大方廣佛華嚴經願行觀門骨目 1.20

1.20

菩提場中始成正覺，於普光明殿坐蓮華藏師子之座，妙悟皆滿。與十佛剎微塵數菩薩俱，皆一生補處，悉從他方而來集此。為令眾生永斷一切煩惱故，說十住、十行、十向、十藏、十地、十願、十定、十通、十頂，及說如來地境界、神力所行、力、無畏、三昧神通、自在無礙眼耳鼻舌身意、辯才、智慧、勝願（皆云如來）。爾時世尊知諸菩薩心之所念，現神通已，各於十方過十佛剎微塵數世界各有一世界佛，與十佛剎微塵菩薩俱來佛所。東方世界名金色，上首菩薩名文殊，乘佛威力觀諸菩薩而作是言：「諸佛子！佛國土佛住、佛剎莊嚴、佛法性、佛剎清淨、佛說法、佛出現、佛剎成就、佛菩提皆不可思議。何以故？佛於十方知諸眾生，隨其所應說法調伏。如來於此娑婆諸四天下種種身名色相、修短壽量、處所、諸根生處、諸業觀察（皆云種種），皆令眾生所見不同。如來於此四天下中，或名一切義成、或名圓滿月、或名釋迦牟尼、毘盧遮那等，十千名號。如是四天下十方各一世界各十千名。此娑婆世界百億四天下，有百億萬種種名。又於娑婆外十方各有一世界，各有百億萬種種名號，十方盡虛空界種種不同。」

In the bodhimaṇḍa, having just attained sambodhi, [the Buddha] sat upon the lion seat of the Lotus Treasury in the Universal Light Hall, his wondrous awakening completely fulfilled. He was together with bodhisattvas as numerous as the dust motes of ten buddha-kṣetras, all in the position of succession to Buddhahood in one life, who had all assembled here from other directions. In order to cause sentient beings to permanently cut off all afflictions, he spoke of the ten abodes, the ten practices, the ten dedications, the ten treasuries, the ten bhūmis, the ten vows, the ten samādhis, the ten supernormal knowledges, the ten crowns, and spoke of the Tathāgata's realm of bhūmis, the scope of his supernatural power, his powers, fearlessnesses, samādhi-abhijñās, sovereign and unhindered eyes, ears, nose, tongue, body, and mind, his eloquence, wisdom, and supreme vows (all [phrased as] belonging to the Tathāgata). At that time, the World-Honoured One, knowing the thoughts in the minds of the bodhisattvas, manifested supernatural power; in each of the ten directions, past worlds as numerous as the dust motes of ten buddha-kṣetras, there was a world and a buddha, who each came to the Buddha's presence together with bodhisattvas as numerous as the dust motes of ten buddha-kṣetras. The world in the eastern direction was named Golden; its leading bodhisattva was named Mañjuśrī. Relying on the Buddha's majestic power, he observed the bodhisattvas and said: "O sons of the Buddha! The dwelling of the Buddha in the buddha-lands, the adornment of the buddha-kṣetras, the dharmatā of the buddhas, the purity of the buddha-kṣetras, the Buddha's teaching of the Dharma, the Buddha's appearance, the accomplishment of the buddha-kṣetras, and the Buddha's bodhi are all inconceivable. Why is this? The Buddha knows all sentient beings throughout the ten directions, and teaches the Dharma to tame them according to what is appropriate. For the various four continents of this Sahā [world], the Tathāgata's various bodies, names, physical characteristics, long and short lifespans, places, birthplaces of sense faculties, and contemplation of karma (all [phrased as] 'various'), all cause what sentient beings perceive to differ. In these four continents, the Tathāgata is named Sarvārthasiddha, or Full Moon, or Śākyamuni, or Vairocana, and so forth, comprising ten thousand names. In like manner, for each world in the ten directions of these four continents, there are ten thousand names each. In the ten billion sets of four continents in this Sahā world, there are one hundred billion manifold names. Furthermore, beyond the Sahā [world] in each of the ten directions there is a world, each having one hundred billion manifold names; throughout the ten directions and the entirety of empty space, they are manifold and distinct."