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一日不作一日不食 ichijitsu nasazareba ichijitsu kurawazu A Day Without Work Is a Day Without Food

一日不作一日不食, told of the Chan master Baizhang: this study follows it from a narrator's line of 952 to a monastery rule and a sanction on others.

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Japanese Scroll of A Day Without Work Is a Day Without Food (ichijitsu nasazareba ichijitsu kurawazu) — Calligraphy by Eri Takase
A Day Without Work Is a Day Without Food一日不作一日不食ichijitsu nasazareba ichijitsu kurawazu

Original art by Master Calligrapher Eri Takase

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Abstract

一日不作一日不食, a day without work, a day without food, is told of the Chan master Baizhang Huaihai 百丈懷海 (died 814), who, old and still working beside his monks, found his tools hidden and did not eat. In the earliest account, the Zutang ji 祖堂集 of 952, the eight characters are not his words but the narrator's: Baizhang says only that he has no virtue to make others labor for him, searches for the tools and forgets his meal, and so there are the words … which spread across the world. Over the next four centuries the words move into his mouth, become his habitual saying, enter the monastery codes of the early fourteenth century as an admonition, and in the imperial edition of the rules (1335–1338) bind every monk at the communal work, the excused apart; in Japan Dōgen 道元 reads the fast as regret at not joining the community's labor, and from 1893, among the witnesses read, Japanese moral print, then English, sets the line beside Paul's if any would not work, neither should he eat, until in 1934 a Japanese children's encyclopedia writes it as a rule for others, shall not eat. A sentence about oneself became a sentence about others, and both readings stand in print today.

Overview

The sense. The Japanese dictionary of the Japan Kanji Aptitude Testing Foundation heads the phrase 一日作さざれば一日食らわず and defines it 一日仕事をしなければ、その一日は食事をしないこと。仕事の大切さを説いた言葉, not to eat on a day on which one has not worked; words that teach the importance of work [1]. Neither person nor sanction is in that definition, and the witnesses fill the gap in two ways. In one, the sentence is said of oneself: the earliest account narrates a master who will not let others work for him [2], and a modern encyclopedia says that, by tradition, he made the words an admonition to himself, 自戒 [3]. In the other, it is said to others: a monastery rule that every monk at the communal work should keep in mind [4], a lesson in a school's ethics course beside work or starve [5], a child's encyclopedia's shall not eat [6]. Between them lie a monk's duty not to spend the offerings idle [7] and Dōgen's regret at being kept from the common work [8]. A Japanese essayist of 2013 draws the line between the two: the proverb 働かざる者、食うべからず has the ring of an admonition to others, while 「一日作さざれば一日食らわず」の表現する主体、そう決意する主体は、あくまでも自分である, the subject this phrase expresses, the one who so resolves, is oneself and no other [9].

The words. 一日, one day; 作, to work, in the Chan accounts the monastery's manual labor; 食, to eat. 不 negates each: a day not worked, a day not eaten. The Chinese gives no person, no tense and no mood, so I do not eat, one does not eat and one shall not eat are all readings of the same eight characters, and the history of the phrase is largely the history of which one a reader supplied. Read in Japanese, the line is 一日作さざれば一日食らわず, nasazareba … kurawazu, if one does not work for a day, one does not eat for a day, as the Kanji Aptitude dictionary heads it [1]; every dictionary read writes the first verb nasazareba, and the 1910 proverb dictionary writes the second 食ハズ, kuhazu, where the Zen dictionary of 1915 heads it クラハズ [10][7], and the modern encyclopedia gives nasazunba … kuwazu [3]. 一日 is read two ways in print. The dictionaries read ichijitsu: the proverb dictionary of 1910 marks イチジツ on its headword [10], a Zen dictionary of 1915 heads the line イチジツナサザレバ イチジツクラハズ [7], and the Kanji Aptitude dictionary today reads イチジツ [1]. Books for readers read ichinichi as well: one Sōtō abbot glosses いちじつ in 1915 and いちにち in his lectures on the 修証義, printed undated in the Taishō era and again in 1926 [11][12][13], and the children's encyclopedia of 1934 reads にち [6]. In English, Victor Sōgen Hori gives Ichijitsu nasazareba ichijitsu kurawazu [14] and Sōiku Shigematsu Ichinichi nasazareba, ichinichi kurawazu [15]. Both readings are the witnesses'; the books after 1945 and the reading given today are in Notes.

