Metta (loving-kindness) is already included when one observes the Five Precepts perfectly. Particularly, as something to be avoided, we include it as Navanga Sila (Nine Precepts). Isn't this worth contemplating?
Then, didn't the Buddha clearly demonstrate victory through metta in the Eight Victories? That's conventional truth (sammuti sacca). It's not ultimate truth (paramattha sacca) seen through wisdom.
Isn't this also worth studying? Consider this too. Don't we need to understand each truth in its own context?
We must have faith in kamma and rely on wisdom. Puññābhisaṅkhāra is the path of kamma. Āneñjābhisaṅkhāra is the path of jhana. Apuññābhisaṅkhāra is indeed kamma. Don't we need to distinguish between unwholesome and wholesome kamma?
Vipassana insight and Path knowledge were only heard after the Buddha's enlightenment. Isn't this worth contemplating? So, one should reflect on Vipassana insight and Path knowledge. Think about this again.
When eating, doesn't the Buddha teach about six tastes: sweet, sour, spicy, salty, bitter, and astringent?
Among these, are vegetarian foods included? Are bananas included? Are oranges included? No, they're not.
Is chicken or pork included? No, they're not. Listen, isn't this worth contemplating?
Don't we need to understand these taste elements? For one who knows how to eat properly... if one knows how to eat properly, this leads to transcending defilements.
I've heard about a meeting between the venerable ones - Sangha Raja Sayadaw and Kyaut Mae Sayadaw. They were monastery friends and study companions.
However, the forest-dwelling monk was senior by about 5 vassa (rains retreats), being 4-5 or 6 years older. After leaving the monastery, they hadn't met for a long time. After about 10-15 vassa, news arrived.
"Venerable Sir, which day shall we come visit?" A letter was sent saying, "Please don't come anywhere." When the letter arrived, Phoe Thu Taw(Devodee) received it and read it. The Sanga Raja Sayadaw was planning to visit.
He would come with attendants, lay supporters, and the king. Ministers and generals would accompany them. "There's not even a single mat in the monastery. Shouldn't we borrow some mats from the village?" "This is a forest monastery."
"In a forest monastery, one sits as circumstances allow, isn't that what they say? Don't borrow anything."
"For drinking water, won't a coconut shell water dipper be enough? They can drink from that. Don't borrow anything," that's what was said. And so they arrived.
Upon arrival, they made offerings of various foods and drinks. They offered robes and other requisites, high-quality blankets of various kinds. Whatever was received was offered onward to the Buddha. Every offering received was dedicated to the Buddha.
Phoe Thu Taw found it difficult to understand. Instead of keeping things for himself, he wanted them kept for personal use, but everything was offered to the Buddha.
After making offerings, they engaged in friendly conversation. At mealtime, they offered the meal. They brought various foods - fried chilies and onions, fried fish, fried chicken wings, and many other delicacies. All sorts of foods and drinks.
"Chewing is suffering, swallowing is suffering, eating is suffering" - that's what the partaking monk said. Phoe Thu Taw heard this from below and said, "Oh, how I wish to experience such suffering!" That's what he said, do you hear?
"How I wish to experience such suffering!" Hmm, isn't this worth contemplating? Consider this too, study it thoroughly.
However, the forest-dwelling monk was senior by about 5 vassa (rains retreats), being 4-5 or 6 years older. After leaving the monastery, they hadn't met for a long time. After about 10-15 vassa, news arrived.
"Venerable Sir, which day shall we come visit?" A letter was sent saying, "Please don't come anywhere." When the letter arrived, Phoe Thu Taw(Devodee) received it and read it. The Sanga Raja Sayadaw was planning to visit.
He would come with attendants, lay supporters, and the king. Ministers and generals would accompany them. "There's not even a single mat in the monastery. Shouldn't we borrow some mats from the village?" "This is a forest monastery."
"In a forest monastery, one sits as circumstances allow, isn't that what they say? Don't borrow anything."
"For drinking water, won't a coconut shell water dipper be enough? They can drink from that. Don't borrow anything," that's what was said. And so they arrived.
Upon arrival, they made offerings of various foods and drinks. They offered robes and other requisites, high-quality blankets of various kinds. Whatever was received was offered onward to the Buddha. Every offering received was dedicated to the Buddha.
Phoe Thu Taw found it difficult to understand. Instead of keeping things for himself, he wanted them kept for personal use, but everything was offered to the Buddha.
After making offerings, they engaged in friendly conversation. At mealtime, they offered the meal. They brought various foods - fried chilies and onions, fried fish, fried chicken wings, and many other delicacies. All sorts of foods and drinks.
"Chewing is suffering, swallowing is suffering, eating is suffering" - that's what the partaking monk said. Phoe Thu Taw heard this from below and said, "Oh, how I wish to experience such suffering!" That's what he said, do you hear?
"How I wish to experience such suffering!" Hmm, isn't this worth contemplating? Consider this too, study it thoroughly.
Now, one who knows how to eat says it's suffering. One who knows how to chew says it's suffering. Doesn't the Buddha teach that chewing and swallowing are suffering? Is there craving in this? No, there isn't. Isn't this worth contemplating? Well, doesn't the Buddha teach "Rāgakkhayo Nibbānaṃ" (the destruction of lust is Nibbana)? That's how one who knows how to eat properly understands.
Can one truly know how to eat without seeing mind-and-matter (nāma-rūpa)? Hmm, can one know how to eat without seeing mind-and-matter? Just knowing the physical mouth and mental states isn't enough. Can the Five Aggregates be understood through mere perception?
Didn't the Mogok Sayadaw teach that it can't be achieved through textual Dependent Origination alone? It must be through understanding the Aggregates in Dependent Origination. Think about this. You must understand the Aggregates. Isn't this worth examining carefully?
When there is true knowing, there is abandoning. Will unwholesome states still arise? Will they manifest even at the level of verbal conception? They won't arise anymore. Don't physical behaviors change? Don't verbal behaviors change? Everything must transform...
Can one truly know how to eat without seeing mind-and-matter (nāma-rūpa)? Hmm, can one know how to eat without seeing mind-and-matter? Just knowing the physical mouth and mental states isn't enough. Can the Five Aggregates be understood through mere perception?
Didn't the Mogok Sayadaw teach that it can't be achieved through textual Dependent Origination alone? It must be through understanding the Aggregates in Dependent Origination. Think about this. You must understand the Aggregates. Isn't this worth examining carefully?
When there is true knowing, there is abandoning. Will unwholesome states still arise? Will they manifest even at the level of verbal conception? They won't arise anymore. Don't physical behaviors change? Don't verbal behaviors change? Everything must transform...