The eating of only very little causes every part of the body to become light. The energy decreases giving no disturbance to the Citta. The work of Bhavana becomes easy and calmness arises more quickly than normally. (This is for one whose character suits this method of training).
While practising Bhavana during the time of eating very little the Heart does not have any problems concerning calmness which is different from when one eats normally at that stage of training. When eating very little it is easy walking Cankama and comfortable while sitting in Samadhi. The results of Bhavana are quite the same both during the day and night time. Normally it is always better walking Cankama and sitting in Samadhi during the night when the Dhatu are more subtle than during the day. For one who likes to eat very little food both are of the same characteristic.
If one fasts for a few days there are many feelings of hunger and tiredness. As for the Citta, it is much more subtle than when eating very little. Both Samadhi and Panna are much more efficient.
In fasting one progresses from a few days to many days. At first, one experiments by fasting for two to three days or four to five days. Then when one has gained good results in the practice of Bhavana, one can increase further to six or seven days or eight or nine days.
During the time of fasting one continues on with the work of Bhavana and at the same time one also observes the Citta and the Dhatu Khandha. If one sees that everything remains in good condition one continues on with fasting, inter-changing with eating. The length of the fast continually increases to many days for each fasting period; sometimes fourteen to fifteen days or sixteen to seventeen days and in some cases up to a month. If the Dhatu seem to be very tired one might drink some milk on some days.
There are many benefits to be gained while fasting. This is for one whose character suits this method. From the first two nights onward there is hardly any sleepiness. When many nights have passed sleepiness no longer disturbs one. Whenever one sits, the body will be straight and erect like a post, with not the slightest sign of sleepiness. There is strong mindfulness – one is hardly ever absent minded. The further one continues on the stronger mindfulness becomes; one is hardly ever off one's guard. Whatever thoughts the Citta is thinking about, Sati is capable of catching up with them every time. Sati is always aware of every thought without having to set up the resolve to not be unguarded. It just functions naturally; this might be due to one's purpose in fasting being to exert and establish Sati constantly from the very first day of the fast. And that is why Sati is never off guard in both the beginning of the fast and until many days later.
The work of Bhavana progresses smoothly and efficiently both in the field of Samadhi and Panna. When one wishes the Citta to rest in the state of Samadhi it will converge when one wants to investigate by way of Panna after the Citta has withdrawn from the state of Samadhi, Panna progresses efficiently, not slow or sluggish as it was before during the normal non-fasting period. In the various postures one is possessed with Sati, not easily off one's guard or deceived by any events. When one investigates any occurrence, it is much more quickly understood than during the normal period of eating. The body experiences very little ache and pain and is unusually light. The Citta easily sees danger and is not stubborn and does not behave contrary to the truth as it did before.
For one who is in the level of Samadhi one will be calm in the various postures. For one who is in the level of Panna one is able to constantly investigate, analyse, reflect, contemplate, and meditate on the various objects that come into contact, based on the principal of logic and reason. The Citta is then immersed and absorbed in the investigation of the various objects of Dhamma. All the tiredness and fatigue disappear, and one feels like when one is eating normally.
If one feels tired and hungry it is only during the time when one withdraws from Samadhi or when the Citta takes recess from investigating, or when there is a change of posture. When the Citta enters into Samadhi and when it is investigating the various aspects of Dhamma, there is no feeling of hunger and tiredness at all. This is due to the Citta being immersed in Samadhi and Panna, and not paying any attention to the Dhatu Khandha. Therefore it seems as if the Vedana of the body is not there during this time.
When it is the day to break the fast there is a dispute between the Citta and the Khandha. The Dhatu Khandha asserts that it is weak and tired and needs food and nourishment to maintain its existence. The Citta asserts that during the fast, the work of Bhavana progresses well, and that the Citta is bright and calm not having any anxieties and worries about anything. When one eats the work of Bhavana does not progress well. When one is full of food, there is only the thought of sleeping rather than of Dhamma, as during the fast. That is why there is no desire to eat, because after having eaten the work of Bhavana is ineffective which is contrary to one's expectation that once the body has gained strength the work of Bhavana will be more effective. This is the dispute between the Citta and the Khandha.
The best way is to go hungry sometimes and be full sometimes. The Citta gains benefits while the body learns how to endure. One does not cater to it too much which is the way of animals; all there is for them is eating and sleeping. In fasting excessively the body cannot endure and will break up. In being too full, there is laziness and a constant seeking for the pillow rather than seeking for Dhamma like during the fast. These are the benefits gained from fasting.
