Tattha teti rammanagaravāsino upāsakā. Saraṇanti ettha saraṇaṃ saraṇagamanaṃ saraṇassa gantā ca veditabbā. Sarati hiṃsati vināsetīti saraṇaṃ, kiṃ taṃ? Ratanattayaṃ. Taṃ pana saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hanati hiṃsati vināsetīti saraṇanti vuccatīti. Vuttañhetaṃ –
‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332; saṃ. ni. 1.37);
‘‘Ye keci dhammaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332; saṃ. ni. 1.37);
‘‘Ye keci saṅghaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);
Saraṇagamanaṃ nāma ratanattayaparāyanākārappavatto cittuppādo. Saraṇassa gantā nāma taṃsamaṅgīpuggalo. Evaṃ tāva saraṇaṃ saraṇagamanaṃ saraṇassa gantā cāti idaṃ tayaṃ veditabbaṃ.
Tassāti taṃ dīpaṅkaraṃ, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. ‘‘Upagacchuṃ saraṇaṃ tatthā’’tipi pāṭho. Satthunoti satthāraṃ. Saraṇāgamane kañcīti kañci puggalaṃ saraṇagamane nivesetīti attho. Kiñcāpi paccuppannavasena vuttaṃ, atītakālavasena pana attho gahetabbo. Esa nayo sesesupi. ‘‘Kassaci saraṇāgamane’’tipi pāṭho, tassapi soyevattho. Kañci pañcasu sīlesūti kañci puggalaṃ pañcasu viratisīlesu nivesesīti attho. ‘‘Kassaci pañcasu sīlesū’’tipi pāṭho, soyevattho. Sīle dasavidhe paranti aparaṃ puggalaṃ dasavidhe sīle nivesesīti attho. ‘‘Kassaci kusale dasā’’tipi pāṭho, tassa kañci puggalaṃ dasa kusaladhamme samādapesīti attho. Kassaci deti sāmaññanti ettha paramatthato sāmaññanti maggo vuccati. Yathāha –
‘‘Katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmañña’’nti (saṃ. ni. 5.36).
Caturo phalamuttameti cattāri uttamāni phalānīti attho. Ma-kāro padasandhikaro. Liṅgavipariyāsena vuttaṃ. Yathopanissayaṃ cattāro magge cattāri ca sāmaññaphalāni kassaci adāsīti attho. Kassaci asame dhammeti kassaci asadise cattāro paṭisambhidādhamme adāsi.
Kassaci varasamāpattiyoti kassaci pana nīvaraṇavigamena padhānabhūtā aṭṭha samāpattiyo adāsi. Tisso kassaci vijjāyoti kassaci puggalassa upanissayavasena dibbacakkhuñāṇapubbenivāsānussatiñāṇaāsavakkhayañāṇānaṃ vasena tisso vijjāyo. Chaḷabhiññā pavecchatīti cha abhiññāyo kassaci adāsi.
https://tipitaka.org/romn/cscd/s0511a.att3.xml
I translated it using chatGPT
Here, “Tattha te” refers to the devotees living in the city of Rammana. The term “saraṇa” (refuge) should be understood as the act of taking refuge (saraṇagamana) and as the person who takes refuge (saraṇassa gantā). The word “saraṇa” means that which protects, destroys, and eliminates danger. What is that? It is the Triple Gem (the Buddha, the Dhamma, and the Sangha). For those who go for refuge, this act of taking refuge destroys fear, terror, suffering, and impurity. Therefore, it is called “saraṇa” (refuge). It is said:
"Whoever goes for refuge to the Buddha will not go to a place of misery;
Leaving behind the human body, they will fill the divine body. (Dīgha Nikāya 2.332; Saṃyutta Nikāya 1.37);"Whoever goes for refuge to the Dhamma will not go to a place of misery;
Leaving behind the human body, they will fill the divine body. (Dīgha Nikāya 2.332; Saṃyutta Nikāya 1.37);“Whoever goes for refuge to the Sangha will not go to a place of misery;
Leaving behind the human body, they will fill the divine body.” (Dīgha Nikāya 2.332; Saṃyutta Nikāya 1.37);The act of taking refuge (saraṇagamana) is the arising of a mind state directed towards the Triple Gem. A person who takes refuge (saraṇassa gantā) is one who possesses such a mind state. Thus, these three—refuge, taking refuge, and the person who takes refuge—should be understood.
“Tassa” (for him) refers to Dipankara, and the possessive case should be understood here. The reading “Upagacchuṃ saraṇaṃ tatthā” can also be found. “Satthuno” (of the teacher) refers to the Teacher (Buddha). “Saraṇāgamane kañci” means establishing someone in the act of taking refuge. Although it is stated in the present tense, it should be understood as referring to the past. The same method applies to the rest. The reading “Kassaci saraṇāgamane” can also be found, with the same meaning.
“Kañci pañcasu sīlesū” means establishing someone in the five precepts of moral conduct. The reading “Kassaci pañcasu sīlesū” can also be found, with the same meaning. “Sīle dasavidhe paraṃ” means establishing another person in the ten forms of moral conduct. The reading “Kassaci kusale dasa” can also be found, meaning instructing someone in the ten wholesome actions.
“Kassaci deti sāmaññaṃ” refers to giving someone the path, which is called sāmaññaṃ (the path to the ultimate goal). As stated:
“And what, monks, is sāmaññaṃ? It is this very Noble Eightfold Path, namely, right view…right concentration. This is called sāmaññaṃ.” (Saṃyutta Nikāya 5.36).
