1.
The Chapter on Streams of Merit
1.
Commentary on the First Streams of Merit Discourse
51. In the first of the second, "streams of merit" means outflows of merit; the meaning is "attainment of merit." "Streams of the wholesome" is a synonym for that very thing. "But those bring happiness" - thus "nutriments of happiness." "Donors of the highest, well, of matter and so on" - thus "leading to heaven." "Happy is their result" - thus "resulting in happiness." Rebirth in heaven is "heavenly"; "they conduce to heaven" - thus "conducive to heaven." "Using the robe" means having obtained cloth for the purpose of a robe, even one who stores it due to the absence of needle, thread, and so on, or one who is making it, or one who is wearing it, or one who at the time of its being worn out is making it into a bed-sheet, or one who is making it into a floor covering when it is unable even to be spread as a bed-sheet, or one who, having torn up what is unsuitable as a floor covering, is making it into a foot-wiping mat - is called simply "using." But when, having swept it up thinking "this cannot even serve as a foot-wiping mat," it has been thrown away, then he is not called "using." "Immeasurable concentration of mind" means the concentration of the fruition of arahantship. "Immeasurable is that stream of merit" - by this he speaks of the immeasurability of the donor's meritorious volition. For his meritorious volition, occurring by way of recollecting again and again "one who has eliminated the mental corruptions uses my robe," is immeasurable. With reference to that, this was said. But regarding almsfood and so on, whoever, having consumed almsfood, sustains himself with just that even for a week, and does not consume another, he is called "using" that very almsfood even for a week. But regarding a single lodging, even while walking up and down in the night-quarters, day-quarters, and so on, as long as he does not abandon that lodging and take another, so long he is called "using." But when an illness has been allayed by one medicine, as long as he does not use another medicine, just so long he is called "using."
"Full of many terrors" means possessed of many frightful objects. "Of excellent jewels" means of all seven excellent jewels. "Abode" means dwelling place. "Many flowing" means being many and streaming. The remainder here is clear in itself.
2.
Commentary on the Second Streams of Merit Discourse
52. In the second, "pleasing to the noble ones" means associated with the path and fruition. For those are pleasing to the noble ones, dear and agreeable. The remainder, as far as what should be said in the discourse, that has already been stated in the Visuddhimagga itself.
In the verses, however, "faith" means the faith of a stream-enterer is intended. "Morality" too is the morality of a stream-enterer only. "And whose vision is upright" means the vision of one who has eliminated the mental corruptions, through the absence of crookedness of body and so on, is called upright vision. "They call" means they speak. "Confidence" means confidence in the Buddha, the Teaching, and the Community. "Vision of the Teaching" means the vision of the Teaching of the four truths.
3.
Commentary on the First Communal Life Discourse
53. In the third, "many householders and women householders" means many householders and women householders, going for the purpose of arranging marriages, had set out on that very road. "Communal life" means living together, dwelling as one. "A miserable man with a miserable woman" means a miserable man, because of being dead through the death of virtuous qualities, together with a miserable woman who is likewise dead through the death of virtuous qualities. "Together with a goddess" means together with one who has become a goddess by virtues. "Immoral" means devoid of morality. "Of bad character" means of inferior character. "One who reviles and abuses" means one who reviles with the ten grounds for reviling, and one who abuses by threatening, having shown fear. Thus the meaning should be understood everywhere.
"Miserly" means obstinately stingy. "Wife and husband" means husband and wife. "Bountiful" means they know the meaning of the words of beggars. "Restrained" means endowed with the self-control of morality. "Living righteously" means living righteously because they earn their livelihood having stood established in the Teaching. "Benefits become abundant for them" means the benefits reckoned as growth become many for them. "Comfort arises" means mutual comfortable dwelling arises. "Those who desire sensual pleasures" means those desiring sensual pleasures.
4.
Commentary on the Second Communal Life Discourse
54. In the fourth, the teaching was set forth by way of courses of action. The remainder is exactly the same. But in both these discourses, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.
5-6.
Commentary on the Two Discourses on Living in Harmony
55-56. In the fifth, "he approached" - for what purpose did he approach? For the purpose of assistance. For the Truth-finder, arriving at that country, arrives for the very purpose of supporting these two. Nakulapitā, it is said, was for five hundred births the Truth-finder's father, for five hundred births his grandfather, for five hundred births his uncle. Nakulamātā too was for five hundred births the Truth-finder's mother, for five hundred births his grandmother, for five hundred births his aunt. They, from the time of seeing the Teacher, having obtained affection as for a son, crying aloud "Oh dear father, oh dear father!" like a cow longing for her calf having seen a small calf, having approached, became stream-enterers at the very first sight. In their dwelling, seats for five hundred monks are always prepared. Thus the Blessed One approached for the purpose of assisting them. "Transgressed against" means gone beyond. "And in the future life" means and in the world beyond. "Equal in faith" means equal, alike in faith. The same method applies to morality and so on as well. The sixth was taught only to monks. The remainder here is just the same.
7.
Commentary on the Discourse on Suppavāsā
57. In the seventh, "Pajjanika" is the name of that market town. "Of the Koliyans" means of the families of the Kola royal clan. "Having given life" means having given the gift of life. "Becomes a partaker of life" means she becomes one who obtains a share of life, or she becomes one who partakes of life; the meaning is one who obtains life. The same method applies to the remaining terms as well.
"Endowed with flavour" means endowed with flavour, accomplished in flavour. "To those who have gone straight" means to those who have eliminated the mental corruptions, who have gone only straight because of being free from crookedness of body and so on. "To those endowed with conduct" means to those endowed with the fifteen qualities of conduct. "To the exalted ones" means to those who have gone to greatness. This is indeed a name for none other than those who have eliminated the mental corruptions. "Joining merit with merit" means joining merit together with merit. "Rich in result, praised by the knowers of the world" means such an offering, which is termed giving, is praised by the Buddhas who are knowers of the world because of standing having known the threefold world; the meaning is praised by the Buddhas. "Recollecting such a sacrifice" means recollecting the sacrifice, the gift. "Filled with joy" means filled with delight.
8.
Commentary on the Sudatta Discourse
58. In the eighth, "to the restrained" means to those restrained by body and speech. "To those who live on what others give" means to those who sustain themselves by eating only what is given by others. "In proper time" means at the appropriate and fitting time. "Attentively gives" means he gives having made an offering with his own hand. "He bestows four things" means he gives, he provides four reasons. "He becomes glorious" means he has a great retinue. The ninth was spoken only to monks. The remainder here is just the same.
10.
Commentary on the Discourse on What is Proper for a Layman
60. In the tenth, "the proper practice for householders" means the befitting practice for laypeople. "Is present" means he is present, having brought and approached out of the wish to give; the meaning is: he gives robes to the Community of monks.
"Attended" means an attendant. "For them by day and by night" means those who thus attend with the four requisites, for them by day and by night, both by way of giving and by way of recollection, merit always increases. "And they go to the heavenly state" means such a one, having done good action, approaches the heavenly state. In all four of these discourses, the practice of the householder is spoken of. It is also proper for stream-enterers and once-returners.
The Streams of Merit Chapter is the first.