怀业：是什么，如何修持

In this teaching, given at the beginning of the third Padma Khandro intensive group practice in Lerab Ling, Rinpoche explains where magnetizing activity fit within the Buddhist path, and shows its basic principles, and how to practise it. He stresses the importance of the view of interdependence and the motivation of bodhichitta for the practice to be effective. Once he was asked, “Rinpoche, should I do Kurukulla to get a job?” Rinpoche replied with his usual down-to-earth directness, “No, you need to do Kurukulla to get enlightened! To get a job, you need to go out there and apply.”

这次开示在列绕林第三次莲花空行母密集共修开始时讲授。仁波切解释怀业在佛教修道中的位置、基本原理，以及如何修持，强调缘起见与菩提心动机对于修法有效的重要性。曾有人问：“仁波切，我应该修咕噜咕咧佛母来找工作吗？”仁波切一如既往，直截了当地回答：“不，你需要修咕噜咕咧佛母来觉悟！要找工作，就得出去申请。”

The essence of the Dharma has two aspects, the vast approach of the Causal Vehicle of Characteristics or Sutra approach, and the profound approach of the Resultant Vehicle of Secret Mantra Vajrayana that takes the fruition as the path. The special feature of Secret Mantra Vajrayana is to establish the body as the deity, to recite the mantra with the speech, and with mind to rest in samadhi meditation. That is the root of the Vajrayana approach. This is a short statement, yet its meaning is very vast.

佛法精髓有两方面：显教因相乘的广大途径，以及以果为道的秘密真言金刚乘果乘的甚深途径。秘密真言金刚乘的特点，是身安立为本尊，语持咒，心安住三摩地。这是金刚乘方法的根本。话虽简短，意义极其广大。

First when we said that we meditate on the body as the deity, ‘deity’ refers to all the deities of the four levels of Tantra, which are the deities that have appeared in this world and are infinite in number, as well as all the deities that have not appeared and haven't been mentioned in the Tantras. All the deities that we can meditate on are included in these two categories. Likewise, speech as mantra corresponds to the ‘inexhaustible wheel of ornament of enlightened speech’ of all the buddhas, which manifests naturally for the sake of sentient benefits that can be tamed in the form of an incredibly vast array of different mantras. In terms of the practice for the mind, we said that mind needs to rest in samadhi. Since the number of thoughts that arise in the mind are beyond measure, samadhis too, which are the antidotes to these countless thoughts, are beyond measure. That is why we say that the Buddha in his great compassion is skilled in means. You also need to know that these different aspects of deities, mantras and samadhis haven’t been created by the Buddha, nor thought out and produced by a conceptual mind: they are simply the qualities of the Buddha.

首先，说观身为本尊，“本尊”指四续部的一切本尊，包括已出现于此世的无量诸尊，也包括尚未出现、续典未提到的一切诸尊。能够观修的本尊，全在这两类之内。同样，语为咒，对应一切诸佛的“觉悟语无尽庄严轮”；为利益所化众生，自然显为不可思议广大的种种咒语。至于心的修持，我们说须安住三摩地。心中念头无量，作为无量念头对治的三摩地，也无量。因此说，佛陀以大悲善巧方便。也须知道，本尊、咒与三摩地这些不同方面，并非佛陀创造，也不是分别心思考、制造的，只是佛陀的功德。

The result of meditating on the deity, reciting the mantra with the speech, while mind rests in samadhi meditation, is the state of complete and perfect enlightenment. Once you have obtained the fruit of practice and you are a buddha, you have the special quality of buddhahood, which is to benefit sentient beings naturally through the spontaneous accomplishment of the four types of activities: pacifying, enriching, magnetizing and subjugating.

观本尊、语持咒、心住三摩地，其结果是圆满正等觉。一旦得到修持之果、成为佛，就具佛果的特殊功德：任运成办息、增、怀、诛四种事业，自然利益众生。

Amongst these four types of activities, the first two, pacifying and enriching, can be applied in the context of the teachings of the Causal Vehicle of Characteristics. However, sentient beings who cannot be reached by the teachings of the Causal Vehicle of Characteristics because their destructive emotions are too strong (they are affected by powerful desire or strong aversion for example) need the magnetizing and subjugating activities which are a special feature of Secret Mantra Vajrayana. Magnetizing activities are extremely powerful.

