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Idāni yampi vuttaṃ "saraṇattayametañca, upamāhi pakāsaye"ti, tampi vuccate – ettha pana puṇṇacando viya buddho, candakiraṇanikaro viya tena desito dhammo, puṇṇacandakiraṇasamuppāditapīṇito loko viya saṅgho.
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38. Now it was said : 'Lastly the Triple Refuge too Must be explained by similes ’ (§ 10), of which it may be said as follows. The Enlightened One is like the full moon; the True Idea taught by him is like the shedding of the moon’s effulgence; and the Community is like the world inspired with happiness by the effulgence of the full moon.
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Bālasūriyo viya buddho, tassa rasmijālamiva vuttappakāro dhammo, tena vihatandhakāro loko viya saṅgho.
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The Enlightened One is like the rising sun; the True Idea as already stated is like the web of his rays; and the Community is like the world rid by him of darkness.
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Vanadāhakapuriso viya buddho, vanadahanaggi viya kilesavanadahano dhammo, daḍḍhavanattā khettabhūto viya bhūmibhāgo daḍḍhakilesattā puññakkhettabhūto saṅgho.
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The Enlightened One is like a man who burns a jungle; the True Idea, which burns up the j ungle of defilements, is like the fire which burns the jungle; and the Community, which has become a field for merit since its defilements have been burnt up, is like the piece of ground which has become a field [for sowing] since its jungle has been burnt up.
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Mahāmegho viya buddho, salilavuṭṭhi viya dhammo, vuṭṭhinipātūpasamitareṇu viya janapado upasamitakilesareṇu saṅgho.
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The Enlightened One is like a great rain-cloud; the True Idea is like a downpour of rain; and the Community, in which the dust of defilement has been laid, is like the countryside in which the dust has been laid by the fall of rain.
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Susārathi viya buddho, assājānīyavinayūpāyo viya dhammo, suvinītassājānīyasamūho viya saṅgho.
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The Enlightened One is like a good trainer [of thoroughbreds]; the True Object for faith ( saddhamma ) is like the means for the disciplining of thoroughbred horses; and the Community is like a mass of well-disciplined thoroughbreds.
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Sabbadiṭṭhisalluddharaṇato sallakatto viya buddho, salluddharaṇūpāyo viya dhammo, samuddhaṭasallo viya jano samuddhaṭadiṭṭhisallo saṅgho.
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The Enlightened One is like a dart-extractor because he removes all darts of [wrong] views; the True Idea is like the means for removing the darts; and the Community, from whom the darts of [wrong] views have been removed, is like people from whom darts have been removed.
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Mohapaṭalasamuppāṭanato vā sālākiyo viya buddho, paṭalasamuppāṭanupāyo viya dhammo, samuppāṭitapaṭalo vippasannalocano viya jano samuppāṭitamohapaṭalo vippasannañāṇalocano saṅgho.
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Or else the Enlightened One is like a lancet-user because he dissects away 28 the cataract of delusion; the True Idea is like the means for dissecting cataract away; and the Community, whose eye of knowledge 29 is cleared by the dissecting away of the cataract of delusion, is like people whose eyes are cleared with the dissecting away of cataract.
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Sānusayakilesabyādhiharaṇasamatthatāya vā kusalo vejjo viya buddho, sammā payuttabhesajjamiva dhammo, bhesajjapayogena samupasantabyādhi viya janasamudāyo samupasantakilesabyādhānusayo saṅgho.
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Or else the Enlightened One is like a clever physician because he is able to cure the sickness consisting in defilement by underlying tendencies; the True Idea is like a rightly applied medicine; and the Community, whose underlying tendencies to the sickness of defilement are quite cured, is like people whose sickness is quite cured by the application of the medicine.
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Atha vā sudesako viya buddho, sumaggo viya khemantabhūmi viya ca dhammo, maggappaṭipanno khemantabhūmippatto viya saṅgho.
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Or else the Enlightened One is like a good guide; the True Idea is like a good path to a land of safety; and the Community is like [people] who enter upon the path and reach the land of safety.
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Sunāviko viya buddho, nāvā viya dhammo, pārappatto sampattiko viya jano saṅgho.
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The Enlightened One is like a good pilot; the True Idea is like a ship; and the Community is like people who have succeeded in reaching the further shore.
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Himavā viya buddho, tappabhavosadhamiva dhammo, osadhūpabhogena nirāmayo viya jano saṅgho.
