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Idāni saraṇagamanādīsu hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hiṃsati vidhamati nīharati nirodhetīti attho.
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21. Now as to the ‘ going etc.: it combats, thus it is a refuge ; the meaning is that when people have gone for refuge, then by that very going for refuge it combats, dispels, carries off, and stops, their fear, anguish, suffering, [risk of] unhappy destination [on rebirth], and defilement.
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Atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti buddho, bhavakantārā uttaraṇena assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho.
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Or alternatively: he combats creatures’ fear by promoting their good and preventing their harm, thus he is the Enlightened One (Buddha); the True Idea (Dhamma) does so by providing the crossing of the Desert of Being (Existence) and by giving consolation; the Community (Sangha) does so by causing the obtainment of great fruitfulness from small actions;
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Tasmā imināpi pariyāyena taṃ ratanattayaṃ saraṇaṃ.
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so in this way the refuge is also that threefold Jewel.
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Tappasādataggarutāhi vihataviddhaṃsitakileso tapparāyaṇatākārappavatto aparappaccayo vā cittuppādo saraṇagamanaṃ.
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The going for refuge is the arising of cognizance with confidence therein and giving preponderance thereto, 18 from which defilement is eliminated and eradicated, and which, occurs in the mode of taking that as the highest value, whether or not someone else is a condition for so doing.
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Taṃsamaṅgī satto taṃ saraṇaṃ gacchati, vuttappakārena cittuppādena "esa me saraṇaṃ, esa me parāyaṇa"nti evametaṃ upetīti attho.
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A creature possessing that [kind of cognizance] goes for refuge to that [object]; the meaning is that by means of the kind of cognizance-arising just mentioned he approaches that thus. This is my refuge, this is my highest value ’.
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Upento ca "ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, upāsake no bhagavā dhāretū"ti tapussabhallikādayo viya samādānena vā, "satthā me, bhante, bhagavā, sāvakohamasmī"ti (saṃ. ni. 2.154) mahākassapādayo viya sissabhāvūpagamanena vā, "evaṃ vutte brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi 'namo tassa bhagavato arahato sammāsambuddhassa.
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And when approaching it, he does so either by an undertaking, as in the case of Tapassu and Bhalluka, etc., thus ‘ Venerable sir, we go for refuge to the Blessed One and to the True Idea; let the Blessed One remember us as followers ’ (vin. i. 4), or by assuming the status of a pupil, as in the case of Maha Kassapa, etc., thus ‘ Venerable sir, the Blessed One is my teacher, I am his disciple ’ (S. ii. 220), or by inclination thereto, as in the case of Brahmayu, etc., thus ‘ When this was said, Brahmayu the divine rose from his seat, and arranging his upper robe on one shoulder, he raised his hands palms together towards where the Blessed One was, and he uttered this exclamation three times: “Honour to that Blessed One, accomplished and fully enlightened! Honour to that Blessed One, accomplished and fully enlightened!
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Namo tassa - pe - sammāsambuddhassā"'ti (ma. ni. 2.388) brahmāyuādayo viya tappoṇattena vā, kammaṭṭhānānuyogino viya attasanniyyātanena vā, ariyapuggalā viya saraṇagamanupakkilesasamucchedena vāti anekappakāraṃ visayato kiccato ca upeti.
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Honour to that Blessed One, accomplished and fully enlightened! ” 5 (M. ii.140), or by self-dedication [to the teacher] like a meditator devoting himself to a meditation subject (see Vis. Ch. iii, §§ 123 Jf./p. 115), or by severing his imperfections by going as a Noble Person for refuge (see Vin. i. 15). Thus he approaches variously both as to objective field and as to function.
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Ayaṃ saraṇagamanassa gamakassa ca vibhāvanā.
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This is the explanation of the ‘ Refuge-going ’ and of the ‘ Goer '.
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