(18) Furthermore, the bodies of the largest of the Peaceful and Wrathful Deities are equal [in vastness] to the limits of the heaves; the intermediate, as big as Mt. Meru; the smallest, equal to eighteen bodies such as thine own body, set one upon another. Be not terrified at that; be not awed. If all existing phenomena shining forth as divine shapes and radiances be recognized to be the emanations of one's own intellect, Buddhahood will be obtained at that very instant of recognition. The saying, 'Buddhahood will be obtained in a moment [of time]' is that which applieth now. Bearing this in mind, one will obtain Buddhahood by merging, in at-one-ment, into the Radiances and the Kdyas.

(9) 'O nobly-born, on the outer circle of these five pair of Dhyani Buddhas, the [four] Door-Keepers, the Wrathful [Ones]: the Victorious One, the Destroyer of the Lord of Death, the Horse-necked King, the Urn of Nectar, with the four female Door-keepers: the Goad-Bearer, the Noose-Bearer, the Chain- Bearer, and the Bell-Bearer; along with the Buddha of the Devas, named the One of Supreme Power, the Buddha of the Asuras, named [He of] Strong Texture, the Buddha of Mankind, named the Lion of the Shakyas, the Buddha of the brute kingdom, named the Unshakable Lion, the Buddha of the Pretas, named the One of Flaming Mouth, and the Buddha of the Lower World, named the King of Truth: — [these], the Eight Father-Mother Door-keepers and the Six Teachers, the Victorious Ones — will come to shine, too.

(2) The Lord Buddha, continuing, said unto Subhuti: “If by means of his thirty-two bodily distinctions it were possible to perceive the Lord Buddha, then the Lord Buddha would merely resemble one of the great wheel-turning kings.”

(1) The Lord Buddha said unto Subhuti: “If you think thus within yourself ‘The Lord Buddha did not, by means of his perfect bodily distinctions, obtain supreme spiritual wisdom,’ Subhuti, have no such deceptive thought! Or if you think thus within yourself, ‘In obtaining supreme spiritual wisdom, the Lord Buddha declared the abrogation of every Law,’ Subhuti, have no such delusive thought! And why? Because, those disciples who obtain supreme spiritual wisdom, neither affirm the abrogation of any Law, nor the destruction of any distinctive quality of phenomena.”

(3) “Subhuti, the Lord Buddha by his prescience, is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”

(9) The All-Good Father, and the All-Good Mother, the Great Ancestors of all the Buddhas: Samata- Bhadra [and Samanta-Bhadra], the Divine Father and the Divine Mother — these two, also will come to shine.

(5) The Lord Buddha addressed Subhuti, saying: “What think you? Can the Lord Buddha be perceived by means of his thirty-two bodily distinctions?” Subhuti replied, saying: “No! Honoured of the Worlds! the Lord Buddha cannot be perceived by means of his thirty-two bodily distinctions. And why? Because, what the Lord Buddha referred to as his ‘thirty-two bodily distinctions,’ are not in reality ‘bodily distinctions,’ they are merely defined as ‘bodily distinctions.’”

(4) The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence of mind, perfect observance of the Law, and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’ the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’; but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena; hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

(9) O nobly-born, on this the Sixth Day, the four colours of the primal states of the four elements [water, earth, fire, air] will shine upon thee simultaneously. At that time, from the Central Realm of the Spreading Forth of See, the Buddha Vairochana, the Divine Father-Mother, with the attendant [deities], will come to shine upon thee. From the Eastern Realm of Pre-eminent Happiness, the Buddha Vajra-Sattva, the Divine Father-Mother, with the attendant [deities] will come to shine upon thee. From the Southern Realm endowed with Glory, the Buddha Ratna-Sambhava, the Divine Father- Mother, with the attendant [deities] will come to shine upon thee. From the Happy Western Realm of Heaped-up Lotuses, the Buddha Amitabha, the Divine Father-Mother, along with the attendant [deities] will come to shine upon thee. From the Northern Realm of Perfected Good Deeds, the Buddha Amogha-Siddhi, the Divine Father-Mother, along with the attendants will come, amidst a halo of rainbow light, to shine upon thee at this very moment.

(3) The Lord Buddha once again enquired of Subhuti, saying: “What think you? May an Anagami (having entire immunity from reincarnation) thus reflect within himself, ‘I have obtained the fruits which accord with the merit of an Anagami?’” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, Anagami is merely a designation meaning ‘immunity from reincarnation’; but in reality there is no such condition as ‘immunity from reincarnation,’ hence Anagami is merely a convenient designation.”