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Śrāvakabhumi
nutriment as the basis of the human energy and sustenance at the physical, psychological, and sociological planes and as the basis of all human activity. These are the four nutriments in the form of material food (Kabaliṁkāra ahāra), both gross and fine, contact (phassa) representing the feelings of delight and displeasure, mental volition or will of mind (mano-sañcetana) which feeds rebirth and is equated with karma, and lastly Viññāņa or consciousness representing the praṭisandhi-viññāṇa. Ahāra has been regarded as one of the four origins of material phenomena, and as also having craving or tṛṣṇā as its base.1
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On the one hand ähāra represents the base-cause of phenomenality and on the other the main factor leading to the cessation of suffering and the hindrances. In the latter sense it may also be regarded as the main pratyaya leading to the acquisition of Nirvana through vidya-vimukti (Palivijja-vimutti), the sapta bodhyangas and other factors.
The Buddhist texts give a detailed analysis of the various kinds of food, especially the kabalikāra-āhāra which includes not only the 'oja' (essence) but also the various categories of food, such as aśita, pīta, khādita and svādita'. Dharmapāla, Buddhaghosa and Aniruddha give a detailed account of this aspect of food.
These Pali texts further elucidate the concept of ähära and clearly state that nutrition should be taken neither for pleasure (davaya), indulgence (madāya), personal charm (maṇḍanaya), nor for comliness (vibhūṣaṇāya) by a bhiksu*.
1. M. N. I. 320-21 sq.; D. N., III. 178, 213; 40, 44-50, 100 sq. 112, 115, 160, 176-78, Vide PTSD, s. v. āhāra.
M. N., 1. 319, S. N., II. 289, Cp. PSm. P. 61, 63.
VSm. XI. 2, 4 Cp. XIV. 70; Abhas., VII, 21; KAP I, P. 197; Vide also AS, V. 136-139, P. 318-19; Petavatthu Aṭṭhakatha, 25; for references, vide, PTSD, loc. cit.
2.
3.
4.
Dh. S., P. 271, 20-30, 137 etc.; for details,
S. N. II. 84; M. N., I. 335; Dbh., p. 299; Dh. S, pp. 290-91, vide, VSm., I. 89-90; AS. I. 136, p. 318; cp., Ada, pp. 40-41.
