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10 EASTERN HORIZON | TEACHINGS

unworldly occurrences can serve as a tool to discern the eating can be seen to illustrate the relationship between
overall ethical quality of the mind. the second and third satipaṭṭhāna, where noting
worldly feeling tones can alert to the presence of an
According to the standard description in the discourses, unwholesome state of mind.
absorption attainment takes place “secluded from
sensuality, secluded from unwholesome states” Fasting
(vivicc’eva kāmehi vivicca akusalehi dhammehi). The Buddha’s own freedom from lust in relation to taste
Yet, such seclusion is temporary. On emerging from was the outcome of his successful completion of his
absorption, sooner or later sensuality and unwholesome quest for awakening. In the course of this quest, he tried
states can arise again. out various ascetic practices. One of these was fasting, in
the sense of taking only very minimal amounts of food
This is no longer the case when awakening has (MN 36). Despite having fasted to the extent of reducing
been attained. At this point, neither sensuality nor his body to a pitiable condition, he did not realize
unwholesome states can recur. It would be for this reason awakening in this way.
that joy and happiness (as well as equanimity) related to
full awakening are “more unworldly than unworldly”. After his awakening, his attitude toward fasting became
another expression of the principle of the middle
This in turn helps to relate the distinction drawn in path. In discussions with other practitioners who held
the Satipaṭṭhāna-sutta between worldly and unworldly fasting in high regard, the Buddha clarified his own
feeling tones to the topic of eating. The feeling tones position in this respect. In one instance, in the context
experienced by the Buddha when partaking of food of a discussion on reasons why his disciples honored
must have been unworldly, due to the complete and respected him, he is on record for pointing out that
eradication of any lust in his mind. This holds even some of his disciples took much less food than he did
though these feeling tones arose in relation to the sense- (MN 77). Hence taking little food could not have been
door of the tongue and thus were sensory feelings. what motivated his disciples to respect him, otherwise
those disciples who ate less than the Buddha would not
In contrast, King Pasenadi must have been experiencing have had any reason to honor him.
worldly type of feeling tones when overeating. For this
reason, he had to learn to cultivate mindfulness while According to another discourse, the Buddha noted
eating. This would have helped him to overcome lust for that ascetics who underwent periods of fasting, but
taste at least to the extent of no longer overeating. subsequently resumed eating to regain their strength,
were just gathering together again what they had earlier
The relationship that emerges in this way between left behind (MN 36).
mindfulness of worldly feelings and mental states of
lust reflects a general link between the second and At the same time, however, the discourses also report
the third satipaṭṭhāna. Contemplation of worldly and the Buddha gradually introducing intermittent fasting
unworldly feeling tones can facilitate the recognition to his monastic disciples, designating certain times
of the ethical quality of the mind. This recognition when food should not be eaten. Even for lay disciples to
then informs the first states of mind listed in refrain from food at the wrong time, vikāla, namely after
the Satipaṭṭhāna-sutta for the third satipaṭṭhāna: the noon, became the mode of conduct to be undertaken on
presence or absence of lust, anger, and delusion. special observance days.

The absence of lust, rāga, is precisely what His recommendations for monastics in this respect
distinguishes the Buddha’s experience of taste, in were not necessarily received with enthusiasm. The
contrast to King Pasenadi’s addictive eating behavior. injunction to take only a single meal per day met with
On this understanding, the instructions on mindful immediate opposition by a monastic who, in front of