諸經要集 1.10

1.10

如寶性論云。三寶有六義。故須敬也。一者希有義。如世寶物。貧窮之人所不能得。三寶如是。薄福眾生。百千萬世不能值遇。故名為寶。二者離垢義。如世真寶體無瑕穢。三寶如是。隨離諸漏。故名為寶。三者勢力義。如世珍寶除貧去毒有大勢力。三寶如是。具不思議六神通力。故說為寶。四者莊嚴義。如世珍寶能嚴身首令身姝好。三寶如是。能嚴行人清淨身故。故說為寶。五者最勝義。如世珍寶譬諸物中勝。三寶如是。一切世中最為殊勝。故名為寶。六者不改義。如世真金燒打磨練不能變改。三寶如是。不為世間八法所改。故名為寶。又具六意。故須敬也。一佛能誨示。法是良藥。僧能傳通。皆利益於我。報恩故敬。二末代惡時。傳法不易。請威加護。故須致敬。三為物生信稟承故敬。四示僧尼敬事儀式故敬。五令樂供養法得久住故敬。六為表勝相故敬。故成實論云。三寶最吉祥。故我經初置。

As the Ratnagotravibhāga states: 'The Triratna has six meanings, and therefore must be venerated. First is the meaning of being rare. Just as worldly treasures cannot be obtained by poor people, so too is the Triratna: sentient beings of meagre merit cannot encounter it in hundreds of thousands of myriads of lifetimes; therefore it is called a "treasure". Second is the meaning of being free from defilement. Just as genuine worldly gems have substances without flaw or impurity, so too is the Triratna: it is perpetually free from all outflows; therefore it is called a "treasure". Third is the meaning of great power. Just as precious worldly jewels possess great power to dispel poverty and eliminate poisons, so too is the Triratna: it possesses the inconceivable power of the six abhijñās; therefore it is called a "treasure". Fourth is the meaning of adornment. Just as precious worldly jewels can adorn the body and head, making the body handsome and pleasing, so too is the Triratna: it can adorn the pure bodies of practitioners; therefore it is called a "treasure". Fifth is the meaning of supremacy. Just as precious worldly jewels are the finest among all things, so too is the Triratna: it is the most supreme in all worlds; therefore it is called a "treasure". Sixth is the meaning of immutability. Just as genuine worldly gold cannot be altered by burning, hammering, or polishing, so too is the Triratna: it is not altered by the eight worldly dharmas; therefore it is called a "treasure".'
Furthermore, it possesses six significances, and therefore must be venerated: First, the Buddha can instruct, the Dharma is good medicine, and the Saṃgha can transmit and propagate; they all benefit me, and so I venerate them out of gratitude. Second, in this evil time of the final age, transmitting the Dharma is not easy; we pray for their majesty to provide protection, and so must show reverence. Third, we venerate them to generate faith and compliance in living beings. Fourth, we venerate them to demonstrate to monks and nuns the proper forms and deportment of service. Fifth, we venerate them to cause beings to delight in making offerings so that the Dharma may abide long. Sixth, we venerate them to manifest supreme marks. Therefore, the Tattvasiddhi-śāstra states: 'The Triratna is the most auspicious; hence, I place it at the beginning of the treatise.'