宗薩欽哲仁波切 開示筆記
Nothing comes accidentally or randomly, according to Buddhism. So luck can be created, but one has to be very careful. As much as luck can be created, it is not that you have the power to create luck. Luck dependents on conditions. Do conditions create luck depending on our will? It depends.
從佛法觀點看，沒有什麼事情是隨機出現的。因而，幸運是可以被創造的。然而，這並不說明我們人能夠隨心所欲地制造幸運。幸運也由因緣而來。
Luck is very individualized. What is considered to be lucky for someone is not lucky for others. The same event can be viewed as lucky or unlucky for the same person. For example, when you miss the bus in the morning, it can be considered unlucky. But it could also be considered as lucky because the bus may bring us to a fatal situation. You never know.
幸運的定義因人而異。同樣一件事，有的人會認為是幸運的，而另一些人或許會認為是非常不幸運的。即使是同一件事情對同一個人來講，可以視為幸運也可以視為不幸運。譬如說早上你錯過了一輛巴士，這可以視為是不幸的。然而它也可以被視為是幸運的。因為誰知道呢？也許這輛巴士會路遇車禍，而沒有登上這輛巴士讓你幸免於難。
Buddhist's Approach to Luck
佛教徒的所謂幸運
Among six rounds, human are like nothing compared some of the other rounds such as god round if measured by materials. Yet, born to be a human being is the luckiest, because human beings have the capacity to understand the truth if they wish. That is why human round is the best among the six rounds. Anything takes you to the truth, by Buddhism, is considered lucky.
六道當中，假如看財富受用的話，人和天人道相比，簡直是一無所有。然而六道之中，最幸運的卻是人道。為什麼呢? 因為假如願意，人有理解真理的能力。依據佛法，任何能讓我們到達真理的東西，都是幸運。
If we will live forever, we are unlucky because we will never be interested in knowing the truth. The sights of death and sickness are the reminders for those who are opt for spiritual growth. They ring the bell of truth. And they are priceless.
假如永遠不會死去，我們便會失去了解真相的興趣。這麼說來，永遠不死的人，何其不幸。對於期望靈性修行的我們來說，老和死的存在是我們最好的禮物。它們是無價的。因為它們無時不提醒我們生命的真相。
Treat your family/friends as if it is the last day of your life. Doing this enables you appreciate everything in your life. And this, will affect the lives of other people.
對待你的家人，朋友和周圍所有的人，如同這是你生命中的最後一天。這樣做會讓你懂得珍惜你生命中的一切。這樣做，也會影響到你周圍的人的生活。
Develop a spiritual luck is very important.
能夠有靈性的幸運是非常重要的。
When you are looking for luck, the door to un-luck opens. Luck is when you are content with whatever you have.
當你追逐幸運的同時，通往不幸的門被打開了。真正的幸運是知足。
Luck is affected by cause and conditions. Each and every cause and conditions can have a slight different chemistry that eventually affects the outcome. We have blind expectations and assumptions most of the time when we human being do things （education, parenting）. The truth is there are some cause and conditions that we are not aware of.
幸運也由因緣產生。每一個因緣都有自己細微的不同之處，而這些都會影響最終的結果。作為凡夫，我們對我們所做的任何事情，都有一些盲目的期望和假設。之於育兒，之於教育，都是這樣。而真相是，所有的事情都有它自己的，為我們所不知的因緣。
The moment you think, you get entangled unless you are mindful. The thought, how mundane it is, creates reference. The reference almost always brings judgment. Judgment brings hope and fear. Hope and fear are grandparents of all emotions. Emotions created action, and action leads to results. That is the story of the life of karma。
思考的剎那，我們便混亂了，除非我們對自己的念頭有清醒的覺知。不管念頭的本身有多麼的平常，只要有念頭，它必定有一個參照。而幾乎無一例外的，我們的各 種評判會隨著這個參照產生。評判讓我們產生希翼或者恐懼，患得患失。而希翼和恐懼是所有情緒的始作俑者。情緒導致行動，行動產生結果。這就是業力的故事。
If luck is random, independent, then it is not merit. Merit without the wisdom or luck without merit is like a deaf good singer/musician, or a boatman without the oar. It can make you really stuck.
假如幸運是隨機地，獨立地產生的話，那麼它就不是福德。沒有智慧的福德，或者沒有福德的智慧，就如同失去了聽覺的歌手或者音樂家，又如同沒有船槳的船夫。它讓我們寸步難行。
Wisdom is important in generating and accumulating merit. Merit or luck is so individualized. Even though it is individualized, it is possible that many individual have the same luck. For example, some people have the luck of having good leadership or good weather.
要想產生和積累福德，有智慧非常重要。同時，福德和幸運又非常地個人化。當然，個人化的同時，我們也會看到有些人，在某一方面擁有同樣的幸運。比如同樣一些人，居住在天氣適宜的同一地方。或者有那麼一些人，他們都有很好的領袖能力。
Wisdom of Non-duality 無分別的智慧
The root of all suffering is dualistic thoughts and grasping.
所有的痛苦都源自我們的分別念和執著。
Many of us may partially agree that dualism is bad. But deep down, we don't see the downfall of the dualism as we should. Deep down, we cherish and cling to some of the dualism so much. For the non-duality, we only know it at the intellectual level.
雖然我們中的不少人會傾向於同意有分別念是不好的。然而事實上，我們對分別念的害處的認識，遠沒有我們應該知道的多。內心裡，我們珍視並且執著於我們的分別念。我們對它的認識，也僅僅止於知識層面而已。
Let's take an example. In her dream, a girl met a boy she loves. They were so happy together. But in the same dream, the girl lost the boy. The happiness and the sadness are so real. But when she wakes up, she knows that it is only a dream. Our joy and sadness that is so real to us are like what happened in the girl's dream. When waking up, they have never happened.