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The Enlightened One is like the Himalaya Mountain; the True Idea is like the healing herbs that are given their being by that mountain; and the Community is like people free from ailment owing to the use of the healing herbs.
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Dhanado viya buddho, dhanaṃ viya dhammo, yathādhippāyaṃ laddhadhano viya jano sammāladdhaariyadhano saṅgho.
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The Enlightened One is like a bestower of riches; the True Idea is like the riches and the Community, which has rightly obtained the Noble One’s riches (see D. iii. 163), is like people who have obtained riches in the way hoped for.
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Nidhidassanako viya buddho, nidhi viya dhammo, nidhippatto viya jano saṅgho.
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The Enlightened One is like one who shows a hidden treasure-store; the True Idea is like the hidden treasure- store; and the Community is like people who have found the hidden treasure-store.
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Apica abhayado viya vīrapuriso buddho, abhayamiva dhammo, sampattābhayo viya jano accantasabbabhayo saṅgho.
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Furthermore, the Enlightened One is like a steadfast man who gives protection from fear; the True Idea is the protection from fear; and the Community, which has found complete protection from fear, is like people who have found protection from fear.
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Assāsako viya buddho, assāso viya dhammo, assatthajano viya saṅgho.
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The Enlightened One is like a consoler; the True Idea is like a consolation; and the Community is like people consoled.
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Sumitto viya buddho, hitūpadeso viya dhammo, hitūpayogena pattasadattho viya jano saṅgho.
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The Enlightened One is like a good friend; the True Idea is like helpful advice; the Community is like people who have reached all their aims through following the helpful advice.
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Dhanākaro viya buddho, dhanasāro viya dhammo, dhanasārūpabhogo viya jano saṅgho.
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The Enlightened One is like a mine of riches; the True Idea is like the vein of riches; and the Community is like people who exploit the vein of riches.
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Rājakumāranhāpako viya buddho, sīsanhānasalilaṃ viya dhammo, sunhātarājakumāravaggo viya saddhammasalilasunhāto saṅgho.
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The Enlightened One is like one who bathes a prince; the True Idea is like the water for washing the head; and the Community, which has been well bathed in the water of the True Object for faith, is like a company of well-bathed princes.
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Alaṅkārakārako viya buddho, alaṅkāro viya dhammo, alaṅkatarājaputtagaṇo viya saddhammālaṅkato saṅgho.
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The Enlightened One is like the maker of an ornament; the True Idea is like the ornament; and the Community, which is adorned with the True Object for faith, is like a party of kings’ sons wearing ornaments.
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Candanarukkho viya buddho, tappabhavagandho viya dhammo, candanupabhogena santapariḷāho viya jano saddhammūpabhogena santapariḷāho saṅgho.
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The Enlightened One is like a sandalwood tree; the True Idea is like the scent given its being by that [tree]; and the Community, whose fever has been quelled by the use of the True Object for faith, is like people whose fever has been quelled by the use of sandalwood.
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Dāyajjasampadānako viya pitā buddho, dāyajjaṃ viya dhammo, dāyajjaharo puttavaggo viya saddhammadāyajjaharo saṅgho.
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The Enlightened One is like the bestower of an inheritance; the True Object of Faith is like the inheritance; and the Community, which is heir to the heritage consisting of the True Object for faith, is like a company of children who are heirs to the inheritance.
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Vikasitapadumaṃ viya buddho, tappabhavamadhu viya dhammo, tadupabhogībhamaragaṇo viya saṅgho.
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The Enlightened One is like an opened lotus flower; the True Idea is like the honey given its being by that [flower]; and the Community is like a swarm of bees making use of that [honey].
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Evaṃ saraṇattayametañca, upamāhi pakāsaye.
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That is how ‘ Lastly the Triple Refuge too Must be explained by similes
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Ettāvatā ca yā pubbe "kena kattha kadā kasmā, bhāsitaṃ saraṇattaya"ntiādīhi catūhi gāthāhi atthavaṇṇanāya mātikā nikkhittā, sā atthato pakāsitā hotīti.
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39. And at this point the Schedule of the method of commenting, which was set out in the four stages beginning thus ‘ By whom pronounced, where, when, and why, Were these three Refuges?’ (§ 10), has been explained as to its meaning.
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Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya
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in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books,
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Saraṇattayavaṇṇanā niṭṭhitā.
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The explanation of the Refuges is ended.
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