Worlb �ubbbist jfounbation

BUDDlHST PUBLICATIONS

FACETS OF BUDDHISM
BY

VENERABLB HAMMALAWA SADDHATISSA

M.A. Ph.D. D.Utt

Edited by

VENERABLE PESALA

Published by
The World Buddhist Foundation
311, Kingsbury Road,
London NW' 'PE
1991
 CHAPI'ER FIVE

THE BUDDmST ATTITUDE TO FOOD

In a Buddhist Canonical text, arranged in a numerical form for

ease of learning, it is asked, "What is the one principle of life?" And
the answer is made, "Food is the sustenance of all beings."l And
elsewhere it is stated, "AIl that lives subsists on nourishment."2 Again
it is the one thing that must be thoroughly understood.3
Thus from the outset, Buddhism recognises the fact that edible
food is the vital nutriment sustaining life, in whatever form it may
take. Indeed, health is considered the greatest wealth.4 Unless we can
satisfactorily resolve this problem we can never lead useful and
healthy lives or prove of much benefit to the society in which we
live.
As food is the main pre-requisite for existence the Buddha
therefore rightly says:

"Monks, in giving a meal, a giver gives five things to the

receiver. What five? He gives longevity, beauty, comfort,
strength and the power of understanding."5

Since long before the time of the Buddha, Brahmins, the

hereditary priests of their religion, wastefully sacrificed food$tuffs like
wheat, corn, butter, milk etc., in the sacrificial fire in the form of
offerings to the gods and thereby exploited all producers of food. The
Buddha rightly condemned such wasteful and futile practices. Besides
these baneful practices they hoarded large quantities of food$tuffs for
themselves. In the Jiitalaz it says:

"If he wins merit who to feed the flame

Piles wood and straw, the merit is the same
When cooks light fires or blacksmiths at their trade,
Or those who bum the corpses of the dead.

..
1 Khp. 2. 3 D. iii. 273. Dhp. v204.
2 D. iii. 211; A v. SO. $ A iii. 42.

3S
36 Facets of Buddh ism
"Some worship as a god the breasted flame,
Barbarians give to water that high name:
But both alike have wandered from their road
Neither is worthy to be called a god.

''These greedy liars propagate deceit,

And fools believe the fictions they repeat;
Why do fraud, lies, ignorance prevail?
Why triumphs falsehood -'- truth and justice fail?"1

Through the influence of Buddhism, Indian society largely

adopted vegetarianism. However, although many Buddhists, even now,
refrain from eating meat, it must be clearly stressed that no prohibi­
tive decree was ever promulgated, doubtless, based on the pragmatic
principle that in certain areas of the world people would be compel­
led to eat meat due to various reasons such as the infertility of the
soil. Also the principle of choice must be left to each individual and
not be violated with trifling lists of "do's" and "don'ts" on issues of
secondary importance. The most important issue being one's intention.
Buddhism did, for instance, condemn the killing and selling of
animals for food.
It is of vital importance that we should understand the necessity
of food based solely on its values to health and well-being if we are
to keep free from sickness and live long. Without proper food one
cannot lead a healthy life. Many people are susceptible to various
diseases mainly due· to the lack of nourishing food. Hunger leads to
death.. Therefore hunger is the greatest illness. One anecdote will
illustrate the importance the Buddha himself attached to the
importance of food.
-

The Buddha went to Alavi to. preach the Dhamma to a certain

poor man. On that very day the man had gone to seek an ox which
he had lost and the Buddha waited for him to return. When he
returned, the Buddha, observing that he was hungry, saw to it that he
was well served with food. As soon as the poor man's phy sical
suffering had been relieved, his mind became tranquil.2 Then the
- .

Buddha taught him the Dhamma. At the conclusion of his teaching

he said:

1 Selected verses from la. vi. 206-208. 2 DhA. iii. 261.

 The Buddhist Attitude to Food 37

"Hunger is the greatest dise�.

The aggregates of being are the greatest suffering.
If a man thoroughly understands this,
He has attained nibbana, supreme bliss."1

From the above anecdote we should understand that the hunger­

stricken devotee should not be inflicted with a sermon. One will not
benefit so much from any teaching of religion if one's attention is
disturbed by an empty stomach. We must remember the goJden
saying, "First things first."
Health embraces both body and mind. It is composed not only
of resistance to diseases; not only of physiological endurance and the
capacity for effort; it consists also in moral strength, mental equilib­
rium and wisdom. It is therefore useless to teach the Dhamma on the
three maiD Buddhist tenets; morality, concentration and wisdom; if the
devotees are afflicted with hunger.
Althbugh food is the main pre-requisite for survival, good health
and long life, if one eats too much it paves the way to temptation,
craving, disease, ugliness and untimely death. The Buddha advised
people to. be moderate in food.2 The Buddha asked one to live with
a light
.omach, moderate in food, easily satisfied and not
gluttonous.'3
The following anecdote will illustrate the virtues of moderation
in eating. One day King Pasenadi of Kosala visited the Buddha while
still sufferipg from the effects of his enormous meal. The Buddha,
having noticed the king's uneasiness, instructed the king on the evils
of over-eating. He also asked the king's nephew, Suddassana to
memorize the following admonition and recite it before the king at
meal times."