接下來的這個例子，或許能幫我們了解一點分別念的虛幻性。一個女孩子做了一個夢。在夢裡，她和一個男孩子相遇。兩情相悅，而最終不得不分離。在夢裡，她的快樂和悲傷都是那麼的刻骨銘心。然而夢醒的時候，她發現，所有的快樂和悲傷，都只是一場夢。經歷著痛苦和快樂的我們的這一世，也如同這個女孩的夢一般，夢醒 的時候，我們會發現，一切其實都從未發生過。
If you could only understand a glimpse of non-duality (by the way, it is not as difficulty as making noodles), it fixes all the problems. It is the medicine for all the out/inner sickness. It is the generator of all the inner/outer happiness.
對於無分別念，哪怕我們能如同驚鴻一瞥般地領略到一點點，我們的所有的問題，便都能找到答案。它是所有內在和外在問題的良藥。它，也是所有內在和外在快樂的源泉。
Interdependence 相互依存
Everything is dependent. It is important to know this at many levels. At the basic level, you have no control on everything.
萬物都互相依存，沒有什麼事情能夠獨立存在。最基本的，它告訴我們，並不是所有的東西都在我們掌控之中。
In general, if a game is forced on you, you can choose to either 1) not play the game or 2) join the game. In this game of interdependent, you have no choice but to join. The rule of the game: 1) know that everything is interdependent; 2) know that everything is interdependent.
一般來說，如果面臨一場游戲，我們有兩個選擇：參加，或者不參加。然而在這個萬物互相依存的游戲中，我們別無選擇。這個游戲的唯一規則就是，了知萬物的互相依存性。
Luck Miracle Blessing 幸運，奇跡
We tend to have misconception of these concepts. There are two kinds of downfalls in traditional Buddhism:
1) overestimate/overly expect, assuming, the result of which is becoming very self-centered, egocentric, and stubborn, etc. We are overly proud, and get carried away by expectation;
2) underestimation, fear to expect/assume/trust. The result of this is being completely negative, hopeless, not even trusting one's own ability and losing self-esteem.
對這些字眼，我們通常會有一些誤解。按佛學的看法，我們通常會犯兩類錯誤。
1）過高地估計，期望，臆斷。這些讓我們固執，專斷，傲慢，以自我為中心；
2）低估自己，不敢去期盼和信任。它們讓我們自卑，悲觀，失望。
Blindly hope and fear summarizes the above two downfalls. They are so stubborn that even the seasoned practitioners of Buddhism may be attacked by them. We either think everything is under our control or think that we cannot control anything.
以上這兩種錯誤可以用盲目期望和恐懼來總結。它們是如此地根深蒂固，即便是資深的修行人有時候也會被它們擊中。我們不是認為所有的事情都在自己掌控之中，便是認為我們對於什麼都無能為力。
We are so under the control of different conditions, which are human byproducts produced by different cultures. Lucky number such as 8 in Chinese culture could be an example. A skepticlist would easily laugh about it, thinking it is a superstition. But maybe it is too simple to say so. It may affect people psychologically. Very importantly, we need to know that luck can be created, but just because you can create it does not mean you have the power to control it. You can maneuver it, change it to a certain direction, but you are lack of the total control because you don't know the roots.
我們深受各個由不同文化產生出來的條件影響。比如在中國文化裡，8是 一個幸運數字。懷疑論者會對此會不以為然，一笑嗤之，認為這是迷信。然而，說它迷信也許為時尚早。說不定它會對人們產生心理影響然後影響事物發展的方向呢？無論如何，最重要的是要知道幸運確實能被創造出來。但是僅僅說它能被創造出來並不意味著我們可以隨心所欲地創造它。我們能做的，不過是微調它的方向而已。因為凡夫如我們，看到的，也不過是整個事情的一斑而已。而看不到根源，又如何能夠有全然的控制呢？
The Roots
根源
Can we do it from the roots then? The whole point of Buddhism is to do just that-to really uproot the cause and conditions.
那麼，我們能從根源做起碼？當然。佛法的要做的，正是要找到事物的本源，然後從根上入手。
What should the Buddhist do?-Try to avoid all kind of negative thoughts and action. Temporarily and relatively, try to accumulate the good thoughts and actions. Ultimately, go beyond both the good and bad actions and thoughts.
那麼，作為修行的人，我們該怎麼去做呢？我們要做的是，避免任何的負面的想法和行為。暫時地，相對地，積累善念善行。而最終，我們要做的是，超越善惡。
Buddha does not look for luck as much as we do not look for un-luck.
佛陀從來不追尋好運，一如我們凡夫從不追尋厄運。
Renunciation Mind 出離心
What is renunciation mind? How does it fit in luck?
出離心是什麼呢？它和幸運又有什麼關系？
Suppose there is a plumbing problem in your bathroom, and you use the scotch tape to try to fix the problem. It may appear that the problem is solved, but it is only temporarily. Our life is like this. This life cannot be fixed. Scotch tape may solve the problem temporarily, but it cannot take the problem away.
舉個例子。廁所的水管壞了，我們給它貼上了膠紙試圖解決問題。表面上看，問題貌似被解決，但隱患卻一直還在。我們的人生也如此，這一生的問題無法修補。膠紙或許能暫時地解決問題，但是它治標不治本。
All of us are going to get old and die eventually. No one can fix it. Money, medicine, vitamin, etc. can temporarily fix it, like the scotch tape, but it cannot change anything. Knowing this helps to change your attitude toward self and others. Jumping off the roof does not solve the problem either-it is not the end, the only thing happens is death. "Do whatever you want to do, make sure not to reborn". Something worse than death is birth.
