8.
Explanation of the Discourse on the Treasure Store
The Reason for the Placement
Now, that which is the Nidhi Chapter placed immediately after the Tirokuṭṭa, beginning with "A person deposits a treasure," regarding that -
And having explained the occasion for its arising, I shall give the explanation of meaning."
Therein, the reason for its placement here should be understood thus. For although this Treasure Chapter was not spoken by the Blessed One in this order, since it has become the companion of the Tirokuṭṭa spoken by way of thanksgiving, therefore it has been placed here. Or, having shown by the Tirokuṭṭa the failure of those devoid of merit, it should be understood that this has been placed here also for the purpose of showing the success of those who have made merit. This is the reason for its placement here.
The Origin of the Discourse's Purpose
But its occasion is as follows - In Sāvatthī, it is said, a certain householder was wealthy, of great riches, of great possessions. And he was faithful and devoted, and dwelt at home with a mind free from the stain of stinginess. He, on one day, gave a gift to the community of monks headed by the Buddha. And at that time the king was desiring wealth; he sent a man to his presence saying "Go, my good man, bring the householder named so-and-so." He, having gone, said to that householder "The king summons you, householder." The householder, while serving the community of monks headed by the Buddha with a mind endowed with virtues such as faith, said "Go, my dear man, I shall come afterwards; for now I am standing depositing a treasure." Then the Blessed One, having eaten and been invited to admonish, in order to show that very accomplishment of merit as a treasure in the ultimate sense, for the purpose of thanksgiving to that householder, spoke these verses beginning with "A person deposits a treasure." This is its occasion.
Thus of this -
And having explained the occasion for its arising, I shall give the explanation of meaning."
Explanation of the First Verse
1. Therein, "a person deposits a treasure" - "is deposited" means treasure; the meaning is: it is placed, it is protected, it is guarded. That is fourfold: immovable, movable, equal to a limb, and following along. Therein, immovable means stored in the ground or situated in the sky, or unwrought gold or gold or a field or a site, or whatever else of such form is without movement - this is the immovable treasure. Movable means female slaves and male slaves, elephants, cattle, horses and mares, goats and sheep, fowl and pigs, or whatever else of such form is connected with movement. This is the movable treasure. Equal to a limb means a work-field, a craft-field, a subject of study, great learning, or whatever else of such form, having been learnt and acquired, is bound to one's individuality like major and minor limbs - this is the treasure equal to a limb. Following along means merit consisting of giving, consisting of morality, consisting of meditation, consisting of hearing the Teaching, consisting of teaching the Teaching, or whatever other such merit, as if following along here and there, produces desirable results - this is the following-along treasure. But in this instance, the immovable is intended.
"Deposits" means places, sets in order, guards. "Person" means a human being. Certainly a man too, a woman too, and a eunuch too deposits a treasure; but here the teaching was given under the heading of a person, yet as regards meaning, the inclusion of those too herein should be seen. "In a deep place near water" - deep in the sense of being plunged into; near water by the state of being in the vicinity of water. There is what is deep but not near water, like a pit the height of a man with outstretched arms in a jungle area of ground; there is what is near water but not deep, like a pit of one or two spans in a low-lying lake; there is what is both deep and near water, like a pit dug in a jungle area of ground to the extent that "now water will come." With reference to that, this was said: "in a deep place near water." "When a need or task has arisen" - "does not depart from benefit" means need; what is said is: bringing benefit, bringing welfare. "What should be done" means task; what is said is: whatever duty to be done. Arisen itself is fully arisen; what is said is: has presented itself as something that must be done. When that need or task has arisen. "It will be for my benefit" - this is an illustration of the purpose of depositing. For this very purpose he deposits: "When some beneficial duty to be done has arisen, it will be for my benefit, it will be for the accomplishment of that task of mine." For the accomplishment of the task alone is the benefit for him when a task has arisen - this should be understood.
