佛說觀佛三昧海經 4.28

4.28

「云何觀如來臍相？如來臍中有萬億寶華，一一寶華萬億那由他葉；一一葉萬億那由他色；一一色萬億那由他光。此相現時，一切大眾見佛心相，如來心者如紅蓮華，金華映蔽，妙紫金光以為間錯，妙琉璃筒懸在佛胸，見佛身內萬億化佛，是諸化佛遊佛心間，佛臍出光，其光靆然如須彌山，眾山中間有無量寶山，如須彌山。此眾華上皆有化佛，嚴顯可觀如須彌山。其光千種有十千色，分為十億支，億億支照下方；億億支照上方；億億支照東方；億億支照南方；億億支照西方；億億支照北方；億億支照東南方；億億支照西南方；億億支照西北方；億億支照東北方。如是十方各有諸華，華極小者猶如百億須彌山大，一須彌上有百億萬諸大菩薩，身極小者如須彌山。諸化菩薩臍中各生一大蓮華，其諸蓮華遍覆三千大千世界，一一華間有金色光，其光猶如閻浮檀金；一一金光化微塵數釋迦牟尼；一一釋迦臍中光明亦復如是！如是眾光合成光臺，其眾光臺亦有無量微塵恒沙諸大化佛，佛佛相次放臍光明，其光大盛直照上方無量世界，復過是界。如是眾界數如三千大千世界無量微塵，是世界中皆有琉璃頗梨億寶以為佛窟；是眾窟中各有萬億無量諸佛，諸佛臍中各各皆生一大蓮華，與前無異。是諸光明照諸一切十地菩薩，是諸菩薩遇斯光已，即入微妙首楞嚴門，復得入於金剛譬定。諸天遇者深發無上正真道意，心眼開明見諸佛相。如此光明照菩薩已，令諸菩薩身諸毛孔，一毛孔中出阿僧祇諸供養雲及眾供具，蓋極小者覆閻浮提，如是眾多雜寶供具不可悉說，此諸供具從首楞嚴海生。」

"How does one contemplate the mark of the Tathāgata’s navel? Within the Tathāgata’s navel are ten thousand koṭis of precious flowers; each precious flower has ten thousand koṭis of nayutas of petals; each petal has ten thousand koṭis of nayutas of colours; each colour has ten thousand koṭis of nayutas of lights. When this mark appears, the entire assembly sees the mark of the Buddha’s heart: the Tathāgata’s heart is like a red lotus flower, reflected and shaded by golden flowers, intermingled with exquisite purple-golden light; an exquisite lapis lazuli tube hangs suspended before the Buddha’s chest. One sees ten thousand koṭis of transformation Buddhas within the Buddha’s body, and these transformation Buddhas travel about within the Buddha’s heart. From the Buddha’s navel, light emerges, its light towering like Mount Sumeru; between the mountains are immeasurable precious mountains like Mount Sumeru. Atop these flowers are all transformation Buddhas, adorned and majestic to behold, like Mount Sumeru. The light has a thousand varieties and ten thousand colours, dividing into a billion branches: koṭis of koṭis of branches illuminate the downward direction; koṭis of koṭis of branches illuminate the upward direction; koṭis of koṭis of branches illuminate the eastern direction; koṭis of koṭis of branches illuminate the southern direction; koṭis of koṭis of branches illuminate the western direction; koṭis of koṭis of branches illuminate the northern direction; koṭis of koṭis of branches illuminate the south-eastern direction; koṭis of koṭis of branches illuminate the south-western direction; koṭis of koṭis of branches illuminate the north-western direction; koṭis of koṭis of branches illuminate the north-eastern direction. Thus in each of the ten directions there are flowers, the smallest among the flowers being as large as hundreds of koṭis of Mount Sumerus. Atop one Mount Sumeru are hundreds of koṭis of myriads of great bodhisattvas, the smallest among their bodies being like Mount Sumeru. From the navel of each transformation bodhisattva, a great lotus flower arises, and these lotus flowers completely cover the trichiliocosm. Between each and every flower is golden light, its light like that of Jāmbūnada gold; each golden light transforms into Śākyamuni Buddhas as numerous as particles of dust; the light from the navel of each Śākyamuni is also like this. Such lights unite to form a light-dais; on this light-dais are also immeasurable great transformation Buddhas, as numerous as dust particles and Ganges sands. Buddha after Buddha successively emits light from the navel, the light surging intensely, directly illuminating immeasurable worlds above, and extending beyond these worlds. Such worlds are as numerous as the immeasurable dust particles of the trichiliocosm; within these worlds are Buddha caves composed of lapis lazuli, crystal, and billions of jewels. Within each of these caves are ten thousand koṭis of immeasurable Buddhas; from the navel of each Buddha arises a great lotus flower, no different from before. These lights illuminate all tenth-ground bodhisattvas. When these bodhisattvas encounter this light, they immediately enter the subtle and exquisite gate of the śūraṅgama, and furthermore attain entry into the diamond-like samādhi. When devas encounter it, they give rise deeply to the thought of unexcelled true enlightenment, and the eye of their mind opens brightly, seeing the marks of the Buddhas. When such light illuminates the bodhisattvas, it causes all the pores of the bodhisattvas’ bodies—from a single pore—to emit asaṃkhyeya clouds of offerings and utensils of offering; the smallest of the canopies covers Jambudvīpa. Such numerous and varied precious utensils of offering cannot be fully described; these utensils of offering arise from the ocean of the śūraṅgama."