茶道為日本文化的精髓，其文化的基礎根植於中國飲茶文化，但在漫長的歷史發展中經歷融會、改造與創新，而自成一格；而每一時期，強調、實踐與完成的重點不同，這些不同的重點奠定日本茶文化豐富多采的內涵，也成為室町時代茶道形成的「歷史元素」。鎌倉時代（1192-1333）日本茶文化表現出以僧侶為主流的「寺院茶風」，帶動此一茶風的關鍵人物為留學宋朝的榮西禪師，他所作的《喫茶養生記》一書代表此一時期日本茶文化發展的結果。此書重要內涵有三，一為內容以《茶經》為主要模仿對象，雖然架構的模仿有所調整，但內容不脫《茶經》茶知識的範圍；二為強調醫療養生的功能，此功能雖源於《茶經》與宋代禪院飲茶湯的習慣，但與宋代禪院將茶湯提昇為茶湯禮的禮儀文化有別，此外《喫茶養生記》中茶的功能強調以「苦」味拯救心臟的醫療功能，也和《茶經》主張以「苦」、「甘」、「寒」等多樣作用，達到五行和諧的觀念有別；三為日本喫茶養生乃解救末世病相、除鬼魅的方法，此為榮西所處日本佛教紛亂時代背景下的特有產物。以上《喫茶養生記》中茶文化的內涵雖多源於中國，但差異處則表現出榮西對宋代茶文化的選擇態度，反映出日本鎌倉時期茶文化本土特色產生的背景，表現出茶與禪結合，主導日本茶文化走向的基調；此後，日本茶文化遂表現與中國茶文化追求道家之悠閒精神生活不同的發展方向。

Chado, or the way of tea, represents the essential Japanese culture. Based on the Chinese tea culture, Chado undergoes a series of transformation and innovation throughout the history to achieve its unique status today. Each stage of this evolution focuses on different aspects of tea culture, leading finally to the emergence of Chado proper in the Muromachi period.During the Kamakura period, the Japanese tea culture was dominated by the ”monasterial tea fashion” led by Buddhist monks. The key figure of this fashion was Eisai Zenji, or the Zen master Eisai, who studied in China during the Song dynasty. His book, ”Treatise on Tea Drinking for Health”, represented the fruit of the development of Japanese tea culture during this period.Eisai's work is important in three aspects. Firstly, it takes Lu Yu's ”The Tea Classic” as its primary object of emulation. With a slight adjustment of structure, this book nevertheless follows ”The Tea Classic” to delineate all dimensions of knowledge concerning tea. Secondly, it emphasizes the tea's uses of medical and physical care. This function again is first propounded by ”The Tea Classic” and promoted by the tea-drinking habit of Song monasteries. Yet, unlike the tendency of Song monasteries, Eisai's book does not focus on the ritual of tea drinking. Furthermore, ”Treatise on Tea Drinking for Health” highlights the bitter taste of tea, promoting its medical benefits to the human heart. ”The Tea Classic”, on the other hand, emphasizes the interaction among the many tastes of tea, aiming for a balance of different elements. Lastly, the Japanese idea of drinking tea as a care of life ultimately means a way to rid of diseases and dispel evil spirits. This is a distinct line of thinking that arises from the historical background of Eisai Zenji. The tea culture of Kamakura period, generally speaking, originates from China, yet there are still remarkable differences between them. These differences show Eisai Zenji's selective acceptance of Song tea culture, sketch out the background of Kamakura tea culture, exemplify how Zen Buddhist monks connect tea to Zen and thereby establish the direction of Japanese tea culture. Since then, Japanese tea culture steps upon a different path from that of the Chinese pursuit of Taoist way of tea and life.