Explanation of the Second Verse
Thus, showing the purpose of depositing, having shown the intention of achieving benefit, now in order to show the intention of removing harm, he said -
2. "For one badly spoken of by the king, or oppressed by a thief,
Its meaning should be understood by combining, as applicable, together with the two terms "will be" and "for release" stated here in "it will be for my benefit" and "or for release from debt."
Therein, this is the connection - Not only does a person deposit a treasure thinking "it will be for my benefit," but rather, "it will be for my release from the king when I am badly spoken of by adversaries and enemies in such a manner as 'this is a thief' or 'an adulterer' or 'a tax evader' and so on; or it will be for my release from thieves when I am oppressed by thieves through the carrying off of wealth by housebreaking and so on, or by being seized alive with the demand 'give this much gold and silver.'" "I have debtors; they will demand of me 'pay the debt'; when I am being demanded by them, it will be for release from debt." There comes a time when there is famine, poor crops, almsfood difficult to obtain; therein it is not easy to sustain oneself with little wealth; when such a famine has come, it will be for me. Whatever misfortunes arise from fire or from water or from disagreeable heirs, when such misfortunes have arisen, it will be for me - thus too a person deposits a treasure.
Having thus shown the twofold purpose of depositing by means of two verses - the intention of achieving benefit and the intention of removing harm - now, concluding that very twofold purpose, he said -
Its meaning is - That which is shown as the achievement of benefit and the removal of harm by "it will be for my benefit" and by such statements beginning with "for one badly spoken of by the king." For this purpose, for the accomplishment of these, in this spatial world, whatever treasure of the kind consisting of unwrought gold, wrought gold, and so on is deposited, is placed, is stored away.
Explanation of the Third Verse
Now, because even a treasure thus deposited accomplishes the intended purpose only for those possessing merit, not for others, therefore, making clear that matter, he said -
3. "So long as it is well deposited, in a deep place near water.
Its meaning is - That treasure is so long well deposited, so long well buried and placed - this is what is said. How well? "In a deep place near water" - insofar as it is reckoned as deposited in a deep place near water, so long is it said to be well. "Not all of it always, is beneficial to him" means that for the person by whom it was deposited, not all of it at all times is beneficial, does not succeed, is not capable of accomplishing the aforesaid function - this is what is said. But only for someone at some time it is beneficial, or it is indeed not beneficial. And here "naṃ" should be seen as an indeclinable particle used merely as an expletive, as in "as happens for one diligent, ardent" and so on. Or, making a change of gender, "taṃ" is said where "so" should be said. For when it is said thus, that meaning is easily understood.
Explanation of the Fourth and Fifth Verses
4-5. Thus, having said "Not all of it always, is beneficial to him," now showing the reasons by which it is not beneficial, he said -
4. "Either the treasure passes away from its place, or his perception becomes confused.
5. "Or even disagreeable heirs dig it up while he is not looking."
Its meaning is - The place where the treasure is well deposited, that treasure either passes away from that place, departs, disappears - even though being without consciousness, by the power of exhaustion of merit it goes to another place. Or his perception becomes confused - he does not know the place where the treasure was deposited; or, prompted by the exhaustion of his merit, serpents remove that treasure and take it to another place. Or demons carry it away, taking it wherever they wish. Or while he is not looking, his disagreeable heirs, having dug up the ground, pull out that treasure. Thus, for him, by these reasons such as passing away from its place and so on, that treasure is not beneficial.
Thus, having stated the reasons for non-benefit acknowledged by the world, such as passing away from its place and so on, now showing that one single cause called exhaustion of merit, which is the root of even these reasons, he said -
"When there is exhaustion of merit, all this perishes."
Its meaning is - At the time when there is exhaustion of the merit that produces the achievement of wealth, and the demerit conducive to the loss of wealth has stood having gained opportunity, then whatever collection of riches such as gold and money and so on that was deposited by the one depositing the treasure - all this perishes.
