1.
The Chapter on Streams of Merit
1.
The First Discourse on Streams of Merit
51. At Sāvatthī. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. Which four? For one whose robe a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
For one whose almsfood a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
For one whose lodging a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
For one whose requisite of medicines for the sick a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
And further, monks, for a noble disciple endowed with these four streams of merit, streams of the wholesome, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit.
Just as, monks, in the great ocean it is not easy to take the measure of water: 'So many gallons of water,' or 'so many hundreds of gallons of water,' or 'so many thousands of gallons of water,' or 'so many hundreds of thousands of gallons of water,' rather, it is reckoned simply as an incalculable, immeasurable great mass of water; just so, monks, for a noble disciple endowed with these four streams of merit, streams of the wholesome, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit."
Abounding in many terrors, the abode of excellent jewels;
Just as rivers frequented by multitudes of people,
Many flowing, approach the sea.
A donor of beds, seats, and coverings;
Streams of merit approach the wise one,
Just as rivers carrying water approach the ocean." The first.
2.
The Second Discourse on Streams of Merit
52. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' This, monks, is the second stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.
"Furthermore, monks, a noble disciple is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness."
And whose morality is good, dear to the noble ones, praised.
They call him 'not poor', his life is not in vain.
The wise one should pursue, remembering the Buddhas' teaching." The second.
3.
The First Discourse on Communal Life
53. On one occasion the Blessed One was travelling on the highway between Madhurā and Verañja. Many householders and women householders were also travelling on the highway between Madhurā and Verañja. Then the Blessed One, having turned aside from the road, sat down at the foot of a certain tree. The householders and women householders saw the Blessed One seated at the foot of a certain tree. Having seen him, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those householders and women householders seated to one side, the Blessed One said this -
"Householders, there are these four kinds of communal life. Which four? A miserable man lives together with a miserable woman, a miserable man lives together with a goddess, a god lives together with a miserable woman, a god lives together with a goddess.
"And how, householders, does a miserable man live together with a miserable woman? Here, householders, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; and his wife too is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, householders, a miserable man lives together with a miserable woman.
"And how, householders, does a miserable man live together with a goddess? Here, householders, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; but his wife abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, householders, a miserable man lives together with a goddess.
"And how, householders, does a god live together with a miserable woman? Here, householders, a husband abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; but his wife is one who kills living beings, etc. indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, householders, a god lives together with a miserable woman.
"And how, householders, does a god live together with a goddess? Here, householders, a husband abstains from killing living beings, etc. is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; and his wife too abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, householders, a god lives together with a goddess. These, householders, are the four kinds of communal life."
They are wife and husband, miserable ones come together in communion.
The wife is moral, bountiful, free from avarice;
She, a goddess, lives together with a miserable husband.
The wife is immoral, miserly, abusive;
She, miserable, lives together with a god as husband.
They are wife and husband, speaking kindly to one another.
Enemies become unhappy, when both are equal in morality.
Delighting in the world of gods, they rejoice, those who desire sensual pleasures." The third.
4.
The Second Discourse on Communal Life
54. "Monks, there are these four kinds of communal life. Which four? A miserable man lives together with a miserable woman, a miserable man lives together with a goddess, a god lives together with a miserable woman, a god lives together with a goddess.
"And how, monks, does a miserable man live together with a miserable woman? Here, monks, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; and his wife too is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, monks, a miserable man lives together with a miserable woman.
"And how, monks, does a miserable man live together with a goddess? Here, monks, a husband is one who kills living beings, etc. holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; but his wife abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, monks, a miserable man lives together with a goddess.
"And how, monks, does a god live together with a miserable woman? Here, monks, a husband abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; but his wife is one who kills living beings, etc. holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, monks, a god lives together with a miserable woman.
"And how, monks, does a god live together with a goddess? Here, monks, a husband abstains from killing living beings, etc. holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; and his wife too abstains from killing living beings, etc. holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, monks, a god lives together with a goddess. These, monks, are the four kinds of communal life."
They are wife and husband, miserable ones come together in communion.
The wife is moral, bountiful, free from avarice;
She, a goddess, lives together with a miserable husband.
The wife is immoral, miserly, abusive;
She, miserable, lives together with a god as husband.
They are wife and husband, speaking kindly to one another.
Enemies become unhappy, when both are equal in morality.
