1.
Explanation of the Threefold Refuge
Elucidation of the Buddha
Now, regarding what was said "one should make clear the going for refuge to the Buddha, and the one who goes," therein, with reference to the continuity of aggregates cultivated by the attainment of the unsurpassed deliverance, the sign of which is unobstructed knowledge regarding all phenomena, the Buddha is a distinguished being designated by way of concept; or with reference to the full enlightenment to the truths, which is the proximate cause for omniscient knowledge, designated by way of concept. As he said -
"'Buddha' means that Blessed One, self-become, without a teacher, by himself awakened to the truths regarding phenomena not heard before, and therein attained omniscience, and attained mastery over the powers."
This, to begin with, is the elucidation of the Buddha by way of meaning.
But by way of phrasing, it should be known by the method beginning with "he is a Buddha as one who has awakened, he is a Buddha as one who awakens." And this was said -
"'Buddha': in what sense is he a Buddha? He is a Buddha as one who has awakened to the truths, a Buddha as one who awakens the generation, a Buddha through omniscience, a Buddha through all-seeing, a Buddha through not needing to be guided by another, a Buddha through having blossomed forth, a Buddha in the sense of one who has eliminated the mental corruptions, a Buddha in the sense of one without impurities, a Buddha as one completely free from lust, a Buddha as one completely free from hate, a Buddha as one completely free from delusion, a Buddha as one completely free from mental defilements, a Buddha as one who has gone the direct path, a Buddha as one who alone has fully awakened to the unsurpassed perfect enlightenment, a Buddha because of the destruction of non-understanding and the attainment of higher intelligence. 'Buddha' - this name was not made by his mother, not made by his father, not made by his brother, not made by his sister, not made by friends and colleagues, not made by relatives and blood-relations, not made by ascetics and brahmins, not made by deities; this is a designation realised at the end of liberation by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, together with the attainment of omniscient knowledge, that is to say 'Buddha.'"
And here, just as in the world one who has understood is called "understood" (avagantā avagatoti), so he is a Buddha as one who has awakened to the truths. Just as winds that dry up leaves are called "leaf-dryers" (paṇṇasosā paṇṇasusāti), so he is a Buddha as one who awakens the generation. "A Buddha through omniscience" means it is said that he is a Buddha through the higher intelligence capable of awakening to all phenomena. "A Buddha through all-seeing" means it is said that he is a Buddha through the higher intelligence capable of enlightening regarding all phenomena. "A Buddha through not needing to be guided by another" means it is said that he is a Buddha because of being a Buddha by himself, not awakened by another. "A Buddha through having blossomed forth" means it is said that he is a Buddha in the sense of having blossomed forth like a lotus, through the blossoming forth of various virtues. "A Buddha in the sense of one who has eliminated the mental corruptions" means it is said that he is a Buddha because, through the abandoning of such and other mental states that cause the contraction of consciousness, he is awakened through the destruction of the sleep of all mental defilements, just as a man who has awakened through the destruction of sleep. "A Buddha as one who has gone the direct path" - this was said to show that, by the method of the word "gone" being synonymous with the word "awakened," just as a man who has gone a path is called "gone," so too because of having gone the direct path, he is called a Buddha. "A Buddha as one who alone has fully awakened to the unsurpassed perfect enlightenment" means it is said that he is a Buddha not because of being awakened by others, but because of having by himself fully awakened to the unsurpassed perfect enlightenment. "A Buddha because of the destruction of non-understanding and the attainment of higher intelligence" - this is a synonymous expression, since "buddhi," "buddha," and "bodha" are synonyms. Therein, just as a cloth is called "blue cloth, red cloth" because of its connection with the qualities of blue and red, so this was said to inform that he is a Buddha because of his connection with the quality of higher intelligence. Then further, "Buddha - this name" and so on was said for the purpose of making known that "this designation follows the meaning" - by such a method, the meaning capable of establishing the word "Buddha" for all terms should be known.
This is the elucidation of the Buddha by way of phrasing too.
