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《三摩地王經》：「清淨身語意，常讚佛勝德，如是修心續，晝夜見世依。若時病不安，受其至死苦，不退失念佛，苦受莫能奪。」

《King of Concentrations Sũtra》: Constantly give praise to the buddhas with your body, speech, and mind of clear faith. By conditioning your mind-stream in this way, you will see the Protector of the World day and night. Should you suffer the approach of death In sickness and sorrow, your recollection of the Buddha will not be lost; It will not be erased by your suffering.

2019/3/9 廣論每日一句

二謂於其何種方所，應以何相如何觀察，即於是方，以是行相如是觀察，譬如行時，應先了知沽酒等處，五非應行，除此所餘是可行處，於彼彼時，安住正知。
2) The element of direction: With regards to directions, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For instance, when going out, do not go to the five places—one that sells liquor, and so on. Having understood that you should go to places other than those, be vigilant with regard to this when you go out.
第二種是指對於什麼處所，應該以什麼行相、如何觀察-便對於那個處所-以那種行相，那樣地觀察。譬如行走時-應先了知不應去酒家等五種場所。以及前往此外其他處所的情形，然後便在那時候安住正知。

• 二謂於其何種方所， 2) The element of direction: With regards to directions, 就是關於目的地的性質
• 應以何相如何觀察， you analyze to discover what will be happening and how to proceed,應該以什麼行相與方法觀察 
• 即於是方，以是行相如是觀察， and then consider the situation in light of what you have concluded. 就對該目的地以這種行相與方法觀察 
• 譬如行時，應先了知沽酒等處，五非應行， For instance, when going out, do not go to the five places—one that sells liquor, and so on. 譬如往赴某地的時候，應事先查清楚是不是屬於賣酒的地方等五種不應該去的場所。 
• 除此所餘是可行處， Having understood that you should go to places other than those, 除這些地方以外都可以前往
• 於彼彼時，安住正知。 be vigilant with regard to this when you go out. 到那個地方的時候，要安住正知

2019/2/18 廣論每日一句-2

此中復有四種行相，初謂於其身事業等十種依處，應以何相如何觀察，即於是處以是行相，如是觀察，譬如於其往返事業，如律所說，往返行儀，正了知已，即於其時正知現前，行如是事。
In this regard, there are four elements: 1) The element of basis: With respect to any of the ten foundations—those of the actions of body, and so on—you should analyze what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, with respect to actions of going out and returning, understand the manner of going and coming as it is taught in the texts on discipline. Then reflect while going and coming, "Now I am doing this and now this."
其中又有事項、處所、時段、行為四種行相。第一是指對身業等十件事中任何一者,應該以什麼行相、如何觀察，便對那件事,以那種行相，那樣地觀察。譬如對於往返之業,如律典所說地了知往返的威儀之後，屆時就應觀察：「現在應該做這些和那些……」。

• 此中復有四種行相， In this regard, there are four elements: 這當中又有四種行相
• 初謂於其身事業等十種依處， 1) The element of basis: With respect to any of the ten foundations—those of the actions of body, and so on—就是對身事業等十種事業
• 應以何相如何觀察， you should analyze what will be happening and how to proceed, 應該用什麼行相與什麼方法觀察
• 即於是處以是行相，如是觀察， and then consider the situation in light of what you have concluded. 就對各該事業以各該事業之行相和方法觀察
• 譬如於其往返事業， For example, with respect to actions of going out and returning, 茲以往返事業為例
• 如律所說，往返行儀， the manner of going and coming as it is taught in the texts on discipline. 遵照律藏諸經論所說對往返途中的行為規範
• 正了知已， understand正確了知之後
• 即於其時正知現前，行如是事。 Then reflect while going and coming, "Now I am doing this and now this." 立即在往返的當時生起正確的認知，（依照行儀）做這件事

2019/2/18 廣論每日一句-1

 ◎ 於此十事正知行者，謂隨發起若行動業，或受用業，即於此業先應住念，不放逸行。由彼二種所攝持故，應以何相而正觀察，如何方便而正觀察，即以是相，如是方便觀察正知。
ii) Acting vigilantly with respect to the foundations. Acting vigilantly with respect to the above-mentioned ten foundations is as follows. When you begin either movement or activity, right from the outset act conscientiously and establish mindfulness with respect to that action. Imbued with both of these, analyze the elements of the situation and analyze how you should proceed; then think about and arrive at an understanding of the situation in light of what you have concluded.
第二科、對這十件事正知而行，就是當發起行動業或受用業時,從一開始就在那件事當中安住正念,不放逸而行。由安住正念及不放逸而行這二者攝持，應該以什麼行相觀察、用什麼方式觀察,就以這樣的行相、這種方式觀察而了知。