四事业中，前两种息、增，可运用于因相乘教法。但有些众生烦恼过强，例如强烈贪欲或强烈嗔恨，因相乘教法无法调化，就需要秘密真言金刚乘特有的怀、诛事业。怀业极有力量。

When sambhogakayas arise in the realms of the world by ‘displaying movement without ever moving from the dharmakaya’, the manifestations that appear are in essence the buddhas of the five families. Among these deities, the natural expression of the wisdom of discernment manifests as the deities of the lotus family of magnetizing. The two aspects of skilful means and wisdom need to appear and manifest in deities. In the lotus family, the main deities are Amitabha, who is the manifestation of the skilful means aspect, and Guhyajñana or Pandaravasini corresponding to the wisdom aspect. When the deities manifest, their features such as their mantras, mudras, and samadhis also appear.

报身以“于法身从未动摇而示现行动”的方式，出现于世间境界时，所现本质上是五部诸佛。其中，妙观察智的自然表达，显为怀业的莲花部诸尊。方便、智慧两方面，都须以本尊显现。莲花部中，主要本尊是代表方便的阿弥陀佛，以及对应智慧的密智母或白衣母。本尊显现时，咒语、手印、三摩地等特征，也一并出现。

The deity that we are practising now is one of these deities who is the natural expression of the wisdom of discernment, and the manifestation of the wisdom aspect. She is known as Kurukulla by Buddhists, and Umadevi by Hindus.

我们现在修的本尊，是这些妙观察智自然表达中的一位，也是智慧方面的显现。佛教称她咕噜咕咧佛母，印度教称乌摩天女。

Even though there is fundamentally no difference between the different deities, the manifestations of the wisdom of discernment are the deities of the lotus family of magnetizing. The magnetizing deities have the power to bring circumstances under control.

虽然诸本尊根本上毫无差别，妙观察智的显现，仍是怀业莲花部诸尊。怀业本尊有力掌握境遇与条件。

At the moment we are all sentient beings. We don’t have freedom or power since we don’t have control over our own situation and circumstances. This is because we are under the power of delusion.

目前，我们都是众生，没有自由、没有力量，因为无法掌握自身处境与因缘。这是因为，我们受迷乱控制。

The root and source of delusion is ‘I’. When there is ‘I’, then there is ‘others’, and from ‘self’ and ‘others’ derive an infinite number of deluded perceptions and ideas. The thought of 'I' is based on or imputed on our body, speech and mind. The body appears as a physical form. Speech is the appearance of sounds that can be heard. But mind does not appear. Still, based on their constant interaction, it kind of appears.

迷乱的根源是“我”。有“我”，就有“他”；由“自”“他”，生出无量迷乱知觉与想法。“我”的念头，依于身、语、意，或假立于其上。身显为形体，语显为可听见的声音，但心不显现。不过，依三者不断互动，心也似乎显现了。

The method to bring this delusion under control is to liberate it. Once it is liberated, it is brought under control. In particular, the main target is the mind, because mind is the main actor from among body, speech and mind. Mind itself does not appear, yet this invisible agent keeps under its control the aspects that appear – forms and sounds.

令迷乱受控的方法，是令其解脱；一旦解脱，便受掌握。尤其主要对象是心，因为身、语、意中，心是主要作用者。心本身不显现，但这个不可见的作用者，却控制着可显现的形相与声音。

So to accomplish this deity, you need to, as it is said, “liberate all the sentient beings of the three cities.” The three cities are: the city related to physical appearances, the Form Realm; the city related to the speech aspect of all manifesting sounds, which is the Desire Realm; and the city related to the invisible mind, the Formless Realm. These ‘three cities’ thus cover the whole of the three realms of existence, in other words the entire universe. And they must be liberated. To liberate all sentient beings of the three cities, you need to manifest in a way that can accomplish this kind of activity, such as the deity in this practice, the dakini Padma Khandro (Lotus Dakini).

所以，成就此本尊，须如所说，“解脱三城一切众生”。三城是：与身体显相相关的色界之城，与一切所现声音、语方面相关的欲界之城，以及与不可见之心相关的无色界之城。“三城”由此涵盖三有全部，也就是整个宇宙，必须令其解脱。为解脱三城一切众生，须显为能成办这种事业的形相，例如此修法的本尊莲花空行母。

Dakinis are classified according to their three spheres of activity: dakinis who move in the sky above, dakinis who move on the surface of the earth in-between, and dakinis who move under the earth below. The different dakinis are beyond count: there are hundreds of thousands of them.

