One Buddha, Every World at Once

"The Buddha emits a pure light, universally beholding the world's own guide, seated at the summit of Mount Sumeru, the king of mountains, within the Hall of Wondrous Victory.
Every Śakra, king of the gods, invites the Buddha into his own palace, and, with ten wondrous verses, extols and praises the Tathāgata.

Within that very great assembly, every bodhisattva present has come from the ten directions, conjuring a throne and sitting there in peace.
Every bodhisattva in that assembly bears exactly the same name as we ourselves; and the worlds they come from bear exactly the same names as well.

The world-honored ones of their own original lands are, likewise, all called by exactly the same titles; each, at his own buddha's place, has purely cultivated the unsurpassed practice.
Son of the Buddha, you should observe the Tathāgata's own sovereign and unhindered power: every single Jambudvīpa alike says that the Buddha is present within it.

We now behold the Buddha, dwelling atop the summit of Mount Sumeru, and it is entirely so throughout the ten directions as well — such is the Tathāgata's own sovereign and unhindered power.
Within each and every single world, beings give rise to the resolve to seek the buddha-path, and, relying upon just such a vow, cultivate and practice the conduct of bodhi.

The Buddha, through every kind of body, travels and journeys throughout the whole world; the Dharma-realm holds nothing that obstructs him, and there is no one able to fathom or measure him.
The light of his wisdom forever and universally shines, and every darkness of the world is entirely extinguished; there is nothing at all that is his equal — how could he ever be fathomed!"

"Suppose one were to behold the Tathāgata continually for a hundred thousand kalpas, and yet, without relying upon the true and real meaning, merely observed the savior of the world — such a person grasps at every mark, and only increases the net of delusion and confusion, binding himself fast within the prison of birth-and-death, blind and benighted, unable to see the Buddha.

Contemplating and observing every dharma, one finds that their own nature has nothing at all to it; whatever marks of arising and ceasing they seem to have are merely provisional, conventional speech. Every dharma is without arising; every dharma is without ceasing; if one is able to understand it thus, every buddha forever stands manifest before one.

The nature of dharmas is fundamentally empty and tranquil, with nothing at all to grasp and nothing at all to see; emptiness of nature is itself the Buddha, something that can never be conceived or measured. If one knows that the very substance and nature of every dharma is, in every case, just such as this, this very person is then no longer stained or attached to by any affliction.

Ordinary beings, seeing every dharma, merely follow along with its marks and are turned about by them; not understanding that dharmas are without any mark at all, it is for this very reason that they do not see the Buddha. The Sage, free of the three periods of time, has every mark fully complete within him, abiding in that which has no abiding at all, universal and pervading, and yet unmoving.

I contemplate every dharma, and have come to understand every one of them entirely and clearly; now beholding the Tathāgata, I am decisively without any doubt at all. Dharma Wisdom has already spoken, before me, of the Tathāgata's own true and real nature; from him I have come to understand that bodhi is inconceivable."