• 於此十事正知行者， Acting vigilantly with respect to the above-mentioned ten foundations is as follows. 對這十種事先要有正確的認知再做的意思是
• 謂隨發起若行動業，或受用業， When you begin either movement or activity, 也就是說，不論在著手進行任一種行動業或受用業的當下
• 即於此業先應住念， right from the outset act conscientiously立即對這一事業安住正念，
• 不放逸行。 and establish mindfulness with respect to that action. 做的時候不放逸
• 由彼二種所攝持故， Imbued with both of these, 因為有了這兩種攝持的緣故。指前一段本文中的先應住念與不放逸行
• 應以何相而正觀察， analyze the elements of the situation應該以什麼行相進行觀察
• 如何方便而正觀察， and analyze how you should proceed; 應該經由什麼方法進行觀察
• 即以是相， in light of what you have concluded. 那麼就以）這個方法進行觀察，
• 如是方便觀察正知。 then think about and arrive at an understanding of the situation 以達到正確認知即將進行的事業

2019/2/15 廣論每日一句-2

意事業者，謂諸默然，若於中夜而正眠臥，若赴靜處，思所聞義。若以九心修三摩地，若正勤修毘缽舍那，或於熱季極疲倦時，於非時中起睡眠欲，略為消遣。晝夜二業者，謂於永日及初後夜，不應睡眠。此亦顯示身語二業，言睡眠者，顯示唯是夜間之業及是意業。
(3) actions of mind: sleeping in the middle period of the night; retiring to a quiet place and then not speaking while you think over the meaning of what you have heard, practice concentration by means of the nine mental states, and strive for insight; and, when feeling fatigued during hot weather, doing something to dispel your desire to fall asleep at an improper time; and (4) actions of day and (5) actions of night: both of these refer to not sleeping in the daytime or in the first and last periods of the night. These also refer to physical and verbal actions. Furthermore, the above statement "Sleeping in the middle period of the night" refers only to actions of night and actions of mind.
第三、意業：是在中夜入眠,或者前往幽靜之處思惟所聽聞的法義，或者以九住心修習三摩地,或是勤修毘缽舍那,在以上狀況靜默不語。或是在熱季疲倦時，消除非正常時段的睏倦睡意。第四、白晝；第五、夜晚二業：是以白晝與初夜、後夜不眠來說明，這也說明了身語二種業。而提到「睡眠」，則只說明夜間之業以及意業。

• 意事業者， (3) actions of mind: 意事業是指
• 謂諸默然， and then not speaking是指在各種沉默不語的場合
• 若於中夜而正眠臥， sleeping in the middle period of the night; 譬如在中夜睡眠的時候
• 若赴靜處， retiring to a quiet place譬如到安靜場所
• 思所聞義。 while you think over the meaning of what you have heard, 思惟所聞法義的時候
• 若以九心修三摩地， practice concentration by means of the nine mental states, 譬如以九住心修三摩地的時候
• 若正勤修毘缽舍那， and strive for insight; 譬如精進勤修毘缽舍那的時候
• 或於熱季極疲倦時， and, when feeling fatigued during hot weather, 甚至於在熱季裡，非常疲倦的時候
• 於非時中起睡眠欲， your desire to fall asleep at an improper time; and在不該睡覺的時候卻覺得想睡
• 略為消遣。 doing something to dispel藉以消除（睡意）
• 晝夜二業者， (4) actions of day and (5) actions of night: 受用業中的晝業與夜業是指
• 謂於永日及初後夜，不應睡眠。 both of these refer to not sleeping in the daytime or in the first and last periods of the night. 也就是說，在漫長的白天裡，以及初夜與後夜時分不應該睡覺
• 此亦顯示身語二業， These also refer to physical and verbal actions. 這也同時顯示（涵蓋）身語二業
• 言睡眠者， Furthermore, the above statement "Sleeping in the middle period of the night"所說的睡眠
• 顯示唯是夜間之業及是意業。 refers only to actions of night and actions of mind. 顯然只指夜間正睡眠的業，也是意業所涵蓋的一部分

