From the Māras' Defeat to the Buddhas' Own Consecration

"If one abides upon the valiant, unsurpassed path, one is thereby able to destroy and eliminate the power of every māra; if one is able to destroy and eliminate the power of every māra, one is thereby able to transcend and escape the domain of the four māras.
If one is able to transcend and escape the domain of the four māras, one thereby attains the ground of non-regression; if one attains the ground of non-regression, one thereby attains the profound acceptance of the non-arising of dharmas.

If one attains the profound acceptance of the non-arising of dharmas, one is thereby given prophecy by every buddha; if one is given prophecy by every buddha, every buddha manifests before that person.
If every buddha manifests before that person, one thereby understands the profound and secret function of spiritual power; if one understands the profound and secret function of spiritual power, one is thereby held in mind by every buddha.

If one is held in mind by every buddha, one thereby adorns oneself with the Buddha's own virtues; if one adorns oneself with the Buddha's own virtues, one thereby obtains a wondrously blessed, upright, and dignified body.
If one obtains a wondrously blessed, upright, and dignified body, that body then shines and blazes like a mountain of gold; if that body shines and blazes like a mountain of gold, it is then adorned with the thirty-two marks.

If it is adorned with the thirty-two marks, it thereby becomes fully endowed with the minor marks as its own further adornment; if it becomes fully endowed with the minor marks as its own further adornment, that body's own radiance becomes without any limit at all.
If that body's own radiance becomes without any limit at all, it is then adorned with an inconceivable light; if it is adorned with an inconceivable light, that light then gives forth lotus flowers.

If that light gives forth lotus flowers, immeasurable buddhas then sit upon those very flowers, manifesting throughout the ten directions with nothing left unreached, entirely able to tame and subdue every living being.
If one is able to tame living beings thus, one then manifests immeasurable spiritual powers; if one manifests immeasurable spiritual powers, one then dwells within inconceivable lands, proclaiming the inconceivable Dharma, causing the inconceivable multitude to rejoice.

If one proclaims the inconceivable Dharma, causing the inconceivable multitude to rejoice, one then, by the power of wisdom and eloquence, guides and draws each being onward according to their own mind.
If, by the power of wisdom and eloquence, one guides and draws each being onward according to their own mind, one then takes wisdom itself as the guide, so that the deeds of body, speech, and mind are forever without fault.

If one takes wisdom itself as the guide, so that the deeds of body, speech, and mind are forever without fault, the power of one's own vows then becomes sovereign and unhindered, manifesting a body universally throughout every destiny.
If the power of one's own vows becomes sovereign and unhindered, manifesting a body universally throughout every destiny, then, whenever teaching the Dharma to the multitude, the voice adapts to each kind in ways inconceivable.

If, whenever teaching the Dharma to the multitude, the voice adapts to each kind in ways inconceivable, then, within a single thought, one knows every living being's own mind entirely, with nothing left unknown.
If, within a single thought, one knows every living being's own mind entirely, with nothing left unknown, one then knows that affliction has nowhere at all that it arises from, and is forever no longer submerged and drowned within birth-and-death.

If one knows that affliction has nowhere at all that it arises from, and is forever no longer submerged and drowned within birth-and-death, one then obtains a body of merit and Dharma-nature, manifesting throughout the world by the Dharma's own awesome power.
If one obtains a body of merit and Dharma-nature, manifesting throughout the world by the Dharma's own awesome power, one then obtains the ten grounds and their ten sovereignties, cultivating and practicing every perfection's own supreme liberation.

If one obtains the ten grounds and their ten sovereignties, cultivating and practicing every perfection's own supreme liberation, one then obtains the great spiritual power of consecration, abiding within every most supreme samādhi.
If one obtains the great spiritual power of consecration, abiding within every most supreme samādhi, one then, at the place of every buddha throughout the ten directions, is fit to receive consecration and ascend to that very rank.

If, at the place of every buddha throughout the ten directions, one is fit to receive consecration and ascend to that very rank, one then receives, from the hands of every buddha throughout the ten directions, the pouring of ambrosia upon one's own crown.
If one receives, from the hands of every buddha throughout the ten directions, the pouring of ambrosia upon one's own crown, that body then fills and pervades like empty space itself, abiding unmoving and filling the ten directions entirely.

If that body fills and pervades like empty space itself, abiding unmoving and filling the ten directions entirely, then that one's own conduct has nothing at all to compare with it, and neither the gods nor the people of the world are able to know it."