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)
13 (of 38)
External source: Shodhganga (Repository of Indian theses)
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310
and ceasing he becomes free, grasping at nothing. He sees by right insight, as it reaaly is,
continual becoming from a certain sustenance, and seeing that is this way, because of
revulsion at the continual coming to be from a sustenance, because of its fading away and
ceasing, he becomes free, grasping at nothing. From the ceasing of a certain sustenance, that
which has come to be is liable co cease- thus he sees by right insight as it really is. Anh
seeing that is this way, because of revulsion at that which is liable to cease, because of its
fading away and ceasing, he becomes free, grasping at nothing.
Of such, lord, is the man who has 'mastered well the truth of things.'
Now thus, lord, of that which is said concisely in the Ajita questions of the Parayana, to wit:
They who have mastered well the truth of things,
And they the many learning in the Rule,
Of these the wisdom in the way they fare
I ask, dear. Speak thou of this to me.
I do judge to be the meaning in details.
Well done, well done, S膩riputta! 'This has come to be' - all that you have said
herein I here repeat and confirm. So is the meaning in detail to be considered."
(Tran. Mrs. C.A.F. Rhys Davids, The Book of The Kindred Sayings, part II, PTS, pp. 35-37.)
Text 8: Mah膩ta峁噃膩sa峁僰hayasutta
"Catt膩rome, bhikkhave, 膩h膩r膩 bh奴t膩nam v膩 satt膩nam 峁環itiy膩, sambhaves墨nam
v膩 anuggah膩ya. Katame catt膩ro? Kaba岣纺玨膩ro 膩h膩ro o岣纺乺iko v膩 sukhumo v膩, phasso
dutiyo, manosa帽cetan膩 tatiy膩, vi帽帽膩峁嘺m catuttham.
鈥淚me ca, bhikkhave, catt膩ro 膩h膩r膩 kimnid膩n膩 kimsamuday膩 ki峁噅膩tik膩 kimpabhav膩?
鈥淚me catt膩ro 膩h膩r膩 ta峁噃膩nid膩n膩 ta峁噃膩samuday膩 ta峁噃膩j膩tik膩 ta峁噃膩pabhav膩.
"Ta峁噃膩 c膩yam, bhikkhave, kimnid膩n膩 kimsamuday膩 kimj膩tik膩 kimpabhav膩?
"Ta峁噃膩 vedan膩nid膩n膩 vedan膩samuday膩 vedan膩j膩tik膩 vedan膩pabhav膩.
"Vedan膩 c膩yam, bhikkhave, kimnid膩n膩 kimsamuday膩 kimj膩tik膩 kimpabhav膩?
鈥淰edan膩 phassanid膩n膩 phassasamuday膩 phassaj膩tik膩 phassapabhava.
"Phasso cayam, bhikkhave, kimnid膩no kimsamudayo kimj膩tiko kimpabhavo?
"Phasso sal膩yatananid膩no sa岣纺亂atanasamudayo sal膩yatanaj膩tiko sa岣纺亂atanapabhavo.
鈥淪a岣纺亂atanam cidam, bhikkhave, kimnid膩nam kimsamudayam kimj膩tika峁� kimpabhavam?
"Sa岣纺亂atanam n膩mar奴panid膩nam n膩mar奴pasamudaya峁� n膩mar奴paj膩tika峁� n膩mar奴papabhava峁�.
鈥淣膩mar奴pam cidam, bhikkhave, kimnid膩nam kimsamudayam kimj膩tikam kimpabhavam?