為什麼這麼說呢？我們所有的人都會變老，終有一天要死去。沒有人能夠阻止這一切的發生。金錢，藥品，維他命，所有這些，或許能有短暫的效果。但如同膠紙之於廁所的水管，但是它們並不能真正解決。了知這點，會讓我們對人，對己的態度都有所改變。從屋頂跳下來，同樣不能解決問題。那樣做的唯一後果，只是死亡，而死亡不是終結。“盡管去做你想要做的吧，只是記得不要再回到這世間。”比死亡更可怕的是出生！
So what kind of luck should you have? Getting a scotch tape or getting rid of the problem from the roots? Most of the times, we love scotch tapes. They look so beautiful and make promises, especially when they are on sale.
那麼，我們追尋的到底是一種什麼樣的好運呢？是膠紙？還是從根源著手解決問題？很多時候，我們熱衷於膠紙，這些炫目的，給我們允諾的膠紙，尤其當它們促銷的時候。
A practitioner of the Buddhism once said to Buddha, Family/friends in this life are like people checking in at the same hotel, staying together for a while, and not seeing each other for many lives. And this is so sad. The Buddha said this is a wealth, a noble wealth. Sadness towards the existence is an amazing wealth. It generates the renunciation.
有一位修行人曾經對佛陀說，這一世的家人和朋友，就如同在同一家旅店住宿的旅客。短暫的相聚之後，是長久的很多世的分離。這是多麼地令人悲哀啊。佛陀說，這是財富，非常寶貴的財富啊。對於我們的存在而產生的悲哀是了不起的財富啊，它讓我們產生出離心。讓我們想出離輪回的苦。
On the Path 道路
Renunciation is individual, it is not uniform. It is a very individual path. "Not disturb others, not cheat/deceive yourself"-Vinaya monk's saying.
出離，亦因人而異。“不要干擾別人的心，也不要欺騙自己的心”。
Again, What is Luck?
那麼，到底什麼是幸運？
There are two types of luck, namely, spiritual luck and material luck. It is what you value that determines what luck is. We have learned to measure a lot of things by it material value. Most of the education is taught by our culture and tradition, most importantly, by our habit, which stems from insecurity.
幸運有兩種，物質上的幸運和靈性上的幸運。歸根到底，幸運是什麼取決於我們的價值觀。我們學會用物質來衡量很多事情。我們所受的教育從我們的文化和傳統中來，更重要的是，從我們的的積習中來。而我們的積習，源自我們的不安全感。
Even though some of us intellectually understand the weakness of our value, but the habit is so strong that we cannot overcome/change it. The world in general, and the material world in specific, has different ways of valuing things. The way we value good/bad, rich/poor is all measured by money which is designed in the system. The system is design in such a way that we work so hard to earn the money, and there are all sorts of mechanism that induces us to spend the money we earn. If you are brave enough, you can still get out of this cycle of materialized world.
盡管我們中的一些人在知識的層面理解我們自身的價值系統有問題。然而我們身上的積習是如此地深重以至於我們無法改變它。這個世界，尤其是物質世界，有很多衡量價值的體系。我們往往用錢來衡量好壞和對錯。而錢，正是這個系統本身的產物。在這個系統中，我們努力掙錢，而系統又設計出種種誘使我們花錢的渠道。於是，在這個系統中，我們掙錢，花錢，如此循環往復。如果我們足夠勇敢，我們是可以跳出物質世界的這個圈子的。
There is one thread that connects the mind and the body. There are several threads that connect the body and the different needs of the body such as shelters, food, table and phone. There are more threads connect to these needs and a lot of other things. And it goes on and on. Among many of these, they are thorns that you do not want. After walking in the bush, there are thorns attached to our sock. And we have to spend a lot of time taking away the thorns from our socks. Similarly, in life, a big trunk of our time spends on taking away the thorns from our socks. Some of them are so hard to take off and we spend money on getting tweezers to get rid of them. Most of them do not work. Even if they work, they are the baggage we have to carry.
心和身體之間，有一個連線。而身體和那些身體所需要的東西（譬如住所，食物，電話等等）之間又有一些連線。而又有一些更多的連線，連著這些東西，和更多的別的東西。而很多這些東西都是我們不需要的。譬如我們在叢林裡行走，我們的襪子上會沾上好多小刺讓我們不得不花很多時間把它們從襪子上給拔掉。同樣的，我們的生命中很大一部分時間都是花在拔掉襪子上的小刺上的。有些刺是如此地難以去除，讓我們不得不花大價錢買專門的鑷子來拔出它。而很多時候，這些鑷子根本就不管用。即使它們能幫到我們，它們也是我們路途中的負累。
Luck, comes down to what it is that we value. As a Buddhist, we value spiritual luck.
幸運與否，歸根到底，關乎我們看重的是什麼。作為佛教徒，我們追尋的是靈性上的幸運。
Spiritual Luck and Material Luck, Are They Contradictory?
靈性上的幸運和物質上的幸運是否矛盾？
Some of the people have material luck. They are worried about embarking on a spiritual journey because they do not want to give up the material luck. Some thinks they will do it later in their life when they are satisfied with the material realization without realizing that the later part of their life may not come.
