The Buddha said, "All beings rely on food to survive; without food, they die." This is found in the Samyukta Agama (Volume 4, 'Heart Sutra', Sutra 5). Similar passages also appear in other sutras. Among the most basic elements of human survival—food, clothing, and shelter—food is directly linked to life itself.
Food refers to all substances that humans eat and drink. Korean traditional cuisine is well known for its balanced nutrition and harmonious flavors, and Buddhist temple food also carries forward this tradition of our food culture.
Definition of Temple Food
It is not easy to define temple food in one word. A dictionary might define it as "food allowed for monks in Buddhism," but this interpretation seems too narrow. This definition confines temple food to the simple and humble meals of Buddhist monks during their practice.
However, looking into history reveals that temple food was not always so limited. For example, when devotees offered special rituals, various foods, rice cakes, and fruits were prepared. During the Joseon Dynasty, when ancestral rites were held in the royal court, palace chefs would often come to the temple to prepare food. Moreover, during large ancestral rites in noble families, they would send chefs to the temple to cook temple food. Therefore, these diverse and rare foods were also incorporated into temple food, which goes beyond the simple, austere meals associated with monks' practice.
When considering the definition of temple food, it is essential to focus on the spirit behind it. Korean food culture, which involves considerable time and effort, has not only developed the food itself but also a distinctive food culture that is maintained and passed down. Temple food, as a part of this culture, carries even deeper meaning.
Thus, it is important to think of temple food as "food that embodies Buddhist principles and has been passed down in temples."
Offering, Not Eating
In the secular world, we refer to meals as "식사" (meals), but in a temple, they are called "공양" (offering). The term "공양" means "to supply and nourish" and refers to an offering made with reverence, such as flowers, incense, food, or even money, dedicated to the Three Jewels, teachers, or ancestors. Offering food to the Buddha is called a "불공" (offering to the Buddha), for instance.
Expanding the meaning, "공양" not only refers to food offerings but also emphasizes that temple meals are first and foremost an offering to the Buddha before they are food for the monks. Therefore, when preparing and consuming the food, there is an underlying awareness of the sacredness of the food. It is vital to remember that the food being consumed is an offering from others, and this mindset is filled with gratitude for the efforts of many individuals, the contributions of nature, and the kindness of the donor.
In other words, the term "공양" places more significance on the attitude with which food is consumed rather than the food itself. The mental attitude that accompanies it includes gratitude for the hard work and offerings of others, as well as respect for the Three Jewels, teachers, and the donors.
Food as Medicine
In recent times, it is easy to view food as just a means to satisfy taste. However, the traditional notion that "one grain of rice contains the sweat of seven pounds of the farmer" (일미칠근, ilmi-chilgeun) is largely forgotten. The appreciation and respect for food have been replaced by the pursuit of flavor.
This Buddhist perspective on food can be found in the Ogwange (Five Offerings Chant), which is recited during food offerings in the temple. The Ogwange contains the line, "I receive this offering as a good medicine that cures the illness of my body and helps me achieve enlightenment."
Furthermore, Monk Yawon in his Ja-gyeong-mun lists "avoid fine clothes and delicious food" as the first rule of a monk’s lifestyle. The famous monk Wonhyo also wrote in the Balshim-suyeong that when hungry, a monk should satisfy their hunger with tree fruits, and when thirsty, they should quench their thirst with flowing water.
The Japojang-gyeong (Treatise on the Three Jewels) states that "the true purpose of food is to fill the stomach," and in the Sip-song-ryul (Ten Precepts), food is categorized as medicinal food, which protects the body and is essential for maintaining physical strength. The pursuit of flavor or satisfaction in food is discouraged.
If a practitioner focuses on distinguishing between good and bad food or seeks to satisfy their tastes, it is not true practice. On the other hand, extreme asceticism, where one avoids food altogether and weakens the body, is also not a path to enlightenment. Thus, food is seen as a good medicine that nourishes the body, and by taking it, one can continue their practice and ultimately attain enlightenment.
Therefore, when preparing temple food, we must carry on the Buddhist tradition of viewing food not simply as a means of flavor but as a sacred offering and good medicine that sustains the body.