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Idāni yaṃ vuttaṃ "dhammaṃ saraṇamiccādi, dvayepesa nayo mato"ti ettha vuccate – yvāyaṃ "buddhaṃ saraṇaṃ gacchāmī"ti ettha atthavaṇṇanānayo vutto, "dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"ti etasmimpi padadvaye esova veditabbo.
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33. Now as to the [lines in the Schedule] 'And for the other two as well The way prescribed is parallel ’ (§ 10), it may be said as follows: The way of commenting on the clause ‘ I go for refuge to the Enlightened One' should be understood to be the same as in the case of the two clauses 'I go for refuge to the True Idea ’ and ' I go for refuge to the Community ’.
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Tatrāpi hi dhammasaṅghānaṃ atthato byañjanato ca vibhāvanamattameva asadisaṃ, sesaṃ vuttasadisameva.
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For here it is only the explanations of [the words] ‘ True Idea ’ and ' Community ' that are dissimilar in the meaning and the phrasing.
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Yato yadevettha asadisaṃ, taṃ vuccate – maggaphalanibbānāni dhammoti eke.
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Consequently there is only need to mention what is dissimilar here. 34. Some [say that] ‘ “ Dhamma ” (the True Idea) is the Path, its Fruit, and Extinction ’.
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Bhāvitamaggānaṃ sacchikatanibbānānañca apāyesu apatanabhāvena dhāraṇato paramassāsavidhānato ca maggavirāgā eva imasmiṃ atthe dhammoti amhākaṃ khanti, aggappasādasuttañceva sādhakaṃ.
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Our preference is that only the fading of lust, which is the Path, is the 'True Idea' (dhamma) in this sense, since it causes the upholding (dharana) of those who have maintained the Path in being and have realized extinction by its not allowing their falling into states of deprivation, and since it makes provision (vidhana) for their supreme consolation. And this is established by Aggapasada Sutta;
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Vuttañcettha "yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī"ti evamādi (a. ni. 4.34; itivu. 90).
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for this is said: 'Bhikkhus, in so far as there are ideas (dhamma) that are determined, the Noble Eightfold Path is accounted the foremost of them' (A. ii.34) and so on.
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Catubbidhaariyamaggasamaṅgīnaṃ catusāmaññaphalasamadhivāsitakhandhasantānānañca puggalānaṃ samūho diṭṭhisīlasaṅghātena saṃhatattā saṅgho.
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35. The mass (samuha) composed of the persons that possess the fourfold Noble Path and consist of category-continuities fully imbued with 27 the fruit of the monks’ life is the Community (sangha) because of its combining (sanghatattd ) the concurrence (sanghata) of [right] view and virtue.
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Vuttañcetaṃ bhagavatā –
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And this is said by the Blessed One:
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"Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde"ti (ma. ni. 3.43).
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'How do you conceive this, Ananda? Those ideas that have been taught by me after directly knowing them, that is to say, the four foundations of mindfulness, the four right endeavours, the four bases for success (roads to power), the five faculties, the five powers, the seven enlightenment factors, and the Noble Eightfold Path: do you see, Ananda, even two bhikkhus who have differing theories about these ideas? ' (M. ii.245).
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Ayañhi paramatthasaṅgho saraṇanti gamanīyo.
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For it is this Community [taken thus] in the ultimate sense that 'must be gone [to]' as refuge,
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Sutte ca "āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā"ti (itivu. 90; a. ni. 4.34, 181) vutto.
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and which in the Suttas is called 'fit for gifts, fit for hospitality, fit for offerings, and fit for reverential salutation, as the incomparable field of merit for the world ’ (M. i. 37; A. i. 208).
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Etaṃ pana saraṇaṃ gatassa aññasmimpi bhikkhusaṅghe vā bhikkhunisaṅghe vā buddhappamukhe vā saṅghe sammutisaṅghe vā catuvaggādibhede ekapuggalepi vā bhagavantaṃ uddissa pabbajite vandanādikiriyāya saraṇagamanaṃ neva bhijjati na saṃkilissati, ayamettha viseso.
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Now when someone has gone for refuge to this [Community regarded thus in the ultimate sense], his refuge-going is neither broken nor defiled by the act of paying homage to some other [subordinate] kind, for instance to a community of bhikkhus or to a community of bhikkhunis or to a community headed by the Enlightened One or to the conventional community classed as consisting of a chapter of four, etc., or even when consisting of a single person gone forth under the Blessed One. 36. This is what is different here.
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Vuttāvasesantu imassa dutiyassa ca saraṇagamanassa bhedābhedādividhānaṃ pubbe vuttanayeneva veditabbaṃ.
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What remains to be said about this and about the second refuge-going should be understood in the way already stated under directions for the breach and non-breach, and the rest.
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Ayaṃ tāva "dhammaṃ saraṇamiccādi, dvayepesa nayo mato"ti etassa vaṇṇanā.
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This, then, is the commentary on [the lines] ' And for the other two as well The way prescribed is parallel’.
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