The actual meaning of refuge in the Triple Gems and the Precepts, for the lay person

The Lord Buddha showed us the Noble Eightfold Path as the only way for the eternal ending of suffering – the attainment of Nirvana. This is something that the Buddha realized by himself and preached to the world. Even though He was knowledgeable in everything in the whole universe in and out, the Great Teacher taught primarily as to how to end suffering. Therefore, the teachings mainly revolve round and incorporate the essence of His Declaration that ‘the cause of suffering is attachment and the only way to end suffering is non-attachment’. As such, the recitals in Pali – the language in which the Buddha preached -  for daily chanting for the lay person pertaining to ‘taking in refuge’ and the Precepts also were meant to go along with this concept.

These teachings of the Buddha can be correctly interpreted only by a person who is enlightened upon them i.e. by an Arhant. But down the years many of those who had translated the Teachings from Pali to other languages, had not been Arhants and had not even being the achievers of the lower ranking Super Mental Status and as such they had  mis-interpreted the right meaning. Some of these authors were Indian and they have even incorporated ritualistic aspects of Hinduism into Buddhist teachings.  Because of this what Buddha really meant in His Teachings has become clouded, buried under, with the result that an intelligent learner often gets confused and the follower misled. Thus it is understood that there are a number of misinterpretations to Buddha’s Teachings but only one actual meaning. This actual meaning is the one which is in relevance to the Eightfold Path and the one which the Buddha really meant. Therefore, it fits right into the Eightfold Path. The meaning of the Five Precepts in the conventional context for instance, was in existence even before Buddha Enlightenment. The actual meaning is quite intriguing and interesting to the learner. It is useful to know the actual meaning of the verses so that the chanting becomes understandable and meaningful. This however does not mean that the conventional meaning of these disciplines is not significant because a careful study of the actual meaning of these shows that the former is already incorporated in the latter. The actual and conventional meanings of the reverence, the refuge and the precepts are shown in comparison here for the reader to have a right understanding of these. It should be mentioned that the actual meanings provided here are as preached by an Arhant.

Reverence of the Enlightened One (Pali chant)

NAMO TASSA BHAGAVATO ARAHATO SAMMA-SAMBUDDHASSA

Conventional meaning	Actual meaning
I revere wholly the Blessed One who achieved Enlightenment all by Himself, who delivers the Dhamma and who is devoid of defilements.	I totally submit myself for Enlightenment through the process of purification of the mind.

Refuge in the Triple Gems

Pali Chant	Conventional meaning	Actual meaning
BUDDANG SARANANG GACHCHAMI	To the Enlightened One I go for refuge	I embark upon the Path to realize Enlightenment.
DHAMMANG SARANANG GACHCHAMI	To the Path of the Enlightened One I go for refuge.	I practice non-attachment.
SANGANG SARANANG GACHCHAMI	To the Enlightened Community I go for refuge.	I travel on the Path practicing non-attachment in order to achieve Enlightenment.

The Precepts (All ten precepts are included)

Pali Chant	Conventional meaning	Actual meaning
PANATHIPATHA VERAMANI SIKKAPADAM SAMADHIYAMI.	I undertake the rule of training to refrain from killing living beings.	I undertake to refrain from the process of taking in a sensory input from a sense door and leaving (killing) it to take in another input from the same or another sense door and repeating this over and over again. (E.g. Suppose you see a beautiful flower with your eyes. You get its picture in your mind. At this moment if you hear a sound with your ears you divert the attention to the source of the sound forgetting the flower. Then again if the sound is of no significance you revert to the flower, this time to smell it. So whatever the sensory inputs taken in are indulged in and are given up yet for another new input.)
ADINNA DANA VERAMANI SIKKAPADAM SAMADHIYAMI.	I undertake the rule of training to refrain from stealing.	I undertake to refrain from taking in sensory inputs brought by the sense doors.
KAMESUMICHCHA CHARA VERAMANI SIKKAPADAM SAMADHIYAMI	I undertake the rule of training to refrain from sexual misconduct.	I undertake to refrain from indulging in sensory inputs brought in by the sense doors.
MUSAVADA VERAMANI SIKKAPADAM SAMADHIYAMI	I undertake the rule of training to refrain from false speech.	I undertake to refrain from believing in what my eyes show (which makes you think that things are permanent and bring happiness) and what my ears make me hear (which makes you think the same thing as the eyes).
SURAMERAYA MAJJAPAMA DHATTANA VERAMANI SIKKAPADAM SAMADHIYAMI.	I undertake the rule of training to refrain from taking intoxicants.	I undertake to refrain from engaging in imaginations that arise in the mind and pursue them aimlessly.

VIKALA BOJANA VERAMANI SIKKAPADAM SAMADHIYAMI	I undertake the rule of training to refrain from taking meals after sunset.	I undertake to refrain from indulging (partaking) in all sensations brought in by the sense doors at the time I travel along the Noble Eightfold Path to achieve Enlightenment.
NACHCHA GEETHA VADADITH VISUKA DASSANA VERAMANI SIKKAPADAM SAMADHIYAMI.	I undertake the rule of training to refrain from all sensual entertainment.	I undertake to refrain from engaging in sensations of vision and sound.
MALA GANDHA VILEPANA DHARANA MANDANA VIBHUSHA NATTANA VERAMANI SIKKAPADAM SAMADHIYAMI.	I undertake the rule of training to refrain from bodily decoration.	I undertake to refrain from engaging in sensations of odor, taste and touch.
UCHCHASAYANA MAHASAYANA VERAMANI SIKKAPADAM SAMADHIYAMI	I undertake the rule of training to refrain from seeking comfort in majestic and luxurious seats.	I undertake to refrain from engaging in sensory inputs brought in by the four sense doors eye, ear, nose and tongue situated at the top of the body (the head) and the other below, which forms the rest of the body.