有的人很有物質上的幸運。因為不願放棄物質上的幸運，他們對於走上靈修的道路心存有疑慮。有的人打算等以後，等他們終於在物質上達到了滿足以後再走上靈修之路。可是，誰又能知道他們還有沒有這個以後呢？
If a spiritual journey tries to compromise, it is not a spiritual journey. So for those of us who are living in the worldly life, are we deprived of spiritual luck? Not necessarily. Although spiritual luck and material luck are contradictory, but you have no choice at the moment but to pursue the spiritual journey while having material luck. That is the only way.
如果靈性的旅程是可以妥協的話，那麼這個旅程便也不能稱之為靈性旅程了。那麼，我們這些在紅塵中有無數牽絆的眾生，就無緣擁有靈性上的幸運了嗎？也不盡然。盡管靈性幸運和物質幸運有矛盾。但是此刻，我們別無選擇。我們只能在擁有物質幸運的同時走上靈修的道路。
We do prayers that involves seeming worldly (live long, healthy, and wealthy). We aspire to live long so that this longevity is the condition to pursue/strengthen the spiritual journey. We use our motivation to turn our material journey into something spiritual.
我們的祈願也可以是物質層面的（長壽，健康，財富等等）。祈願的同時，可以發願將我們的物質上的幸運為靈性幸運所用。比如祈願長壽的同時，我們發願長壽是為了更好地靈性修行。
The contradictory of spiritual and material is demonstrated as follows. The aspiration of spiritual can actually be achieved. The aspiration of material (rich, longevity, etc.) will never be achieved. People who are pursuing materialism will never be satisfied, and think, say, now I am the richest.
靈性和物質幸運的矛盾之處在於，在靈性層面的發願確實可以實現。而物質方面的發願卻永遠不會實現。追逐物質生活的人永遠不會滿足於當下擁有的。
Giving 布施
When we give, we think that by doing that, we will get more in our next life or later. That is one way of understanding it. However, there is another way of understanding it. The definition of richness is thinking that you possess something. The definition of poverty is such that you want and need, and that you don't have something. Performing the act of giving, you are already experiencing having something that you are giving. So you already feel you are rich. The generosity already makes you and others happy.
當我們布施的時候，我們或許會想，通過布施會讓我們在下一世得到更多。這是一種理解。事實上，還有另外一種理解。富足的定義是認為我們擁有。而貧窮的定義是認為我們沒有，我們想要或者需要得到。布施的時候，我們已經在體驗擁有-擁有這樣我們正在布施的東西。此時，我們已經富足。慷慨令己令人都快樂。
How to Accumulate Luck 如何積累幸運
Are you destined to have such luck? How to get rid of the obstacles of this luck and how to make the luck indestructible?
我們注定有這樣的幸運嗎？如何去除幸運的違緣，和讓幸運不減呢？
According to Buddhism, there is no such thing as unlucky person. The luck/merit is innate. It is there all the time. It needs to shine, to come out. Every being has the potential. No one has less than others, every one is the same.
佛法說，沒有人是不幸運的。幸運和福德與生俱來。它一直都在那兒，只是需要被發現。每個人都有這樣的潛質。沒有人的幸運比別人更多或者更少，所有的人都是一樣的。
The practice of Buddhism is not to get something that you don't have. It is to actualize, realize, and discover what you already have. The full realization/discovery of what you innately have is called enlightenment. This makes the Buddhist path different from other path. Everybody is by nature Buddha. What they need is to discover this. The enlightenment state is the ultimate luck/merit. The understanding and trust of this is the base of all the luck.
修行不是讓我們得到我們所沒有的，而是為了讓我們實現，發掘出我們自性擁有的。自性的完全實現，便是開悟。這便是佛法的道路和其他道路的不同之處。每一個人都有具足佛性。我們要做的只是發掘它。開悟便是終極的幸運和福德。而對這一點的理解和信任，便是所有幸運的基礎。
Luck and Confidence 幸運和自信
Luck and confidence helps each other. The more confident people are luckier. Similarly, luckier people are more confident.
幸運和自信相輔相成。越自信的人越幸運。同樣的，越幸運的人越自信。
Confidence is based on knowing the truth. Apart from the Buddha nature, for all the other references we have (being beautiful intelligent, powerful, etc.), we are not sure. Things change at every second. Confidence built on things such as a Rolex watch is not sustainable.
自信源自對真相的認識。除去我們的與生俱來的佛性之外，我們對於其他的任何參照物（美麗，聰明，權利等等）都沒有全然的把握。事物無時無刻不在變化，建立在諸如勞力士手表等等之上的自信都是無法長久的。
One thing that you can be confident about is your Buddha nature. No one can take it away or ruin it. Even at mundane level, we are lucky. We go through ups and downs, good, bad and miserable times. But if we do not forget our innate Buddha nature and we have the confidence on, this will bring us luck. Everything you wish for may fall apart, but if you develop an attitude of "so what? I still have the Buddha nature", then you are having luck.
我們唯一有把握的是我們自身的佛性。沒有人可以把它拿走或者摧毀。即便是在最世俗的層面上，我們也是幸運的。我們經歷生命中的波谷和波峰，好的，不好的，甚或是悲慘的時光。但是只要我們恆時堅信我們自身的佛性，我們便會幸運。或許所有我們祈願的都塌陷了。但是只要我們有那種“那又怎麼樣，我還有我的佛性”的態度，那麼，我們便是幸運的。
It is not easy to develop and maintain this confidence. We are insecure. The insecurity is based on very ridiculous assumptions, based on looking at the illusion and thinking it is real. The moment you think illusions are real, you are bounded to be disappointed. We don't always encounter the conditions that tell us illusion is an illusion. Instead, we are bombarded with conditions that make us think illusions are real. Designer's shoes, to name one. This is not helping our confidence. It makes us more and more insecure, more and more dependent on these conditions--gold-plated teeth, gold teeth. Many of them are ridiculous.