Explanation of the Sixth Verse
Thus, the Blessed One, having spoken of the worldly acknowledged treasure that, though deposited with this or that intention, does not serve according to intention, and is subject to loss in various ways, now, in order to show that accomplishment of merit as a treasure in the ultimate sense, this Treasure Chapter was begun for the purpose of thanksgiving to that householder; showing that, he said -
6. "Whoever by giving, by morality, by self-control and by taming,
Therein, "giving" should be understood by the very method stated in "giving and righteous conduct." "Morality" is bodily and verbal non-transgression. Or all morality whatsoever, such as the five-factored, ten-factored, Pātimokkha restraint and so on, is intended here as "morality." "Self-control" means restraint is self-control; it is said to be the prevention of the mind from going to various objects; this is a designation for concentration. Possessed of which self-control, one is called "supremely restrained" in "restrained in hand, restrained in foot, restrained in speech, supremely restrained." Others say: "Restraint is self-control; it is said to be restriction; this is a designation for sense-faculty restraint." "Taming" means subduing; it is said to be the pacification of mental defilements; this is a designation for wisdom. For wisdom is sometimes called just as "wisdom" in such passages as "the wish to hear obtains wisdom" and so on. Sometimes as "the Teaching" in such passages as "truth, the Teaching, steadfastness, generosity" and so on. Sometimes as "taming" in such passages as "if more than truth, taming, generosity, and patience is not found" and so on.
Having thus understood giving and so on, now the meaning of this verse should be understood as combined together thus - For whatever woman or man, by giving, by morality, by self-control and by taming - by these four qualities, just as a treasure consisting of wealth is deposited by the placing together in one place of unwrought gold, wrought gold, pearls, or gems and so on, so a treasure consisting of merit is well deposited by the well performing of those giving and so on in a single continuity of consciousness or in a site such as a shrine and so on.
Explanation of the Seventh Verse
Thus the Blessed One, having shown by this verse "whoever by giving" the nature of a treasure in the ultimate sense through the accomplishment of merit, now showing the site where, when deposited, that treasure is well deposited, he said -
7. "Towards a shrine or the Community, towards an individual or guests,
Therein, "that which should be venerated" is a shrine (cetiya), meaning "that which should be honoured"; or a shrine because of being heaped up (citattā). But this shrine is threefold: a shrine of use, a shrine of dedication, and a shrine of relics. Therein, the Bodhi tree is a shrine of use, a Buddha image is a shrine of dedication, and relic-chamber pagodas containing relics are shrines of relics. "Community" means any one among those headed by the Buddha and so on. "Individual" means any one among householders and those gone forth. There is no fixed lunar day for him, or he comes on whatever day - thus "guest" (atithi). This is a designation for one who has arrived as a visitor at that moment. The remainder is according to the method already stated.
Having thus understood shrines and so on, now the meaning of this verse should be understood as combined together thus - That treasure which was said to be "well deposited," it is well deposited in these objects. Why? Because of the ability to produce desirable results for a long time. For thus, even having given a little at a shrine, they become obtainers of desirable results for a long time. As he said -
I do not know of an unfortunate realm, this is the fruit of the gift of flowers." And
Thus, according to the method stated in the Dakkhiṇāvisuddhi Sutta, the Velāma Sutta and so on, the classification of the fruit of giving in the objects beginning with the Community should also be known. And just as the occurrence of giving towards shrines and so on and the splendour of its fruit have been shown, so too, as appropriate, everywhere, having undertaken this and that, the occurrence of morality by way of observance and avoidance, of self-control by way of recollection of the Buddha, and of self-taming by way of insight based on that, attention, and reviewing, and the splendour of the fruit of each should be known.
Explanation of the Eighth Verse
Thus the Blessed One, having shown the objects classified as shrines and so on of the treasure made of merit being deposited through giving and so on, now showing the distinction of that treasure well deposited in these objects from a treasure deposited in a deep place near water, he said -
8. "This treasure is well deposited, invincible, going along with one.
