大毘盧遮那經供養次第法疏 1.10

1.10

約第二段中，於滿悉地諸勝願等二句，總表佛僧二寶。彼等等一偈，別釋也。真言形者，即是真言字所莊嚴身。所住種種印威儀者，明印及右脇而臥也。所行道者，即是如法界自性。方廣乘者，即是《大日經》也。以上明諦信三寶了也。問：此中歸敬三寶與初分歸敬佛寶，其義云何？答：初分者顯文殊自敬，此中明後代修行者法則。問：文殊歸敬三寶不耶？答：歸敬。所謂我依《大日經》者，即是敬法。不輕自身，即是敬僧也。同體三寶可知。

Regarding the second section, the two lines "toward all supreme vows fulfilling siddhi," and so forth, collectively represent the two jewels of Buddha and Saṅgha. The verse "they, etc.," specifically explains them. "The form of mantra" is the body adorned with the syllables of mantras. "The various mudrās and deportments in which one abides" clarifies mudrās and lying on the right side. "The path that is traversed" is the svabhāva of the dharmadhātu. "Vaipulya vehicle" refers to the Mahāvairocana Sūtra. The above has concluded the explanation of sincere faith in the Triratna. Question: What is the meaning of taking refuge and paying homage to the Triratna here versus paying homage to the Buddha jewel in the initial section? Answer: The initial section shows Mañjuśrī paying homage himself; here it clarifies the model for practitioners of later generations. Question: Does Mañjuśrī pay homage to the Triratna or not? Answer: He pays homage. When it says "I rely on the Mahāvairocana Sūtra," this is paying homage to the Dharma. Not slighting his own person is paying homage to the Saṅgha. The Triratna of identical essence can thus be understood.