產生和保持這樣的自信並非易事。我們沒有安全感。這種沒有安全感建立在非常荒謬的假設上，它建立在幻相並把這些幻相執為實有上。在你把幻相執為實有的那一刻起，你就注定要失望。我們並不總有能遇到那些讓我們了知幻相是幻相的機會。相反，我們整日被那些讓我們將幻相當真的東西轟炸，譬如說那些名牌鞋子。這些東西並不能幫我們建立自信。相反，它們只讓我們越發地依賴它們，越發地沒有安全感。
The summary: We need confidence to create the luck. We have the habit of falling into the game of insecurity, such as the tallest building in the world. There is no such thing as inherited unlucky person. We are all lucky people and we should be confident. All our downfalls are purifiable.
總結：創造幸運需要的是自信。而我們總是回到沒有安全感這樣的老習慣中去。世上並沒有天生就不幸的人。我們每一個人都是幸運的，都應該有自信。我們所有的違緣都能夠被清淨。
Protecting the Merit/Luck from Obstacles 如何去除幸運和福德的障礙
How to Generate More Merit/Luck 如何增長幸運和福德
There are infinite numbers of skill to achieve this. One thing that we need to know is that in every situation, we would like to have less pain and more gain. A skill is considered a good one when it involves with less pain and more gain. And it applies here as well.
有無數多的方法可以讓我們增長幸運，去除障礙。無一例外的，我們都希望少投入，多產出。一個產出投入比高的方法，便是一個好方法。在這裡也一樣。
A skill accompanied with wisdom is always bliss, with less pain and more gain. Remember here the goal is to try to destroy the dualism and achieve non-dualism.
有智慧相伴的方法無一例外的是好的方法。它的產出投入比總是高的。在這裡，要記住的是，我們的目標是去除分別念，獲得得無分別的智慧。
Most of the skills are rooted in dualism and it involves more pain. So the question is then why not jumping into the painless method right from the beginning?
很多這些方法都根植於分別念，需要很多的投入。那麼，為什麼我們不在一開始就直接跳到那些簡單方便的方法呢？
Even though the skill accompanied by wisdom is powerful, it is very difficult to accept it with narrow mentality, because we are so used to certain narrow-minded calculation. We overly believe the philosophy of no pain, no gain. We think that in order to gain this much, we have to go through all kind of hardship.
雖然有智慧相伴的方法是強大有效的，但是這樣的方法卻是不易為狹隘的頭腦所接受的。我們往往習慣於某些狹隘偏執的計算。譬如說沒有投入就沒有回報。要想成就這麼些，必得投入這麼些苦行，等等等等。
The skill really defers to how much wisdom you have. Many seem to have the misconception below. In order to get this much, you have to put in this much. Anything that is beyond this is unbelievable, like a lottery.
那麼用什麼方法，事實上取決於我們有多大的智慧。很多人有這樣的偏見-如果要得到這麼多，你必須付出這麼多。所有超越這個邏輯的方法都被認為是匪夷所思，如同中彩票。
The truth is, if you use the skill accompanied by wisdom, you will accumulate merit. Even if you are a person without wisdom, you can also accumulate merit if you encounter a person with wisdom and show your respect whole-heartedly.
而事實上，如果你采用有智慧相伴的方法，你便能積累福德。哪怕你是一個沒有智慧的人，如果你有幸遇到一個具足智慧的人並對他有全心的尊敬，你也能積累福德。
In daily life, we don’t know who is a Buddha and who is not. The most unlikely person we think maybe the real Buddha. We should treat every being with respect, love, and compassion.
在日常生活中，我們肉眼無法分別誰是，或是不是佛陀。我們以為最不可能的說不定就是真正的佛陀。對於任何一個人，我們都以菩提心對待。
If you have the Bodhicitta, you are luckiest person. Bodhicitta is luck, it is absolutely important. It protects you from obstacles of luck. The minute you have Bodhicitta, you are already lucky. Let’s say you are an entrepreneur, you stop accumulating wealth when you are asleep. But with Bodhicitta, the merit will be generating whatever state you are in, even if you are asleep.
如果你有菩提心，那麼你就是一個最幸運的人。菩提心就是幸運，這個非常重要。菩提心讓你遠離障礙。在你有菩提心的當下，你便是幸運的。假如你是一個企業家，在你睡覺休息的時候，你的財富並不得到積累。而菩提心則相反，當你有了菩提心，每時每刻你都在產生和積累福德。
Contemplation 觀察自心
Why are we unlucky? What makes us lose confidence? We don’t contemplate on ourselves enough. That is why we lose confidence. The wisdom of contemplation only is the greatest gift we got from Buddha. If we could even spend one minute contemplating every day!
為什麼我們不幸運？又是什麼讓我們喪失自信？原因是我們缺乏對自心的觀察。對自心的觀察是我們從佛陀那兒得到的最大的禮物。假如我們每天能話一分鐘的時間來向內觀察自己，一切都會有所不同。
We are all longing for everlasting happiness. To have that, you need to be mindful. We have lost our mind for a long time. Our mind is not even gone far. It is right next to us, and that is what we need to recognize.
我們都渴望永久的快樂。要想擁有它，我們需要有覺知。我們失去自己的心已經很久了，盡管它就在那兒，根本沒有走遠。而我們需要認識到的就是，我們的心，就在那兒。
In order to do that, the mind needs to be relaxed. In order for the mind to be relaxed, it needs to contemplate on itself. To contemplate on itself, the mind needs to be inside its body. And for that to happen, you have to be mindful about your body.
