The Awakening of Mahāvairocana 2.60

2.60

「云何道場時，淨除諸障者，
修真言行人，無能為惱害？
云何持真言？云何彼成果？」
如是發問已，大日尊歎言：
「善哉摩訶薩，快說如是語，
隨汝心所問，今當悉開示。
障者自心生，隨順昔慳悋，
為除彼因故，念此菩提心。
善除妄分別，從心思所生，
憶念菩提心，行者離諸過。
常當意思惟，不動摩訶薩，
而結彼密印，能除諸障礙。
祕密主復聽，繫除散亂風，
阿字為我體，心持阿字門，
健陀以塗地，而作大空點，
依於嚩庾方，闔以捨囉梵，
思念於彼器，大心彌盧山，
時時在其上。阿字大空點，
先佛所宣說，能縛於大風。
大有情諦聽，行者防駛雨，
思惟囉字門，大力火光色，
威猛熾焰鬘，忿怒持遏伽，
隨所起方分，治地興蔭雲，
斷以慧刀印，昏蔽尋消散。
行者無畏心，或作葪羅劍，
以是金剛橛，一切同金剛。
復次今當說，息一切諸障，
念真言大猛，不動大力者，
住本漫荼羅，行者或居中，
而觀彼形像，頂戴三昧足，
彼障當淨除，息滅而不生。
或以羅邇迦，微妙共和合，
行者造形像，而以塗其身，
彼諸執著者，由斯對治故，
彼諸根熾然，勿生疑惑心；
乃至釋梵尊，不順我教故，
尚當為所焚，況復餘眾生。」

“How is it that at the time of the bodhimaṇḍa, those who cause obstacles are purified and removed, / so that nothing can harm the practitioner who cultivates mantras? / How is the mantra upheld? How does it bring about results?” / When he had asked thus, the Lord Mahāvairocana praised him: / “Excellent, Mahāsattva! It is well that you have spoken such words. / According to what your mind has asked, I will now reveal it all. / Obstacles arise from one's own mind, following along with past avarice. / In order to eliminate their causes, one should contemplate this bodhicitta. / Skillfully eliminating false discriminations that arise from mental thoughts, / By recollecting the bodhicitta, the practitioner is freed from all faults. / One should constantly contemplate in thought the Mahāsattva Acala, / and bind his secret mudrā; this can eliminate all obstacles. / Lord of Secrets, listen further: to bind and remove the winds of distraction, / with the syllable A as my essence, the mind holds the gateway of the syllable A. / Smear the ground with gandha and make the great bindu of emptiness. / In reliance on the direction of Vāyu, enclose it with a śarāva. / Contemplate that vessel as the great mind, Mount Meru, / with [oneself] seated upon it from time to time. The syllable A with the great bindu of emptiness, / taught by the previous Buddhas, can bind the great wind. / Great Being, listen attentively: when the practitioner guards against violent rain, / contemplate the gateway of the syllable RA, of great power and the colour of fiery light, / a garland of fierce blazing flames, wrathfully holding argha. / In whatever direction it arises, purifying the ground as overcast clouds swell up, / cut them with the mudrā of the sword of prajñā, and the dark gloom will vanish at once. / With a fearless mind, the practitioner may also make a kila-sword; / with this vajra stake, everything is made identical with vajra. / Furthermore, I will now speak of pacifying all obstacles: / recollecting the fiercely powerful one of mantra, the mighty Acala, / abiding in his fundamental maṇḍala, the practitioner may dwell in the centre, / and visualize his form, placing the feet of samādhi upon one's head; / then those obstacles will be purified and removed, quenched and not arising. / Or else, by skillfully compounding rājikā, / the practitioner makes an image and smears its body with it. / Because of this antidote against those who cling, / their sense organs will be set ablaze; let there be no doubt in your mind. / Even Śakra and Brahmā, if they disobey my teaching, / will still be incinerated by it, not to mention other sentient beings.”