Elucidation of Going for Refuge and the One Who Goes
Now, regarding going for refuge and so on, "it destroys" thus it is refuge; the meaning is that it destroys, disperses, removes, and ceases fear, terror, suffering, unfortunate realms, and affliction for those who have gone for refuge, by that very going for refuge. Or alternatively, by promoting what is beneficial and by turning back from what is harmful, the Buddha destroys the fear of beings; the Teaching, by crossing over from the wilderness of existence and by giving reassurance; the Community, by causing the attainment of abundant fruit even from small offerings. Therefore, by this method too, that Triple Gem is the refuge. The arising of consciousness whose defilements have been removed and destroyed by confidence in that and by reverence for that, and which occurs in the mode of having that as its ultimate goal, or which is not dependent on others, is the going for refuge. A being endowed with that goes for that refuge; the meaning is that by the arising of consciousness of the aforesaid kind, one approaches thus: "This is my refuge, this is my ultimate goal." And one who approaches does so in many ways, by domain and by function: either by undertaking, like Tapussa and Bhallika and others, saying "We, venerable sir, go for refuge to the Blessed One and to the Teaching; may the Blessed One remember us as lay followers"; or by undertaking the state of pupilship, like Mahākassapa and others, saying "The Blessed One is my Teacher, venerable sir, I am his disciple"; or "When this was said, the brahmin Brahmāyu, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times: 'Homage to that Blessed One, the Worthy One, the One Enlightened by himself. Homage to that... etc. the One Enlightened by himself'" - by prostration, like Brahmāyu and others; or by handing over of oneself, like those devoted to meditation subjects; or by the eradication of the impurities of going for refuge, like noble persons - one approaches in many ways, by domain and by function.
This is the elucidation of the going for refuge and of the one who goes.
Explanation of the Fruit of Breach and Non-breach
Now, this is the explanation of the breach and so on stated in "he should explain the breach and non-breach, the fruit, and what is to be gone to." Thus, for a person who has gone for refuge, the breach of going for refuge is twofold - blameable and faultless. The faultless occurs through death; the blameable occurs through the occurrence of the above-described manner towards another teacher, and through the occurrence of the manner contrary to what was described above towards that same teacher. That twofold breach is only for worldlings. Through the occurrence of ignorance, doubt, and wrong knowledge regarding the virtues of the Buddha, and through the occurrence of disrespect and so on, their refuge becomes defiled. But noble persons have unbroken refuge and undefiled refuge. As he said: "This is impossible, monks, there is no chance, that a person accomplished in right view should point to another teacher." But worldlings, only so long as they do not reach the breach of refuge, only so long do they have unbroken refuge. The breach of their refuge is only blameable, and defilement gives undesirable fruit. The faultless, being without resultant, is fruitless; but non-breach, in terms of fruit, gives only desirable fruit.
As he said -
Having abandoned the human body, they will fill up the group of gods."
And therein, those who have gone for refuge by the eradication of the impurities of going for refuge, they will not go to the realm of misery. But the others will not go by the going for refuge - thus the intention of the verse should be understood.
This, to begin with, is the explanation of the fruit of breach and non-breach.
Explanation of What Is to Be Gone To
In the explanation of what is to be gone to, the objector said - In "I go for refuge to the Buddha," here, whoever goes for refuge to the Buddha, he would go either to the Buddha or to the refuge, and in either way, one of the words is meaningless. Why? Because there is no double object in the action of going. For here the grammarians do not accept a double-object construction as in "he leads the goat to the village" and so on.
If one says: it is meaningful just as in "he goes to the eastern direction, he goes to the western direction" and so on? No, because the co-referential relation of "Buddha" and "refuge" is not intended. For if their co-referential relation were intended, even one with a hostile mind approaching the Buddha would be one who has gone for refuge to the Buddha. For that refuge which is qualified as "the Buddha" - to that very thing he has gone. If one says: from the statement "This is a secure refuge, this is the highest refuge," it is indeed co-referential? No, because that relation exists only there. For in that very verse line, because this Triple Gem beginning with the Buddha is unfailing in the state of refuge reckoned as the removal of fear for those who have gone for refuge, this co-referential relation is intended as "secure and highest refuge"; but elsewhere, when there is a connection with going, because the going for refuge is not established, it is not intended - thus this is inconclusive. If one says: in "Having come to this refuge, one is freed from all suffering," even though there is a connection with going, because the going for refuge is established, it is indeed co-referential? No, because of the entailment of the fault previously stated. For therein too, if there were a co-referential relation, even one with a hostile mind, having come to this refuge of the Buddha, the Teaching, and the Community, would be freed from all suffering - thus there would be the very entailment of the fault previously stated; and since there is no meaning with that fault, this is inconclusive. Just as in "Because, Ānanda, having come to me as a good friend, beings subject to birth are released from birth," here beings being released through the power of the Blessed One as a good friend are said to be "released having come to the good friend." So too here, one being freed through the power of the Buddha, the Teaching, and the Community as refuge is said to be "having come to this refuge, one is freed from all suffering" - thus the intention here should be understood.
