華嚴經明法品內立三寶章 1.30

1.30

三、約佛寶者，有二義：一、約本覺智，如同相說。二、約始覺智，謂此圓智無不覺照，故名佛寶；智體遍融，智相圓音，與智一味，即為理教，攬於萬行成一妙果，故於此智即具行果，就此四義名為法寶；又此智中具含因智，故亦有僧。故經云「雖得佛道，轉於法輪，入於涅槃，而不捨於菩薩之道。」又經云「聲聞緣覺若智若斷，皆是菩薩二生法忍。」是則菩薩無生法忍亦是圓智攝也。又經云「於如來智中，出菩薩及二乘智等一切智慧。」又經云「於佛寶中，即有法、僧。」又論云「依法身有法，依法有究竟僧。」如是等。

Third, regarding the Buddha Jewel, there are two meanings: First, regarding the wisdom of inherent enlightenment, it is as explained under the common characteristic. Second, regarding the wisdom of acquired enlightenment: because this round wisdom perceives and illuminates everything, it is called the Buddha Jewel; the essence of wisdom is pervasive and harmonious, and the characteristic of wisdom is the round sound, which is of one flavor with wisdom, becoming principle and teaching; gathering the myriad practices to accomplish a single wondrous fruit, this wisdom thus possesses practice and fruit; with respect to these four meanings it is called the Dharma Jewel; furthermore, this wisdom fully contains causal wisdom, so it also has the Saṅgha. Therefore the sūtra says: 'Although attaining the Buddha path, turning the wheel of Dharma, and entering nirvāṇa, he does not abandon the bodhisattva path.' Furthermore, the sūtra says: 'Whether the wisdom or the abandonments of śrāvakas and pratyekabuddhas, all are the bodhisattva's acquiescence to the non-arising of dharmas across two lifetimes.' Thus the bodhisattva's acquiescence to the non-arising of dharmas is also gathered within round wisdom. Furthermore, the sūtra says: 'From within the Tathāgata's wisdom arise all wisdoms, such as the wisdom of bodhisattvas and of the two vehicles.' Furthermore, the sūtra says: 'Within the Buddha Jewel there are Dharma and Saṅgha.' Furthermore, the treatise says: 'Relying on the dharmakāya there is Dharma; relying on the Dharma there is the ultimate Saṅgha.' And so forth.