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Tassa cāyamādi "buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"ti.
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And its beginning I go for refuge to the Enlightened One. I go for refuge to the True Idea. I go for refuge to the Community. [For the second time...For the third time...]
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Tassāyaṃ atthavaṇṇanāya mātikā –
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10 Here is a schedule of the method of commenting on it:
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"Kena kattha kadā kasmā, bhāsitaṃ saraṇattayaṃ;
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By whom pronounced, where, when, and why, Were these three Refuges?
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Kasmā cidhādito vutta, mavuttamapi ādito.
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Wherefore Here stated thus initially Though other words were said before?
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"Nidānasodhanaṃ katvā, evamettha tato paraṃ;
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Now, having in this way made good Their Source herein, then next there should
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Buddhaṃ saraṇagamanaṃ, gamakañca vibhāvaye.
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Be told the proper way of knowing ‘ Buddha ' ‘ Goer and ‘ Refuge-going ’.
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"Bhedābhedaṃ phalañcāpi, gamanīyañca dīpaye;
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The breach or none, the fruit they spell, ‘ What must be gone' besides we tell.
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Dhammaṃ saraṇamiccādi, dvayepesa nayo mato.
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And for the other two as well The way prescribed is parallel.
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"Anupubbavavatthāne, kāraṇañca viniddise;
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The reason must be shown why these Display the order that they do.
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Saraṇattayametañca, upamāhi pakāsaye"ti.
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Lastly the Triple Refuge too Must be explained by similes.
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Tattha paṭhamagāthāya tāva idaṃ saraṇattayaṃ kena bhāsitaṃ, kattha bhāsitaṃ, kadā bhāsitaṃ, kasmā bhāsitaṃ avuttamapicādito tathāgatena kasmā idhādito vuttanti pañca pañhā.
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11. Herein, as to the first stanza to begin with: there are these five questions, namely, (1) By whom were these three Refuges pronounced? (2) Where were they pronounced? (3) When were they pronounced? (4) Why were they pronounced? And (5) why, although they were not [the words] pronounced by the Blessed One in the beginning (see § 8), are they stated at the beginning here?
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Tesaṃ vissajjanā kena bhāsitanti bhagavatā bhāsitaṃ, na sāvakehi, na isīhi, na devatāhi.
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The answers are as follows. 12. (1 ) By whom pronounced? They were pronounced by the Blessed One, not by disciples, nor by the Seers, nor by deities.
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Katthāti bārāṇasiyaṃ isipatane migadāye.
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13. (2) Where? At Benares in the Deer Park at Isipatana.
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Kadāti āyasmante yase saddhiṃ sahāyakehi arahattaṃ patte ekasaṭṭhiyā arahantesu bahujanahitāya loke dhammadesanaṃ karontesu.
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14. (3) When? When the sixty - one Arahants were engaged in teaching the True Idea in the world for the benefit of the many, after the venerable Yasa, together with his companions, had attained Arahantship (see Vin. i. 20).
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Kasmāti pabbajjatthañca upasampadatthañca.
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15. (4) Why? For the purpose of giving the Going Forth into Homelessness and for the purpose of giving the Full Admission,
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Yathāha –
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according as it is said:
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"Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo.
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‘ And, bhikkhus, he is to be given the Going Forth and given the Full Admission thus:
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Paṭhamaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā 'evaṃ vadehī'ti vattabbo 'buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"'ti (mahāva. 34).
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first, having had his hair and beard shaved off, he 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 his heels with hands extended palms together, he should be told “ Say thus: I go for refuge to the Enlightened One, I go for refuge to the True Idea, I go for refuge to the Community ” ’ (Vin. i.22).
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Kasmācidhādito vuttanti idañca navaṅgaṃ satthusāsanaṃ tīhi piṭakehi saṅgaṇhitvā vācanāmaggaṃ āropentehi pubbācariyehi yasmā iminā maggena devamanussā upāsakabhāvena vā pabbajitabhāvena vā sāsanaṃ otaranti, tasmā sāsanotārassa maggabhūtattā idha khuddakapāṭhe ādito vuttanti ñātabbaṃ.
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16. Wherefore here stated thus initially? It can be understood as 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 Dispensation, it was stated here initially in the Minor Readings by the Former Teachers when, during their inclusion of the Master’s nine-factored Dispensation 8 in three Pitakas, they were composing a pathway for the [serial order of the] recitation.
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Kataṃ nidānasodhanaṃ.
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The source has [now] been ‘made good ’.
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