2019/2/15 廣論每日一句-1

寺內五種受用業中，身事業者，若行謂往經行處，或往同法者所，或為法故行經於道。若住謂住行處，同法親教，軌範尊重，似尊等前。若坐謂於床等上結跏趺坐。語事業者，謂若請受，曾所未受，十二分教，分別了解。諸已受者，或自誦讀，或為他說，或為引發正精進故，與他議論所有言說。
The five actions of activity in a temple are: (1) actions of the body: walking in a designated area; going to one who is in accord with the teaching; entering a passageway for the sake of receiving the teaching; standing in the presence of those whom you are going to see and who are in accord with the teaching—the abbot, master, guru, and the like; or sitting in the full lotus posture upon a seat, and so on; (2) actions of speech: receiving the oral transmission of the twelve branches of scripture on which you have not previously received oral transmission; understanding all of these; reciting that which you have received; teaching them to others; and conversing with others in order to encourage their joyous perseverance;
第二、五種在寺院裡受用之業中:第一、身業:是指在經行處所經行，或者前往同法者的住處,或是為了正法行走於路途中；安住於經行處、同法者、親教師、軌範師、上師和等同於上師者的面前；在床等座位上結跡趺坐。第二、語業：指請受未曾學習過的十二分教並徹底精通,或讀誦已經受學的經論，或為他人開示，或者為了引發精進而同他人討論時的言語。

• 寺內五種受用業中， The five actions of activity in a temple are: 在寺院內，受用業（也）分作五種，其中
• 身事業者， actions of the body: 身事業是指
• 若行謂往經行處， walking in a designated area; 行的方面，包括前往經行處所
• 或往同法者所， going to one who is in accord with the teaching; 或者前往同行的處所
• 或為法故行經於道。 entering a passageway for the sake of receiving the teaching; 或者是為了法的緣故，而走在路上
• 若住謂住行處，同法親教，軌範尊重，似尊等前。 standing in the presence of those whom you are going to see and who are in accord with the teaching—the abbot, master, guru, and the like; 住的方面包括停留在經行處所，或者站在同行、親教師、軌範師、上師、以及與上師輩分相同的善知識等人前面
• 若坐謂於床等上結跏趺坐。 or sitting in the full lotus posture upon a seat, and so on; 是指在床座、小座、蒲團等坐具上結跏趺坐
• 語事業者， actions of speech: 語事業是指
• 謂若請受， receiving the oral transmission 是指如果請求講授
• 曾所未受， on which you have not previously received oral transmission; 從來沒有得到口傳的
• 十二分教， of the twelve branches of scripture十二分教，又譯作「十二部經、十二分聖教」，分別是契經、祇夜、記別、諷頌、自說、因緣、譬喻、本事、本生、方廣、未曾有法、論議等。
• 分別了解。 understanding all of these; 要一一地充分了解
• 諸已受者，或自誦讀， reciting that which you have received; 對於已經獲得傳授的，要常時自己誦讀
• 或為他說， teaching them to others; 要為他人講說
• 或為引發正精進故， in order to encourage their joyous perseverance; 或者為了要引發正精進
• 與他議論所有言說。 and conversing with others必須與他人議論所有分教內容

2019/2/13 廣論每日一句-2

正知而行者有二，何為所行事，於彼行正知。
初中有二，謂五行動業及五受用業。其中初五之身事業者，謂若往赴所餘聚落餘寺院等。若從彼還。眼事業者，一若略覩，謂無意為先，見種種境。二若詳瞻，謂動意為先，而有所見。
b) Acting with vigilance i) The foundations upon which you act. ii) Acting vigilantly with respect to the foundations
The foundations upon which you act has two parts: the five actions of movement, and the five actions of activity in a temple. The five actions of movement are: (1) actions of the body: going out to other places, like towns and temples, and returning from them; (2) actions of the eyes: both slightly looking at various objects because you have seen them unintentionally, and fully viewing those objects you have intentionally looked at;
第二科、正知而行，分為二項：何為正知所行之事,及在其中行持的正知。前者有行動業與受用業二種，即五種行動業與五種受用業。其中,前者五種行動業中的第一、身業：是指往返於其他城鎮與寺院等。第二、眼業:有事先未存心想看,不經意地見到種種外境的稍稍瞥見,與事先作意而觀看的詳細瞻視二種。

