Fasting in Buddhism

Traditionally, Buddhist monastics follow the prātimokṣa rules outlined in the various Vinayas (texts outlining the monastic discipline) all which specify that one must not eat after the noon meal.^[2] Instead, Buddhist texts mention that this is a period which should be used for meditation or sutta chanting. Breaking this rule is considered a pācittika offense which needs to be confessed.^[3] This is not considered a kind of fasting, but a simple and moderate way of eating which is said to aid one's meditation and health. Devout lay Buddhists will also follow this rule as one of the Eight precepts during important days of religious observance (uposatha).^[4]

The Buddha's Middle Path refers to avoiding extremes of indulgence on the one hand and self-mortification on the other. According to the early Buddhist texts, prior to attaining Nibbana, Gautama Buddha practiced a regime of strict austerity and fasting which was common among the sramana religions of the day (limited to just a few drops of bean soup a day). These austerities with five other ascetics did not lead to spiritual progress but did cause him to become so emaciated that he could barely stand. It was only after he gave up the practice of harsh asceticism, including extreme fasting, and instead focused on the practice of meditation and jhana, that he attained awakening.^[5]

Because of this experience, the Buddha criticized the fasting practiced by Indian ascetics of his day, such as that practiced by Jains, who believed that fasting burned off bad karma. According to Bhikkhu Analayo:

the Buddha noted that ascetics who underwent periods of fasting, but subsequently resumed eating to regain their strength, were just gathering together again what they had earlier left behind (MN 36).^[6]

Instead, the Buddha focused on practicing mindfulness while eating, a practice he recommended to both monastics and laypersons. According to Analayo, this practice connects the second and third satipatthanas (foundations of mindfulness), that of mindfulness of hedonic tones (vedana) and mindfulness of the mind (citta) respectively. This allows one to understand how sensual craving arises out of worldly pleasant feelings, and gain insight into the very nature of sensuality (and thus lead to its cessation).^[6]

The Buddha held that practicing mindfulness of eating/food could lead to weight loss and better health. In the sutras he states "when a person is mindful and thus knows moderation in eating, his ailments diminish, he ages gently and he protects his life" (S.I,81-2).^[1]

However, the Buddha did end up recommending that monastics not eat anything after noon. This practice could be considered a kind of intermittent fasting, which restricts eating to a specific time period.^[7][6] The Buddha recommended this kind of fasting after noon for health reasons, stating "I do not eat in the evening and thus am free from illness and affliction and enjoy health, strength and ease" (M.I,473).^[1]

According to J.E.E. Pettit, early Buddhists also considered abstaining from meat (i.e. vegetarianism) to be a meritorious form of fasting. However, they were not full time vegetarians, generally eating whatever was offered by the laity.^[8]

In Theravada Buddhist monasticism, there are various optional ascetic practices named dhutaṅga (literally "means of shaking off" or "shaking up", as in to "invigorate") which are popular with Thai forest monks, several of them having to do with food.^[9] One practice is called "one-sessioner's practice" (ekāsanikanga) which refers to eating only one meal a day.^[10]

Another practice consists of only eating food collected in one's bowl during the daily alms round (piṇḍapāta) during which monks go begging for food. If one happens to receive just a little food or not to receive any at all on one particular day, one would have to fast.^[11]

Dhutaṅgas are seen as means to deepen one's spiritual practice, and to develop detachment from material things, including the body.^[11]