空行母依三个活动范围分类：上方游于虚空者，中间游于地表者，以及下方游于地下者。种种空行母，数不可计，有数十万之多。

Dakinis are mainly embodiments of wisdom, although the aspect of skilful means is also present within them. It is when seeing wisdom that we realize the primordial wisdom of the state of complete liberation, that is why these deities are mainly physical manifestations of wisdom. Indeed wisdom has many qualities such as the ‘eyes of great wisdom’, the ‘appearance of great wisdom’, etc. Basically if you have great wisdom, the moment you think that all sentient beings in the three realms of existence are deluded, liberation takes place. This way of magnetizing is called “bringing one’s perceptions under control”: you have power over all appearances that you perceive. The perceptions of others can also be overcome through the power of such realization. This is how it works, the teachings explain.

空行母主要是智慧化身，虽然也内具方便。见到智慧时，才能证悟圆满解脱状态的本初智慧，因此这些本尊主要以身相显现智慧。智慧确有许多功德，如“大智慧眼”“大智慧显现”等。基本上，若具大智慧，一想到三界众生全在迷乱中，解脱便发生了。这种怀摄方式，称为“令自所见自在”：对所见一切显相具有掌控。由这种证悟之力，也能制伏他人的所见。教法解释，其作用就是如此。

Therefore at the moment, the appearances in our perceptions are not under our control but under the control of something else. So we first need to bring our perceptions into our control. And since we do not have this power now, we practise deity, mantra, mudra, and samadhi to achieve it.

因此，目前我们知觉中的显相，并不受自己控制，而受别的东西控制。首先，须将自己的所见纳入掌控。既然现在没有这种力量，就修本尊、咒、印与三摩地，以成就它。

Through the practice, the physical appearance of the body is blessed by the enlightened body, the speech is blessed by the enlightened speech, the mind is blessed by the enlightened mind. When we receive the blessings, it’s like pouring milk into water: the whole water becomes white. There is another example, but it may be a bit difficult for modern people to relate to: alchemy that transforms iron into gold. Great masters such as Nagarjuna and others, were able to transform iron into gold instantly through alchemy. Still, they need the specific instructions to be able to do this. It is impossible without them, right? Likewise to let our present impure mind manifest as the natural expression of the wisdom of discernment, we need to apply deity, mantra, mudra and samadhi, with the specific practice instructions.

通过修持，身体形相得到觉悟身加持，语得到觉悟语加持，心得到觉悟意加持。获得加持，犹如将牛奶倒入水，全部水便成白色。还有一个比喻，也许现代人较难理解：点铁成金的炼金术。龙树等大德，能以炼金术刹那将铁化为金；但仍须特定教授，才做得到。没有教授，不可能，对吧？同样，为使目前不清净的心显为妙观察智的自然表达，需要依特定修持教授，运用本尊、咒、印与三摩地。

I've already explained at length about the benefits of practising magnetizing activities^[1] , through which you bring under your control humans who have a body during the day, gods and spirits who have no physical appearance at night, dakinis at dusk. I have also spoken in detail about the visualization for bringing under control the outer environment and all sentient beings within it. I’ve taught extensively about the supports for that kind of practices, the special practical instructions, and the ritual aspects. I have shared the special whispered lineage instructions which are meant to be given to only one practitioner at a time, thinking of the benefit that this could bring to Buddhism in general, and to Sogyal Rinpoche’s seat of Lerab Ling more specifically. So I have nothing else to add.

怀业修持的利益，我已详细讲过^[1]：白天怀摄具有身体的人，夜间怀摄不显色身的天与精灵，黄昏怀摄空行母。我也详细讲过，如何观想怀摄外在环境及其中一切众生，并广说这类修法的所依、特殊实修教言与仪轨方面。我曾传授一次只应给一位行者的特殊耳传教言，考虑的是这能对佛教整体，尤其索甲仁波切的道场列绕林，带来的利益。所以，没有其他要补充。

No matter what you set out doing, you can’t reap the fruit immediately. Meditation on the deity, mantra recitation and samadhi visualization need to be practised authentically. To expect some results from a few days of sketchy guesswork is being quite greedy. But if you join in the practice, you may think, “I am doing something useful.” Of course. This kind of grasping or thinking is always there.

