4 TMustrator. _ [3] “When idens are full manifest “Po the ardent and absorbed divine,? “ His doubts all vanish; for he knows ‘That each idea must havo its cause’ (Vin. 1, 2; Ud. 1). SECTION U—THE THREE REFUGES (Saranattayam) 9. So I shall begin the commentary on the meaning, starting from tho beginning of this book of Minor Readings with its nine component parts, itsolf the beginning of the Minor [Books]. And its beginning is this: . Buddhary soranars gacchémi, Dhammati saranarh gaschémi. Sanghara saranarh gacchami. [Dutiyam pi... Tatiyam pi. . . gocchémi} ‘1 go for refuge to the Enlightened One. I go for refugo to the Truo Idea. I go for refuge to the Community. [For the second time... For the third time.. .] 10. Here is achedule of the method of commenting én i By whom pronounced, where, when, and why, » Were these three Refuges? Whereforo Here stated thus initially Though other words were said before? Now, having in this way made good Their Sourco herein, then next thers should Be told the proper way of knowing "Buddha ’, ‘Goer’, and ‘ Refuge-going ’. The breach or none, tho fruit they spell, *‘ What must be gone’ besides we tell. And for the other two as well The way prescribed is parallel. The reason must be shown why these Display the order that they do. Lastly the Triple Refuge too « Must be explained by similes. 1" Brédmana—divine *: for thie rendering seo discussion of words in Appx. I.(13-14) 1. The Three Refuges 5 1. Herein, a8 to the firat stanza to bogin with: there are these five questions, namely, (1) By whom -were theae threo Refuges pronounced? (2) Where were they pronounecd? (3) When were they pronounced? (4) Why [14] wero they pronounecd? And (6) why, although they were not [the words] pronounced by the Blessed One in the beginning (sce § 8), are they stated at tho beginning here? ‘The answera aro as follows, . 12. (1) By whom pronounced? They were pronounced by the Blessed Ono, not by disciples, nor by the Sera, nor by deities. 13. (2) Where? At Benares in the Deer Park at Isipatana. 14. (3) When? When the sixty-one Arahanta wero engaged in teaching the True Iden in the world for tho benefit of tho many, after the venerable Yasa, together with hia companiona, had attained Arahantship (sce Vin. i. 20). 15. (4) Why? Yor the purpose of giving tho Going Forth into Homelessness and for the purpose of giving the Full Admission, according as it is said: ‘ And, bhikkhus, he is to be given the Going Forth and given the Full Admission thus: first, having had his lair and beard shaved off, ho should be clothed in the yellow clothes, ‘and then, after having him arrange his upper robe on one shoulder, he should be made to pay homage at the bhikkhus’ feet, and then, after seating him on hia heels with handa extended palms together, he should be told “Sny thus: I go for refuge to the Enlightened Ono, I go for refuge to the True Idea, I go for refuge to the Community ”' (Vin. i. 22). 16. Wherefore here stated thus initially? It con be understood os follows: since this is the pathway by which gods and men enter ‘the Dispensation, whether they become lay-followers or those gone forth, consequently, it being the pathway of entry into the Dis- pensation, it was stated here initially, in tho Minor Readings by the Former Teachers when, during their inclusion of the Master’s nine-factored Dispensation® in three Pitakas, they were composing a pathway for the (serial order of the] recitation. ‘The source has [now} been ‘ made good ’. 17. Now it waa said: ‘Then next theré should Be told the proper way of knowing “ Buddha”, “ Goer”, and “ Refuge-going ”. Herein, {the word] Buddha (Enlightened One) is a term for © *Nino-factored: Sulla (‘Thread of Argumont'), Geyya (' Song"), Veyya- karana (' Exposition "), Gathé (' Stanza), Udéna (‘ Exclamation *), Ztivutlaka (Saying), Jélake (' Birth Story’), Adbhwadhanima (* Wonderful Tdea"), and Vedalla (‘ Question and Answer’) —see eg. Bf. is 133.6 Tustrator.. (24-15) distinguishing creatures cither involving a description derived upon a [five-] category-continuity fortified by attainment of tho supremo liberation that is the sign for unobstructed knowledge of all ideas, or clao involving a description derived upon the attain- ment to the [four] Truths that is the footing for omniscient know- ledge,® according as it is said: *' Buddha”: he is that Blessed Ono who, self-become, without teacher in ideas not heard before, himself discovered the Truths and reached omniscienco therein and mastery of the powers ’ (Nd. i. 143; Ps.i, 174). This, firstly, is the explana- tion of [tho word] ‘ Buddha’ as to meaning. 18, Now as to the phrasing, it should bo understood in the way - beginning ‘He is tho discoverer (bujjhila), thus he is enlightened (buddha); ho is tho enlightener (bodheta), thus he-is enlightened *, and this is anid ‘Buddha: in what sense buddha? Ilo is the discoverer (bujjhita) of tho Truths, thus he is enlightened (buddha). Ho is tho enlightencr (bodhetd) of the generation, thus he is enlight- ened. Ho is enlightened by omnisciencs, enlightened by secing all, enlightened without being Jed by others, enlightened becauso of [15] burgeoning; having exhausted the taints, he'is termed en- lightened; having immunity from defiloment,4 he is termed en- lightened; he is quite without lust, thus he is enlightened; he is quite without hate, thus ho is enlightened; ho ia quite without delusion, thus he is enlightened; he is quite without, defilement, thus he is enlightened; he has travelled by the path that goes in only one way,” thus he is enlightened; he alone discovered the peerless complete enlightenment, thus he is enlightened; he is enlightened because he has abolished non-discovery (abudd/t) and obtained discovery (buddhi). Buddha: this is not a name made by a mother, made by a father, [made by s brother, mado by a sister, made by friends and companions, made by relatives and * The reador is hero plunged into techhical ‘ Abhidhammike " terminology. For * description derived upon ’ sco Ch. iv, 2. 12. 18° Yisavitd—-Durgeoning’: not in P.£.D.; see explanation in § 20 and a, 16 below, also Glossary. B, reada vitasité (na does Pad, Sink, ed.) Amend, Ppn. accordingly. 11 Pp, toxt (P-TS. ed.) has nirupadhi- (' freed from tho casentiats of oxist- once), whilo PsA. hos nirupalepa- (' free from besmirching ”) and comments accordingly. 13 Rbiyana—gocs in only one way *: cf. uso of the compound ab M. i. 65 (=D. ii, 190) but more particularly at M, i, 74; an alternative rendering mostly used for the Jf. i. 66 rof. is * which is the only way ’, but ie thia justi- fiablot For other possibilitice, sco M.A. i. 229 and Psd. 333.