• 正知而行者有二， b) Acting with vigilance 四種資糧中的第二種資糧是正知而行（正確了知所做所為），可分二部分來說。
• 何為所行事， i) The foundations upon which you act. 第一部分，所做的事業指哪些？
• 於彼行正知。 ii) Acting vigilantly with respect to the foundations第二部分，對那些所做的事業應該安住正知，或者說，應該有正確的認知
• 初中有二， The foundations upon which you act has two parts: 何為所行事又可分二部分
• 謂五行動業 the five actions of movement, 也就是一、五行動業，包括身事業、眼事業、一切支節業、衣缽業、以及乞食業等
• 及五受用業。 and the five actions of activity in a temple. 以及二、五受用業。身事業、語事業、意事業、晝業、以及夜業等
• 其中初五之身事業者， The five actions of movement are: (1) actions of the body: 這當中，五行動業中的身事業
• 謂若往赴所餘聚落餘寺院等。 going out to other places, like towns and temples, 意思是說，如果前往別的村落或寺院等等。
• 若從彼還。 and returning from them; 或者是從那些地方回來
• 眼事業者， (2) actions of the eyes: 五行動業中的眼事業
• 一若略覩，謂無意為先，見種種境。 both slightly looking at various objects because you have seen them unintentionally, 第一種是約略地看見，也就是在無作意的情況下，看到的種種境界
• 二若詳瞻，謂動意為先，而有所見。 and fully viewing those objects you have intentionally looked at; 第二種是仔細地看，也就是在刻意的情況下，而看到的種種境界

2019/2/13 廣論每日一句-1

防護為何者，謂從雜染守護其意，令住善性，或無記性。此中所住無覆無記者，謂威儀等時，非是持心住善緣時。
Restraining means protecting the mind from being afflicted, and then setting it on something that is ethically neutral or virtuous. Here, the time for setting the mind on something that is "unobscured and ethically neutral" is not when the mind is apprehending a virtuous object of meditation, but at other times, such as during physical activities.
第五項、防護的體性為何：是指諸根對境時,守護自心遠離染汙，令心處於善或無記的狀態。此處住於無覆無記的時段，並非指內心執持善所緣時，而是在行動舉止等其他時候。

• 防護為何者， Restraining means 第五點，防護（根門）是為了什麼？目的是什麼？
• 謂從雜染守護其意， protecting the mind from being afflicted, 也就是要使修行者從雜染中守護意（根）
• 令住善性，或無記性。 and then setting it on something that is ethically neutral or virtuous. 使它（意根）安住在善性或無記性。
• 此中所住無覆無記者， Here, the time for setting the mind on something that is "unobscured and ethically neutral" 這裡所說的住無記性是指住無覆無記性而言。
• 謂威儀等時， but at other times, such as during physical activities. 也就是指威儀無記、工巧無記、以及變化無記等之時。
• 非是持心住善緣時。 is not when the mind is apprehending a virtuous object of meditation, 而不是當我們的心安住在善緣的時候。

2019/2/12 廣論每日一句-2

取行相者，謂於非應觀視色等，正為境界，或現在前，即便作意彼等行相，現前往觀。取隨好者，謂於六識起後，能引貪瞋癡三之境，意識執持，或其境界，雖未現前，由從他聞，分別彼等。
"Take note of" refers to perceiving and paying attention to the intentional or unintentional appearance of sensory objects such as forms that you should not look at. "Imagining" can refer to the mental consciousness's apprehension of sensory objects that produce attachment, hostility, and ignorance, after the six consciousnesses have perceived them. It can also refer to hearing about these sensory objects from others and then imagining them despite never having perceived them.
取行相，是指將不應觀看的悅意美色等作為刻意注視的境界，或者好比是順帶發現一般地看到的境界，對於看到彼等境界現前作意，前往觀看。取隨好，是指六識之後，意識再次取著先前看過能引生貪瞋癡三毒的境界。或者自己雖然沒有直接親眼看見那些境界，但是透過聽他人述說後，生起分別而貪戀耽著。

• 取行相者， "Take note of" 取行相的意思是
• 謂於 refers to 也就是
• 非應觀視色等， of sensory objects such as forms that you should not look at 對不應該看的色塵等
• 正為境界，或現在前， the intentional or unintentional 認定是眼等所相應之果報界域，故而特意觀視等，或者（色塵等）只是現起（影像）而已
• 即便作意 perceiving 六識立刻就作意
• 彼等行相， appearance 它們的行相
• 現前往觀。 and paying attention to 而且現起執意去觀視
• 取隨好者， "Imagining" 取隨好的意思是
• 謂於 can refer to 也就是說，
• 六識起後， after the six consciousnesses have perceived them. 在六識生起之後
• 能引貪瞋癡三之境， that produce attachment, hostility, and ignorance, 能夠引生貪瞋痴的境界
• 意識執持， the mental consciousness's apprehension of sensory objects會被意識牢牢地把持住
• 或 It can also refer to
• 其境界， 或者是這三種境界
• 雖未現前， despite never having perceived them. 雖然並沒有生起
• 由從他聞， hearing about these sensory objects from others 但是因為聽到別人提起來
• 分別彼等。 and then imagining them 意識也會生起貪瞋痴的分別念來