要想做到這個，我們的心必須要放松。若要放松，心得有觀察自己的時候。而要觀察自心，心得在我們身體裡。如何讓心安住在身體裡呢？我們得對自己的身體保持覺知。
We don’t have enough contemplation about our mind-asking what it is doing. By asking how and why, you are only analyzing, not contemplating. When we contemplate on our mind, we discover all kind of thoughts coming in. Some time we feel guilty if it is a bad thought, it is not contemplation. If it is a good thought and we are happy, it is not contemplation. Contemplation is not self-legislation. It is purely watching.
我們對自心沒有足夠的觀察-問它它在做什麼。當我們在問如何做或者為什麼做的時候，我們只是在分析，並不是在觀察自心。當我們觀察自心的時候，我們會發現裡面念頭繁雜。當這個念頭是個不好的念頭的時候，我們內疚，這不叫觀察。當我們對好的念頭沾沾自喜的時候，這也不叫觀察。觀察自心，不是讓自己當自己的警察。它只是觀察，不干預地觀察。
Why do we do it? If you continue doing it, not judge, not entangle, it reduces and eventually destroy all traces of distraction. An undistracted person is a confident person. Confident person is a lucky person because nothing goes wrong. When everything goes right when you are not even recognizing it, it is called lucky.
為什麼要這麼做呢？當我們這樣持續地，不評判，不糾結地去做的時候，它會幫我們減少並最終去除所有的雜念。一個內心清淨的人是一個自信的人。自信的人是一個幸運的人，因為一切都在正確的軌道上。在我們甚至不覺察的時候，一切就都在正確軌道上，這不是幸運又是什麼呢?
If you dedicate this luck to every being, you have the Bodihicca. Bodihicca is what really the so called luck is!
如果你把這個幸運回向給所有的眾生，那麼你就擁有菩提心。菩提心就是真正的所謂幸運。
Methods of Accumulating Merits/Luck
積累福德，幸運的方法
There are two angles: Mahayana and Vajrayana
有兩種角度，大乘的角度和金剛乘的角度
There are so many approaches. Here we only talk about a few crucial, indispensable ones。
有很多的方法可以積累福報和幸運，這裡我們講幾個最重要的。
1.Taking vows 持戒
If we need luck, the first thing we need is to have a container for luck. The container here is what we call taking vows. Not necessarily every vow in Buddhism, but some form of vows is indispensable. The reason why it is a container is very complicated. The characteristic of the container is that it keeps/protects things that inside and that it holds things together. Vow has the element of holding things together.
假如我們需要幸運，福報，那麼首先我們需要的是一個裝載福報的容器。這裡，持守戒律就是我們的容器。並不是說我們要遵守佛法裡的每一個戒律，但是有些戒律是不可缺少的。為什麼守戒是福報的容器呢？道理很復雜。簡單來說，所有容器都有裝盛和保護所裝盛物品的特質。戒律的作用恰恰也就是就是這樣。
In life in general, we don’t kill. We don’t kill because it takes huge effort, and it is costly. By not killing, we may not accumulate bad karma, but we are not accumulating good karma either. By taking vow that I shall not kill and you don’t kill, you are accumulating good karma, all the time.
一般來說，我們不去殺人。為什麼呢？因為殺人的代價太大了。不殺人，我們不會積累違緣。但是，我們也並沒有因此就積累順緣。如果我們持了不殺生的戒律，那麼任何時候，我們都在積累福德。
But you have to be careful of not taking too many vows that you end up breaking. You should take the vows within your own capacity. No killing. No stealing is much more difficult than not killing-all these illegal downloading…No lying is very difficult. Many times you think you are telling the truth, but actually you are lying.
但是我們也應該注意不要持太多戒律而最終沒有守持住這些戒律。持戒要量力而行。不殺生。不偷盜。這個比不殺生就難了很多。我們以為我們沒有偷盜，但是果真如此嗎？想一想那些網上非法下載。。。不妄語。很多時候，我們以為自己講的是真話，可是，果真如此嗎？
You can take some of the vows based on your own capacity. You can also take all the vows for only a certain period of time.
持戒的時候量力而行。有時候，我們也可以決定在某一段時間內守某些戒律。
Vow acts as a container.
戒律是福報的容器。
2.Discipline 自律
Accompanying with the vows, you also need discipline. You mind will act like a spoiled child if you are not disciplined. When thing are good, you don’t appreciate it. When you are unlucky, you lose it, you lose your composure. When situation hits you, if you lose the composure, you will have more downfalls.
持戒的同時，我們還需要自律。假如沒有自律，我們的心會像一個被寵壞的孩子。我們不珍惜和感恩順境。而處於逆境時，我們失去鎮定。逆境時的失去鎮定，會給我們帶來違緣。
Discipline has to be something that you can uptake within your capacity. Do not overdo it.
自律也得是在你能力所達的範圍，不要做過了。
So with right motivation (Bodihicca), you give birth (discover) the luck and merit. You take vows so that the merit will be kept in the vessel. You nurture, maintain and guard the merit from downfalls using discipline. With these, you can now apply all the common and uncommon methods to accumulate merits.
正念（菩提心）產生幸運和福報。持戒讓這些福報不流失。自律養育和保持這些福報，並讓它們不讓違緣侵犯。有了這些，我們便可以用各種尋常的或者不尋常的方法來積累福報。
For all the dualistic virtuous activities, saving the lives is the most important one. Discipline oneself from engaging the activity of destructing the lives of others, such as being a vegetarian, or even joining the vegetarian activist group by sending out flyers. We should remember that all these should be accompanied by Bodihicca. Even if we forget about the Bodihicca, we should make sure that whatever we are doing is not for the purpose of boosting our ego, to attract any jealousy and competitive mind from others. When we do virtuous activity, we should not be exhibitive.