"If a man gives way to indolence, eats overmuch, spends his

time in sleep, and rolls about like a great hog fed on grain,
'
Such a simpleton enters the womb again and again.'>S

..
10hp. v 203. ObA. iv. 16; ef.
2 S. i. 172; So. v 78. AhlJre udare yoto. S. i. 81.
3 UlIliIUuo, mitdhiiro, appicch'ss alolupo. s Ohp. v 325.
38 Facets of Buddhism
"If a man be ever mindful,
If he observes moderation in food,
His suffering will be slight;
He will grow slowly, preserving his life."l

The king gradually reduced his meals and found the practice
more healthy. His body became light and agile. Later he visited the
Buddha and told him that his health had improved considerably.
It is clearly stated that a person who is immoderate as regards
his foo4 and who takes it thoughtlessly and unwisely just for the sake
of amusement, pride, etc., will have to bear the consequences.2 It is
for reasons- of health and general well-being that Buddhist monks
have been advised to take only one meal a day before noon and
thereafter to drink some kind of fruit juice to slake their thirst.
Buddhism constitutes the Middle Path between the two extremes
of self-indulgence
(Iulmasukhallikiinuyoga) and self-mortification
(attakilamathiinuyoga). Today we see these two extremes in practice
in �n parts of the world. On the one hand we see in the affluent
societies, people over-eating and drinking while· in some parts of the
world people do not have the wherewithal to keep themselves alive.
They live on the borderline of starvation. This is potentially a very
explosive situation. If not corrected it could lead to bloody revolutions
endan�ring the lives or economic stability of millions. Therefore it
is of prime importance to ponder over this matter and use the food
resources of the world to solve this very urgent problem.
More than a third of the world is desperately poor. In the slums
aroundi'such cities as Rio de Janeiro, Caracas, Massawa, Calcutta and
Ho cm Minh City, many· thousands· of people live in tiny shacks
made out of tin and old wooden crates and exist on the few coins
they can earn eacllday by cleaning the cars of the wealthy. The great
powerS should· . realise that spiritual development far outweighs
material prosperity which is �ere today and gone·. tomorrow. Supply
�. ,

and demand fluctuate - when there is a lot of grain in the West,

-

demand falls and prices fall too. So in the E.E.C. we have 'butter
mountains' and 'wine lakes' and farmers bum their crops because
they are too cheap to harvest profitably; whilst in parts of Asia,
Africa, India and South America, the people starve. Greed is a great

1 DM. iv. 15. 2 Pug. 21.

 The Buddhist Attitude to Food 39

evil. Buddhism teaches compassion for those in need and sympathetic­

joy for those who are prosperous.

"Thus as a result of goods not accruing to those who are

destitute, poverty becomes rife; from poverty becoming rife, stealing
increases; from the spread of stealing, violence grows apace; from the
growth of violence the destruction. of life becomes commonplace;
from the frequency of murder both the span of life in those beings
and their beauty wastes away. Thus as a result of goods not accruing
to those who were destitute, poverty becomes rife: from poverty
becoming rife; stealing, violence, murder, lying, evil speech, adultery,
abusive and idle talk, covetousness and ill-will, false views, �cest,
wanton greed and perverted lust, until finally lack of filial and
religious piety and lack of regard for the head of the clan grows
greatI."

We cannot possibly expect society to be good if the people are

poor and destitute. Each individual in any society contributes to the
whole. If people are helped through aid programmes to help them­
selves, even the poorest countries in the world will grow rich. Wealth
should be given to those who are poor by training them to make a
living, by building hospitals and creating welfare services and above ,

all by teaching the poorest among them a trade. Christian Aid in

India and Africa runs schemes whereby boys and girls in the villages
are -taught how to grow crops apart from the traditional ones of jute
and rice. Weaving and basket-making are taught and schools have
been started to teach literacy. There is a sponsorship scheme whereby
people in more affluent countries can sponsor children from poorer
countries by buying their books and contributing towards the cost of
their education. This is a very good form of help. W hen the children
leave the villages they can support themselves with their skills and
earn for their families. Many now go on to further or even Higher
Education. Some train as doctors and dentists, as teachers and welfare
workers and so actively help their fellow countrymen. Everyone and
everything is interdependent.
Religious leaders of the world should concentrate on this
pressing problem and not spend vast sums on building religious
edifices which are not in keeping with the surroundings. Social
workers too, should seriously view this matter and pool all their

ID DI. 'll..
""" 66""
•
40 Facets of Buddhism

abilities to find ways and means of solving this very urgent problem.
In the KiUadanta Sutta it is said:

"Whosoever there be in the king's realm who devote

themselves to keeping cattle and farming, to them let his
majesty . the king give food and seed-com."l

In the light of this advice it is clear that the Government should

help farmers ..with subsidies, machinery etc., when and wherever
necessary. Scientists and politicians, before embarking on spectacular
conquests of other planets, let alone other nations, should urgently
confer and ensure a just and equitable distribution of the world's
natural resources for the welfare of all .humanity.

1 D. i.. 135.