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Idāni "bhedābhedaṃ phalañcāpi, gamanīyañca dīpaye"ti vuttānaṃ bhedādīnaṃ ayaṃ dīpanā, evaṃ saraṇagatassa puggalassa duvidho saraṇagamanabhedo – sāvajjo ca anavajjo ca.
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22. Now there is the explanation of the breach, etc., stated thus: ‘ The breach or none, the fruit they spell, “ What must be gone ” besides we tell ’. 23. When a person has gone for refuge thus, his breach of the refuge-going is of two kinds: reprehensible and blameless.
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Anavajjo kālakiriyāya, sāvajjo aññasatthari vuttappakārappavattiyā, tasmiñca vuttappakāraviparītappavattiyā.
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The blameless kind [of breach] consists in dying; the reprehensible kind [of breach] consists in adopting procedure of the kind just described with respect to another teacher and in adopting the opposite kind of procedure with respect to that [refuge].
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So duvidhopi puthujjanānameva.
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Both kinds occur only in ordinary men.
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Buddhaguṇesu aññāṇasaṃsayamicchāñāṇappavattiyā anādarādippavattiyā ca tesaṃ saraṇaṃ saṃkiliṭṭhaṃ hoti.
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In them the refuge is defiled both by the occurrence of unknowing, doubt, and wrong knowledge about the Buddha’s special qualities and by occurrence of irreverence, etc.;
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Ariyapuggalā pana abhinnasaraṇā ceva asaṃkiliṭṭhasaraṇā ca honti.
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but in Noble Persons the refuge always remains unbroken and undefiled,
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Yathāha "aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyā"ti (a. ni. 1.276; ma. ni. 3.128; vibha. 809).
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according as it is said ‘ Bhikkhus, it is impossible, it cannot happen, that a person perfected in his view should seek another teacher (M. iii. 65; A. i.27).
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Puthujjanā tu yāvadeva saraṇabhedaṃ na pāpuṇanti, tāvadeva abhinnasaraṇā.
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Ordinary men remain with their refuge unbroken as long as they do not arrive at a breach of the refuges.
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Sāvajjova nesaṃ saraṇabhedo, saṃkileso ca aniṭṭhaphalado hoti.
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When the breach of their refuge is reprehensible and defiled it gives unwanted fruit;
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Anavajjo avipākattā aphalo, abhedo pana phalato iṭṭhameva phalaṃ deti.
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when it is blameless it gives no fruit because it then has no ripening. 24. Non-breach, however, as to fruit, always gives wanted fruit,
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Yathāha –
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according as it is said:
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"Yekeci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
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‘ Those who take refuge in the Buddha ‘ Go to no state of deprivation, ‘
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Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī"ti. (dī. ni. 2.332; saṃ. ni. 1.37);
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And when they leave the human frame ‘ A godly body they fulfil ’ (D.ii. 255).
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Tatra ca ye saraṇagamanupakkilesasamucchedena saraṇaṃ gatā, te apāyaṃ na gamissanti.
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Herein, those who [by becoming Noble Persons] have gone for refuge by severing imperfections in their refuge-going will nevermore go to any state of deprivation;
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Itare pana saraṇagamanena na gamissantīti evaṃ gāthāya adhippāyo veditabbo.
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but the others [who are still ordinary men] may still go there [in spite of their having gone to them]; this is how the purport of the stanza should be understood.
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Ayaṃ tāva bhedābhedaphaladīpanā.
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This, firstly, is the explanation of the breach, non-breach and fruit.
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