The period of a fast is the time one's exertion in all the various postures is fully intensified. There is very little sleep; one sleeps but for an instant which is enough for the requirements of the Dhatu without having any drowsiness afterwards. For the one whom this method suits it will enable him to very quickly understand both in the field of Samadhi and Panna. The feeling of intense hunger will be felt only in the first two or three days; after that it decreases as the days pass by. But the tiredness increases and yet the Citta becomes correspondingly more subtle and skilful. For this reason when it is time to break the fast, there is no desire to do so. There is the desire to continue fasting; however the Dhatu Khandha are being strained to their full limit so it is necessary to comply otherwise they will not be able to continue to function. The Dhatu Khandha will break up before the Kilesa, so they have to be maintained. If one were to follow the Heart's desire the body probably would not last, but if one were to totally comply with the needs of the body, the Heart would probably not have the opportunity to taste the Dhamma as desired, in accordance with one's ability to do so.
One gains definite results from fasting both in the field of Samadhi and Panna. This causes one to reflect on the Lord Buddha; He exerted himself in all the various postures and aimed for the realization of Dhamma by solely depending on fasting as the means, without exerting the Heart. This did not produce any results during that time. Later when he partook of food presented by the maiden Sujata, that night, even after having eaten, every part of the body still remained bright and clear and very light. While developing the way of Anapanasati, which is the exertion of the Heart, he realized Dhamma and attained to Enlightenment that night.
It is thought that the results gained from fasting probably aided and strengthened the Heart somewhat and did not excessively disturb the Heart at that time. Even if the Lord Buddha censured fasting as not being the means for the attainment on Enlightenment, he probably did not mean to censure fasting as the means to aid in the exertion of the Heart. He probably censured it when it was used as the sole means of Enlightenment, for that is the wrong path. This is because the important factor for the attainment of Enlightenment or the realization of Dhamma is the Heart, and not the body at all, because the Kilesa are only in the Heart and not in the body.
As far as the body being a supporting condition for enhancing and intensifying the Kilesa to become vehement and impetuous, this is possible. For instance, when the Dhatu are fully strengthened, it will be very obvious to the well trained Heart to know instantly that 'the Khandha is getting out of hand'. If there are any Kilesa within the Heart they will drag one further away, and if one is not capable of catching up with them, they will lead one to be immersed in the mire. Only after having been submerged long enough will one then resurface to find out and realise that one has been immersed. One only realizes if on observes; if one never observes one will never realize, letting the Kilesa and Dhatu Khandha to lead one endlessly around. This is the relationship between the Kilesa and the body. However the Khandha, exclusively by itself, is not harmful to the already purified Heart.
Therefore, for some characters, the method of fasting is quite beneficial in the work of Citta Bhavana. This is why fasting is not totally forbidden if it is concerned with the work of Bhavana. It can be seen from some of the rules of the Vinaya (discipline) concerning fasting which state that: “A Bhikkhu who fasts for the purpose of exhibiting (showing off) to the world, is breaking the rule of discipline every time he fasts and in every movement that he makes for the purpose of exhibition. But if he fasts for the sake of the Heart's exertion, he may do so. The Tathagata hereby permits.” it is probable that because the Lord Buddha could see the importance of fasting as a means of aiding the Heart's exertion, which might be suitable with some types of character, he gave his permission and did not totally forbid it.
For one whose character does not suit this method of training, it will probably not be effective, even if one tried to fast. It is just like having a Kammatthana object which does not suit the character of the practitioner. By way of observation there are many whose character suits this method of fasting even up to the present. That is why it has been related here as a point for reflection.
Specifically, at Bahn Tahd Forest Monastery (Eat PA Bahn Tahd), the writer's own monastery, there are still many Bhikkhus who constantly like to fast. The Bhikkhus have regularly taken turns to fast ever since the establishment of this monastery; they fast both in the dry and rainy season, both during the Rains residence (Vassa) and out of Vassa. Even now in this monastery, there are still those who practise fasting and this includes English and other Western-born Bhikkhus who also like to fast. They give the reason that their practice of Bhavana progresses much better than when they do not fast. That is why they have to fast regularly and do so of their own volition, there being no coercion whatsoever.
