新華嚴經論 1.27

1.27

一教主別者，說此《法華經》即是化身佛說，還過去滅度多寶佛來證成此經，三世諸佛同共宣說。如《華嚴經》即不然，教主則是毘盧遮那為教主故，即是法報理智真身，具無量相海功德之所莊嚴，三世諸佛同為一際一時法界，報相重重無有障礙。古今一際，非三世故，舊佛非過去、今佛非新出，為根本智性相齊、理事不異故。如是本佛說，頓受大根故，不是化佛故，不似《法華經》有舊滅度多寶如來、今佛出世說《法華經》。以是義故，言教主別。

First, the difference in the lord of the teaching: the one who expounded this Saddharmapuṇḍarīka Sūtra was the nirmāṇakāya Buddha who expounded it, while Prabhūtaratna Buddha, who had passed into extinction in the past, returned to bear witness to and confirm this sūtra, and the Buddhas of the three periods jointly proclaimed it. The Avataṃsaka Sūtra is not like this. Its lord of the teaching is Vairocana as the lord of the teaching; he is the true body of principle and wisdom of the dharmakāya and saṃbhogakāya, adorned with an ocean of immeasurable marks and virtues, wherein the Buddhas of the three periods are identically a single limit and a single time in the dharmadhātu, with layer upon layer of reward-marks devoid of any obstruction. Past and present are a single limit and not the three periods: the old Buddha is not in the past, and the present Buddha is not newly emerged, because the nature and characteristics of fundamental wisdom are equal, and principle and phenomena are not distinct. It was expounded by such an original Buddha, and suddenly received by those of great faculty; because he is not a transformed Buddha, it is not like the Saddharmapuṇḍarīka Sūtra, which has the past-extinguished Tathāgata Prabhūtaratna and the present Buddha appearing in the world to expound the Saddharmapuṇḍarīka Sūtra. For this reason, it is said that the lords of the teaching are different.