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Generally, the values of nutrition for each individual and community are known through the fulfilment or satisfaction of needs of life that is one constantly desires for the four kinds of food. It is because those nutritious values have been evaluated by desire and grasping. It is said that war, conflict, and violence are the results of the assimilation of those nutrition. For the term "nutrition," in the nutritionists' views, "Nutrition. is the study of foods, their nutrients and other chemical constituents, and the effects of food constituents on health. Nutrition recommendations for the public change as new knowledge about nutrition and health 99512 relationships are gained," "Nutrition Security' is known as adequate nutritional status in terms of protein, energy, vitamins, and minerals for all household members at all times. "513 For these views, the value of nutrition centers on the development of physical health - looking for outside more than that of mental life. This value of nutrition really stimulates one's desire and grasping, and obviously, it has to face many troubles. From the Buddha's teachings on ahara as discussed, it is believed that this is a special feature very helpful to nutritionists, food scientists, economists, psychologists, and educator of the coming century in opening a new course of nutrition for each individual and community. 512 Judith E. Brown, et al., Nutrition Through the Life Cycle, USA: Thomson Wadsworth, 2008, p. 2. 513 Ibid.

7.2.1. New course of individual nutrition 281 Each individual plays a vital role in the development of a country. Hence, it is obvious that the energy of society, country, and human world is based on the spirit of each individual. If each individual is fed by the true nutrition, the social problems or diseases will be healed. In fact, we cannot deny sources of nutrition that modern civilization have found out and brought to each individual and community, they can be useful for physical life, but they cannot extinguish pain, sorrow, defilement, hatred, and desire in one's mind of an individual after assimilating. That nutrition is assessed by a group of researchers on food or nutritionists based on scientific research and they have crucially centered on material things from environment, it can be the source of nutrition for physical body. The matter is where is the true nutrition for elimination of inner suffering in one's mind, and who can bring it on him? According to Buddhism, as mentioned, happiness or pain of a man is not anyone alse who bestows on him, but only the man concerned himself. Thus, each individual cannot look for the true nutrition for his life from without, but in himself - he has to be a good nutritionist for himself, not any other. New course of nutrition for each individual should be founded on this. Twenty-six centuries ago, Lord Buddha discovered an invaluable nutrition for each individual's new consumption that is the Noble Eightfold Path as mentioned. The researcher has ultimately found that the Noble Path is the source of invaluable nutrition because it will offer individuals a new vision to values and attitude of life leading to the calm of desire and ill-will, to elimination of the inherent "I" and "mine," to the destruction of wrong view, thinking, speech, action, livelihood, diligence, mindfulness, concentration. Further, this source of nutrition will help

282 514 individuals (1) to realize that race and environment exist on the level of "relative" reality - race is not separate from each other and not separate from environment, not self, conditioned, and changing (through the absorption of Right View and Right Thinking,) (2) to make up their life, especially their physical body (through the absorption of Right Speech, Right Action, and Right Livelihood), and (3) to keep calm of mentality (through the absorption of Right Effort, Right Mindfulness, and Right Concentration.) Generally, it helps individuals to restore their inner energy, to open the doors of true happiness, to destroy all diseases, to overcome all obstacles of life, and to live happier in the present moment of the here-and-now. It is also called an antidote to all human problems and the precious nutrition for individuals in all the time. The issue is individuals are ready to accept new course of nutrition or not. Actually, for a long time, the habit of individuals has preferred to take nutrition from outside, they do not know that those seeds of nutrition are always available in them. They will feel surprised and strange at the journey of search for a source of nutrition in them. Thus, the destruction of inherent nutrition is a big challenge to each individual. In the researcher's opinion, the method which one can identify as the true nutrition in him is the assimilation of the Noble Eightfold Path within himself in order to control gradually his desire, lust, hatred, sexual pleasure, and selfthought. Whenever the Noble Eightfold Path is not absorbed and those toxins are present, he cannot be happy at all. If the above new course of nutrition is accepted, a system of true nutrition for the wholeness of individual and humanness will come into existence and survive. For an individual, the meaning of life is to live 514 Race is based upon dualist thinking: black/white, male/female, self/other, good/bad, praise/blame, etc. On an ultimate level, race/ethnicity is a fiction, and identification with it is unskillful. Nondualism is beyond binary oppositions that inevitably create separation, hierarchies, and oppressions. See at "Dharma, Color, and Culture", ibid., p. 167.

