ａ「現成公案」＜俗弟子楊光秀, lay disciple＞（天福元年,1233）
ｂ『永平広録』巻八・第五法語＜太宰府野助光, lay disciple＞（嘉禎元年,1235）
ｃ「全機」＜波多野義重, Dogen's patron, vassal of Shogunate＞（仁治元年,1240）
ｄ『永平広録』巻八 第一四法語＜参学大夫, worriers or merchants ＞(-1243)
（＜＞ indicate its audience）
○『典座教訓』(Tenzo-kyokun, Instructions for Chief Cook, written in 1237)
施主入院、捨財設斎、亦当諸知事一等商量、是叢林旧例。(quite simple)
When a patron comes to the monastery and offers money for food, the temple administrators should discuss it together, as is the custom at Buddhist monasteries. (p.39)
○『対大己五夏闍梨法』(Tai-daikogogejari-ho, The Dharma when Meeting Senior Instructors of Five Summer practice period, 1244)
第五十、大己若為檀越説経、正坐而聴、不得急起而去。
If a senior expounding the sutras to a donor, sit upright and listen carefully. Do not get up hurriedly and leave. (p.124)
○『知事清規』(Chiji-shingi, Pure Standards for the Temple Administrators, 1246)
[監院](Drector)
監院若遇人天或欲供衆、或欲起塔、先応子細検点于檀那之正信不信・清浄不浄、稟住持人、而倶商量。若決定浄信之与正見、即聴許之、未然莫許。所謂正信者、如須達長者之信心・祇陀太子之仁義者是也。須達之為須達也、未為大富。祇陀之為祇陀也、実是清貧也。依正信而被如来聴許也。或生前雖未信三宝、臨命終時、修小功徳、早須聴許。…（増一阿含第三よりの引用省略）…文。然則恭敬於檀越施主、慈心於檀越施主、既是如来世尊之教勅也。雖小因、感大果、唯三宝之福田而己。
If the director meets any human or heavenly being who wants to make offerings to the assembly or [make donations for] erecting buildings, [the director] must first examine in detail whether the donor has true faith or lack of faith and purity or lack of purity, and them consult and consider it together with the abbot. If their pure faith and right view is confirmed, them approve [the offering]; otherwise do not permit it. It is called true faith if it is like Sudatta's faithful heart or Prince Jeta's benevolent justice. Sudatta was [admired as] Sudatta not because he had great wealth. Jeta was Jeta because he truly had noble poverty. Because of their true faith they were received with the Tathagata's approval. Even though who previously did not have true faith in the three jewels, when facing the end of their life, cultivate some small merit and virtue [by making an offering, their offering] should quickly be approved. … (Omit the citation from "Increasing by One" Agama) … Therefore, [we can see that] to venerate and extend compassionate heart to donors and patrons was the teaching and decree of the World-Honored Tathagata [Shakyamujni]. Although experiencing the great result [of buddhahood] is possible from small causes, this is only within the blessing field of the three jewels. (pp.161-2)[典座](Chief Cook)
然則典座者、以道供養道之職、以心供養心之時也。所以毎時供衆。故禅苑清規云、為成道故、方受此食。所以報典座也。所謂、施者受者一等成道、故受此食也。
教受者離於諸非、無善於典座所造之食。所以如来許摩訶迦葉、受僧中食。乞食尚障道之例、間有之歟。測知、仏祖寺院之斎粥、僧中最上食也。所以等乞食之徳也。
Therefore the tenzo has the job of offering the Way to the Way. It is the time of offering mind to the mind. Thus the tenzo always serves the community. Therefore the Zen'en-shingi says, "Receiving this food for the sake of attaining the Way you will repay the tenzo." So it is said that the giver and receiver equally attain the Way. For this purpose accept the food.
To enable the receiver to depart from wrongs, nothing is as good as food made by the tenzo. Therefore the Tathagata allowed Mahakashyapa to receive food with the monks [after he became aged]. Begging for food was like a case of the Way on this occasion. Deeply understand that meals in the assembly of temples of the buddha ancestors are the supreme food. Therefore they have the same virtue as begging for meals. (pp.172-3)
○『赴粥飯法』(Fushukuhanpo, The Dharma for Taking Food)
粥後放参、即住持人出堂、打放参鐘三下。如遇早参、更不打鐘。如為斎主、三下後陞堂。
When there is no meeting after breakfast, the hosan (放参) bell is struck three times. If there will be a morning meeting [chosen] the bell is not struck. If there was a donor for the meal, then also after three hits of the hosan bell [releasing the monks], the abbot goes up to the dharma hall [to give a lecture for donors]. (p.99)