To Brahmṅyu (Excerpt) Brahmṅyu Sutta (MN 91)

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('â', Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.â "When he has finished his meal and receives bowl-water, he doesnât raise or lower the bowl, tip it forward or back. He receives neither too little nor too much bowl-water. He washes the bowl without making a sloshing sound. He washes the bowl without turning it over. He doesnât wash his hands having put the bowl on the ground. When his hands are washed, the bowl is washed. When the bowl is washed, his hands are washed. He pours the bowl-water not too near, not too far, and without splashing. ⦠He puts his bowl on the floor, not too near, not too far. He is neither careless of the bowl nor overly solicitous about it. ⦠He sits in silence for a moment, but doesnât exceed the time for the anumodanṅ [verses rejoicing in the merit of the donor]. ⦠He gives the anumodanṅ, doesnât criticize the meal, doesnât expect another meal. He instructs, urges, rouses, & encourages the gathering with a talk purely on Dhamma. Having done so, he rises from his seat and departs. He walks neither too quickly nor too slowly, nor does he desire to get away. "His robe is worn not too high on his body, not too low on his body, not too tight or too loose on his body. The wind doesnât blow his robe away from his body. Dust & dirt donât soil his body. "Having gone to the monastery, he sits on a seat made ready. Having sat down, he washes his feet, but he doesnât occupy himself with grooming his feet. Having washed his feet, he sits with his legs folded, sets his body erect, and brings mindfulness to the fore. He doesnât set his mind on his own affliction, the affliction of others, or the affliction of both. He sits setting his mind on his own welfare, the welfare of others, the welfare of both—even the welfare of the entire cosmos. "Having gone to the monastery, he teaches Dhamma to the gathering. He neither flatters nor berates the gathering. He instructs, urges, rouses, & encourages the gathering with a talk purely on Dhamma. The voice that issues from his mouth is endowed with eight qualities: It is distinct, intelligible, melodious, audible, ringing, focused, deep, & resonant. But while his voice is intelligible to the gathering, the sound of his voice doesnât extend outside the gathering. Those who have been instructed, urged, roused, & encouraged by his Dhamma talk rise from their seats and depart, looking only at him and concerned with nothing else. "We have seen Master Gotama walking, sir, we have seen him standing, we have seen him entering indoors, we have seen him sitting in silence indoors, we have seen him eating indoors, we have seen him sitting in silence after eating, we have seen him giving the anumodanṅ after eating, we having seen him returning to the monastery, we have seen him sitting in silence after going to the monastery, we have seen him teaching the Dhamma to a gathering in the monastery. He is like that, like that—and more than that." See also: Sn 3:7; Sn 5:Epilogue - --> - - - -