Therein, by the first term he indicates that treasure well deposited through giving and so on: "This treasure is well deposited." "Invincible" means it cannot be conquered and seized by others. "Acceyyo" is also a reading; its meaning is: it should be honoured, it is worthy of honour, it should be accumulated by one who seeks welfare and happiness. And in this reading, having connected "this treasure is worthy of honour," then having shown the question "why?", it should be connected as "because it is well deposited and going along with one." For otherwise, the worthiness of honour of what is well deposited would have been stated, but what is well deposited is not worthy of honour. For it is indeed honoured. "It follows along" means going along with one; the meaning is that even when one goes to the world beyond, it does not abandon one, by giving fruit here and there.
"Having abandoned those that must be left behind, one goes taking this" - at the time of death, when all possessions are present, having abandoned those that must be left behind, one goes taking this treasure to the world beyond - this, it is said, is its meaning. But that is not fitting. Why? Because possessions are not things that go along. For those various possessions are indeed to be abandoned, not things that go along; but those various destinations are things that go along. Since, if this were the meaning, one would say "having abandoned possessions, in the destinations that go along." Therefore the meaning here should be understood thus - In the manner beginning with "either the treasure passes away from its place," having abandoned the mortal, when possessions are going away, one goes taking this. For this, being one that goes along with one, does not abandon him.
Therein, one might say: "In 'gamanīyesu,' here the meaning is 'in those that should be gone to,' not 'in those that are going.'" That should not be taken as definitive. For just as in "the noble ones are leading to liberation," here the meaning is "they lead out," not "they should be led out," so too here the meaning is "in those that are going," not "in those that should be gone to."
Or alternatively, since at the time of death one who wishes to give to someone does not even get to touch the possessions, therefore those possessions should first be abandoned by body, and afterwards should be gone beyond, should be surpassed, with a mind whose desire has been destroyed - this is what is said. Therefore the meaning here should be understood thus: "in possessions that must be left behind, first having abandoned by body, afterwards by mind." In the former meaning, the locative expression is in the sense of specification: having abandoned, among the possessions that must be left behind, this one treasure of merit alone, having extracted it from there, one goes taking it. In the latter meaning, the locative expression is in the sense of the characteristic of one state by another state. For by the nature of the possessions going away, the nature of this treasure being taken along is characterised.
Explanation of the Ninth Verse
Thus the Blessed One, having shown the distinction of this treasure of merit from a treasure deposited in a deep place near water, then again, like a merchant of fine goods generating enthusiasm in buyers by praising the qualities of his goods, generating enthusiasm in gods and humans for that treasure of merit by praising the qualities of the treasure of merit taught by himself, he said -
9. "A treasure not shared with others, not taken by thieves.
Therein, "not shared with others" means not shared with others; the letter "m" serves to make a connection between words, as in "associated with neither-unpleasant-nor-pleasant feeling" and so on. Not taken by thieves means not taken by thieves; the meaning is that it cannot be seized by thieves. "What is to be deposited" means treasure. Thus, having praised the quality of the treasure of merit with two terms, then with two he generates enthusiasm for it: "The wise one should do meritorious deeds, which treasure goes along with one." Its meaning is - Because meritorious deeds are indeed a treasure not shared with others and not taken by thieves. And not only is it a treasure not shared with others and not taken by thieves, but moreover, the treasure that goes along with one as stated here: "This treasure is well deposited, invincible, going along with one." And since that is through meritorious deeds alone, therefore "should do" means should perform - the wise one, a person endowed with higher intelligence and endowed with energy, should do meritorious deeds.
Explanation of the Tenth Verse
Thus the Blessed One, having generated enthusiasm in gods and humans for the treasure of merit by praising its qualities, now showing in brief the fruit that it gives to those who, having striven, accomplish the making of the treasure of merit, he said -
10.