283 with what he is in the very present moment without attachment to it and the Noble Eightfold Path - the invaluable nutrition which will help him to achieve this meaning. The meals with greed and hate, the impure touching of the six sense organs and the inherent wishes of the idea "I" and "mine" which are known as the worldly nutrition have created the images of life that are dead and hungry. So, it is necessary to have the noble nutrition for helping individuals realize what influences are hindering their mind and body, obsessing them, from seeing the four kinds of "ahara" as they really are, to give them up. If all the above requirements are satisfied, the life of individuals will become meaningful and sanguine, they can readily contribute their abilities to the benefits of community with the absence of the notion of "I" and "mine". This is the meaning of a new course of individual nutrition. 7.2.2. New course of community nutrition First, the term "community" is a grouping of people or individuals who reside in a specific locality and who interact and connect through a definite social structure to fulfil a wide range of daily needs. $15 Here, the researcher uses the word "community" does not allude to any specific locality, definite social structure, or tribe but to all communities in the world. The new course of community nutrition that is going to be suggested here in accordance with all people in the world, without distinguishing caste and race. According to modern community nutritionists such as Marie A. Boyle and David H. Holben, 'community nutrition' originated from the improvement of the health, nutrition, and well-being of individuals and groups within communities. Their effort is to promote good nutrition as one avenue for achieving good health, to develop programs to help people 515 Marie A. Boyle, et al., Commnity Nutrition in Action, p. 4.

284 improve their eating habits, and to seek environment changes to support good health habits. 516 Their viewpoints and contributions are useful for the physical health of community but they have not put forth the nutritious value of the mental life of community that has the ability to solve all difficulties and conflicts within communities. As mentioned, the strength of a country is founded on that of each individual. Thus, can this be said that when individuals have consumed or nourished by the true nutrition like the Noble Eightfold Path as already stated, will the life of community be safer? It is correct. If so, does community need another kind of nutrition for it? Yes, of course, community also needs to have another nutrition to balance relationship between this person and that one, between this community and others in the spirit of harmony and solidarity. In fact, the truth of life is to live for the mental happiness of others. So what is kind of nutrition for one to live for others? Is it material food, or wealth, or high position? Indeed, that is nothing other than "true love." What the profound meaning of true love is being considered in the following lines. As already mentioned, the Noble Eightfold Path is suggested as new course of individual nutrition, this means that each individual tries to do good for himself or he lives for himself, without harming others. It is said that the community nutrition arises also from the wholeness of individuals viz after doing good for himself with the consumption of the Noble Eightfold Path, each individual starts living for others, for the benefits and happiness of others. The kind of nutrition for individuals to live for benefits of others will open new course of community nutrition. Let us lend our ear Lord Buddha taught: 516 Ibid., pp. 4-5.

285 ,,517 "You now are freed from all fetters. Go forth, O bhikkhus, for the welfare of many, for the happiness of many, out of compassion for the world for the good and welfare, and happiness of gods and men. The above quotation has dignified the spirit of responsibility for all human beings in the world based on living for others with true love and compassion. Where there is true love, there is life of communities. True love has to be originated from right view or understanding. Without true love, communities will be enemies of each other. 518 According to Buddhism, "true love" that has been understood through the four aspects as revealed in the Brahmavihara sutta. The term "Brahmavihara" is a term in Pali and Sanskrit meaning "Brahma abiding," or "Sublime attitudes" known as the Four Immeasurable Minds - love, compassion, joy, and equanimity. Love in Sanskrit is maitri; in Pali it is metta. Compassion is karuna in both languages. Joy is mudita. Equanimity is upeksha in Sanskrit and upekkha in Pali. The Four Brahmaviharas are called "immeasurable," because if one practises them, he will know how to heal the illness of anger, sorrow, insecurity, sadness, hatred, loneliness, and unhealthy attachment; they will grow in him every day until they embrace all beings and the whole world in all directions. He and everyone around him will become happier. Love, compassion, joy, and equanimity are the very nature of an enlightened person. They are the four aspects of true love within ourselves and within everyone and everything. They are the source of the invaluable nutrition of community. The first aspect of true love is metta, the intention and capacity to offer joy and happiness towards all sentient beings. To develop that capacity, one has to cultivate looking and listening deeply so that he can 517 The first khandhaka of Mahavagga of Vinayapitaka. 518 A. V, 299 (10.208), and Suttanipata Metta sutta. (Also in Madhayama Agama, Taisho 26 and Samyukta Agama 744, Taisho 99.)

