華嚴經明法品內立三寶章 1.41

1.41

四、捨相歸真門，謂自宗中唯同相三寶究竟安隱，故令歸依，餘非究竟，故佛勸捨，是故《涅槃經》云「汝今不應如諸聲聞凡夫之人分別三歸。何以故？於佛性中即有法、僧，為欲化度聲聞凡夫故，分別說三歸異相。」又云「若於三寶修異相者，當知是章清淨三歸即無依處。」此等經意，勸捨別歸同，當知此約終教及頓教說也。或亦通收，皆可寶重，悉為佛依故，此約三乘教說。

Fourth is the gate of abandoning marks and taking refuge in the true: within its own tenet, only the Three Jewels of common characteristic are the ultimate peace and security, so one is caused to take refuge in them; the rest are not ultimate, so the Buddha urged their abandonment. Therefore, the Mahāparinirvāṇa-sūtra states: "You should not now distinguish the three refuges as śrāvakas and common persons do. Why is that? Within the buddha-nature there are precisely the Dharma and the Saṅgha. It is to convert and deliver śrāvakas and common persons that the distinct marks of the three refuges are distinguished and taught." It also states: "If one cultivates distinct marks with regard to the Three Jewels, one should know that in this section the pure three refuges will have nowhere to rely." The intention of such sūtras is to urge abandoning the distinct and returning to the common; one should know that this is explained in terms of the final teaching and the sudden teaching. Alternatively, they may also be comprehensively included, as all are worthy of being valued as treasures and all serve as what Buddhas rely upon; this is explained in terms of the teaching of the three vehicles.