“Caturo phalamuttame” refers to the four highest fruits (of the path). The “ma” syllable is used for word connection. This is stated in reverse gender. According to context, it means that someone was given the four paths and four fruits of sāmaññaṃ.
“Kassaci asame dhamme” means giving someone the four unsurpassed analytical knowledges (paṭisambhidās).
“Kassaci varasamāpattiyo” means giving someone the eight attainments (samāpattiyo) that are considered foremost due to the removal of hindrances. “Tisso kassaci vijjāyo” means giving someone the three knowledges (vijjā), namely, the divine eye, knowledge of past lives, and the destruction of defilements, based on their inclination. “Chaḷabhiññā pavecchatīti” means giving someone the six higher knowledges (abhiññās).
https://suttacentral.net/tha-ap25/en/walters?lang=en&reference=none&highlight=false
Taking up the Three Refuges
I’ll henceforth guard them completely.
Through that karma which is done well
I will be released from ill-states.”The Buddha’s foremost follower
was the monk known as Nisabha.
After going up to that monk
I took the three-fold refuge then.In those days the normal lifespan
numbered one hundred thousand years.
For all that time I did protect
my taking refuge totally.When my last breath was taking place,
I remembered that refuge then.
Through that karma which was done well
I went on to Tāvatiṁsa.Departed, in the world of gods
well-placed due to my good karma,
in every region I was born
I received the eight good things there.Worshipped in every direction,
I developed piercing wisdom.
All the gods submitted to me.
I received food beyond measure.Everywhere, the color of gold,
I was beloved by everyone.
Remaining steadfast for my friends,
my glory had achieved great heights.Eighty times as the king of gods
I exercised divine rule then.
Anointed by celestial nymphs
I enjoyed much divine pleasure.Full five hundred times I ruled then
as a monarch who turns the wheel,
and I did have much local rule
innumerable by counting.When my last rebirth was attained,
well-placed due to my good karma,
I was born in a rich family
with a big house in Śrāvasti.Setting out from that great city
placed in front by other children
I approached a monastery
hoping to find sports and laughter.There I did see a Buddhist monk,
set free, and having no desires.
He explained the Teaching to me
and gave me the three refuges.After I heard the word “refuge,”
recalling my former refuge,
I sat down on a single seat
and then attained arahantship.Being only seven years old
I attained my arahantship.
Knowing virtue, the Eyeful One,
the Sambuddha ordained me then.Immeasurable aeons hence
I went for the three-fold refuge.
The fruit of that karma well done
is afterward shown to me here.Well-protected was my refuge
firmly established in my mind.
After enjoying all of that
I realized the steadfast state.Let those of you with ears to hear,
all of you, listen to my words.
I’m declaring as fact to you
that I have seen this state myself.“The Buddha’s been born in the world;
the Victor’s dispensation shines.
The drum of deathlessness now sounds,
removing the arrows of grief.In the unsurpassed merit-field
if you all now take ownership
with all the strength that you possess,
then you all will see nirvana.Taking up the three-fold refuge,
guarding the five moral precepts,
pleasing your heart in the Buddha
you’ll make an end to suffering.Acting with me as your model
guarding all the moral precepts
in a short time, then all you too
will attain your arahantship.”Thrice-knowing, with superpowers,
I’m skilled at the reading of minds.
A follower of yours, Wise One
worships the Teacher’s refuges.I went to Buddha for refuge
uncountable aeons ago.
I’ve come to know no bad rebirth:
that’s the fruit of taking refuge.
https://suttacentral.net/tha-ap26/en/walters?lang=en&reference=none&highlight=false
Nisabha is a follower
of the Sage, Anomadassi.
Having approached him I’ll adopt
the five moral training precepts.”In those days the normal lifespan
was full one hundred thousand years.
For all that time I did protect
the five moral precepts fully.When the time for my death arrived
the gods all then consoled me thus:
“Happy one, you will be served by
this one-thousand-horse chariot.”In my heart, as I breathed my last,
I recalled those five moral rules.
Through that karma which was done well
I went on to Tāvatiṁsa.Thirty times as the king of gods
I exercised divine rule there.
Anointed by celestial nymphs
I enjoyed much divine pleasure.Fully five hundred times I ruled
as a monarch who turns the wheel,
and I did have much local rule
innumerable by counting.Falling down from the world of gods,
incited by my wholesome roots,
I was born in a rich family
with a big house in Vesāli.When the rainy season started,
the Victor’s dispensation shined.
My mother and my father too
took on the five moral precepts.And I, hearing that word “moral”
recalled my past morality.
I sat down on a single seat
and attained my arahantship.Though I was only five years old
I attained my arahantship.
Knowing virtue the Eyeful One,
the Buddha then ordained me there.Having perfectly protected
those five basic moral precepts,
for aeons beyond measure I
went to no place of suffering.That I experienced great fame
due to those five moral precepts.
Talking for ten million aeons
I still could tell but part of it.Guarding the five moral precepts
I received the three good results:
I had long life, abundant food
and developed piercing wisdom.My outstanding human action
is now proclaimed to everyone.
Transmigrating from birth to birth
I obtain those three good results.If a pupil of the Victor
should thus delight throughout his lives
in the limitless moral rules,
what might his result then be like?The five precepts were practiced well
by me, a wise servant-man then.
Due to that moral discipline
today I’m freed from every bond.I guarded the five moral rules
uncountable aeons ago.
I’ve come to know no bad rebirth:
that’s the fruit of the five precepts.
This is also very interesting. If I’m understanding correctly, taking refuge in the triple gems and observing the five precepts can prevent one from falling into bad realms for countless aeons