无论开始做什么，都不能立刻收获果实。本尊观修、持咒、三摩地观想，须真实地修。只粗略摸索几天，就期待结果，未免太贪心。不过，参加修持时，也许会想：“我在做有用的事。”当然，这类执取、想法总在那里。

However the instruction is that you should always start magnetizing practices by generating bodhichitta, having the initial motivation and pure intention of practising for the sake of the teachings, the ones who hold them, and so on.

但教授说，怀业修持始终应从发菩提心开始，最初动机与清净意乐，是为了教法、持教者等等而修。

In order to perform magnetizing activities, first you need to practise and accomplish the deity to gain the supreme accomplishment. Then the ordinary accomplishments will derive naturally from the realization of the supreme siddhi. You can’t expect to get the ordinary accomplishments from the start, without having accomplished anything. For example, if you want to build a house, you first need to plan the work well. Therefore here, you must make sure to check: “Am I doing this practice of Padma Khandro only because I want the supreme and ordinary accomplishments, or am I doing this practice for myself?” What I am saying is that you need to start the practice with the proper motivation. This is most important. For us Buddhists, whether we get a good result or not depends on motivation.

行怀业，须先修持、成就本尊，获得殊胜成就，然后共同成就自然由殊胜悉地的证悟而来。不能什么也未成就，就指望一开始得到共同悉地。例如盖房，首先须妥善规划。因此，这里务必检查：“我修莲花空行母，只是因为想得殊胜与共同成就，还是为了自己而修？”我要说的是，须以正确动机开始修法，这最重要。对于佛教徒，能否得到好结果，取决于动机。

You may have a good motivation and visualize the deity, recite the mantra, practise the samadhi of emanation and reabsorption, but if you examine whether you practise exactly as instructed, there is no chance you do – noone can practise one hundred percent perfectly. Still, the teachings say that there is a little benefit in this kind of imitation of the genuine practice; in particular it helps the mind to change slightly. Which shows that deity, mantra, mudra, and samadhi are true, that they have power, that they are undeceiving.

也许你有良好动机，观本尊、持咒、修放光收摄三摩地，但若检查是否完全依教而修，就会发现不可能做到，没有人能百分之百完美修持。不过，教法说，这种对真实修法的模仿，仍有一些利益，尤其有助于心稍作转变。这表明，本尊、咒、印与三摩地真实、有力、无欺。

The most important is to practise with a very focused mind. Just think about the amount of effort you need in Europe to make a little bit of money. In one month how much money can you earn? And how much work do you need to do for that? Now compare it to spending one month practising the goddess Kurukulla, and the kind of benefit that derives from such practice. What does Kurukulla bring? The supreme accomplishment: enlightenment.

最重要的是，以高度专注的心修持。想一想，在欧洲赚一点钱，需要付出多少努力。一个月能赚多少？为此须做多少工作？现在，把这与花一个月修咕噜咕咧佛母，以及其所生利益相比。咕噜咕咧佛母带来什么？殊胜成就：觉悟。

Generally speaking there are probably many people who like this deity. Which is good. But liking her does not bring anything. At the very minimum you should do a one-week retreat. If you do, also make sure that you apply the instructions as well as you can. If you practise in accordance with the instructions then, as the text of the terma says, “one hundred thousand recitation of the mantra would accomplish any activity”. It doesn't take a week to recite one hundred thousand of this mantra. I can do that in two days. However, practice needs to be authentic, in accordance with the instructions.

一般说，大概许多人喜欢这位本尊，这很好。但喜欢并不会带来什么，至少应作一周闭关。闭关时，也务必尽力依教行持。若依教修，就如伏藏文所说，“念咒十万遍，能成办一切事业”。此咒十万遍，不需一周，我两天能念完。不过，修持须真实、符合教授。

This practice works. For example, it is said that when Jamyang Khyentse Wangpo wanted to see somebody, he just had to direct his mind and the person would come. He was able to magnetize that person simply by directing his mind.

