..续本文上一页endance, the añjali-salutation (by folding the palms and raising the hands) and homage only to those three: the Buddha, the Dhamma, and the Sangha. Thus may you know me!"

　　Ajja aadi.m katvaa aha.m abhivaadana-paccu.t.thaana-añjalikamma-saamiicikamma.m Buddhaadiina.m yeva t.i.nna.m vatthuuna.m karomi. Itii ma.m dhaaretha.

　　This way of going for refuge consists in showing deep humility towards the Buddha, Dhamma, and the Sangha. (It is illustrated by the Brahman Brahmayu”s homage after his being deeply stirred by a stanza spoken by the Buddha. See the Discourse "Brahmayu," MN 91.)

　　Homage by prostration may be of four kinds: being paid towards (senior) relatives, out of fear, towards one”s teacher, and towards those deserving highest veneration. Only the latter case — i.e., the prostration before those worthy of highest veneration — is to be regarded as "going for refuge"; the three other cases do not count as such. Only if referring to the highest (in one”s scale of values), refuge is taken or broken, respectively.

　　Therefore if a member of the Sakya or Koliya clan worships the Buddha, thinking: "He is our relative," no refuge is taken in that case. Or, one may think: "The recluse Gotama is honored by kings and has great influence. If he is not worshipped, he might do me harm." If, thinking thus, one worships out of fear, no refuge is taken in that case. Furthermore, a person remembers to have learned something from the Blessed One while he was a Bodhisatta, an aspirant to Buddhahood; or, after his attaining Buddhahood, one has received from the Master advice relating to worldly knowledge. If for these reasons, one regards the Buddha as one”s teacher and worships him, no refuge is taken, in that case too. But if one pays worship to the Buddha in the conviction "This is the most venerable being in the world," only by such a one is refuge taken.

　　On the other hand, the going for refuge remains unbroken in the following situations. A male or female lay devotee who has taken refuge in the Triple Gem, worships a (senior) relative, thinking: "He is my kinsman." Even if that relative is a recluse of another faith, the refuge in the Triple Gem is unbroken; still less can it be said to be broken if it is not a recluse or a priest. When prostrating before a king, out of fear: "If he who is honored by the whole country is not worshipped, he will do me harm!" — in that case too the refuge is unbroken. If one has learned any science, art, or craft even from a non-Buddhist, and one worships him in his capacity as one”s teacher, in that case too the refuge remains unbroken.

　　Results. The fruit of the supramundane refuge, in the sense of being its karmic result (vipaaka-phala), is the four fruitions of monkhood (saamañña-phala), viz. the fruition of stream-entry, etc. The fruit in the sense of advantage or blessing (aanisa.msa-phala) is the destruction of suffering; further, the blessings mentioned in the following scriptural passage:

　　"It is impossible, O monks, that a person endowed with insight (di.t.thi-sa.mpanno — i.e., stream-enterer, etc.) should regard any conditioned thing as permanent, enjoyable, or an ego; that he should take the life of his mother, his father, or a saint; that, with a thought of hate, he should shed the blood of the Blessed One; that he should cause a split in the community of monks; that he should choose another teacher. There is no possibility of that."

　　But the fruit of the mundane refuge is only the attainment of favorable rebirth, and the attainment of property and enjoyment.

　　Defilements. In three cases the mundane refuge is defiled and without great brightness and radiating influence: if connected with ignorance, doubt, and wrong views. The supramundane refuge is free from any defilem…

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