4.
The Chapter on Streams of Merit
1.
The First Discourse on Streams of Merit
1027. At Sāvatthī. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness. Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is the first stream of merit, stream of the wholesome, nutriment of happiness.
"Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' This is the second stream of merit, stream of the wholesome, nutriment of happiness.
"Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' This is the third stream of merit, stream of the wholesome, nutriment of happiness.
"Furthermore, monks, a noble disciple is endowed with morality pleasing to the noble ones, unbroken, etc. conducive to concentration. This is the fourth stream of merit, stream of the wholesome, nutriment of happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness." The first.
2.
The Second Discourse on Streams of Merit
1028. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness. Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is the first stream of merit, stream of the wholesome, nutriment of happiness.
"Furthermore, monks, a noble disciple towards the Teaching, etc. towards the Community, etc.
"Furthermore, monks, a noble disciple dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is the fourth stream of merit, stream of the wholesome, nutriment of happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness." The second.
3.
The Third Discourse on Streams of Merit
1029. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness. Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is the first stream of merit, stream of the wholesome, nutriment of happiness.
"Furthermore, monks, a noble disciple towards the Teaching, etc. towards the Community, etc.
"Furthermore, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is the fourth stream of merit, stream of the wholesome, nutriment of happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness." The third.
4.
The First Discourse on the State of the Gods
1030. At Sāvatthī. There are, monks, these four footsteps of the gods for the purification of impure beings, for the cleansing of beings who are not pure.
What are the four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is the first footstep of the gods for the purification of impure beings, for the cleansing of beings who are not pure.
"Furthermore, monks, a noble disciple towards the Teaching, etc. towards the Community, etc.
"Furthermore, monks, a noble disciple is endowed with morality pleasing to the noble ones, unbroken, etc. conducive to concentration. This is the fourth footstep of the gods for the purification of impure beings, for the cleansing of beings who are not pure. These, monks, are the four footsteps of the gods for the purification of impure beings, for the cleansing of beings who are not pure." The fourth.
5.
The Second Discourse on the State of the Gods
1031. "There are, monks, these four footsteps of the gods for the purification of impure beings, for the cleansing of beings who are not pure.
"What are the four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' He considers thus: 'What indeed is the footstep of the gods?' He thus understands: 'I hear that at present the gods have non-harming as supreme. And I do not harm anything, whether moving or still. Surely I dwell endowed with the quality of the footstep of the gods.' This is the first footstep of the gods for the purification of impure beings, for the cleansing of beings who are not pure.
"Furthermore, monks, a noble disciple towards the Teaching, etc. towards the Community, etc.
"Furthermore, monks, a noble disciple is endowed with morality pleasing to the noble ones, unbroken, etc. conducive to concentration. He considers thus: 'What indeed is the footstep of the gods?' He thus understands: 'I hear that at present the gods have non-harming as supreme. And I do not harm anything, whether moving or still. Surely I dwell endowed with the quality of the footstep of the gods.' This is the fourth footstep of the gods for the purification of impure beings, for the cleansing of beings who are not pure. These, monks, are the four footsteps of the gods for the purification of impure beings, for the cleansing of beings who are not pure." The fifth.
6.
The Discourse on Sharing with the Gods
1032. "Monks, the gods, delighted, speak of one endowed with four qualities as being of the same division. Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Those deities who, endowed with unwavering confidence in the Buddha, having passed away from here, were reborn there - for them it is thus: 'With whatever kind of unwavering confidence in the Buddha we were endowed, having passed away from there, we were reborn here; the noble disciple too, endowed with such unwavering confidence in the Buddha, will come near to the gods.'
"Furthermore, monks, a noble disciple towards the Teaching, etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Those deities who, endowed with morality pleasing to the noble ones, having passed away from here, were reborn there - for them it is thus: 'With whatever kind of morality pleasing to the noble ones we were endowed, having passed away from there, we were reborn here; the noble disciple too, endowed with such morality pleasing to the noble ones, will come near to the gods.' Monks, the gods, delighted, speak of one endowed with these four qualities as being of the same division." The sixth.
7.
The Discourse on Mahānāma
1033. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One -
"In what respect, venerable sir, is one a lay follower?" "Since, Mahānāma, one has gone for refuge to the Buddha, has gone for refuge to the Community, has gone for refuge to the Community - to this extent, Mahānāma, is one a lay follower."
"But in what respect, venerable sir, is a lay follower accomplished in morality?" "Since, Mahānāma, a lay follower 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 - to this extent, Mahānāma, is a lay follower accomplished in morality."