2019/2/12 廣論每日一句-1

即以六根而防護者，若於何境，由瞻視等，能起煩惱，即於此境，不縱諸根而正止息。其守護根者，是於六境，不取行相，不取隨好。若由忘念煩惱熾盛，起罪惡心，亦由防護而能止息。
2) Practicing restraint with the six sensory faculties is actually stopping the sensory faculties. For instance, you don't let them engage those sensory objects that will produce afflictions when, for instance, looked at. Furthermore, "guarding the sensory faculties" means neither to take note of the six sensory objects nor to imagine them, and to achieve this through restraint, even when a sinful attitude such as attachment arises due to forgetfulness and an abundance of afflictions.
以六根防護：是指對於如果觀看等等就會引生煩惱的那些境界，從一開始便應制止諸根而不放縱。守護諸根之法，是對六種悅意境，不執取行相與隨好。假若雖不如此執取,然而由於忘念與煩惱強盛而生起貪等罪惡心，也應即刻防護修持。

• 即以六根而防護者， Practicing restraint with the six sensory faculties is actually stopping the sensory faculties. 如何防護的第二部分是，立即藉由六根予以防護
• 若於何境，… 即於此境，不縱諸根而正止息。 For instance, you don't let them engage those sensory objects 如果在某種境界時…立刻要在面對這些（能起煩惱的）境界時，不放縱各各對應的根，直接在因上止息煩惱
• 由瞻視等， when, for instance, looked at. 經由眼等六根生起其對應的眼等六識
• 能起煩惱， that will produce afflictions 會生起煩惱
• 其守護根者， Furthermore, "guarding the sensory faculties" 其中，守護根的作法
• 是於六境，不取行相， means neither to take note of the six sensory objects 是在六根對境的時候，不取行相，
• 不取隨好。 nor to imagine them, 不取隨好
• 若由忘念煩惱熾盛， due to forgetfulness and an abundance of afflictions. 如果是由於忘失正念，或者煩惱極為強烈，
• 起罪惡心， even when a sinful attitude such as attachment arises 所生起的罪惡心
• 亦由防護而能止息。 and to achieve this through restraint, 也可以藉由防護（六根），而（把罪惡心）息滅

2019/2/11 廣論每日一句

2 何所防護者，謂六種根。
3 從何防護者，謂從可愛及非可愛，六種境界。
4 如何防護，其中有二，守護根者，謂根境合，起六識後，意識便於六可愛境六非愛境，發生貪瞋，應當勵力，從彼諸境護令不生。
What you are restraining is the six sensory faculties. What you are restraining them from is the six attractive and six unattractive sensory objects. How to restrain the sensory faculties has two parts, and they are as follows: 1) Guarding the sensory faculties: After the six consciousnesses arise based upon their sensory objects and faculties, the mental consciousness produces attachment for the six attractive sensory objects or hostility toward the six unattractive ones. "Guarding the sensory faculties" means protecting your mind against such attachment and hostility, and making a great effort not to produce them.
第二項、防護什麼：即是六根。
第三項、從何防護：是指從六種悅意與不悅意的境界。 第四項、如何防護，分為守護諸根，也以六根防護二者。第一科、守護根：是指透過諸根及外境而生起眼識至意識等六識之後，意識便會對於色乃至法等六種兌意境與六種不兌意境，貪著前六者、瞋恨後六者。見到這個現象,應當非常努力地從中依靠對治法守護自心,令不生起貪瞋。

• 2 何所防護者， What you are restraining密護根門的第二點、防護對象是什麼？ 
• 謂六種根。 is the six sensory faculties.也就是要防護六種根門
• 3 從何防護者， What you are restraining them from第三點、從哪裡防護起？
• 謂從可愛及非可愛，六種境界。 is the six attractive and six unattractive sensory objects.也就是從六種可愛境和六種非可愛境防護起
• 4 如何防護，其中有二， How to restrain the sensory faculties has two parts, and they are as follows: 第四點，怎麼防護？可分成二部分
• 守護根者， 1) Guarding the sensory faculties: 守護根的意思是
• 謂根境合，起六識後， After the six consciousnesses arise based upon their sensory objects and faculties, 也就是六根與它所緣的境和合時，六識便能生起，六識生起之後
• 意識便於六可愛境六非愛境，發生貪瞋， the mental consciousness produces attachment for the six attractive sensory objects or hostility toward the six unattractive ones. 意識就會對六種可愛境和六種非可愛境，產生貪著（可愛境）或憎惡（非可愛境）
• 應當勵力， and making a great effort 應當積極努力地
• 從彼諸境護 "Guarding the sensory faculties" means protecting your mind against such attachment and hostility, 從這些境界當中，
• 防護各根門 令不生。 not to produce them. ，使其不生起貪瞋的意識。

