新華嚴經論 3.50

3.50

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.