island of Hirado and in the mountains of Kyushu. He also gave some seeds to the monk Myōe, abbot of the Kōzan-ji temple in Kyoto. Myōe planted these seeds in and Uji, which became the sites of the first large scale cultivation of tea in Japan. At first, Toganoo tea was seen as the finest in Japan and was called , as opposed to produced elsewhere in Japan. By the 15th century, however, Uji tea surpassed that of Toganoo, and the terms and came to refer to Uji tea and non-Uji tea, respectively. In 1211, Eisai wrote the first edition of the , the first Japanese treatise on tea. The Kissa Yōjōki promotes the drinking of tea for health purposes. It opens with the statement that "Tea is the most wonderful medicine for nourishing one's health; it is the secret of long life." The preface describes how drinking tea can have a positive effect on the five vital organs (a concept in traditional Chinese medicine). Eisai subscribed to a theory that the five organs each preferred foods with different flavors, and he concluded that because tea is bitter, and "the heart loves bitter things", it would especially benefit the heart. Eisai goes on to list the many purported health effects of tea, which include curing fatigue, lupus, indigestion, beriberi disease, heart disease, and so on, in addition to quenching thirst. The Kissa Yōjōki also explains the shapes of tea plants, tea flowers and tea leaves and covers how to grow tea plants and process tea leaves. The treatise says little regarding the drinking of tea for pleasure, however, focusing instead on its medicinal value. Eisai was instrumental in introducing tea consumption to the samurai class. He presented a version of his Kissa Yōjōki in 1214 to shōgun Minamoto no Sanetomo, who had been suffering from a hangover after drinking too much sake. Eisai also served tea to the young shōgun. Zen Buddhism, as advocated by Eisai and others, also became popular during this period, particularly among the warrior class. The Zen monk Dōgen promulgated a set of rules for Buddhist temples based on Rules of Purity for Chan Monasteries, a Chinese text of 1103. Dōgen's text included notes on etiquette for the serving of tea in Buddhist rituals. Tea was considered central to practitioners of Zen Buddhism. Musō Soseki went as far as to state that "tea and Zen are