The text in English. The earliest English known, by the Internet Archive's full text, is D. T. Suzuki 鈴木大拙's essay of 1922, which renders it No work, no living and No work, no eating and sets Paul's If any would not work, neither should he eat in a footnote [16]; the next year Rudolf Otto, in German and naming Suzuki's essays as the source of most of his particulars, calls Paul's sentence itself the motto of Hyakujo, Wer nicht arbeitet, der soll auch nicht essen [17], and The Eastern Buddhist printed it in English in 1924 as "He who does not work shall not eat"—was the motto of Hyakujo [18]. Suzuki's A day of no work is a day of no eating, his footnote's literal rendering in 1922 and his text in 1934 [16][19], is the form R. H. Blyth and Sonja Arntzen repeat [20][21], beside Victor Sōgen Hori's A day without working is a day without eating [14] and the Princeton dictionary's a day without work is a day without food [22]. Paul Reps's No work, no food (1957) puts the words in Baizhang's mouth at the end of the day [23]. JMdict, at jisho.org, carries no entry [24].

The historical record

About 91 BCE, Sima Qian 司馬遷, the Shiji 史記 (Records of the Grand Historian), the house of Zhao: a farmer's proverb. The Shiji, finished about 91 BCE [25], tells of the marquis Su of Zhao in the sixteenth year of his reign:

肅侯游大陵，出於鹿門，大戊午扣馬曰：「耕事方急，一日不作，百日不食。」肅侯下車謝。

The marquis Su went on a pleasure trip to Daling and went out by the Deer Gate. Da Wuwu seized his horse's bridle and said: "The ploughing is pressing: a day without work, a hundred days without food." The marquis got down from his carriage and apologized [26]. The words are a minister's rebuke of a ruler at the ploughing season, and the second number is a hundred. A scripture carried by CBETA among the texts outside the Taishō canon, the 淨度三昧經, turns the same proverb on the monks of a later age, 一日不作，百日不食。云何不作？正使沙門萬萬，未有能樂戒究竟者也, a day without work, a hundred days without food. What is "without work"? Though there be monks by the ten thousand, not one delights in keeping the precepts to the end [27]; CBETA's editorial note in the same collection sets the two side by side [27].

818, Chen Xu 陳詡, the stupa inscription for Baizhang. The one witness read from Baizhang's own time, written four years after his death and dated by the 1630 Japanese history that reprints the inscription's colophon [28], says of his labor:

行同於眾。故門人力役必等其艱勞。

His conduct was the same as the community's; so in the disciples' labor he always took an equal share of its hardship [29]. The passage has no hidden tools, no fast and no saying; 伊吹敦 notes that the inscription records a 語本, a book of his sayings, and that the words あるいは，それに含まれていたかもしれない, may have been in it [30]. The shared labor is attested from the beginning; the story and the line are not.

952, the Zutang ji 祖堂集, book 14, Baizhang: the narrator's line. The oldest of the Chan histories read that tell the story was compiled in 952 and survives only in the woodblocks cut in Korea in 1245, which kept it, in 柳田聖山's judgment, the closer to its first form for never having been read [31]. It tells the story this way:

凡日給執勞，必先於眾。主事不忍，密收作具，而請息焉。師云：「吾無德，爭合勞於人？」師遍求作具，既不獲，而亦忘飧。故有「一日不作，一日不食」之言，流播寰宇矣。

In the daily labor he was always ahead of the community. The steward could not bear it; he secretly put away the tools and asked him to rest. The master said: "I have no virtue; how could I let others labor for me?" He searched everywhere for the tools, and, not finding them, forgot his meal too. And so there are the words "a day without work, a day without food", which spread across the world [2]. In the story of the tools Baizhang speaks once, and what he says is about not letting others work for him; he does not refuse food, he forgets it; and the eight characters are the narrator's summary of what he did, the words that came of it. In its first telling the line is said of one man, about himself.

987 and 1004: the lives that do not tell it. The Song biographies of eminent monks, the Song gaoseng zhuan 宋高僧傳 (987) [32], give Baizhang the rule 行普請法，示上下均力也, he practiced the method of communal labor, to show that high and low share the work, and, by CBETA's search of the whole canon for 作具 and for 一日不作, neither the tools nor the line [33][34]. The Jingde chuandeng lu 景德傳燈錄 (The Jingde Record of the Transmission of the Lamp, 1004) [35] appends the same rule in its 禪門規式 and, by the same search of the Taishō text, carries neither the tools nor the eight characters [36][34].