Now, since the giving of all desires is bound up with aspiration, it does not occur without aspiration. As he said -
"If, householders, one who practises righteousness and practises evenness should wish 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors,' there is this possibility that he, upon the body's collapse at death, would be reborn in the company of wealthy warriors. What is the reason for this? Because he practises righteousness and practises evenness."
Thus "having realised by direct knowledge himself, having attained, he might dwell in the liberation of mind and liberation by wisdom that are without mental corruptions, in this very life. What is the reason for this? Because he is one who practises righteously, one who practises evenly."
And likewise he said -
"Here, monks, a monk is endowed with faith, is endowed with morality, with learning, with generosity, is endowed with wisdom. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors.' He strives with that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there" - and so on.
Therefore, showing aspiration - which is in such and such a way an exposition of wishing, having as its requisite the striving of mind, determination, and meditation - as the cause for that giving of all desires, he said -
"Whatever they long for, all of that is obtained through this."
Explanation of the Eleventh Verse
11. Now, showing piece by piece that which is all obtained through this, he spoke verses beginning with "golden complexion, pleasant voice."
Therein, in the first verse to begin with, golden complexion means beautiful skin colour, having skin resembling gold; that too is obtained through this treasure of merit. As he said -
"Monks, that the Truth-finder in a former birth... etc. when formerly being a human being, was without wrath, abundantly serene, even when spoken to much did not become attached, did not become angry, was not repelled, did not become obstinate, and did not manifest irritation, hate, and displeasure. And he was a giver of subtle, soft coverings and cloaks, of fine linen, fine cotton... etc. fine silk... etc. fine wool. Because of the doing of that action, its accumulation... etc. having come to this state of being, he obtains this characteristic of a great man. He is golden-coloured, with skin resembling gold."
Pleasant voice means having a voice like Brahmā, speaking like a cuckoo; that too is obtained through this. As he said -
"Monks, that the Truth-finder in a former birth... etc. having abandoned harsh speech, abstained from harsh speech, speaking such words as are gentle, pleasing to the ear... etc. he spoke such words. Because of the doing of that action, its accumulation... etc. having come to this state of being, he obtains these two characteristics of a great man. He has a large tongue and has a voice like Brahmā, speaking like a cuckoo."
"Good form" means well-formed; it is said to mean the arrangement of limbs and minor limbs in an even, rounded manner in places where evenness and roundedness are fitting. That too is obtained through this. As he said -
"Monks, that the Truth-finder in a former birth... etc. when formerly being a human being, was one who wished for the welfare of many people, who wished for their benefit, who wished for their comfort, who wished for their freedom from bondage - 'How may these people grow in faith, grow in morality, in learning, in generosity, in wisdom, in wealth and grain, in fields and sites, in bipeds and quadrupeds, in children and wife, in slaves, workmen and servants, in relatives, in friends, in kinsmen.' Because of the doing of that action... etc. he obtains these three characteristics of a great man. He has a body like the front half of a lion, and he has a filled-in space between the shoulders, and he has an evenly rounded neck" - and so on.
By this method, for the others from here onwards too, discourse passages that establish the obtaining through this treasure of merit should be brought from here and there and stated. However, it is abbreviated due to fear of excessive elaboration; now I shall make the explanation of the remaining terms.
"Handsome appearance" - here, the entire body should be understood as "appearance," as in such passages as "space being enclosed, it goes by the term 'materiality'"; the beauty of that appearance is handsome appearance, meaning not too tall, not too short, not too thin, not too fat, not too dark, and not too fair. "Lordship" means the state of being a ruler; the meaning is the state of being a master by way of being a wealthy warrior and so on. "Retinue" means the success of kinsmen and attendants for householders, the success of assemblies for those gone forth; lordship and retinue together is "lordship and retinue." And here, it should be understood that by golden complexion and so on, success of body is stated; by lordship, success of wealth is stated; by retinue, success of kinsmen and attendants is stated. "All of this is obtained through this" - that which was said "Whatever they long for, all of that is obtained through this," therein, it shows that this too, to begin with, namely the golden complexion and so on stated piece by piece, all of this is obtained through this, and should be so understood.
