華嚴經明法品內立三寶章 1.25

1.25

第二、約別相中，亦攝彼二。既以同相成此別相，是故別中亦攝同盡。如波門攝水，水無不盡。此中亦爾，是則不失同而恒別也，餘思准之。又住持幢相亦在別中，以泥木像等，若非如來神力加持，彼法豈能饒益眾生，生善滅惡等也。又是如來大悲巧智施設攝生，既從智流，不離智故，攝在其中，是故經云「不思議菩薩力及佛力故，令於末代得形像住持如是等故」也。

Second, regarding the distinct characteristics, they also gather those two. Since the common characteristic forms these distinct characteristics, the distinct also completely gathers the common. Just as the approach of waves gathers water so that none of the water is left out, here it is also like this; thus, without losing the common, it is constantly distinct; the rest may be inferred accordingly. Furthermore, the emblematic signs of perpetuating representation are also within the distinct, for if clay and wooden images and the like were not sustained by the Tathāgata's spiritual power, how could those dharmas benefit sentient beings, produce good, eradicate evil, and so on? Furthermore, they are the provision of the Tathāgata's great compassion and skillful wisdom to gather sentient beings; since they flow from wisdom and do not depart from wisdom, they are gathered within it. Therefore the sūtra says: 'Because of the inconceivable power of bodhisattvas and the power of the Buddha, in the final age there are obtained the perpetuating representation of bodily images and such things.'