The screenshot below is from The Process of Realisation by Ajahn Achalo, pp. 160-161. What is the source of the mentioned instructions? I don’t recall this from the suttas and an initial search turned up nothing. Is it in the Vinaya?
Thank you.
3 Likes
Well, the standard exposition of the gradual training includes
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence.
Normally brahmaviharas are not specifically mentioned.
MN55 Jīvaka ties food and the brahmaviharas together, but in the opposite order.
I can say that in the Sri Lankan traditions I am familiar with, the Karaniya Metta sutta is recited, metta meditation is practiced, or the “Ahaṁ avero homi…” verses are recited as part of the meal procedure.
4 Likes
At my temple we chant this Brahma-vihāra chant at the very end of the morning chanting, immediately before going out on alms round.
8 Likes
He might be referring to the following from chapter III of the Visuddhimagga:
meditation subjects are of two kinds, that is, generally useful meditation subjects and special meditation subjects. Herein, loving-kindness towards the Community of Bhikkhus, etc., and also mindfulness of death are what are called generally useful meditation subjects. Some say perception of foulness, too.
When a bhikkhu takes up a meditation subject, he should first develop loving-kindness towards the Community of Bhikkhus within the boundary, limiting it at first [to “all bhikkhus in this monastery”], in this way: “May they be happy and free from affliction.”
Then he should develop it towards all deities within the boundary. Then towards all the principal people in the village that is his alms resort; then to all human beings there and to all living beings dependent on the human beings.
With loving-kindness towards the Community of Bhikkhus he produces kindliness in his co-residents; then they are easy for him to live with. With loving-kindness towards the deities within the boundary he is protected by kindly deities with lawful protection. With lovingkindness towards the principal people in the village that is his alms resort his requisites are protected by well-disposed principal people with lawful protection. With loving-kindness to all human beings there he goes about without incurring their dislike since they trust him. With loving-kindness to all living beings he can wander unhindered everywhere.
7 Likes
Isn’t there also a (commentarial?) story of how Venerable Sāriputta would meditate on loving kindness when receiving alms? 
4 Likes
I think that was actually Ven. Subhūti, but I’ll check later.
Edit: Yes, it’s Subhūti. From Psalms of the Brethren, Mrs. Rhys Davids’ 1913 translation of the Theragāthā commentary:
Reborn in the time of our Buddha at Savatthī, in the family of councillor Sumana, younger brother of Anāthapindika, he was named Subhūti.
Now on the day when the Jeta Grove, purchased by his uncle, was presented to the Exalted One, Subhūti was present, and when he heard the Norm, he found faith and left the world. Receiving ordination, he mastered the two categories (of Vinaya rules). Thereafter a subject for exercise in meditation was given him to learn, and he went into the forest and practised it. Developing insight on the basis of love-jhāna, he won arahantship. And he, teaching the Norm without distinctions or limitations, became chief among the brethren who cultivated universal amity. And because, while going round for alms, he fell, at house after house, into love-jhāna, taking his alms when he emerged from reverie, this was judged to bring great reward to his almoners, and he became chief among them that were held worthy of gifts. Wherefore the Exalted One said : “Subhūti, bhikkhus, is the chief of my bhikkhu-disciples in universal amity, and chief among such as are held worthy of gifts.”
9 Likes