de stobs gang dang gang gis stobs snyems pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa’i shas che ba’i sems can rnams gdul bar bya ba’i stobs de dang de nyid ston te; yang na brgya byin gyi stobs sam, yang na tshangs pa’i stobs sam, yang na ’jig rten skyong ba’i stobs sam, yang na ’khor los sgyur ba’i stobs sam, yang na tshan po che’i stobs sam, yang na sred med kyi bu’i stobs kyi bzhi cha’am, yang na sred med kyi bu’i stobs kyi phyed dam, yang na sred med kyi bu’i stobs kyang rung ste;
byang chub sems dpa’i stobs gang dang ldan pas sor mo gsum gyis ri’i rgyal po ri rab bteg ste, ’phang du dpag tshad ’bum drug khri bzhi stong tsam la rgyar dpag tshad brgyad khri bzhi stong du ’phangs pa’ang; ’di lta ste dper na skyu ru ra’i ’bras bu gcig bzhin du ’jig rten gyi khams gzhan du ’phangs kyang, byang chub sems dpa’ de’i stobs la nyams pa med do.
stong gsum gyi stong chen po’i ’jig rten gyi khams ’di ltar rgya che ba, ’di ltar yangs pa, chu’i khams nas bzung ste, steng du ’og min gyi bar la thug pa ’di lag mthil gyi steng du bzhag ste bskal pa’am, bskal pa las lhag par ’dug la spyod lam thams cad kyang ston te.
byang chub sems dpa’i de lta bu’i stobs dang, sems can stobs snyems shing khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa’i shas che ba rnams la stobs snyems pa dang, khro ba dang, nga rgyal dang, dregs pa gdul ba’i phyir chos ston to.
sa yena yena balena tīvragarvitakrodhamānadarpitamattabalāḥ sattvā vineyās tat tad balam eva darśayati, atha vā śakrabalam atha vā brahmabalam atha vā lokapālabalam atha vā cakravartibalam atha vā mahānagnabalam atha vā caturthabhāganārāyaṇabalam atha vārdhanārāyaṇabalam atha vā nārāyaṇabalam.
meruḥ parvatarājo ’ṣṭhāṣaṣṭiyojanaśatasahsrasamucchrayo ’pi caturaśītiyojanasahasravistāro ’pi yena bodhisattvabalānvitena bodhisattvena tryaṅgulibhir utkṣiptaḥ, tad yathaikam āmalakīphalam anyaṃ lokadhātum ākṣiptam api tasya bodhisattvasya balam anupahatam.
imaṃ trisāhasramahāsāhasralokadhātum evaṃ viśālam evaṃ vipulam abdhātuprabhṛti yāvad upary avīciparyantaṃ karatalasyopari pratiṣṭhāpya kalpaṃ vā kalpāvaśeṣaṃ vā tiṣṭhan sarveryāpathān api darśayati.
evaṃbalo bodhisattvas tīvragarvitakrodhamānadarpitamattebhyaḥ sattvebhyo garvitakrodhamānadarpitamattabalavineyārthaṃ dharmaṃ deśayati.
[3. Putting it into power (vaśitvakaraṇa):] He displays just that power by which beings with very arrogant, aggressive, conceited, haughty and furious powers are to be disciplined, be it the power of the king of gods, the power of the lord of the world, the power of a world-protector, the power of a universal king, the power of a great athlete, a quarter of Nārāyaṇa’s power, half the power of Nārāyaṇa, (p. 105) or the [full] power of Nārāyaṇa.
Even though Meru, the king of mountains, is sixty-eight thousand yojanas high and eighty-four thousand yojanas in breadth, one with the power of a bodhisattva can toss it up with three fingers; the power of that bodhisattva is unimpeded, so that he could even throw it to another world-sphere as if it were a fruit of the Āmalaka.
Having placed upon the palm of his hand this world-system of threefold thousand great thousand worlds, so great, so wide, from the element of water to beyond the border of Avīci, he remains thus for a world-age or more while displaying all the right ways of behaviour.
The bodhisattva, having such power, teaches religion to beings with very arrogant, aggressive, conceited, haughty and furious power to discipline their arrogant, aggressive, conceited, haughty and furious power.
stobs de dang de nyid ston ces bya ba ni sems can de dag pas stobs che ba’i sems can de dang de dag gi stobs nye bar ston pa’o
thams cad gzugs su ’dzud pa. The sarvarūpakāyapraveshanam of Bbh p. 5825, 6113-16, though similar to the heading in question, refers to a somewhat different phenomenon, which is also described in the miracle of Akṣayamati in Akṣ p. 42-43.
gzhan du bya ba. Cf. Bbh p. 5823, 605-611, anyathībhāvakaraṇam.
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