The Four Nevers (Samaya)

The Bodhi Mind (bodhicitta) is the cause.
Great Compassion is the root and foundation.
Skillful means are the ultimate. — Mahavairocana Sutra

Through skillful means, the view of enlightenment is fulfilled in compassion towards other sentient beings.

For all sentient beings, be they Buddhas and Bodhisattvas, gods and demons, humans, hungry ghosts, and all of suffering the hells are primordial pure.

Thus they were born basically good, but, due to conditioning, all beings appear to be sentient.

Like a mirror in a sandstorm, the mind is subject to mental and physical negativities as a result of conditioning. No matter how much we wipe the mirror clean, the dust of worldliness soon shall settle on it.

Thus, the disciple commits to the Four Nevers:

• Never to abandon the True Dharma.
  
• Never to negate bodhicitta.
  
• Never to withhold or be selective of Buddhist teachings toward others.
  
• Never to cause any sentient being any harm.

Holding the True Dharma dear, the disciple consistently remembers the Buddha. Holding the bodhicitta dear, the disciple is caused by it to become Buddha. Holding the Buddhist teachings dear, the disciple shares the wisdom of the Buddhadharma that he has gleaned only with his fellow disciples. Holding life dear, the disciple refrains from harming any sentient being.

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Reference:

Samaya: http://en.wikipedia.org/wiki/Samaya

Vairochana Buddha in Journey to the West

In the Journey to the West, Vairochana is mentioned in the third book, and is part of the Avatamsaka Sutra. Obviously then, Wu Cheng'en is illumining the Avatamsaka Sutra through the imagined exploits of the Monkey King - by a stretch. :)

Indeed, Buddha Vairochana is represents Pure Awareness, and helps the disciple to center her consciousness in this sphere of Reality.

in the Vajrayana text the Mahavairocana Tantra, Vairochana is an emanation of Adibuddha and represents the cosmic element of form (rupa). He is the primordial (transcendent) wisdom of the sphere of reality. His is in the center of the mandala consisting of the five Transcendental (Dhyani) Buddhas, and his rites pacify negative emotions. He is white and his two hands are held against the chest with his thumbs and forefingers touching. He radiates the light of Buddhahood and his consort is Akashadhateshvari, who is the sovereign lady of infinite space.

So the dance of light and the space for it to radiate through creates the united dance of Dharmadhatu (Emptiness, the realm of truth known as Buddha Nature). It is this dance that is represented by these unions and the sexual imagery depicted in Tantra.

Other names for Akashadhateshvari is Dhatvishvari or White Tara.