此修法有效。例如，据说蒋扬钦哲旺波想见某人，只须将心朝向那人，对方便会来。他仅运心，就能怀摄对方。

Shabkar Tsokdruk Rangdrol was once staying on top of a mountain alone in retreat. Around that time, a few brigands kidnapped a girl, before finally abandoning her in the mountains. Left wandering in the high lands, she reached Shabkar, and stayed with him for a few days, until at some point, Shabkar thought that she should be taken home. He couldn’t go himself because he was on retreat. So he directed his mind towards some of his students who supported him, using the magnetizing visualization, and reciting a few mantras. That night his benefactors thought, “I must go to see my lama”. They set out and reached him fifteen days later. When they got there, Shabkar sent them back with the girl. This is in his autobiography. In this way, once you've accomplished the deity, then you just have to direct your mind to be able to do what you want.

夏嘎（夏嘎措珠让卓）曾独自在山顶闭关。当时，几名匪徒绑架了一位姑娘，最终将她遗弃山中。她在高地流浪，来到夏嘎处，住了几天。后来，夏嘎觉得应送她回家，但自己正闭关，不能去。于是，运用怀摄观想，念几遍咒，将心朝向供养他的几位弟子。当晚，施主们想到：“我必须去见上师。”他们动身，十五天后抵达。到达后，夏嘎请他们带姑娘回去。这记于他的自传中。如此，一旦成就本尊，只须运心，就能成办所愿。

However, you also need to know that in general if your want or desire is too strong, then you will never accomplish anything through practice. I need to tell you a story. A long time ago in India, there was a stone statue of Mahadev Ishavara. Many people would take their cattle to graze by the statue. Every day, one man offered flowers and milk from his cows to the statue. What did he pray for? He was asking to become rich. Mahadev was made of stone, so despite all his prayers the statue wouldn’t move or do anything. This went on for years, until one day, acharya Nagarjuna came by. When he arrived by the stone statue of Mahadev, he put a tiny little flower which he had plucked on the way in front of the god’s image. Instantly, the statue turned into a real Mahadev who took the flower placed in front of him, and put it on his head. The cowherd saw red. In a flash, he grabbed one of his shoes, and start hitting Mahadev profusely: “Every single day, for so many years, I have offered you flowers and milk, but you, you never moved at all, not once! No matter how much I prayed to you, I didn’t get the slightest reaction! But then, this Buddhist monk turns up, he gives you a minuscule flower, and immediately you start moving, take the flower and put it on your head! What is that about? You're really shameless!” All the while the outraged herdsman was beating Mahadev sorely with his shoe. The stone statue replied without further ado: “You have such a strong desire to becoming rich that I can't do anything for you. That blocks you. Whereas the Buddhist monk who came is somebody who knows the interdependent nature of all phenomena. That's why I put his flower on my head.” The cowherd then became a student of Nagarjuna and eventually became a mahasiddha.

不过，也须知道，一般而言，若欲求过强，修持就永远不能成办任何事。我得讲个故事。很久以前，印度有一尊大自在天石像，许多人带牛到像旁吃草。有个人每天向像供花与自己母牛的奶。他祈求什么？求富有。大自在天由石头制成，所以无论如何祈请，石像都不动，也不做什么。多年如此，直到有一天，龙树阿阇黎经过，将路上摘的一朵小花，放在大自在天石像面前。刹那间，石像化为真实大自在天，拿起面前的花，放在头上。牧牛人怒火中烧，立刻抓起一只鞋，不停猛打大自在天：“这么多年，我天天供你花和奶，你却从来不动，一次也没有！无论怎么祈请，毫无反应！现在，这佛教僧人一来，给你一朵微不足道的小花，你马上动了，拿起来放在头上！这算什么？你真无耻！”愤怒的牧人一边说，一边用鞋狠打大自在天。石像随即答：“你求富的欲望太强，我无法为你做任何事。是它阻碍了你。而来的这位佛教僧人，了知一切诸法的缘起本性，所以我将他的花放在头上。”后来，牧牛人成为龙树弟子，最终成为大成就者。

So when we practise Kurukulla now, if we hold a strong desire for something, then it will be like trying to move while being tightly tied up. The best is to practise knowing that things appear interdependently. If you don't know how to relate to that, at least just think that all things are simply like a dream or an illusion – as in, “appearing yet empty, empty yet appearing”. If you don’t see that way and don’t have that in mind, practice won't work.

因此，现在修咕噜咕咧佛母，若强烈贪求某物，就像被紧紧捆住，却想行动。最好了知诸法缘起显现而修。若不懂如何体会，至少想一切只是如梦如幻，“显而空，空而显”。若不这样看，心中没有这种认识，修法就不会起作用。