新華嚴經論 3.50

3.50

第一佛日出興教主別者，此教即以毘盧遮那為教主也。毘者，此云種種。盧遮那，此云光明遍照。又毘之云遍，以大智種種光明照諸眾生根機。此即以法身悲智為名，不同權教以姓為號。牟尼者，此云寂默，但且讚法體無說，不言悲智。但有三十二相八十種好，不具無邊相海故。又是剃除鬢髮，非是頂著華冠佛故。是同三乘出俗故，不同此教即俗即真，無出入故。如毘盧遮那如來，大約且以九十七種大人之相，頂上華冠具足嚴好，三十二種寶王化無量寶種種莊嚴，手著環釧、頸串瓔珞，廣如經說隨好無盡。

First, regarding the distinction of the teacher of the teaching as the Buddha-sun appears and arises: this teaching takes Vairocana as the teacher of the teaching. 'Vai' here means 'various'; 'rocana' here means 'universal illumination with light.' Also, 'vai' means 'universal,' illuminating the faculties of sentient beings with the various lights of great wisdom. This takes the compassion and wisdom of the dharmakāya as the name, unlike provisional teachings which take a clan name as the title. 'Muni' here means 'silent and quiescent'; it merely praises the essence of the Dharma as without exposition, and does not speak of compassion and wisdom. He has only the thirty-two marks and eighty minor characteristics, not fully possessing the ocean of boundless marks. Furthermore, he is one whose hair and beard are shaved, not a Buddha wearing a flower crown on his head. This is because he accords with the three vehicles leaving secular life, unlike this teaching where secular is immediately ultimate and there is no emerging or entering. As for Vairocana Tathāgata, generally speaking, with ninety-seven kinds of marks of a great person, the flower crown on his head is completely adorned and fine, thirty-two kinds of jewel kings transform into immeasurable jewels in various adornments, his hands wear bracelets, and his neck is strung with necklaces, as extensively expounded in the sūtra where his minor characteristics are unending.