"But in what respect, venerable sir, is a lay follower accomplished in faith?" "Here, Mahānāma, a lay follower has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' To this extent, Mahānāma, is a lay follower accomplished in faith."
"But in what respect, venerable sir, is a lay follower accomplished in generosity?" "Here, Mahānāma, a lay follower dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing - to this extent, Mahānāma, is a lay follower accomplished in generosity."
"But in what respect, venerable sir, is a lay follower accomplished in wisdom?" "Here, Mahānāma, a lay follower is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering - to this extent, Mahānāma, is a lay follower accomplished in wisdom." The seventh.
8.
The Discourse on the Rains Retreat
1034. "Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools; the small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean; just so, monks, for a noble disciple, whatever unwavering confidence in the Buddha, whatever unwavering confidence in the Teaching, whatever unwavering confidence in the Community, and whatever morality pleasing to the noble ones - these mental states, flowing, having gone to the far shore, lead to the elimination of mental corruptions." The eighth.
9.
The Discourse on Kāḷigodha
1035. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Kāḷigodhā the Sakyan woman; having approached, he sat down on the prepared seat. Then Kāḷigodhā the Sakyan woman approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Kāḷigodhā the Sakyan woman seated to one side, the Blessed One said this -
"Godhā, a female noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Which four? Here, Godhā, a female noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. She dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. Godhā, a female noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."
"These four factors of stream-entry, venerable sir, that have been taught by the Blessed One, those qualities exist in me, and I am seen in those qualities. For I, venerable sir, am endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. Whatever gift there is in the family, all that is undivided with those who are moral and of good character." "It is a gain for you, Godhā, it is well gained for you, Godhā! The fruition of stream-entry has been declared by you, Godhā." The ninth.
10.
The Discourse on Nandiya the Sakyan
1036. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Nandiya the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Nandiya the Sakyan said this to the Blessed One - "Venerable sir, for a noble disciple who entirely, in every way, lacks the four factors of stream-entry, is that noble disciple indeed one who dwells in heedlessness?"
"For whom, Nandiya, the four factors of stream-entry are entirely, in every way, absent, that one I call 'an outsider, standing in the faction of worldlings.' But, Nandiya, listen to how a noble disciple is one who dwells in heedlessness and one who dwells in diligence, pay close attention; I will speak." "Yes, venerable sir," Nandiya the Sakyan assented to the Blessed One. The Blessed One said this -
"And how, Nandiya, is a noble disciple one who dwells in heedlessness? Here, Nandiya, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' He, content with that unwavering confidence in the Buddha, does not strive further for solitude by day, for seclusion by night. For him thus dwelling heedlessly, gladness does not arise. When gladness is absent, joy does not arise. When joy is absent, tranquillity does not arise. When tranquillity is absent, he dwells in suffering. The mind of one who is suffering does not become concentrated. When the mind is unconcentrated, mental states do not become manifest. Due to the non-manifestation of mental states, he goes by the term 'one who dwells in heedlessness.'
"Furthermore, Nandiya, a noble disciple towards the Teaching, etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. He, content with that morality pleasing to the noble ones, does not strive further for solitude by day, for seclusion by night. For him thus dwelling heedlessly, gladness does not arise. When gladness is absent, joy does not arise. When joy is absent, tranquillity does not arise. When tranquillity is absent, he dwells in suffering. The mind of one who is suffering does not become concentrated. When the mind is unconcentrated, mental states do not become manifest. Due to the non-manifestation of mental states, he goes by the term 'one who dwells in heedlessness.' Thus, Nandiya, a noble disciple is one who dwells in heedlessness.
"And how, Nandiya, is a noble disciple one who dwells in diligence? Here, Nandiya, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' He, not content with that unwavering confidence in the Buddha, strives further for solitude by day and for seclusion by night. For him dwelling thus diligent, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, mental states become manifest. Due to the manifestation of mental states, he goes by the term 'one who dwells in diligence'.
"Furthermore, Nandiya, a noble disciple towards the Teaching, etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. He, not content with that morality pleasing to the noble ones, strives further for solitude by day and for seclusion by night. For him dwelling thus diligent, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, mental states become manifest. Due to the manifestation of mental states, he goes by the term 'one who dwells in diligence'. Thus, Nandiya, is a noble disciple one who dwells in diligence." The tenth.
The Chapter on Streams of Merit is the fourth.
Its summary:
Of the Same Division, Mahānāma, Rains, Kāḷī, and Nandiya.