OBJECTIVES: This study was designed to find out factors that are needed to be improved for the Buddhist training environment of Sramanera·Sramanerika monks, who have been newly adapted for their life style after becoming a monk, and to provide basic data for the development of the standard diet in Buddhist temples. METHODS: A self-administered questionnaire was applied to 365 Sramanera·Sramanerika monks at 11 Buddhist monk universities. The questionnaire was designed to investigate their dietary habits, dietary evaluation, satisfaction of food service, and food preferences. RESULTS: The study population consisted of 52.6% men, and 47.4% women. The subjects who had a vegetarian diet before joining the Buddhist priesthood were 27.7% women, and 13.5% men (p<0.01). 42.2% of the total subjects felt that they are healthy now and 19.4% felt weak. The most difficulty of dieting adaptation as soon as entering the priesthood was the strict diet rules (42.9%). The subjects considered health or nutrition (40.0%) highly when having meals. 94.8% women, 84.1% men ate breakfast every day (p<0.001). Women (55.4%) frequently ate snacks more than men (26.6%) (p<0.001). The results of the dietary evaluation indicated that the intake of milk, soy milk or dairy products and beans or tofu received lower than 3 points and women had lower point result than men (p<0.001). Foods with higher preference were grilled mushrooms, grilled laver, miso stew, sweet and sour mushrooms, steamed tofu with seasoning. CONCLUSIONS: Women were more interested in their health than men but they also required to improve the nutritional eating habits. It appeared that the lower intake rates of the calcium containing food (milk and dairy), and proteins (beans and tofu) could result in nutritional imbalance. Therefore, it is necessary to offer food based on the standard menu plan with consideration given to their food preferences in order to maintain their health and desirable dietary habits.
Agaricales ; Breakfast ; Calcium ; Dairy Products ; Diet ; Diet, Vegetarian ; Eating ; Female ; Food Habits ; Food Preferences* ; Food Services ; Humans ; Life Style ; Male ; Meals ; Milk ; Monks* ; Seasons ; Snacks ; Soy Foods ; Soy Milk ; Steam ; Vegetarians

Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the “Chapter on Eliminating Disease” in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (新羅, 57 BC-935 AD) who were active immediately after the nation's unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (元曉, 617-686 AD), Gyeongheung (憬興, 620?-700? AD), and Seungjang (勝莊, 684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light (金光明經最勝王經玄樞), which was compiled by Gangyō(願曉, 835-871 AD), a Japanese monk from the Heian era (平安, 794-1185 AD). Representative versions of the “Chapter on Eliminating Disease” in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmakṣema (曇無讖, 385-433 AD); the eight-volume edition by Chinese monk Baogui (寶貴), which differs little from the preceding work in terms of the contents of the “Chapter on Eliminating Disease”; and the ten-volume edition by Yijing (義淨, 635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo's annotations on the Indian medical knowledge found in the “Chapter on Eliminating Disease” in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang (陰陽) and five phases (五行, wuxing). In accordance with East Asia's theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (四大, catvāri mahā-bhūtāni) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vāta)-induced disease, bile (pitta)-induced disease, phlegm (śleṣman)-induced disease, and a combination (saṃnipāta) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (相克, xiangke) of the five phases including the five viscera (五藏, wuzang), five flavors (五味, wuwei), and five colors (五色, wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (和諍, hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo's annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo's death, annotated the “Chapter on Eliminating Disease” based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts (八術) of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (黃帝內經, Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.
Asian Continental Ancestry Group ; Bile ; Buddhism ; Dissent and Disputes ; Dyspepsia ; Fires ; History of Medicine* ; Humans ; India ; Korea* ; Medicine, Ayurvedic ; Medicine, East Asian Traditional ; Monks ; Prescriptions ; Seasons ; Viscera ; Water ; Wind ; Yin-Yang