所有的有分別的善行中，救護生命是最重要的。約束自己不從事任何殺生活動。譬如說我可以做一個素食者，或者加入素食宣傳活動中去。做任何善行的時候，我們要 記得發菩提心。即使我們忘了發菩提心，我們也該記得，任何的善行，都不是為了增長我慢，或者激發別人的妒忌和攀比之心。行善的時候，我們無需張揚。
To Accumulate Merit through Uncommon Methods
不尋常的積累福德的方法
1.Mahayana 大乘
With the support of taking refugee from Three Jewels, whatever virtue you are doing is geared toward the wisdom. If it is accompanied by Bodhicca, it is Mahayana.
皈依三寶之後，我們做的任何善事，都讓我們通往智慧。如果有菩提心相伴，那麼便是大乘的方法了。
Giving the food to a beggar with Bodhicca, knowing that the giver, the recipient and the act of giving are all illusionary, and dedicate the merit to the enlightenment of all the being is the perfect Mahayana. Going to the shop buying a Buddha statue with the aspiration that the body of the Buddha will be manifested in our room; having the script and reading them in front of the Buddha statue all have merits. Exposing one’s misdeed in front of the Buddha statue; offering lamp and flowers to the Buddha statue and dedicate all the merits to all the being. All of these are Mahayana way of accumulating merits. They are considered skillful methods.
當我們懷著菩提心給一個乞丐食物，同時了知給予的一方，接受的一方，和給予這件事本身的本質都是虛幻的，並且我們把功德回向給所有的眾生的時候，這就是大乘的方法。去商店買請一尊佛像回家，發願佛陀會由此在我們家裡顯現；在佛像面前誦讀經文，都能積累福德。在佛像面前懺悔，給佛像供燈，供花，並把功德回向給所有眾生。所有這些，都是大乘佛教積累福德的方法。
On top of that one can also practice Mahayana’s six parameters such as contemplation and wisdom. Only through contemplation one can manage to tame the mind. Training the mind is most crucial.
在這之上，我們可以修大乘的六度，比如說智慧度。唯有通過反復關修，我們才能調柔內心。修心的訓練是十分重要的。
Remembering the names of the Buddha and the places of the Buddha has so much merit. There are many reasons why remembering Buddha and his land is important. They each made different aspiration. Every one of them has slight different aspiration. For example, the one specific aspiration of Buddha Amitabha is that whoever heard his name and whoever are familiarize his land will be all connected to him to the enlightenment. His aspiration will tap into those who heard and familiarize his name/land to have the Bodihicca and enlightenment.
記得佛們的名字和地點也能積攢福德。因為每一個不同的佛都許了不同的願。比如阿彌陀佛許的一個願便是，所有聽聞過他的聖號和聖土的人都能夠和他結緣最終得到開悟。那些聽聞過他的聖號和聖土的人們會因著他的願力而生起菩提心最終得到開悟。
2.Vajayana 金剛乘
Everything aforementioned applies. It is the Dharma with wisdom. The practice of Vajayana is like a snaking traveling in a bamboo tube. There are only two directions. One would either go up or do down. It is the teaching of Buddha, the wisdom of Buddha. Some of them can be very incredible. Some may appear too hard for us to chew. Here we discuss something that is digestible.
所有前面講過的大乘的方法之外，金剛乘還有它獨特的地方。這是一個智慧的修行。金剛乘的修行如同在竹筒裡的蛇，只有兩種出路，要麼往上走，要麼往下走。它是佛陀的教言，佛陀的智慧。其中有些方法非常的不同尋常，有些甚至會讓我們覺得匪夷所思。這裡我們講一點我們可以理解的東西。
First, we have to clear the debt. You won’t be lucky if you have many debts. This life alone, we have so many debts. If you have many debts, all you have don’t belong to you. We need to purify the debts. And there are many methods of doing that. It is important to practice these with firm attitude to take refugee from Three Jewels and firm determination of Bodihicca.
首先，我們要清淨業障。一個背負很多債務的人，是無法稱其為幸運的。僅僅是這一生，我們就背負很多債。我們需要清淨這些東西。金剛乘裡有很多清淨這些業障的方法。做這些的時候，最重要的是要有皈依三寶的堅定地心念，誓發菩提心.
Take Refuge 皈依三寶
When we take refugee, we take refugee to the Dharma, to truth, to whom who taught the truth and realize the truth, and to the community that shares this truth, but not to a particular person. After taking refuge, we should not 1) take refuge from someone who does not believe in impermanent; 2) take refuge from ones who are not enlightened; and 3) be influenced by those who believe in extreme method. Buddhism is a middle way, but not an extreme way. We can be friends with those who believe in extreme methods, but we cannot be influenced by them spiritually.
當我們皈依的時候，我們皈依佛，歸依法，皈依僧。我們並不是皈依某一個人。皈依以後，我們要記得1）不再皈依那些不相信無常的人；2）不再皈依那些沒有開悟的人；3）不被那些信奉極端方法的人影響。佛法走的是一條中間的道路，而不是一條極端的道路。我們可以和那些信奉極端方法的人為友，但是不能為他們影響。
Some words from the Question & Answer Session
仁波切回答問題時的一些記錄
On prayers: When you pray to Buddha, 100 things you wish will not come true. But 1000 things that you dare not wish for will come true.