286 know what to do and not to do to make others happy. If one offers his beloved something others do not need, that is not metta. He should see one's real situation or what he offers may bring her joy. Without understanding, one's love is not true love. One must look deeply in order to understand the needs, aspiration, and anguish of the one he loves. In order to be loved, one has to love, which means he has to understand. According to Ven. Thich Nhat Hanh, in his book entitled: "The Heart of the Buddha's Teaching," metta or maitri can be translated as "love" or "loving kindness." Some Buddhist teachers prefer "loving kindness," as they find the word "love" too dangerous. He thinks that the words sometimes get sick and we have to heal them and to restore their meanings. He has used the word "love" to mean appetite or desire, as in "I love hamburgers" he prefers "love" because the word "maitri" has roots in the word "mitra," which means friend. Therefore, in Buddhism, 519 the primary meaning of love is friendship. We all have the seeds of love in us. We can develop this wonderful source of nutrition, nurturing the unconditional love that does not expect anything in return. The second aspect of true love is karuna or compassion, the intention and ability to relieve and transform anguish, lighten sorrows. Compassion is the hope that a person's sufferings will diminish and the wish for all sentient beings to be free from suffering. To cultivate compassion in ourselves, we need to train mindful breathing, deep listening and looking. Compassion contains deep concern. One knows the other person is in pain, so he sits close to her, he looks and listens deeply to her to be able to touch her pain; in doing so, he is in deep communication and communion with her, and that alone brings some relief. One compassionate word, action, or thought can reduce a person's $19 The Heart of the Buddha's Teaching, ibid., pp. 171-172.

287 or men's suffering. One compassionate word can give comfort and confidence, destroy doubt, reconcile a conflict, and open the door to true happiness. One action can save a person's life. One thought can do the same, because thoughts always lead to words and actions. With compassion in one's heart, every thought, word, and action can bring about a miracle. 520 The third aspect of true love is mudita, joy. True love always brings joy to himself and to the one he loves. If his love does not bring joy to both of them, it is not true love. Some commentators have said that mudita means "altruistic joy" or "sympathetic joy," the happiness we feel when others are happy. According to Ven. Thich Nhat Hanh, commentators' view is too limited, it discriminates between self and others. Therefore, he believes that mudita is a joy that is filled with peace and contentment. We rejoice when we see others happy, but we rejoice in our own well-being as well. Joy is for everyone. 521 The fourth aspect of true love is upesha, equanimity, nonattachment, nondiscrimination, and even-mindedness. It is understood as "the wisdom of equality," (samatajnana) the ability to see everyone as equal, without discrimination between ourselves and others, between friend, enemy or stranger, but regard every sentient being as equal. It is learning to accept both loss and gain, praise and blame, success and failure with detachment, equally, for oneself and for others. It is a clear-minded tranquil state of mind not being overpowered by delusions, mental dullness or agitation. To develop equanimity, one should practise to shed all discrimination and prejudice, and remove all boundaries between himself and others. As long as one sees himself as the one who loves and the other as the one who is loved, as long as he values himself more than 鈥� 520 Ibid., p. 174. 521 Ibid.

288 others or different from others, he does not have true equanimity. He has to put himself into the other person's skin and to become one with him if he wants to understand and to truly love him. When that happens, there is no "self" and no "other." Every aspect of true love contains the other three in it called the Four Immeasurable minds. In the researcher's opinion, the four aspects of love are the very source of true nutrition for communities. Such true love is like a string of beads, and each individual is like beads connected together in order to create communities in which there is no war, conflict, and hatred, the notion of "I" and "mine." There is only nutritious source of true love that is flowing. Whenever we consume the four kinds of "ahara" with the aspects of true love, we bring peace and happiness to the human worlds. The operation of community nutrition true love is concisely presented as follows: "Even as a mother protects with her life Her child, her only child, So with a boundless heart Should one cherish all living beings: Radiating kindness over the entire world Spreading upwards to the skies, And downwards to the depths; Outwards and unbounded, Freed from hatred and ill-will, without any enmity."522 The researcher believes that, if the aspects of true love are accepted as a new course of community nutrition, the human world will be free from conflict, violence, and suffering. 522 Suttanipata Metta sutta. Jayakar Knowledge Resource Centre

289 The sources of the current nutrition of individuals and communities are controlled by wrong understanding, thinking, craving, ignorance or by the idea of "I" and "mine" that has caused war and hatred, conflicts and violence, and competition and discrimination between person and person, between community and community. In fact, all efforts of humans are to achieve the final purpose of life that is true happiness. Hence, to obtain that real aim, the source of current individuals and communities nutrition and food must be purified and replaced by the elimination of ignorance, craving, hatred, and self-thought: all kinds of food, all touches, all actions, all wishes of mind, all views, and all thoughts must be absorbed and nourished into the operation of the Noble Eightfold Path, the four aspects of true love, not self as what Lord Buddha preached. This operation will open a new course of the new nutrition and food of individuals and communities leading to the elimination of craving and ignorance which are contaminating the source of true nutrition of human beings. The human world is in crises: health crisis, sense organs crisis, will crisis, consciousness crisis, conscience crisis, hunger crisis, and educational crisis. If the course of nutrition and food is changed, those crises can be solved, and human beings will be free from serious problems and disasters. It is time for the human world to make a decision regarding the choice of one of two sources of nutrition: either source of nutrition produced by self-thought, wrong desire or source of nutrition produced by not-self thought, boundless love and compassion. The researcher believes that the second source that is truly valuable will offer solutions for all the current crises. It will be pointed out next.