Jishukuin-mon

On the sixth day of the eighth month in the fourth year of Jiayuan [1237], [the master] addressed the assembly and said: “The principle for monks in charge of meals is respect.”

Since the dharma was correctly transmitted from distant India and, more recently, from China, after the parinirvāṇa of the Tathāgata, sometimes devas offered celestial food to the Buddha and the saṅgha, sometimes kings offered royal feasts to the Buddha and the saṅgha to present to them. Moreover, there were also offerings presented by wealthy laypeople or householders, and others presented by viśya and śūdra. All these offerings were made with deep respect and consideration. It is by using the utmost respect among humans and devas, and employing the most honorific terms, that one honors and presents offerings of food and dishes; there is a profound intention here. Even today, in remote and deep mountains, the etiquette and language of the monastery kitchen must be intimately and correctly transmitted; this is how one studies and practices the Buddha’s dharma among humans and devas.

Thus, for gruel, one should say “venerable gruel” or “morning gruel,” but one should not simply say “gruel.” For the meal, one should say “venerable meal” or “meal time,” but one should not simply say “meal.” For rice, one should say “please prepare the venerable rice,” and not “prepare the rice.” For washing rice, one should say “purify the venerable rice and present it,” and not “wash the rice.” For vegetables intended for the venerable meal, one should say “please select and present [the vegetables],” and not “choose the vegetables.” For soup, one should say “please prepare the venerable soup,” and not “make the soup.” For broth, one should say “please prepare the venerable broth,” and not “make the broth.” For the venerable meal and venerable gruel, one should say “please serve and offer them.” All utensils for preparing and presenting the meal and gruel must be treated with this same respect. Lack of respect, on the contrary, attracts misfortune and failure, and does not allow one to acquire merit.

When preparing and presenting the meal and gruel, one must not blow on the rice, vegetables, or any other food with one’s breath. Even if it is burning hot food, one must not touch it with a rolled-up sleeve. One must not touch the containers of the meal and gruel, nor the meal and gruel themselves, with hands that have not been washed after touching one’s head or face. From selecting the venerable rice to preparing and presenting the rice and broths, throughout the entire process, if one scratches one’s body, one must absolutely wash one’s hands. In the place where one prepares and presents the meal and gruel, one should recite Buddhist scriptures or the words of the patriarchs, and one must not utter worldly words or impure and trivial conversations.

In general, for rice, vegetables, salt, soy sauce, and other various things, one should say “there is [such-and-such] venerable,” and not “there is rice, there are vegetables.” When a monk or practitioner passes by a place where the meal or gruel is located, they should bow with respect. If there are leftover scattered vegetables or rice, they may be used after the meal, but one must not waste them before the meal and gruel are finished. The utensils for preparing and presenting the meal and gruel must be cherished with care and should not be used for other matters. If laypeople come and their companions have not yet purified their hands, they must not be allowed to touch [the food]. The vegeta

Foods, fruits, etc., brought by laypeople, if they have not yet been purified, should be sprinkled with water, incensed, and passed over a flame before being presented to the Triple Jewel and the community of monks.

In the many mountains and monasteries of the great Song country today, if laypeople bring steamed breads, milk cakes, steamed cakes, etc., they are re-steamed before being presented to the assembly of monks; this is how they are purified. If they have not been re-steamed in this way, they are not presented. This is only a small point among many. Having grasped this great intention, those in charge of the kitchen and the storehouse must put it into practice. Let no matter be handled incorrectly.

The above articles are the marrow of the buddhas and patriarchs, the eye of monks. Heretics do not know them, celestial demons cannot bear them. Only the sons of the Buddha can transmit them. May the administrators of the kitchen examine them with clear insight and not lose them.

Shown by the founding monk Dōgen. Eihei Temple.

Now, inform the administrators: from now on, if offerings of food from donors arrive after midday, they should be kept for the next day. As for noodles, cakes, fruits, and various kinds of porridge, even if they arrive late, they may be served, for they are the medicines and stones [of nourishment] of the assembly of buddhas and patriarchs. All the more so, this is the noble custom practiced within the great Song country.

The Tathāgata once permitted monks of the snow-covered mountains to wear [additional] clothing; this temple also permits medicines and stones [of nourishment] in times of snow.

Seal of Keigen, founder of Eihei Temple.