Essay name: Ahara as depicted in the Pancanikaya
Author:
Le Chanh
Affiliation: Savitribai Phule Pune University / Department of Sanskrit and Prakrit Languages
This critical study of Ahara (鈥渇ood鈥�) explores its significance in Buddhism, encompassing both physical and mental nourishment. The Panca Nikaya, part of the Sutta Pitaka, highlights how all human problems, including suffering and happiness, are connected to Ahara. Understanding this concept is crucial for comprehending and alleviating suffering, aiming for a balanced, enlightened life.
Appendix 1 - Buddha's teachings on Ahara (Pali texts and English translations)
6 (of 38)
External source: Shodhganga (Repository of Indian theses)
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303
When such food is well understood, the passion of the five senses are well
understood. When the passion of the five senses are well understood, the fetters do not
exist bound by which the Ariyan disciple could come again to this world.
And how? Brethren, is the food that is contact to be regared?
It is as if, brethren, a cow with a sore hide should stand leaning against a wall. The
creatures that live in the wall would bite her; if she stood leaning against a tree, the
creatures that live on the tree would bite her; yea, whatever she stood leaning against,
whatever creatures lived thereon would bite her. If she stood buoyed up by the air, the
creatures that live in dependence on the air would bite her, yea, whatever she stood up
against, whatsoever creatures that lived in dependence thereon would bite her.
Even so do I declare that the food which is contact should be regarded. When such food
is well understood, the three feelings are well understood. When the three feelings are well
understood, I declare that there is nothing further which the Ariyan disciple has to do.
And how, brethren, is the food that is will of mind to be regarded? It is as if,
brethren, there were a pit of charcoal, deeper that a man is high, filled with clear,
glowing, smokeless charcoal. And a man were to come by, loving his life, not loving
death, loving happiness, and loathing pain. And two strong men seizing him by each
arm were to drag him up to the pit. Now to be far from that, brethren, would be the
will of that man, to be far would be his wish, to be far would be his aspiration. Why
so? Verily the man would think: I shall fall on that heap of charcoal; through that I
shall come in for death, or for mortal pain.
Even so, brethren, I declare that the food which is will of mind should be regared.
When that food is well understood, the three cravings are well understood. When these are
well understood, i declare that there is nothing further that the Ariyan disciple has to do.
And how, brethren, is the food that is consciousness to be regarded?
It is as if, brethren, they were to seize a robber, an evildoes, and were so show
him to the king, saying: 'This man, sire, is a robber, an evildoes. Inflict on him such
punishment as is desired.' And the king should pronounce this concerning him: Go,
masters, smite this man at dawn with a hundred darts. And they were to do so. Then at
noon the king should declare this: Ho, masters, how is that man?
At this moment, sire, he is alive.
