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Evaṃ bhagavā dānādīhi nidhīyamānassa puññamayanidhino cetiyādibhedaṃ vatthuṃ dassetvā idāni etesu vatthūsu sunihitassa tassa nidhino gambhīre odakantike nihitanidhito visesaṃ dassento āha –
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26. Having thus shown the ground, divided into shrines, etc., for a treasure store consisting of merit [to be laid by in] when it is being laid by with giving, etc., the Blessed One now said (see below) He did so showing what distinguishes that treasure store well laid by on these grounds from the treasure store laid by deep in a water- level pit.
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8."Eso nidhi sunihito, ajeyyo anugāmiko.
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'This treasure store is well laid by, ‘ A follower unlosable:
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Pahāya gamanīyesu, etaṃ ādāya gacchatī"ti.
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‘ Among what by abandoning ' Must be gone [to] he goes with this.
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Tattha pubbapadena taṃ dānādīhi sunihitanidhiṃ niddisati "eso nidhi sunihito"ti.
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27. Herein, [with the words] this treasure store is well laid by (eso nidhi sunihito) he demonstrates the kind of treasure store that is well laid by with gifts, etc., [stated] in the preceding lines.
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Ajeyyoti parehi jetvā gahetuṃ na sakkā, acceyyotipi pāṭho, tassa accitabbo accanāraho hitasukhatthikena upacitabboti attho.
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Unlosable (ajeyyo): it cannot be won ( jetva) [from one] and taken by others, thus it is unlosable. Ajjeyyo is also a reading; the meaning of that is: it ought to be got ( ajjitabba ), is worth getting (ajjandraha ), ought to be got together (upajjeiabba) , 7 by one who seeks welfare and happiness.
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Etasmiñca pāṭhe eso nidhi acceyyoti sambandhitvā puna "kasmā"ti anuyogaṃ dassetvā "yasmā sunihito anugāmiko"ti sambandhitabbaṃ.
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With this reading the construction should be made as follows ‘ This treasure store ought to be got ( eso nidhi ajjeyyo)', and then after pointing out the connexion by asking 'Why?’ , the construction should be completed thus ' Because it is well laid by and is a follower ’.
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Itarathā hi sunihitassa acceyyattaṃ vuttaṃ bhaveyya, na ca sunihito accanīyo.
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Otherwise what was stated would be that it was what had been already well laid by that ought to be got; but what has been well laid by is not still to be got ( ajjaniya ),
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Accito eva hi soti.
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since it has already been got ( ajjita ) [before the laying by].
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Anugacchatīti anugāmiko, paralokaṃ gacchantampi tattha tattha phaladānena na vijahatīti attho.
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28. It follows (anugacchati), thus it is a follower (anugamiko) ; the meaning is that when a man goes to the other world it does not abandon him in the provision of its fruit, wherever that may be.
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Pahāyagamanīyesu etaṃ ādāya gacchatīti maraṇakāle paccupaṭṭhite sabbabhogesu pahāya gamanīyesu etaṃ nidhiṃ ādāya paralokaṃ gacchatīti ayaṃ kira etassa attho.
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29. Among what by abandoning Must be gone [to] he goes with this (pahaya gamaniyesu etam adaya gacchati) : 8 when the time of death has appeared, [then] with (adaya) this (etam) treasure store among all the properties that must begone [to] (gamaniyesu), having abandoned (pahaya) [them], he goes (gacchati) to the other world: that, it would seem, is the meaning;
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So pana na yujjati.
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but that will not do.
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Kasmā?
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Why?
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Bhogānaṃ agamanīyato.
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Because properties are not what must be gone to (gamaniya ),
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Pahātabbā eva hi te te bhogā, na gamanīyā, gamanīyā pana te te gativisesā.
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since such and such properties have to be abandoned ( pahatabba ); rather such and such distinctions of destination (gati) [on rebirth] are ‘ what must be gone to ’ (gamaniya).