Delighting in the world of gods, they rejoice, those who desire sensual pleasures." The fourth.
5.
The First Discourse on Living in Harmony
55. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the householder Nakulapitā; having approached, he sat down on the prepared seat. Then the householder Nakulapitā and the woman householder Nakulamātā approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Nakulapitā said this to the Blessed One -
"Since, venerable sir, the woman householder Nakulamātā was brought to me as a young woman when I was still young, I do not know of having transgressed against the woman householder Nakulamātā even in thought, how much less with the body! We would wish, venerable sir, to see one another both in this present life and in the future life." The woman householder Nakulamātā also said this to the Blessed One - "Since, venerable sir, I was brought as a young woman to the householder Nakulapitā when he was still young, I do not know of having transgressed against the householder Nakulapitā even in thought, how much less with the body! We would wish, venerable sir, to see one another both in this present life and in the future life."
"If, householders, both wife and husband wish to see one another both in this present life and in the future life, and both are equal in faith, equal in morality, equal in generosity, equal in wisdom, they see one another both in this present life and in the future life."
They are wife and husband, speaking kindly to one another.
Enemies become unhappy, when both are equal in morality.
Delighting in the world of gods, they rejoice, those who desire sensual pleasures." The fifth.
6.
The Second Discourse on Living in Harmony
56. "If, monks, both wife and husband wish to see one another both in this present life and in the future life, and both are equal in faith, equal in morality, equal in generosity, equal in wisdom, they see one another both in this present life and in the future life."
They are wife and husband, speaking kindly to one another.
Enemies become unhappy, when both are equal in morality.
Delighting in the world of gods, they rejoice, those who desire sensual pleasures." The sixth.
7.
The Discourse on Suppavāsā
57. On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Pajjanika. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Suppavāsā the Koliyan daughter; having approached, he sat down on the prepared seat. Then Suppavāsā the Koliyan daughter with her own hand satisfied and served the Blessed One with superior solid and soft food. Then Suppavāsā the Koliyan daughter, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. To Suppavāsā the Koliyan daughter seated to one side, the Blessed One said this -
"Suppavāsā, a female noble disciple giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty, she becomes a partaker of beauty, whether divine or human. Having given happiness, she becomes a partaker of happiness, whether divine or human. Having given strength, she becomes a partaker of strength, whether divine or human. Suppavāsā, a female noble disciple giving food gives these four things to the recipients."
Pure, superior, endowed with flavour;
That offering given to those who have gone straight,
To those endowed with conduct, to the exalted ones;
Joining merit with merit,
Rich in result, praised by the knowers of the world.
Wander in the world filled with joy;
Having removed the stain of stinginess with its root,
Blameless, they go to the heavenly state." The seventh.
8.
The Discourse on Sudatta
58. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Householder, a noble disciple giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty, etc. Having given happiness, etc. Having given strength, he becomes a partaker of strength, whether divine or human. Householder, a noble disciple giving food gives these four things to the recipients."
At the proper time, attentively, gives food;
He bestows four things,
Life and beauty and happiness and strength.
He becomes long-lived and glorious, wherever he is reborn." The eighth.
9.
The Discourse on Food
59. "Monks, a donor giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty, etc. Having given happiness, etc. Having given strength, he becomes a partaker of strength, whether divine or human. Monks, a donor giving food gives these four things to the recipients."
At the proper time, attentively, gives food;
He bestows four things,
Life and beauty and happiness and strength.
He becomes long-lived and glorious, wherever he is reborn." The ninth.
10.
The Discourse on Proper Conduct for Laypeople
60. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Householder, a noble disciple possessed of four qualities is practising the proper practice for householders, which leads to the obtaining of fame and is conducive to heaven. Which four? Here, householder, a noble disciple attends upon the community of monks with robes, attends upon the community of monks with almsfood, attends upon the community of monks with lodging, attends upon the community of monks with requisites of medicines for the sick. Householder, a noble disciple possessed of these four qualities is practising the proper practice for householders, which leads to the obtaining of fame and is conducive to heaven."
Having attended with robes upon those who have gone the right way, the virtuous.
For them by day and by night, merit always increases;
And having done good action, they go to the heavenly state." The tenth.
The Streams of Merit Chapter is the first.
Its summary:
Suppavāsā and Sudatta, food, and the proper practice for householders.