華嚴經明法品內立三寶章 1.31

1.31

The above two approaches of fusion and inclusion are explained according to the three-vehicle teaching, but they also apply to the one vehicle, because the dharmadhātu is identical. If distinguished according to the distinct teaching, the dependent origination of pure dharmas has three meanings: the meaning of part, the meaning of entirety, and the meaning of standard. Because a part is not a part outside the entirety, but shares the entirety to become a part, it is a part within the entirety; the entirety is not an entirety outside the parts, but gathers the parts to become an entirety, so it is the entirety within the parts. The standard is like the entirety and the parts; the three meanings penetrate each other and all completely gather [one another]. Relying on this meaning, therefore in the sūtra Samantabhadra and other bodhisattvas manifest oceans of Buddhas within a pore, as well as the assemblies of bodhisattvas turning the wheel of the Dharma; thus the Saṅgha inherently contains the Three Jewels within itself. Furthermore, as in the sūtra's teaching of the great dharmadhātu, within dharmas such as principle and phenomena there are also contained Buddha and Saṅgha, just as in the Mitrāyaṇī-sūtra and others, Buddhas and bodhisattvas are manifested within phenomena. Furthermore, Buddhas and bodhisattvas are manifested within a single dust mote, and within each and every teaching gate both cause and fruit of Buddha and Saṅgha are fully contained. Furthermore, as in the sūtra, bodhisattvas as numerous as dust motes emerge from between the Tathāgata's eyebrows, and within a pore the three worlds are manifested and the true wheel of the Dharma is turned for the assemblies of bodhisattvas; thus the Buddha also inherently contains the Three Jewels. Furthermore, because the dharmadhātu body gathers all dharmas completely and entirely, all dharmas are therefore the Three Jewels.