The Western Bhikkhus con fast just as well as the Thai Bhikkhus. They fast for many days before eating once or twice and then they continue on fasting. Some con fast up to fourteen or fifteen days, and really persevere. Some can fast up to nine or ten days; they can fast like our Thai Bhikkhus. They say that during fasting, the Citta is not as wild and restless, and much more easily controlled than during the normal non-fasting period. The Citta is calm and consistently stable, not easily disturbed or shaken. This causes the desire to constantly fast so that the Citta can progress as quickly as possible.
Thus it is well to sympathize and be glad with their endeavour in crossing over the oceans to come to be ordained within the Buddha Sasana. They come to practice the way of Sila Bhavana, subsisting on deficiency and hardship, not eating regularly and far from their homelands, families and friends for many years without any thoughts of yearning for these things at all. They truly ordain for the purpose of seeking Dhamma and improvement, befitting their birth in an intrinsically intelligent race of people. There has never been any exhibition of conceit but on the contrary always signs of humility and modesty in every movement, inviting respect and esteem. They behave well and properly with regard to the dealings with other Bhikkhus and Samaneras (Novices) in the monastery.
Almost every Western Bhikkhu in the monastery likes to fast without being urged to do so. When they see the others fasting, they just enquire about it. After having found out the reason they just take up fasting as an experiment and later on are seen to be fasting regularly. When queried, they reply that the work of Bhavana progresses much better than normally and so they like to fast regularly from then on.
Especially during Vassa, when there is free time and it is also the period when exertion is intensified, on some days in the monastery there are hardly any Bhikkhus to go out on Pindapata (alms-round), for if one does not eat there is no need to go on Pindapata.
Some Bhikkhus fast four to five days, seven to eight days, eleven to twelve days, a fortnight or nearly a month during the Vassa period. Both the Thai and foreign Bhikkhus can equally fast for many days. At the monastery during Vassa, there is Dhamma meeting every seven days to aid and assist in the progress and exertion of the Heart as conditions allow. After Vassa there are many works concerned with the public who come to enquire about Dhamma and preform meritorious deeds (Kusala Kamma) of Dana and Sila. For this is an ancient tradition of Thai Buddhists and has ever since been always practised by the succeeding generations and has always been considered close to the heart of all Buddhists.
Thus it is very good to be glad with them, for these practices, besides being good and meritorious actions bearing beneficial results for the practitioner, are also the laying down of a very good basis on which the later generation can follow upon.
While practising Bhavana during the time of eating very little the Heart does not have any problems concerning calmness which is different from when one eats normally at that stage of training. When eating very little it is easy walking Cankama and comfortable while sitting in Samadhi. The results of Bhavana are quite the same both during the day and night time. Normally it is always better walking Cankama and sitting in Samadhi during the night when the Dhatu are more subtle than during the day. For one who likes to eat very little food both are of the same characteristic.
If one fasts for a few days there are many feelings of hunger and tiredness. As for the Citta, it is much more subtle than when eating very little. Both Samadhi and Panna are much more efficient.
In fasting one progresses from a few days to many days. At first, one experiments by fasting for two to three days or four to five days. Then when one has gained good results in the practice of Bhavana, one can increase further to six or seven days or eight or nine days.
During the time of fasting one continues on with the work of Bhavana and at the same time one also observes the Citta and the Dhatu Khandha. If one sees that everything remains in good condition one continues on with fasting, inter-changing with eating. The length of the fast continually increases to many days for each fasting period; sometimes fourteen to fifteen days or sixteen to seventeen days and in some cases up to a month. If the Dhatu seem to be very tired one might drink some milk on some days.
There are many benefits to be gained while fasting. This is for one whose character suits this method. From the first two nights onward there is hardly any sleepiness. When many nights have passed sleepiness no longer disturbs one. Whenever one sits, the body will be straight and erect like a post, with not the slightest sign of sleepiness. There is strong mindfulness – one is hardly ever absent minded. The further one continues on the stronger mindfulness becomes; one is hardly ever off one's guard. Whatever thoughts the Citta is thinking about, Sati is capable of catching up with them every time. Sati is always aware of every thought without having to set up the resolve to not be unguarded. It just functions naturally; this might be due to one's purpose in fasting being to exert and establish Sati constantly from the very first day of the fast. And that is why Sati is never off guard in both the beginning of the fast and until many days later.
