller Sasaki, The Zen Koan (Harcourt, Brace & World, 1965), the phrase anthology, entry 29.
  14. 「喫茶」, デジタル大辞泉, 精選版 日本国語大辞典 and 字通, at kotobank. https://kotobank.jp/word/喫茶-474720
  15. JMdict (EDRDG), the release file read 7 October 2026: 喫茶 present, 喫茶去 and 趙州 absent.
  16. 「入矢義高」, 20世紀日本人名事典, at kotobank. https://kotobank.jp/word/入矢義高-1056572
  17. 「院主」, 精選版 日本国語大辞典 and デジタル大辞泉, at kotobank. https://kotobank.jp/word/院主-32900
  18. 「新到」, at kotobank. https://kotobank.jp/word/新到-1344359
  19. 鴻盟社 編, 『禅学活問答』, 1902, p. 19, scan 31. https://dl.ndl.go.jp/pid/823193/1/31
  20. 田中仙樵, 『茶禅一味』, 1905, pp. 148–149, scan 84. https://dl.ndl.go.jp/pid/823364/1/84
  21. 東陽英朝 編, 『禅林句集』, the print of 1889, 乾, scan 15. https://dl.ndl.go.jp/pid/899715/1/15
  22. 道原, 『景德傳燈錄』 卷十, 趙州觀音院從諗, T51n2076, p. 276c, at CBETA. https://cbetaonline.dila.edu.tw/T51n2076_p0276c07 ; and CBETA's search of the whole 景德傳燈錄 for 喫茶去, 22 hits in 12 juans (卷七, 九, 十三, 十六 to 二十四), none in 卷十, read 7 October 2026. https://cbdata.dila.edu.tw/stable/search?q=喫茶去&work=T2076&rows=50
  23. 「景徳伝灯録」, デジタル大辞泉 and others, at kotobank. https://kotobank.jp/word/景徳伝灯録-489122
  24. D. T. Suzuki, Essays in Zen Buddhism, First Series (Luzac, 1927; read in the Souvenir Press reprint of 2010), p. 285.
  25. 衣川賢次, 「趙州和尚の生活と意見——『趙州和尚十二時歌』譯注」, 『禪學研究』 100, 2022, pp. 43 and 59, at the 花園大学 repository. https://hu.repo.nii.ac.jp/records/1292
  26. 『古尊宿語錄』 卷十四, 趙州真際禪師語錄之餘, 十二時歌, X68n1315, p. 90b, at CBETA. https://cbetaonline.dila.edu.tw/X68n1315_p0090b21
  27. 贊寧, 『宋高僧傳』 卷十一, 唐趙州東院從諗傳, T50n2061, p. 775c, at CBETA. https://cbetaonline.dila.edu.tw/T50n2061_p0775c07
  28. 楚圓 集, 『汾陽無德禪師語錄』 卷中, 頌古, T47n1992, p. 608c–609a, at CBETA. https://cbetaonline.dila.edu.tw/T47n1992_p0608c27
  29. 普濟, 『五燈會元』 卷十二, 石霜楚圓, X80n1565, p. 240b–c, at CBETA. https://cbetaonline.dila.edu.tw/X80n1565_p0240b16
  30. 『古尊宿語錄』 卷十四, 趙州真際禪師語錄之餘, X68n1315, p. 88a, at CBETA. https://cbetaonline.dila.edu.tw/X68n1315_p0088a20
  31. 『古尊宿語錄』 卷一, 物初大觀, 重刻古尊宿語錄序, X68n1315, p. 2c, at CBETA. https://cbetaonline.dila.edu.tw/X68n1315_p0002c03
  32. 善卿, 『祖庭事苑』 卷一, 雪竇洞庭錄, X64n1261, p. 322c, at CBETA. https://cbetaonline.dila.edu.tw/X64n1261_p0322c14
  33. 『明覺禪師語錄』 卷一, 室中舉古, T47n1996, p. 671c–672a, at CBETA. https://cbetaonline.dila.edu.tw/T47n1996_p0671c24
  34. 惟白, 『建中靖國續燈錄』 卷二十八, 黃龍慧南, X78n1556, p. 811a–b, at CBETA. https://cbetaonline.dila.edu.tw/X78n1556_p0811b08
  35. 宗永 集, 『宗門統要正續集』 卷五, P1519, p. 645b–646a, at CBETA. https://cbetaonline.dila.edu.tw/P154n1519_p0645b08
  36. 善卿, 『祖庭事苑』 卷三, X64n1261, p. 354b, at CBETA. https://cbetaonline.dila.edu.tw/X64n1261_p0354b03
  37. 「祖庭事苑」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/祖庭事苑-554737
  38. 普度, 『廬山蓮宗寶鑑』 卷十, 辯明趙州茶, T47n1973, p. 349c–350a, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T1973_.47.0349c25:0350a03.cit
  39. 『鎮州臨濟慧照禪師語錄』, T47n1985, p. 506a, at CBETA. https://cbetaonline.dila.edu.tw/T47n1985_p0506a19
  40. 『古尊宿語錄』 卷十九, 楊岐方會, X68n1315, p. 128a, at CBETA. https://cbetaonline.dila.edu.tw/X68n1315_p0128a11