2019/2/3 廣論每日一句-2

◎ 初中有五。
以何防護者，謂遍護正念及於正念起常委行。其中初者，謂於防護根門諸法，數數修習令不忘失。二者謂於正念，常恆委重而修習之。
a) Restraining the sensory faculties. There are five parts to this section, the first of which is that with which you restrain the sensory faculties. You restrain them with a constant maintenance of your mindfulness and a continuous persistence at mindfulness. With respect to these two, the first, maintaining your mindfulness, means that you practice your mindfulness repeatedly without forgetting the teachings about restraining the sensory faculties as well as the other three preconditions. The second, continuously persisting at mindfulness, means that you practice your mindfulness continuously and with respect.
第一項、用什麼防護：是指全面守護正念,以及持久、精進於正念。其中前者是指不忘失防護根門的眾多法要,再再修習。第二者是指以恆常相續的長久加行,以及認真的敬動怖修習正念。

• 初中有五。 a) Restraining the sensory faculties. There are five parts to this section, 第一種資糧（指密護根門）可分成五點
• 以何防護者， the first of which is that with which you restrain the sensory faculties. 第一點、以什麼來防護？
• 謂遍護正念 You restrain them with a constant maintenance of your mindfulness 也就是一、遍護正念；
• 及於正念起常委行。 and a continuous persistence at mindfulness. 二、於正念起常委行
• 其中初者， With respect to these two, the first, maintaining your mindfulness, 第一部分，即遍護正念
• 謂於 means that 也就是說，
• 防護根門諸法， the teachings about restraining the sensory faculties as well as the other three preconditions. 對於防護根門的各各法門，
• 數數修習令不忘失。 you practice your mindfulness repeatedly without forgetting 要經常不斷地修習，使得這些法門不被遺忘
• 二者 The second, continuously persisting at mindfulness, 第二部分（指於正念起常委行）
• 謂於正念，常恆委重而修習之。 means that you practice your mindfulness continuously and with respect. 也就是說，對於正念，要持之以恆地委實而殷重的修習

2019/2/3 廣論每日一句-1

復應學習四種資糧，是易引發奢摩他道，毘缽舍那道之正因，所謂密護根門，正知而行，飲食知量，精勤修習悎寤瑜伽，於眠息時應如何行。
Furthermore, learn the four preconditions, which are causes that readily produce the paths of serenity and insight: (a) restraining the sensory faculties, (b) acting vigilantly, (c) appropriate diet, and (d) striving to practice without sleeping at the wrong time, and acting properly at the time of sleep. 另外，也應該學習四種資糧，這是容易生起奢摩他道與毘缽舍那道的因,即密護根門、正知而行、飲食知量、不眠息而勤修瑜伽，以及睡眠時應當如何做四者。

• 復應學習四種資糧， Furthermore, learn the four preconditions, 其次應該學習四種資糧
• 是易引發奢摩他道，毘缽舍那道之正因， which are causes that readily produce the paths of serenity and insight: 是容易引發止觀的正因
• 所謂密護根門， (a) restraining the sensory faculties, 也就是嚴密防護根門
• 正知而行， (b) acting vigilantly, 所做所為應有正確認識
• 飲食知量， (c) appropriate diet, and受用飲食應適量，過多過少皆不宜
• 精勤修習悎寤瑜伽， (d) striving to practice without sleeping at the wrong time, 應知如何修習悎寤瑜伽，
• 於眠息時應如何行。 and acting properly at the time of sleep. 與睡眠意樂之安立

2019/2/2 廣論每日一句-2

故於中間應閱顯說此法經論。數數憶持，應由多門，修集資糧生德順緣。亦由多門，淨治所有違緣罪障。一切之根本應如所知，勵力守護所受律儀。故亦有於所緣行相淨修其心，及律儀戒，積集資糧三法之上，名為三合而引導者。
Therefore, even in between sessions, look at teachings that reveal the meaning of your object of meditation, and recollect it again and again. Accumulate, by many means, the collections, which are favorable conditions for producing good qualities. Also, clear away, by many means, the obscurations, which are unfavorable conditions. By applying what you know, strive at whatever vow you have promised to observe, as this is the basis of everything. In addition, follow the instruction called "Consolidation" with regard to (1) training the mind in the object of meditation and its subjective aspects, (2) observing vows, and (3) accumulating the collections.
因此在座間也應當研閱說明該法門的經論，並且一再憶念；從多方面積聚生起功德的順緣資糧，並從多方面淨除違緣障礙。而這一切的根本，則是盡己所知勤奮守護所誓受的律儀。所以也有把對於所緣行相淨修自心、律儀戒、積聚資糧三者稱為三合而作引導。