1036, the Tiansheng guangdeng lu 天聖廣燈錄, book 8: he did not eat. A Song lamp history, its imperial preface dated 景祐三年, 1036 [37], tells the Zutang ji's story with changes: it is the community, 眾, not the steward, that cannot bear his labor and hides the tools, and 既徧求作具不獲，而亦不食, having searched everywhere for the tools without finding them, he did not eat, then 故有一日不作，一日不食之言，流播寰宇矣 [37]. The forgotten meal has become a kept fast. The later Song history of the Five Lamps, the Wudeng huiyuan 五燈會元, keeps the older 忘飡, forgot his meal [38], so both tellings ran side by side in China.

1107, Huihong 慧洪 (1071–1128), the Linjian lu 林間錄 and his poems. The monk-poet [39], in a book prefaced in 大觀元年, 1107 [40], has Baizhang work each day to repay what he was given (每日力作以償其供), answer those who would stop him 我無德以勞人, I have no virtue to make others labor, and, when the community, 眾, hid his tools, 因不食，故有一日不作，一日不食之語 [40]. In his collected verse the line becomes a maxim to hand on: 一日不作，一日不食，誰其嗣之？我有遺則, a day without work, a day without food: who will inherit it? I have a rule to leave [41].

Before 1121, Zhang Shangying 張商英 (1043–1121), the Hufa lun 護法論 (In Defense of the Dharma): the words in his mouth. A Song statesman [42], defending Buddhism against its critics, lists masters who farmed and writes 大智禪師曰。一日不作。一日不食, the Chan master Dazhi said: "a day without work, a day without food" [43]. Dazhi is Baizhang's posthumous title. It is the earliest witness read that gives the eight characters to Baizhang as his own speech, and it gives them as an example of the monks' honest labor, against the critics who 深嫉其徒不耕而食, bitterly resent that the Buddhists eat without ploughing [43].

The late twelfth century, the Chanlin baoxun 禪林寶訓: the ancients' admonition. In a collection of the sayings of Song masters that its editor began from a damaged copy he found in the 淳熙 era and enlarged over the next ten years [44], the master Shun says 古人有一日不作，一日不食之戒，予何人也, the ancients had the admonition "a day without work, a day without food"; who am I? [44]. The line is now an admonition, 戒, still turned by a speaker on himself.

1195 to 1202, Wang Mao 王楙, the Yeke congshu 野客叢書: a common saying. A Song scholar's notebook, prefaced in 慶元元年, 1195, and revised to 1202 [45], in an essay whose argument is that every common saying has a source, writes 謂一日不作一日不食而趙世家曰一日不作百日不食, people say "a day without work, a day without food", and the Zhao house chronicle says "a day without work, a hundred days without food" [46]. To Wang Mao the eight characters were a vulgar saying of his own day, 今鄙俗語, and their source the Shiji's farmer; he does not name Baizhang, though the same essay finds other sayings in the Chan records, 皆見禪録.

Before 1269, Xutang Zhiyu 虛堂智愚 (1185–1269), a sermon: a fast to the death. In a public sermon on the hardships of the ancients, set before the monks of his own day [47], the Song master [48] tells a third ending:

又如百丈大智禪師，一日不作一日不食，年高九十五歲，鉏頭刀𨥂，蓑衣箬笠，不曾離身。黃檗五峯平田，古靈、溈山、懶安，龍象滿門，不忍其作務，密而去之，百丈云：「老僧無福，坐消信施。」遂絕食而殂。

Or the Chan master Dazhi of Baizhang, a day without work, a day without food: at the age of ninety-five his hoe and knife, his straw cape and bamboo hat never left him. His great disciples could not bear to see him at the work and secretly took the tools away. Baizhang said: "This old monk has no merit; he sits eating up the gifts of the faithful." And he stopped eating and died [47]. Here the fast is neither forgotten nor kept for a day, and the master's speech is self-reproach for eating what he has not earned.