The work of Bhavana progresses smoothly and efficiently both in the field of Samadhi and Panna. When one wishes the Citta to rest in the state of Samadhi it will converge when one wants to investigate by way of Panna after the Citta has withdrawn from the state of Samadhi, Panna progresses efficiently, not slow or sluggish as it was before during the normal non-fasting period. In the various postures one is possessed with Sati, not easily off one's guard or deceived by any events. When one investigates any occurrence, it is much more quickly understood than during the normal period of eating. The body experiences very little ache and pain and is unusually light. The Citta easily sees danger and is not stubborn and does not behave contrary to the truth as it did before.
For one who is in the level of Samadhi one will be calm in the various postures. For one who is in the level of Panna one is able to constantly investigate, analyse, reflect, contemplate, and meditate on the various objects that come into contact, based on the principal of logic and reason. The Citta is then immersed and absorbed in the investigation of the various objects of Dhamma. All the tiredness and fatigue disappear, and one feels like when one is eating normally.
If one feels tired and hungry it is only during the time when one withdraws from Samadhi or when the Citta takes recess from investigating, or when there is a change of posture. When the Citta enters into Samadhi and when it is investigating the various aspects of Dhamma, there is no feeling of hunger and tiredness at all. This is due to the Citta being immersed in Samadhi and Panna, and not paying any attention to the Dhatu Khandha. Therefore it seems as if the Vedana of the body is not there during this time.
When it is the day to break the fast there is a dispute between the Citta and the Khandha. The Dhatu Khandha asserts that it is weak and tired and needs food and nourishment to maintain its existence. The Citta asserts that during the fast, the work of Bhavana progresses well, and that the Citta is bright and calm not having any anxieties and worries about anything. When one eats the work of Bhavana does not progress well. When one is full of food, there is only the thought of sleeping rather than of Dhamma, as during the fast. That is why there is no desire to eat, because after having eaten the work of Bhavana is ineffective which is contrary to one's expectation that once the body has gained strength the work of Bhavana will be more effective. This is the dispute between the Citta and the Khandha.
The best way is to go hungry sometimes and be full sometimes. The Citta gains benefits while the body learns how to endure. One does not cater to it too much which is the way of animals; all there is for them is eating and sleeping. In fasting excessively the body cannot endure and will break up. In being too full, there is laziness and a constant seeking for the pillow rather than seeking for Dhamma like during the fast. These are the benefits gained from fasting.
The period of a fast is the time one's exertion in all the various postures is fully intensified. There is very little sleep; one sleeps but for an instant which is enough for the requirements of the Dhatu without having any drowsiness afterwards. For the one whom this method suits it will enable him to very quickly understand both in the field of Samadhi and Panna. The feeling of intense hunger will be felt only in the first two or three days; after that it decreases as the days pass by. But the tiredness increases and yet the Citta becomes correspondingly more subtle and skilful. For this reason when it is time to break the fast, there is no desire to do so. There is the desire to continue fasting; however the Dhatu Khandha are being strained to their full limit so it is necessary to comply otherwise they will not be able to continue to function. The Dhatu Khandha will break up before the Kilesa, so they have to be maintained. If one were to follow the Heart's desire the body probably would not last, but if one were to totally comply with the needs of the body, the Heart would probably not have the opportunity to taste the Dhamma as desired, in accordance with one's ability to do so.
One gains definite results from fasting both in the field of Samadhi and Panna. This causes one to reflect on the Lord Buddha; He exerted himself in all the various postures and aimed for the realization of Dhamma by solely depending on fasting as the means, without exerting the Heart. This did not produce any results during that time. Later when he partook of food presented by the maiden Sujata, that night, even after having eaten, every part of the body still remained bright and clear and very light. While developing the way of Anapanasati, which is the exertion of the Heart, he realized Dhamma and attained to Enlightenment that night.
It is thought that the results gained from fasting probably aided and strengthened the Heart somewhat and did not excessively disturb the Heart at that time. Even if the Lord Buddha censured fasting as not being the means for the attainment on Enlightenment, he probably did not mean to censure fasting as the means to aid in the exertion of the Heart. He probably censured it when it was used as the sole means of Enlightenment, for that is the wrong path. This is because the important factor for the attainment of Enlightenment or the realization of Dhamma is the Heart, and not the body at all, because the Kilesa are only in the Heart and not in the body.