關於祈願：當你向佛陀祈願的時候，100件你祈願的事情不會成真。但是，1000件你甚至不敢夢想的東西，會成真。
On practice for busy people: For those who are busy with everyday life yet are trying to take the practice of Dharma: 1) contemplate every day even for a few minutes; 2) explore words of Buddha especially related to wisdom; 3) at least try to convince yourself that everything that we think is our own perception even though we still cannot understand the illusionary nature of the world. Never limit your Dharma practice by time and place.
那些忙於日常奔波卻又希望修行的人們可以做：1）每天花哪怕幾分鐘觀察自心；2）學習佛陀的話，尤其是那些關於智慧的話語；3）即便我們還不能立即了解這個世界的如夢如幻的本質，至少試圖讓自己相信，我們所想的，只不過是我們自己的感覺而已。還有，要記住不要讓修行為時間，地點所限。
On Buddha nature: If you have the ice cube, you don’t need to look for water. Give it time, it will melt. Your mind is the Buddha, and you just need to melt it. Most of the time, we are busy freezing it.
關於佛性：如果你已經有冰塊，你不需要再去尋找水。給以時間，冰會融成水。你心即是佛，你只需要將它融化。很多時候，我們只是忙著將它冷凍。
On abortion: Yes, there are purifying methods to purify the debt accumulated through your misdeed. However, purifying method is not being used as the license of killing. You cannot keep doing it using the license. The best way is to use Bodhicitta to dedicate to all the being and release lives.
關於流產：是的，是有清淨由此帶來的業障的方法。但是，這些清淨業障的方法不是重復殺生的執照。最好的方法是發菩提心，然後回向給所有的眾生，並且多放生。
On different levels of luck: Luck is defined differently at the different level. At the highest level, there is no luck. As long as you need good luck, you are still dependent. The whole point of Buddhism practice is to reach a state that we don’t need luck.
不同層次的幸運：不同層次上的幸運的定義是不同的。在最高的境界裡，沒有幸運或者不幸。當你還需要幸運的時候，你就還沒有真正地解脫。修行的最終目的就是我們不再需要幸運。
On motivation: Motivation is a mental factor. By nature, it is dualistic mind. It is subjective objective. During the path, motivation can be categorized as virtuous, neural and non-virtuous. The way to tell whether a deed is virtuous or not is as follows. Anything you think will cause pain for yourself or others is a non-virtuous motivation. During the path, we try to develop good motivation. Bad motivation stirs your mind. Good motivation calms your mind, and it ignites the wisdom. All the paths are equal. No one is better than others. Virtuous thoughts are rare and good. But if you are not careful, non-virtuous thoughts will creep in and make use of the virtuous thoughts to turn it for the use of your own ego purpose.
關於發心： 發心，歸根結底，還是二元的，有分別念的。它有主觀的客觀性。在靈性道路上，發心可以分為善的，惡的，和不善不惡的發心。如何分辨發心的善惡呢？當一個發心會給自己或者別人帶來傷害的時候，那麼它是一個不善的發心。我們要盡力發善念。惡念攪亂內心。善念則平靜內心，引發智慧。所有的修行之道都是一樣的，沒有一條比另一條更好。善念稀少而珍貴。但是如果你不小心，不善念會把善念變為增長我慢用。
On devotion and attachment-is devotion an attachment? It all comes back to motivation. It all boils down to your attitude toward your life. You should look at the worldly life as something not fixable. If you have a fatal disease, and you are going to the garden and concerts, the bell is ringing while you are enjoying your life. We always think this life is fixable. Let’s use the example of the three strawberries to illustrate this. Life is like trying to search three strawberries with one stacking on top of another and stay that way. It is so difficult. But the fact that the second one can sit on top of the first one temporarily gives us the false hope. The only thing that you are looking for is enlightenment. Nothing else matters. When you are looking for guru and fall this guru as father, brother, family, as long as you realize that the bell is ring, you will always take the guru as the guide of enlightenment. And this applies to all gurus.
關於虔誠心和執著，虔誠心是一種執著嗎？：這個問題又回到了發心的問題。一切又回到了你對生命的態度的問題。世俗諦的人生是虛幻的，不可修補的。譬如說你有致命的疾病，在你去花園或者音樂會的時候，雖然你享受生活，然而死亡的鐘聲一直在響。而我們卻總以為一切問題都能得到解決。用一個三個草莓的例子。人生就如同尋找三個能一個疊在另外一個之上，並能保持如此狀態的草莓一樣。這是多麼困難的一件事兒。然而那些第二個草莓在第一個草莓之上做短暫的停留的片刻，總給我們帶來不切實的希翼。事實上，唯一你要尋找的，便是解脫，開悟。別的都不重要。當你把上師們視為父親，兄長，家人的時候，只要你記得鐘聲一直在鳴，你便會將上師們當做通往結果路上的導師。
You should count on being found, instead of searching when it comes to look for a guru.上師，他會來找你。
Wishes 最後仁波切的祈願
From now till you are enlightened-
May you have the luck of eating when hungry, may you have the luck of being ignored by your friends;
May you have the luck of seeing more spring, may you have the luck of seeing more deaths;
May you have the luck of encounter and appreciate the words of Buddha.
So that when you die, you have no fear of losing what you never have owned.
從現在起到開悟，祈願你有幸在飢餓的時候能吃到東西，也祈願你有幸受到朋友的冷落；祈願你有幸能見到更多的春天，也祈願你能有幸見到更多的死亡；祈願你有幸能遇到並珍惜來自佛陀的教誨。這樣，當你死時，你將不再懼怕失去那些你從未擁有過的。