1231 to 1253, Dōgen 道元 (1200–1253), the Shōbōgenzō 正法眼蔵 (Treasury of the True Dharma Eye), 行持, Continuous Practice. [49][50] Dōgen tells the story from the Tiansheng guangdeng lu's kept fast, as a study of his Chinese sources has shown [51], and gives his own reading of it. The Sōtō print of 1891:

師ソノ日一日不食ナリ。衆ノ作務ニクハハラサルコトヲウラムル意旨ナリ。コレヲ百丈ノ一日不作。一日不食ノアトトイフ。

The master that day did not eat for the whole day. Its meaning was regret at not joining the community's work. This is called Baizhang's trace of "a day without work, a day without food" [8]. Dōgen writes the line in Chinese inside his Japanese, calls it Baizhang's アト, the trace he left, and adds that the monasteries of Song China, Linji's line and the others, オホク百丈ノ玄風ヲ行持スルナリ, mostly keep up Baizhang's profound way [8]. The fast is not a penalty for idleness but regret at being shut out of the common work.

Before 1309, Nanpo Shōmyō 南浦紹明 (1235–1308), a summer-retreat sermon. The Japanese Rinzai master, who received the transmission of Xutang Zhiyu in Song China [52], opened a summer retreat (崇福, the print's running title on the leaf) by saying that the season is the time for the buddhas to appear, so why speak of keeping retreat and fixing a term for awakening, and then: 雖然如是一日不作一日不食, even so: a day without work, a day without food [53]. His recorded sayings carry it in a print of 1372 [53]. After Dōgen's 行持, it is the earliest Japanese use read, and it uses the line as the retreat's plain duty under the sermon's flourish.

1311 and 1317, the monastery codes: an admonition in the rules. Before the imperial edition, two Yuan codes already carry the line. The 禪林備用清規 (Auxiliary Rules for the Chan Grove), whose compiler 弌咸 signed his preface in 至大辛亥, 1311 [54], lists among the duties of the 直歲, the officer in charge of buildings, land and works: 凡大修造，各有司存，勤苦向前，以盡厥職。古人一日不作，一日不食，思之, in every great work of building each has his charge: let him go forward with toil and do his duty to the full. The ancients' "a day without work, a day without food": let him think on it [54]. The rules that the Chan master Zhongfeng Mingben 中峰明本 (1263–1323) [55] wrote in 延祐丁巳, 1317, for his hermitages, the 幻住庵清規, say under the year's tasks that since the hermitage must eat, its members cannot seek their own ease: 作則同其勞，息則同其逸。雖不能扶犁荷鍤，亦須當奉餉供湯，要知其作之為我也。故百丈有一日不作，一日不食之戒，豈徒然哉？ When there is work, share its toil; when there is rest, share its ease. Though one cannot drive the plough or shoulder the spade, one must at least bring food and tea, knowing that the work is done for oneself. So Baizhang's admonition, "a day without work, a day without food": was it for nothing? [56]. Among the witnesses read, these are the first in which a monastery code lays the line on its monks, an officer in 1311 and a community in 1317. A Vinaya-school code of 1325 copies the 1311 sentence into its own duties of the 直歲 [57].

1335 to 1338, the imperial edition of Baizhang's rules, the Chixiu Baizhang qinggui 勅修百丈清規: a rule for all. Compiled by imperial order from 1335 or 1336 and finished in 1338 [58], the code's history of the abbacy says of Baizhang 至於作務。猶與眾均其勞。常曰。一日不作一日不食, at the work he still shared the labor equally with the community; he always said: "a day without work, a day without food" [4]. Its rule for communal labor, 普請, then binds every monk but those it excuses: 除守寮直堂老病外。並宜齊赴。當思古人一日不作一日不食之誡, except those keeping the quarters, those on duty in the hall, the old and the sick, all shall attend together; let them think of the ancient's admonition, "a day without work, a day without food" [4]. The earlier codes laid the line on an officer and on a hermitage; here, in the code issued under imperial order, it binds every monk at the communal work, the excused apart.