• 故於中間 Therefore, even in between sessions, 所以在正修習以外的時間當中
• 應閱顯說此法經論。 look at teachings that reveal the meaning of your object of meditation, 應當閱讀清楚解說所修法門的經論
• 數數憶持， and recollect it again and again. 並且經常不斷地憶念執持。
• 應由多門， by many means, 應該從各種法門
• 修集資糧生德順緣。 Accumulate… the collections, which are favorable conditions for producing good qualities.積集資糧和生起功德的順緣
• 亦由多門， Also,.. by many means, 另一方面也應該從各種法門
• 淨治所有違緣罪障。 clear away… the obscurations, which are unfavorable conditions.淨除所有的違緣和罪障
• 一切之根本 as this is the basis of everything. 一切修行的根本，
• 應如所知， By applying what you know應該依照所知學處，
• 勵力守護所受律儀。 strive at whatever vow you have promised to observe, 努力守護所受的戒
• 故亦有 In addition, 所以，也有
• 於所緣行相淨修其心， (1) training the mind in the object of meditation and its subjective aspects, 針對所緣行相淨修其心、
• 及律儀戒， (2) observing vows, 守護所受的戒、
• 積集資糧 and (3) accumulating the collections. 及積集資糧等
• 三法之上， 這三方面
• 名為三合而引導者。 follow the instruction called "Consolidation" with regard to以「三合」來稱呼，而引導修行（with regard to就是接著「三法」）

2019/2/2 廣論每日一句-1

未修中間如何行者。總之雖有禮拜旋繞及讀誦等，多可行事，然今此中正主要者，謂於正修時勵力修已，未修之間，若於所修行相所緣，不依念知，任其逸散，則所生德，極其微尠。
2) What to do in between meditation sessions.
In general there are many things to be done between meditation sessions, such as obeisance, circumambulation, and recitation [of prayers and scripture]. However, the principal thing to do in this context is as follows. After you have made an effort to meditate in the actual session and are at the point of ending the session, you might not continue to rely on mindfulness and vigilance, and might instead completely let go of what should be sustained—the object of meditation and its subjective aspects. If you do so, your progress will be extremely small.
第二科、座間未修時如何行，一般而言，有禮拜、旋繞及讀誦等許多可行之事，然而當前主要是指於座上努力勤修後，起座未修的階段中，如果不依憑正念正知，而放任所修的所緣行相在心中散失，則收效甚微。

• 未修中間如何行者。 2) What to do in between meditation sessions. 不在正修階段的時間當中，應該如何行持
• 總之雖有禮拜旋繞及讀誦等，多可行事， In general there are many things to be done between meditation sessions, such as obeisance, circumambulation, and recitation [of prayers and scripture]. 雖然有許多事情可做，譬如禮拜、繞佛和誦讀經論等。
• 然今此中正主要者， However, the principal thing to do in this context is as follows. 然而現在這裡真正主要的是
• 謂於正修時勵力修已， After you have made an effort to meditate in the actual session是指在正修的時候，雖然非常努力精進的修習過了
• 未修之間， and are at the point of ending the session, 但是在正修以外的時間當中
• 若於所修行相所緣， the object of meditation and its subjective aspects. 如果對於所修習的行相與所緣境
• 不依念知， you might not continue to rely on mindfulness and vigilance, 沒有依循正念和正知
• 任其逸散， and might instead completely let go of what should be sustained而聽憑它放逸、散亂
• 則所生德，極其微尠。 If you do so, your progress will be extremely small. 那麼，所生起的功德將是微乎其微