  41. 宗永 集, 『宗門統要正續集』 卷十, 石霜楚圓, P1519, p. 813b, at CBETA. https://cbetaonline.dila.edu.tw/P154n1519_p0813b03
  42. 高島米峰, 『一休和尚伝』, 1904, p. 96, scan 54. https://dl.ndl.go.jp/pid/822839/1/54
  43. 「正法眼蔵」, デジタル大辞泉 and others, at kotobank. https://kotobank.jp/word/正法眼蔵-79833
  44. 『圓通大應國師語錄』, T80n2548, p. 103a, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2548_.80.0103a24:0103a27.cit
  45. 「南浦紹明」, デジタル大辞泉 and others, at kotobank. https://kotobank.jp/word/南浦紹明-108986
  46. 「売茶翁」, デジタル大辞泉 and others, at kotobank. https://kotobank.jp/word/売茶翁-598739
  47. 曲亭馬琴, 『夢想兵衛胡蝶物語』, 卷之四, scan 16. https://dl.ndl.go.jp/pid/879661/1/16
  48. 「曲亭馬琴」, 日本大百科全書 and others, at kotobank. https://kotobank.jp/word/曲亭馬琴-16114
  49. 奥玄宝, 『茗壷図録』, 1876, 卷上, scan 32. https://dl.ndl.go.jp/pid/854249/1/32
  50. 「七事式」, デジタル大辞泉, 精選版 日本国語大辞典 and 日本大百科全書, at kotobank. https://kotobank.jp/word/七事式-520801
  51. 「且座」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/且座-510086
  52. 神宮司庁 編, 『古事類苑』 遊戯部 八, 茶湯 二, 1908, p. 522, quoting 『茶道筌蹄』 一, scan 27. https://dl.ndl.go.jp/pid/897890/1/27
  53. 田中仙樵, 『茶禅一味』, 1905, p. 315, scan 167. https://dl.ndl.go.jp/pid/823364/1/167
  54. 典 Ten, 「和敬清寂 · wakei seijaku」, Takase Studios Library, philology, 2026, the historical record. https://takase.com/library/philology/wakei-seijaku
  55. 山田豊彦, 『正教と儒仏道』 (正教論集 第六輯), 1902, pp. 80–81, scan 48. https://dl.ndl.go.jp/pid/824715/1/48
  56. 鷲尾順敬 編, 『日本仏家人名辞書』, 1903, p. 493, 珠光, scan 457. https://dl.ndl.go.jp/pid/816939/1/457
  57. 「鷲尾順敬」, 20世紀日本人名事典, at kotobank. https://kotobank.jp/word/鷲尾順敬-19360
  58. 「高島米峰」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/高島米峰-92588
  59. 「田中仙樵」, 20世紀日本人名事典, at kotobank. https://kotobank.jp/word/田中仙樵-18736
  60. R. H. Blyth, Zen and Zen Classics, vol. 3 (Hokuseido, 1970), p. 76, read in the copy's text layer.
  61. Thomas Cleary and J. C. Cleary, trans., The Blue Cliff Record (Shambhala, 1977), the twenty-second case, p. 147.
  62. John Stevens, Sacred Calligraphy of the East (Shambhala, 1988), p. 163.
  63. Japanese-English Buddhist Dictionary (Daitō Shuppansha, 1965), s.v. Kissako.
  64. Kazuaki Tanahashi, ed., Treasury of the True Dharma Eye: Zen Master Dogen's Shobo Genzo (Shambhala, 2013 edition), the glossary, s.v. have some tea.
  65. ja.wikipedia, a search for "喫茶去" (26 articles) and the article キッサコ, read 7 October 2026. https://ja.wikipedia.org/w/index.php?search=%22喫茶去%22&ns0=1
  66. ja.wikipedia, 「酬恩庵」, revision 106381555, read 7 October 2026. https://ja.wikipedia.org/w/index.php?title=酬恩庵&oldid=106381555
  67. 「宋高僧伝」, ブリタニカ国際大百科事典, at kotobank. https://kotobank.jp/word/宋高僧伝-89302
  68. 『茶祖珠光傳』, manuscript copy, undated, the library's machine-read text. https://dl.ndl.go.jp/pid/2538364/1/3
  69. CBETA, a search of the canon for "吃茶去" (18 juan rows, with the dynasty CBETA gives each), read 7 October 2026. https://cbdata.dila.edu.tw/stable/search?q=吃茶去&rows=50

Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Not yet reviewed.

Cite as: Tim Jackowski and Ten, "Philology of 喫茶去 (kissako)," Takase Studios, 2026, https://takase.com/library/philology/kissako.