1454, Ikkyū Sōjun 一休宗純 (1394–1481): the fast to the death, taught and defended. [59] The chronology of Ikkyū's life tells of his last break, in 1454, with Yōsō, who had charge of Daitokuji: Yōsō accused him of shaming their master by his constant mention of Pai-chang's starvation, and Ikkyū answered, in Sonja Arntzen's translation, I did not make up the story about Pai-chang dying of starvation. You can clearly see reference to his "a day of no work is a day of no eating" in the record of Patriarch Hsü-t'ang [21]. His collected verse, the Kyōunshū 狂雲集 (Crazy Cloud Anthology), whose manuscripts differ in the poems they hold [60], carries in the edition of 1931 three poems under the heading 百丈餓死, Baizhang starved to death, the second and third marked 又, another; the first begins:

爲人苦行也天然。大用分明即現前。一日不作必不食。…

For others' sake his hard practice was simply his nature; the great function stood plainly before the eyes. A day without work: without fail, no food [61]. Ikkyū puts 必, without fail, where the second 一日 stood. Arntzen's edition translates another poem of his on the fast, headed 百丈絶食, Pai-chang fasting, which sets the master's hard path against monks who have glutted and soused [21]. Ikkyū named the record of Xutang, the Chinese teacher of Nanpo Shōmyō, as his source, and Arntzen presumes that he used it, with Tettō's admonition, to discredit Yōsō, who was building up the prestige and wealth of Daitokuji [21].

1630, the Japanese Zen history 宗門正灯録: two tellings on one page. A Japanese-printed history of the Chan masters tells the story in the Five Lamps form, 既徧求作具不獲而亦忘飡故有一日不作一日不食之語流播寰宇矣, and then adds 虛堂和尚普說曰, Xutang said in a public sermon, and Xutang's fast to the death, before giving Baizhang's death in 814 and the inscription of 818 [28].

1749, Hakuin 白隠, the Kaian kokugo 槐安国語. In his commentary on the recorded sayings of Daitō 大燈 [62], Hakuin sets the line against the idle Zen of his own day: 古禪門盛日 … 毎日鳴鼓普請拽石搬土水薪菜蔬。一日不作一日不食, in the great days of the old Zen gate … every day the drum sounded for the communal work, dragging stones, carrying earth, water, firewood and vegetables: a day without work, a day without food [63].

1893, a moral-education anthology: Paul and Baizhang side by side. Kuwata Kōhei 桑田衡平 (1836–1905), a physician [64], compiled a book of moral teaching, 徳育集成, which quotes Paul, he who does not work should not eat, and adds that Paul himself lived by the work of his own two hands and took his keep from no one; then the editor writes that though the country and the religion differ, there is a saying as precious, and tells Baizhang's story, in which his disciples ask why he does not eat and he answers with the line in its Japanese reading, 一日作さゞれば一日食はず as the library's text layer reads it; the page image is not served outside Japan [65]. It is the oldest witness read that sets the two side by side, and it pairs them on Paul's living by his own work, not on the sanction. It is also the oldest book in the National Diet Library's full text, searched oldest first, that writes the line in its Japanese reading as 一日作さざれば (the library returns the same books for 一日作さゞれば), and the first witness read in which Baizhang answers a question with the eight characters, which no Chinese witness read has him do.

1910, Fujii Otoo 藤井乙男 (1868–1945), 諺語大辞典 Gengo daijiten, a dictionary of proverbs. [66] The headword 【一日作サザレバ一日食ハズ】, its first 一日 marked イチジツ, cites 〔通俗論〕十二 and quotes the Five Lamps story under the name of the 傳燈錄, then Wang Mao's common saying and the Shiji, and a line of 趙孟頫's on a painting of ploughing, 一日不力作，一日食不足 [10]. The whole entry is the one Zhai Hao 翟灝 set under this headword in his Qing dictionary of common words, the 通俗編, book 12 [67], which joined the Chan story and the farmer's proverb under one head; 論 is the printer's error for 編. A proverb dictionary's reading, いちじつ … なさざれば … くはず by its marks, and a proverb's two pedigrees, carried whole into Japanese.

1915, 山田孝道, 禅宗辞典, a Zen dictionary. The headword イチジツナサザレバ イチジツクラハズ is glossed 無爲にして佛飯を費さゞるを云ふ, said of not spending the Buddha's rice in idleness, and the story ends with the attendant's question: 侍者、其故を問へば「一日作さゞれば一日食はず」と答へり。叢林これを傳へて雲水行持の活教訓として尊重す, when the attendant asked the reason, he answered: "a day without work, a day without food." The monasteries hand this down and honor it as a living lesson for the practice of monks [7]. A monk's duty, not a worker's wage: the rice is the Buddha's.