Thus in every way, the state of being the destination does not fit for the Buddha, nor for the refuge, nor for both; and the destination of the one who goes, indicated by "I go," is what is desired. Therefore the fitness here should be stated. It is said -
The Buddha alone here is the destination; but that word "refuge" is for the purpose of showing the manner of going: "I go to the Buddha as refuge." "He is my refuge, he is my ultimate goal, the protector from misery, dear ones, and the provider of welfare" - with this intention, I go to him, I associate with, I attend upon, I wait upon; or thus, I know, I fully understand. For those elements whose meaning is "going," "understanding" is also their meaning. If one objects that this is inappropriate because of the non-use of the word "iti"? That is not so. Therein one might ask - If this meaning were intended here, then the word "iti" should have been used, as in such passages as "he understands as it really is impermanent matter as 'matter is impermanent'"; but it is not used; therefore this is inappropriate. But that too is not so. Why? Because that meaning is possible. Just as in such passages as "Whoever has gone for refuge to the Buddha, the Teaching, and the Community," here too the meaning of the word "iti" is possible; and words "iti" are not employed everywhere where their meaning is present; the meaning of the word "iti," even when not employed, should be understood here as if it were employed, and in other such cases. Therefore there is indeed no fault. If one objects that in such passages as "I allow, monks, the going forth by the three goings for refuge," since the refuge itself is the destination, what was said - "but the word 'refuge' is for the purpose of showing the manner of going" - is not fitting. That is not unfitting. Why? Because that meaning is indeed possible. For therein too that meaning is possible, since, just as before, even when not employed, it should be understood as if employed. For otherwise there would be the very same fault as previously stated; therefore it should be accepted just as instructed.
This is the elucidation of the destination.
Elucidation of the Dhamma, Saṅgha, and Refuge
Now, regarding what was said "the Teaching as refuge and so on, in the pair this method is considered," here it is stated - Whatever method of explanation of meaning was stated regarding "I go for refuge to the Buddha," that same method should be understood in the pair of terms "I go for refuge to the Teaching, I go for refuge to the Community." For therein too, only the elucidation of the Teaching and the Community in meaning and in phrasing is dissimilar; the remainder is exactly the same as what was stated. Since whatever here is dissimilar, that is stated - The path, fruition, and Nibbāna are the Teaching - so say some. The path-dispassion alone is the Teaching in this meaning - because of the sustaining of those who have developed the path and those who have realised Nibbāna by way of not falling into the realms of misery, and because of the provision of supreme reassurance - this is our acceptance, and the Aggappasāda Sutta itself is the proof. And it is said here: "As far as there are conditioned phenomena, monks, the noble eightfold path is declared the foremost among them" and so on.
The assembly of persons who possess the fourfold noble path and whose aggregate-continuity is imbued with the four fruits of asceticism is the Community, because of being united by the combination of view and morality. And this was said by the Blessed One -
"What do you think, Ānanda, those teachings that have been taught by me through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - do you see, Ānanda, even two monks having different views regarding these teachings?"
For this Community in the ultimate sense is the destination as refuge. And in the discourse it is said: "Worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." But for one who has gone to this refuge, the going for refuge is neither broken nor defiled by the act of paying homage and so on to any other community of monks, or community of nuns, or community headed by the Buddha, or conventional community in the classification of a group of four and so on, or even to a single individual who has gone forth with reference to the Blessed One. This is the distinction here. But as for the remainder not yet stated, the arrangement of the breaking and non-breaking and so on of this second going for refuge too should be understood in the manner already stated previously. This, for now, is the explanation of "the Teaching as refuge and so on, in the pair this method is considered."