Explanation of the Twelfth Verse
12. Having thus by this verse shown the success of gods and humans, which is below the success of kingship obtainable through the power of merit, now showing the success of kingship of both those, he spoke this verse "principality over a district."
Therein, "principality over a district" means kingship in each particular district of the earth, without reaching even a single island in its entirety. The state of being a lord is supremacy; by this he shows the kingship of a universal monarch over an island. "The happiness of a universal monarch is dear" means the desirable, lovely, agreeable happiness of a universal monarch. By this he shows the kingship of a universal monarch of the four quarters. Kingship among the gods is divine kingship; by this, the divine kingship of human beings such as Mandhātā and others has been shown. "Even among the divine celestial beings" - by this he shows the divine kingship even of those arisen in those divine realms, who are called "divine" because of existing in heaven. "All of this is obtained through this" - that which was said "Whatever they long for, all of that is obtained through this," therein, it shows that this too, as the second, namely the principality over a district and so on stated piece by piece, all of this is obtained through this, and should be so understood.
Explanation of the Thirteenth Verse
13. Having thus by this verse shown the success of kingship over gods and humans obtainable through the power of merit, now showing the bliss of Nibbāna, having put in front in brief the success stated in the two verses, he spoke this verse "and human success."
Herein this is the word commentary - That which belongs to humans is "mānussī"; "mānussī" itself is "mānussikā" (human). Succeeding is success. The world of the gods is the heavenly world. In that heavenly world. "Yā" means complete exhaustion without remainder; "they delight by means of it, whether arisen internally or being a requisite externally" - thus "rati" (delight); and this is a designation for happiness, for the basis of happiness. "Yā" is an indefinite term; the word "ca" has the meaning of combining together with the previously mentioned success. Nibbāna itself is the bliss of Nibbāna.
But this is the explanation of the meaning - Whatever human success and whatever delight in the heavenly world was stated by the terms beginning with "golden complexion," all of that, and whatever further bliss of Nibbāna is to be attained by way of being a faith-follower and so on - that too; this third also, piece by piece, all of this is obtained through this.
Or alternatively, whatever human success not stated by golden complexion and so on, but pointed out by the method beginning with "they are courageous, mindful, and here is the abiding by the holy life," classified as lucidity of wisdom and so on, and further whatever delight in meditative absorption and so on in the heavenly world, and whatever bliss of Nibbāna of the aforesaid kind - this too, the third, piece by piece, all of this is obtained through this. Thus here the explanation of the meaning should be understood.
Explanation of the Fourteenth Verse
14. Having thus by this verse shown the bliss of Nibbāna obtainable through the power of merit and to be attained by way of being a faith-follower and so on, now showing that very same thing to be attained also by way of being a possessor of the threefold true knowledge and one liberated-in-both-ways, and the means thereto, he spoke this verse "having relied upon the accomplishment of friendship."
Herein this is the word commentary - One succeeds by means of it, one attains the splendour of virtues - thus accomplishment; a friend itself as accomplishment is the accomplishment of friendship; that accomplishment of friendship. "Having relied upon" means in dependence on. "Wisely" means by means of. "For one who applies himself" means for one who undertakes the exertion. One cognizes by means of it - thus true knowledge; one becomes liberated by means of it, or it itself becomes liberated - thus liberation; true knowledge and liberation are true knowledge and liberation; mastery in true knowledge and liberation is mastery of true knowledge and liberation.