1915 and 1926, Arai Sekizen 新井石禅 (1865–1927): two readings from one abbot. The Sōtō abbot [68] glosses Dōgen's 一日不作一日不食 in a book of 1915 with the ruby じつなさゞれば いちじつくらはず, the first 一 without ruby, ichijitsu nasazareba ichijitsu kurawazu [11], and in his lectures on the 修証義, where 門人の問に答へて, answering his disciples' question, Baizhang says the line, he glosses it にちなさゞればいちにちくらわず, the first 一 without ruby and the second 一日 いちにち in full. The lectures were printed twice: in a pocket edition that carries no date, which the National Diet Library places in the Taishō era (1912–1926) [12], and in an edition dated February 1926 [13]; both give the same ruby.

1928, Yuhara Motoichi 湯原元一 (1863–1931), a teachers' manual for the school ethics course. [69] In a chapter on diligence, a list of sayings for the teacher runs: (三) 働け、しからざれど餓死せよとは造化の標語。Work or starve is nature's motto. (マーデン), then (四) 一日不レ作、一日不レ食。(正法眼藏、行持篇) [5]. Set after Marden's work or starve, and credited to Dōgen, the line is a lesson on the duty of labor for pupils in a vocational school.

1929, Shaku Hyōsai 釈瓢斎 (1881–1945), an essay: the two proverbs as one. The haiku poet [70] writes, in an essay: 働かぬ者は食ふな。一日作さゞれば一日食はず, he who does not work shall not eat; a day without work, a day without food [71]. The Chan line and the proverb of the social question stand together as one rule for others: the essay goes on that reward must be the fruit of effort, against relatives who expected his salary though they had paid nothing toward his schooling.

1934, the children's encyclopedia 児童百科大辞典: shall not eat. In a volume edited by Obara Kuniyoshi 小原国芳 (1887–1977) [72], an article on property and the struggle of classes says: ほんとに一日作さざれば一日食ふべからずである。これでなくては眞實なる神の國は永久に開かれない筈である, truly, if one does not work a day, one shall not eat a day; without this the true Kingdom of God will never open, with the ruby にち on 日 [6]. The ending ず, does not eat, has become べからず, shall not eat, the modal of the Japanese Paul, 働かざる者は食ふべからず, and the frame is Christian. Among the witnesses read, here the line is a sanction on others in a book for children.

1972 and 2009, the scholars. 近藤良一, on the economy of Tang Chan, notes that the communal labor cannot be shown to be Baizhang's invention and that 百丈の「一日不作，一日不食」が後世大きく取り上げられるようになるのは禅宗内部の要請でもあった, that Baizhang's "a day without work, a day without food" came to be taken up so widely in later ages also answered a need within the Chan school [73]. 伊吹敦 writes of the words: これがいつ頃まで遡りうるものかは明らかでない, how far back they can be traced is not clear, while the inscription of 818 makes his shared labor plain [30]. 安部大佳, in a note on the Buddhist view of labor, sets the line against 「働かざるものは，食うべからず」, the saying of Western economic thought, as 全く意味を異にしている, wholly different in meaning: 百丈の言葉は，自らが自らの内に抱いている境地であり, Baizhang's words are a state of mind one holds within oneself [74].

Today. The Kanji Aptitude dictionary tells the story from the Five Lamps, 懐海は食事をとるのも忘れてその道具を探しまわった, Huaihai forgot even to eat and searched everywhere for his tools [1]; the 世界大百科事典 at kotobank says that he 〈一日作（な）さずんば一日食わず〉と自戒したと伝え, is said to have admonished himself, "a day without work, a day without food" [3]; and the essayist of 2013 sets it against 働かざる者、食うべからず as a resolve made by oneself [9].

What is not a source. Paul's sentence in the second letter to the Thessalonians, if any would not work, neither should he eat, has been set beside the line, among the witnesses read, since 1893 in Japanese and 1922 in English [65][16]; it is a pairing, not an origin. The Shiji's farmer is the older proverb of the same shape, and Wang Mao made it the common saying's source [46]; that any Chan writer had it in mind is not shown by the sources read. That Baizhang said the words is the tradition from Zhang Shangying (died 1121) on; the earliest account gives them as a saying that came of his fast [2][43]. That he made them the first rule of his monastery is a modern English claim [19]; among the witnesses read, the line first enters a monastery code in 1311, nearly five centuries after his death, and is first laid on a whole community in 1317 [54][56], and the Princeton dictionary says no conclusive evidence exists from the time of Baizhang for the code that has him heralded as a revolutionary figure [22].