As far as the body being a supporting condition for enhancing and intensifying the Kilesa to become vehement and impetuous, this is possible. For instance, when the Dhatu are fully strengthened, it will be very obvious to the well trained Heart to know instantly that 'the Khandha is getting out of hand'. If there are any Kilesa within the Heart they will drag one further away, and if one is not capable of catching up with them, they will lead one to be immersed in the mire. Only after having been submerged long enough will one then resurface to find out and realise that one has been immersed. One only realizes if on observes; if one never observes one will never realize, letting the Kilesa and Dhatu Khandha to lead one endlessly around. This is the relationship between the Kilesa and the body. However the Khandha, exclusively by itself, is not harmful to the already purified Heart.
Therefore, for some characters, the method of fasting is quite beneficial in the work of Citta Bhavana. This is why fasting is not totally forbidden if it is concerned with the work of Bhavana. It can be seen from some of the rules of the Vinaya (discipline) concerning fasting which state that: “A Bhikkhu who fasts for the purpose of exhibiting (showing off) to the world, is breaking the rule of discipline every time he fasts and in every movement that he makes for the purpose of exhibition. But if he fasts for the sake of the Heart's exertion, he may do so. The Tathagata hereby permits.” it is probable that because the Lord Buddha could see the importance of fasting as a means of aiding the Heart's exertion, which might be suitable with some types of character, he gave his permission and did not totally forbid it.
For one whose character does not suit this method of training, it will probably not be effective, even if one tried to fast. It is just like having a Kammatthana object which does not suit the character of the practitioner. By way of observation there are many whose character suits this method of fasting even up to the present. That is why it has been related here as a point for reflection.
Specifically, at Bahn Tahd Forest Monastery (Eat PA Bahn Tahd), the writer's own monastery, there are still many Bhikkhus who constantly like to fast. The Bhikkhus have regularly taken turns to fast ever since the establishment of this monastery; they fast both in the dry and rainy season, both during the Rains residence (Vassa) and out of Vassa. Even now in this monastery, there are still those who practise fasting and this includes English and other Western-born Bhikkhus who also like to fast. They give the reason that their practice of Bhavana progresses much better than when they do not fast. That is why they have to fast regularly and do so of their own volition, there being no coercion whatsoever.
The Western Bhikkhus con fast just as well as the Thai Bhikkhus. They fast for many days before eating once or twice and then they continue on fasting. Some con fast up to fourteen or fifteen days, and really persevere. Some can fast up to nine or ten days; they can fast like our Thai Bhikkhus. They say that during fasting, the Citta is not as wild and restless, and much more easily controlled than during the normal non-fasting period. The Citta is calm and consistently stable, not easily disturbed or shaken. This causes the desire to constantly fast so that the Citta can progress as quickly as possible.
Thus it is well to sympathize and be glad with their endeavour in crossing over the oceans to come to be ordained within the Buddha Sasana. They come to practice the way of Sila Bhavana, subsisting on deficiency and hardship, not eating regularly and far from their homelands, families and friends for many years without any thoughts of yearning for these things at all. They truly ordain for the purpose of seeking Dhamma and improvement, befitting their birth in an intrinsically intelligent race of people. There has never been any exhibition of conceit but on the contrary always signs of humility and modesty in every movement, inviting respect and esteem. They behave well and properly with regard to the dealings with other Bhikkhus and Samaneras (Novices) in the monastery.
Almost every Western Bhikkhu in the monastery likes to fast without being urged to do so. When they see the others fasting, they just enquire about it. After having found out the reason they just take up fasting as an experiment and later on are seen to be fasting regularly. When queried, they reply that the work of Bhavana progresses much better than normally and so they like to fast regularly from then on.
Especially during Vassa, when there is free time and it is also the period when exertion is intensified, on some days in the monastery there are hardly any Bhikkhus to go out on Pindapata (alms-round), for if one does not eat there is no need to go on Pindapata.
Some Bhikkhus fast four to five days, seven to eight days, eleven to twelve days, a fortnight or nearly a month during the Vassa period. Both the Thai and foreign Bhikkhus can equally fast for many days. At the monastery during Vassa, there is Dhamma meeting every seven days to aid and assist in the progress and exertion of the Heart as conditions allow. After Vassa there are many works concerned with the public who come to enquire about Dhamma and preform meritorious deeds (Kusala Kamma) of Dana and Sila. For this is an ancient tradition of Thai Buddhists and has ever since been always practised by the succeeding generations and has always been considered close to the heart of all Buddhists.
Thus it is very good to be glad with them, for these practices, besides being good and meritorious actions bearing beneficial results for the practitioner, are also the laying down of a very good basis on which the later generation can follow upon.
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