Description of the Reason for the Gradual Defining
Now, regarding "he points out the reason for the progressive defining," here, among these three refuge utterances, the Buddha is first, having been made the foremost of all beings; the Dhamma is next, because of its production from him and because of its being taught by him; and the Community is at the end, because of being the support of that Dhamma and because of practising it. Or alternatively, the Buddha is first, having been made the one who engages all beings in their welfare; the Dhamma is next, because of its production from him and because of being for the welfare of all beings; and the Community is at the end, having been made those who have practised for the achievement of welfare and who have achieved welfare - thus, having defined and made known their status as refuge, in this way he points out the reason for the progressive defining.
Illustration of the Simile
Now, that which was also said "and this triad of refuges, one should make known by similes," that too is stated - But here, the Buddha is like the full moon, the Dhamma taught by him is like the multitude of moonbeams, and the Community is like the world gladdened by the rays of the full moon. The Buddha is like the rising sun, the Dhamma of the aforesaid kind is like its net of rays, and the Community is like the world whose darkness has been destroyed by it. The Buddha is like a man who burns the forest, the Dhamma is like the forest-burning fire that burns the forest of defilements, and the Community, which has become a field of merit because its defilements have been burnt, is like a piece of ground that has become a field because its forest has been burnt. The Buddha is like a great rain cloud, the Dhamma is like a shower of water, and the Community, whose dust of defilements has been allayed, is like a country whose dust has been allayed by the fall of rain. The Buddha is like a skilled charioteer, the Dhamma is like the means of training thoroughbred horses, and the Community is like a group of well-trained thoroughbreds. The Buddha is like a surgeon because of extracting the dart of all wrong views, the Dhamma is like the means of extracting the dart, and the Community, whose dart of wrong views has been extracted, is like people whose dart has been extracted. Or the Buddha is like an eye physician because of removing the film of delusion, the Dhamma is like the means of removing the film, and the Community, whose film of delusion has been removed and whose eye of knowledge is clear, is like people whose film has been removed and whose eye is clear. Or the Buddha is like a skilled physician because of the ability to remove the disease of defilements together with their underlying tendencies, the Dhamma is like rightly applied medicine, and the Community, whose underlying tendencies of the disease of defilements have been allayed, is like a multitude of people whose disease has been allayed by the application of medicine.
Or alternatively, the Buddha is like a good guide, the Dhamma is like a good road and like a land of security, and the Community is like those who have entered the path and reached the land of security. The Buddha is like a skilled boatman, the Dhamma is like a boat, and the Community is like people who have reached the far shore and attained success. The Buddha is like the Himalayas, the Dhamma is like the medicine produced from it, and the Community is like people free from disease through the use of medicine. The Buddha is like a giver of wealth, the Dhamma is like wealth, and the Community, having rightly obtained the noble wealth, is like people who have obtained wealth according to their intention. The Buddha is like one who shows a treasure, the Dhamma is like the treasure, and the Community is like people who have attained the treasure.
Furthermore, the Buddha is like a heroic man who gives fearlessness, the Dhamma is like fearlessness, and the Community, completely free from all fear, is like people who have attained fearlessness. The Buddha is like a comforter, the Dhamma is like comfort, and the Community is like comforted people. The Buddha is like a good friend, the Dhamma is like beneficial advice, and the Community is like people who have attained their own welfare through the application of what is beneficial. The Buddha is like a mine of wealth, the Dhamma is like the essence of wealth, and the Community is like people who enjoy the essence of wealth. The Buddha is like one who bathes princes, the Dhamma is like the water for bathing the head, and the Community, well-bathed in the water of the Good Teaching, is like a group of well-bathed princes. The Buddha is like a maker of ornaments, the Dhamma is like an ornament, and the Community, adorned with the Good Teaching, is like a group of princes adorned. The Buddha is like a sandal-wood tree, the Dhamma is like the fragrance produced from it, and the Community, whose fever has been calmed through the use of the Good Teaching, is like people whose fever has been calmed through the use of sandal-wood. The Buddha is like a father who bestows an inheritance, the Dhamma is like the inheritance, and the Community, which receives the inheritance of the Good Teaching, is like a group of sons who receive the inheritance. The Buddha is like a blossomed lotus, the Dhamma is like the honey produced from it, and the Community is like a swarm of bees that enjoy it. Thus this triad of refuges one should make known by similes.
And to this extent, the matrix of contents that was formerly laid down for the explanation of meaning by the four verses beginning with "by whom, where, when, and why the triad of refuges was spoken" has been made known as regards meaning.
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Threefold Refuge is concluded.