The phrase in English

1922, D. T. Suzuki, "The Meditation Hall and Ideals of the Monkish Discipline", The Eastern Buddhist. Hyakujo left a famous saying which was the guiding principle of his life … It is this: "No work, no living." The monks hid his tools, and He then refused to eat, saying, "No work, no living." Further on: His idea of "No work, no eating" did not necessarily originate from an economic or ethical valuation of life, and a footnote that renders the line literally, A day of no work is a day of no eating, with of, is and of set in brackets as words the Chinese does not write, and gives the Chinese, 一日不作一日不食, then Cf. II. Thessalonians, iii, 10: "If any would not work, neither should he eat" [16]. The earliest English known, by the Internet Archive's full text; Suzuki gives the line to Baizhang as speech, and makes the Pauline comparison himself, while arguing against the economic reading it invites.

1923 and 1924, Rudolf Otto, Aufsätze das Numinose betreffend and The Eastern Buddhist. In an essay on Zen in his collected papers of 1923, the German theologian writes that the Zen monks join ora to labora like the Benedictines, and: ‘Wer nicht arbeitet, der soll auch nicht essen’, war das Motto des Hyakujo, "He who does not work shall not eat" was Hyakujo's motto; his footnote takes the particulars from Suzuki's essays in The Eastern Buddhist, 1922, the second at p. 30 [17], the essay's first page, which gives the saying; the footnote with Paul is on the next [16]. The magazine printed the essay in English in 1924, "He who does not work shall not eat"—was the motto of Hyakujo, and called it more or less a recapitulation of Suzuki's paper [18]. The sentence Otto gives Baizhang is Paul's in its German proverbial form, not Baizhang's: Suzuki's comparison read as a quotation, and, among the witnesses read, the first time a European language puts the sanction in his mouth.

1927, D. T. Suzuki, Essays in Zen Buddhism, First Series. The 1922 essay revised: 'No work, no eating' throughout, the same footnote, and a sentence added: It is noteworthy that St. Francis of Assisi made this the first rule of his Brotherhood [75].

1934, D. T. Suzuki, The Training of the Zen Buddhist Monk. "A day of no work is a day of no eating" is the literal rendering of the first rule of the monastery life, and Baizhang insists, I have accumulated no merit to deserve service by others; if I do not work, I have no right to take my meal [19]. The speech is the Zutang ji's 吾無德，爭合勞於人, I have no virtue; how could I let others labor for me, turned toward a right to food; and the first rule of the monastery life is Suzuki's, not the Chinese sources', in which the line is a narrator's summary until Zhang Shangying.

1957, Paul Reps, Zen Flesh, Zen Bones, "No Work, No Food". The master at the age of eighty, the tools hidden, That day the master did not eat. The next day he did not eat, nor the next; the tools returned, In the evening he instructed them: "No work, no food" [23]. A telling of several days' fast and a lesson spoken to the pupils.

1960, 1966 and 1970, R. H. Blyth, Zen and Zen Classics. In 1960 Paichang's "A day of no work is a day of no eating" [20]; in 1966 His most famous saying is, "A day of no working is a day of no eating," … reminding us of Paul's command, "that if any would not work, neither should he eat" [76]; and in 1970, after the story: Further, we must say "A day of no eating is a day of no work." … The above anecdote is famous, but has no Zen in it [77]. Blyth turns the line round and refuses its moral.

1981, Sōiku Shigematsu, A Zen Forest. Hyakujo Zenji's principle was One day no work, One day no food, and the phrase as no. 70, Ichinichi nasazareba, ichinichi kurawazu [15].

1986, Sonja Arntzen, Ikkyū and the Crazy Cloud Anthology. Pai-chang instituted the first monastic code for Zen monasteries of which the cardinal rule was "a day of no work is a day of no eating" [21]. Suzuki's first rule, now the cardinal rule of a first code.

2003, Victor Sōgen Hori, Zen Sand. Ichijitsu nasazareba ichijitsu kurawazu. A day without working is a day without eating, a capping phrase from the Zen phrase books [14].

