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Ai
Another restriction on food which was practised by the Jainas and which was relatively benign consisted in feeding oneself on a sour gruel cooked in water without adding any fat at all. It was called ayambila in Amg., ācāmla in Skr.1
Penitents could in addition renounce one or several meals. Fasts were ordered according to arrangements of varying complexity.2
In Brahmanic circles, it was established that the tapas reduces the consequences of transgressions (Kane IV, 43; Gampert, 255) and that, in addition, fasts and restrictions on food are among the commonest and most important observances practised in the course of the 'prāyaścillas (Kane IV 84; 124; Gampert, 255 f.). It is known that they were practised very generally throughout India from the very earliest times (Lamotte, Histoire I, 77).
Buddhist texts give fairly precise information about the fasts practised by the Buddha. When he undertakes to deliver himself up to these austerities, he reduces his food and prepares himself to take one handful after the other of a mash of beans, vetches, chick peas or peas". When subsequently he decides to break his fast (of which he has gauged the futility) he remarks: “I must now take some substantial food - boiled rice or sour gruel" (odana-kunimāsa). However, after the fast on the days which preceded the Awakening, the Buddha accepts the 'hommage of the two merchants, in the form, according to the Theravādins, of "a churned beverage" (mantha) and a “ball of honey” (texts collected and translated into French by A. Bareau, Recherches, 45 ff., 55. ff., 106; cf. also 127)3. 1. Lehre $ 156; R, WILLIAMS, ibid 40; SANDESARA, and THAKER Lexicographical
studies in Jaina Sanskrit> 9; 44; 108; cf. infra.
2. Urtar 30, 10-11; cf. SBE 45, 175, n. 4; Antagadadasão ch. 8, and the notes of the u.. BARNET translations: Lehre & 156; DEO, History, 190-198; etc.
3. The Abhidharmako'sa cxpatiates rather lengthily on the discipline of fasting (cf. IV 44
ff.; 63 ff.; and n. 1, p. 64, concerning the upoşadha of half a month observed by Bhavagat, Malāvastu III, 97:"prolonged abstinence, in the manner of the Jainas"). The etyinological speculations reproduced by the Abhidharmakosa reveal the virtucs with which the Buddhists credited fasting : "i. The fast is called upavāsa bccausc, since it entails a manner of living which conforms to that of the Arhat [...] it places one close to (upa) the Arhiats. According to another view, it is called this because it places one close to discipline for 2 whole lifetime [...]."
ii. The purpose of fasting is to obtain (dha) the growth poşa) of the roots-of-goodness (kusala-mula) for men whose roots-of-goodness are only small. Since it sccures the growth of goodness, Bhavagat said: 'It is called posadha'.” (IV 66)."