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Yato yadi esa attho siyā, pahāya bhoge gamanīyesu gativisesesu iti vadeyya.
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Consequently, if that were the meaning, it would be tantamount to saying ‘ By abandoning properties that are the distinctions of happy destination that must be gone to (pahaya bhoge gamaniye sugativisese).
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Tasmā evamettha attho veditabbo – "nidhi vā ṭhānā cavatī"ti evamādinā pakārena pahāya maccaṃ bhogesu gacchantesu etaṃ ādāya gacchatīti.
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Therefore the meaning here should be understood as follows. (1) [From] among properties that, by abandoning (pahdya) a mortal in the way stated as ‘ The store gets shifted from its place ’ (stanza 4), etc., are going (gacchantesu), he goes (gacchati) with (adaya lit.'taking ’) this (etam) ;
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Eso hi anugāmikattā taṃ nappajahatīti.
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for this does not abandon him owing to its being a follower.
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Tattha siyā "gamanīyesūti ettha gantabbesūti attho, na gacchantesū"ti.
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Here it may be [objected] that [the passive gerundive, namely,] gamaniyesu (‘ among what have to be gone [to] ’) has the meaning of [the alternative passive gerundive, namely,] gantabbesu (‘ among what ought to be gone [to] ’) [and not the meaning of the active present participle] gacchantesu (‘ among what are going ’).
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Taṃ na ekaṃsato gahetabbaṃ.
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—That need not be taken rigidly;
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Yathā hi "ariyā niyyānikā"ti (dī. ni. 2.141) ettha niyyantāti attho, na niyyātabbāti, evamidhāpi gacchantesūti attho, na gantabbesūti.
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for in the passage ‘ Ariya niyyanika ’ (‘Noble and for leading outward ’: Sn.p.140) the meaning is 'are leading out ’ (niyyayanta : active present participle) and not ‘ must be outled ’ ( niyyatabba ; passive gerundive), and here too the meaning is ‘ among those that are going ’ (gacchantesu), not ‘ among those that must (can) be gone [to] ’ (gantabbesu).
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Atha vā yasmā esa maraṇakāle kassaci dātukāmo bhoge āmasitumpi na labhati, tasmā tena te bhogā pubbaṃ kāyena pahātabbā, pacchā vihatāsena cetasā gantabbā, atikkamitabbāti vuttaṃ hoti.
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Or alternatively, (2) at the time of death one who wants to give [something] to someone is not able even to handle properties, and so first those properties must be abandoned ( pahatabba ) by him bodily, and afterwards they must be gone [from] (gantabba) by him with cognizance that is free from longing; they must be surpassed, is what is meant.
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Tasmā pubbaṃ kāyena pahāya pacchā cetasā gamanīyesu bhogesūti evamettha attho daṭṭhabbo.
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Therefore the meaning in this case can be regarded as follows: ‘ Among properties which, he first having abandoned [them] bodily, afterwards must be gone [from] with cognizance ’.
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Purimasmiṃ atthe niddhāraṇe bhummavacanaṃ, pahāya gamanīyesu bhogesu ekamevetaṃ puññanidhivibhavaṃ tato nīharitvā ādāya gacchatīti.
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(1) In the case of the first meaning, the use of the locative is [in the sense of] withdrawal ( niddharana ) 9 thus: ‘ Among properties that must be gone by abandoning [him] he, having thus withdrawn therefrom the portion of merit as a treasure store, takes this and goes
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Pacchime atthe bhāvenabhāvalakkhaṇe bhummavacanaṃ.
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(2) In the case of the second meaning the locative is in [the sense of] characterizing (qualifying) a substantive by another substantive (see Ch.v, § 46);
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Bhogānañhi gamanīyabhāvena etassa nidhissa ādāya gamanīyabhāvo lakkhīyatīti.
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for this treasure store’s substantive-essence of being-taken-and-gone-with-ness (adayagamanabhava) is characterized (qualified) by the properties’ substantive-essence of must-be-gone-[from-] ness (gamamyabhava ).
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