2010, Kazuaki Tanahashi, Treasury of the True Dharma Eye. Dōgen's 行持: At last some students hid the tools from him during the work period. He refused to eat that day, expressing his regret that he could not join the assembly's communal work [78]. The translation keeps Dōgen's reading, which most of the English books read do not give.

2014, Robert E. Buswell Jr. and Donald S. Lopez Jr., The Princeton Dictionary of Buddhism. No conclusive evidence exists from the time of Baizhang to support this claim (that a code of his makes him a revolutionary figure), and The famous Chan maxim "a day without work is a day without food" is also attributed to Baizhang [22]. Attributed is the right word.

Today. The house title is A day without work is a day without food, the Princeton dictionary's form; word for word the line says a day not worked, a day not eaten, and the title, like the Chinese, names no one and commands no one. A rendering should keep that openness, which he who does not work shall not eat closes.

A reading

The line has two lives, and they are not the same sentence. In the first, it is a story about one man. The Zutang ji's Baizhang will not let others work for him, cannot find his tools, and forgets to eat; the narrator, not the master, turns that into eight characters [2]. The tellings that follow keep it about him: he does not eat, or he starves himself, and what he says, when he speaks, is that he has no virtue to make others labor [37][40], or, in Xutang's sermon, no merit to eat the faithful's gifts [47]. Dōgen reads the fast as regret at being shut out of the common work [8], which makes it a sentence about belonging, not about earning.

In the second life, the line is a rule laid on others. The codes of 1311 and 1317 set it before an officer and a hermitage [54][56], the code of 1335–1338 binds every monk at the communal work, the excused apart, to remember it [4], a Japanese ethics course of 1928 sets it after work or starve [5], an essayist of 1929 writes it beside he who does not work shall not eat [71], a children's encyclopedia of 1934 changes does not eat to shall not eat [6], and Otto gives Paul's sentence to Baizhang outright [17]. Each step is small, and each is licensed by the Chinese, which names no subject and commands nothing.

I read the line in its first life. The earliest account and the master's one sentence in its story of the tools point one way, and the one witness read from his own day, which has him share the labor, does not point against it: Baizhang worked because he would not have others work in his place, and the fast, forgotten or kept, was his own [2][29]. A day without work, a day without food is said of oneself: an admonition to oneself, 自戒, in the tradition the modern encyclopedia reports, a state of mind held within oneself in a scholar's note of 2009, a resolve whose subject is oneself in the essayist of 2013 [3][74][9]. The rule and the sanction came later and are part of its history; hung by the one who works, the scroll says what the narrator of 952 meant it to say about Baizhang, and says it of whoever hangs it.

Notes

Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of A Day Without Work Is a Day Without Food (ichijitsu nasazareba ichijitsu kurawazu) in a block font by Master Japanese Calligrapher Eri Takase
一日不作一日不食VB5JBlock
Japanese Scroll of A Day Without Work Is a Day Without Food (ichijitsu nasazareba ichijitsu kurawazu) in a cursive font by Master Japanese Calligrapher Eri Takase
一日不作一日不食VC5JCursive
Japanese Scroll of A Day Without Work Is a Day Without Food (ichijitsu nasazareba ichijitsu kurawazu) in Master Japanese Calligrapher Eri Takase's own style (jiun)
一日不作一日不食VD5JJiun
Japanese Scroll of A Day Without Work Is a Day Without Food (ichijitsu nasazareba ichijitsu kurawazu) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
一日不作一日不食VS5JSemi-Cursive

References

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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.

Checked · Takase Studios (an address check by script), 2026-10-17, citations — the cited web addresses opened and the quoted words looked for at each; every address answered with the words sought once the references that had moved were set at the pages that carry them and a title was corrected; the quoted words were found in each; nothing found to differ · two fresh-context readers per round (Claude), 2026-10-17, every claim in the page's summary block traced to its source, claim by claim: round 1 FAIL, both, on the same wrong fact (the page given for a footnote, which is on the next page); round 2 PASS, both; corrections made

Research depth: step 3 of our 10-step ladder, foundation complete · October 2026

Cite as: Tim Jackowski and Ten, "Philology of 一日不作一日不食 (ichijitsu nasazareba ichijitsu kurawazu)," Takase Studios, 2026, https://takase.com/library/philology/ichijitsu-nasazareba-ichijitsu-kurawazu.