..续本文上一页a.na).

　　Who is going for refuge

　　 It is a being endowed with a state of mind as described above.

　　The going for refuge has two main pisions: it may be mundane or supramundane.

　　The supramundane refuge is taken by those who have a (true) vision of the Noble Truth (di.t.tha-sacca; i.e., by the eight noble beings). In the path-moment (of stream-entry, where any trace of the fetter of doubt has been removed), the supramundane refuge succeeds in exterminating any blemish that may still attach to the going for refuge. It has Nibbana as its object, and in its function it comprises the entire Triple Gem (in that object of Nibbana).

　　The mundane refuge is taken by worldlings (puthujjanas; i.e., all those, monks or laymen, who are still outside of the four stages of sanctity). It succeeds in effecting a temporary repression of the blemishes attaching to their going for refuge. Its objects are the noble qualities of the Buddha, Dhamma, and Sangha. It consists in the acquisition of faith (saddhaa) in these three objects. It is this faith in the Triple Gem that is referred to when, among the ten meritorious acts (puññakiriyavatthu), the "straightening of views" (di.t.thujjukamma) is defined as Right Understanding rooted in faith (saddhaamuulika sammaa-di.t.thi).

　　This mundane refuge is of four kinds: (a) the surrender of self (atta-sanniyyaatanaa); (b) acceptance (of the Triple Gem) as one”s guiding ideal (tapparaaya.nataa); (c) acceptance of discipleship (sissabhaavuupaagamana); (d) homage by prostration (pa.nipaata).[4]

　　The surrender of self[5] is expressed as follows:

　　"From today onward I surrender myself to the Buddha... to the Dhamma... to the Sangha."

　　Ajja aadi.m katvaa aha.m attaana.m Buddhassa niyyaatemi Dhammassa Sanghassa”ti.

　　This is the giving over of one”s self to the Triple Gem. It may also be done in this way:

　　"To the Exalted One I am giving my self, to the Dhamma I am giving my self, to the Sangha I am giving my self. I am giving them my life! Given is my self, given my life! Until my life ends, I am taking refuge in the Buddha! The Buddha is my refuge, my shelter and my protection."

　　Bhagavato attaana.m pariccajaami. Dhammassa Sanghassa attaana.m pariccajaami, jiivitañca pariccajaami. Pariccatto yeva me attaa, pariccatta.m yeva me jiivita.m. Jiivita pariyantika.m Buddha.m sara.na.m gacchaami. Buddho me sara.na.m le.na.m taanan”ti.

　　The acceptance of the guiding ideal.[6]

　　"From today onward the Buddha is my Guiding Ideal, the Dhamma, and the Sangha. Thus may you know me!"

　　Ajja aadi.m katvaa aha.m Buddhaparaayano Dhammaparaayano Sanghaparaayano. Iti ma.m dhaaretha.

　　It is illustrated by the following verse spoken by Alavaka:

　　"From village to village, from town to town I”ll wend my way, lauding the Enlightened One and the perfection of His Law."

　　— Sn 1.10 (v. 192)

　　Thus the acceptance of the guiding ideal by Alavaka and others has to be understood as equaling their going for refuge.

　　The acceptance of discipleship:

　　"From today onward I am the Disciple of the Buddha, the Dhamma, and the Sangha. Thus may you know me!"

　　Ajja aadi.m katvaa aha.m Buddhassa antevaasiko Dhamassa Sanghassa. Iti ma.m dhaaretha.

　　This is illustrated by the following passage expressing Kassapa”s acceptance of discipleship that has to be understood as equaling his going for refuge:

　　"Fain would I see the Master, The Exalted One, him I would wish to see! Fain would I see the Blessed One! The Exalted One, him would I wish to see! Fain would I see the Enlightened One! The Exalted One, him I would wish to see!

　　"Then I prostrated myself before the Exalted One and addressed him thus: The Exalted One, O Lord, is my Master, and I am his disciple!"

　　Homage by prostration:[7]

　　"From today onward I shall give respectful greeting, devoted att…

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