But this is the explanation of the meaning - This one who, having relied upon the accomplishment of friendship, in dependence on the Teacher or a certain fellow in the holy life who holds the place of a teacher, having taken from him exhortation and instruction, for one who wisely applies himself through practice in accordance with the advice, in the three true knowledges beginning with past lives - "therein, what is liberation? The disposition of consciousness and Nibbāna" - thus in the liberation that has come to be classified as the eight attainments and Nibbāna, and mastery through non-sluggishness in each and every way - this fourth also, piece by piece, all of this is obtained through this.
Explanation of the Fifteenth Verse
15. Having thus by this verse shown the bliss of Nibbāna obtainable through the power of merit conducive to the mastery of true knowledge and liberation as previously spoken of, and to be attained also by way of being a possessor of the threefold true knowledge and one liberated-in-both-ways, now since those who have attained the mastery of true knowledge and liberation, whether possessors of the threefold true knowledge or liberated-in-both-ways, all obtain the splendour of virtues beginning with analytical knowledge, and since through this accomplishment of merit, by way of being the proximate cause of that splendour of virtues, that too is accordingly obtained, therefore, showing that as well, he spoke this verse "analytical knowledge and deliverances."
Since, when rightly done, whatever wisdom that has gone into the varieties of teachings, meaning, language, and discernment is called "analytical knowledge," and whatever these eight deliverances by the method beginning with "one who is material sees forms," and whatever perfections of a disciple to be attained by the Blessed One's disciples that accomplish the success of a disciple, and whatever individual enlightenment that accomplishes the state of a self-become one, and whatever Buddhahood that accomplishes the state of the highest among all beings - this fifth also, piece by piece, all of this is obtained through this; thus it should be understood.
Explanation of the Sixteenth Verse
16. Thus the Blessed One, having shown piece by piece by these five verses that which was said "Whatever they long for, all of that is obtained through this," now praising this entire accomplishment of merit designated as the treasure that grants all desires, concluded the teaching with this verse "Thus this is of great benefit."
Herein this is the word commentary - "Thus" is an illustration of the foregoing matter. "Of great benefit" means "whose benefit is great"; it means "it leads to great benefit." "Of great power" is also a reading. "This" is a term of synopsis; by it he indicates the accomplishment of merit stated from "whoever by giving, by morality" onwards up to "the wise one should do meritorious deeds." "That is to say" is an indeclinable particle in the sense of directing towards; by it, in order to specify what was indicated by "this," it directs towards it as "which is this." The accomplishment of merits is the accomplishment of merit. "Therefore" is a word expressing reason. "The wise" means those possessing energy. "Praise" means they commend. "The wise ones" means those accomplished in wisdom. "The fact of having made merit" means the state of having made merit.
But this is the explanation of the meaning - Thus the Blessed One, having described the benefit to be attained through the power of the accomplishment of merit, beginning with golden complexion and ending with Buddhahood, now combining that very meaning and showing it, praising the great beneficialness of the accomplishment of merit of the aforementioned kind by that very meaning, said - Thus, by bringing great benefit, this is of great benefit, that is to say, the accomplishment of merit taught by me by the method beginning with "whoever by giving, by morality"; therefore, those like me, wise and learned, by virtue of their untiring quality in teaching the Teaching that brings welfare and happiness to beings, and by virtue of their qualities as they really are, praise the fact of having made merit in various ways - with words stated here such as "a treasure not shared with others, not taken by thieves" and so on, and with words not stated here such as "Do not, monks, be afraid of merits; this, monks, is a designation for happiness, that is to say, merits" and so on - not by mere partisanship.
At the conclusion of the teaching, that lay follower, together with many people, became established in the fruition of stream-entry, and having gone to the presence of King Pasenadi of Kosala, he reported this matter. The king, being exceedingly pleased, having expressed his satisfaction saying "Good, householder, good indeed you, householder, have deposited a treasure that cannot be taken away even by those like me," made a great offering.
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Discourse on the Treasure Store is concluded.