2019/1/31 廣論每日一句-2

如云：「有欲修心，即便截止，則於後次心欲趣入。若不爾者，見座位時，即覺發嘔。」若待稍固時漸延長，於一切中，應離太急太緩加行過失。由此能令障碍減少，疲倦惛沉等亦當消滅。
If you end your session while still wanting to meditate, you will be eager to reenter each future session. Otherwise, it is said that you will feel nauseous when you see the cushion. When your meditation has become somewhat stable, lengthen the session. In all the sessions make your practice free from the faults of being either too strict or excessively relaxed, and thereby sustain your meditation. In this way you will have few obstacles and will overcome problems such as overtiredness, laxity, and lethargy.
如同有言： 「每當想修習的心剩下少許時，便停止下來,那麼之後每次都會想要投入修持。否則，一看到座墊就會感到發嘔。」等到稍微堅固後，再逐漸延長時限。所有狀況下都應該遠離太緊與太鬆的過失而修。由此能使障礙減少，也能消除過度疲倦及昏沉等。

• 如云： it is said that譬如俗話說：
• 「有欲修心，即便截止，則於後次心欲趣入。 If you end your session while still wanting to meditate, you will be eager to reenter each future session.「當心中有想要繼續修習的欲念時，立刻斷然停止的話，那麼，在下次修習時，就會很想修習。
• 若不爾者， Otherwise, 否則的話，
• 見座位時， you will feel nauseous到下次修習時，一見到修習的座位，
• 即覺發嘔。」  when you see the cushion. 立刻會覺得厭惡想嘔
• 若待稍固時漸延長， When your meditation has become somewhat stable, lengthen the session. 如果等到（修習）比較堅固之後，再把時間漸漸延長。
• 於一切中，應離太急太緩加行過失。 In all the sessions make your practice free from the faults of being either too strict or excessively relaxed, and thereby sustain your meditation. 在修習的整個過程當中，無論如何，應當遠離太急或太緩的加行過失
• 由此能令障碍減少， In this way you will have few obstacles照這樣做的話，能夠使得障礙減少
• 疲倦惛沉等亦當消滅。 and will overcome problems such as overtiredness, laxity, and lethargy. 另一方面，疲倦、惛沉等現象也應當可以消滅。

2019/1/31 廣論每日一句-1

◎ 後時如何行者。應將所集眾多福善，以猛利欲由普賢行願，及七十願等，迴向現時畢竟諸可願處。如是應於晨起，午前，午後，初夜，四次修習。此復初修，若時長久，易隨掉沈自在而轉。此若串習，極難醫改。故應時短，次數增多。
c) What to do at the conclusion.
By means of such prayers as the Prayer of Samantabhadra and Aspiration in Seventy Verses, dedicate the virtue that you have accumulated. Do it with an aspiration so strong that it will be the cause of fulfilling your provisional and final aims. Meditate in this way during four sessions: predawn, morning, afternoon, and at nightfall. Furthermore, if at first you meditate for a long time, you will be readily susceptible to laxity and excitement. If this becomes your habit, it will then be difficult to correct your awareness. Therefore, meditate in many short sessions.
第三科、座上正修的最後應當如何作：應將所積聚的眾多善業,藉由 《普賢行願》及《七十願》等,以強猛的欲求心迴向至階段性與究竟的眾多希願處。行者應當在黎明、上午、下午、初夜等四座中如此修持。如果一開始修就時間太長，則容易陷入昏沉掉舉；一旦養成習慣，極難改正，所以應當時間短而次數多。

• 後時如何行者。 c) What to do at the conclusion. 正行結束之後應該如何做
• 應將所集眾多福善， dedicate the virtue that you have accumulated. 應該把修習所積累的眾多福德善根
• 以猛利欲由普賢行願，及七十願等， By means of such prayers as the Prayer of Samantabhadra and Aspiration in Seventy Verses, 藉由強烈的願心，依照《普賢行願》以及《七十願》所述內容
• 迴向現時畢竟諸可願處。 Do it with an aspiration so strong that it will be the cause of fulfilling your provisional and final aims. 迴向現在與究竟諸希願處
• 如是應於晨起，午前，午後，初夜，四次修習。 Meditate in this way during four sessions: predawn, morning, afternoon, and at nightfall. 依照以上所說的方法，應該在早晨起來、上午、下午和剛入夜等四個時段修習
• 此復初修，若時長久， Furthermore, if at first you meditate for a long time, 此外，剛開始修習的時候，如果時間太長的話，
• 易隨掉沈自在而轉。 you will be readily susceptible to laxity and excitement.很容易陷於掉舉、惛沉而不自知
• 此若串習，極難醫改。 If this becomes your habit, it will then be difficult to correct your awareness. 這種情形如果養成習慣，非常難改正過來。
• 故應時短，次數增多。 Therefore, meditate in many short sessions. 所以應該採取時間縮短，次數增加的方式修習

2019/1/30 廣論每日一句-2

此處修法者，先應思惟依止勝利，速成佛等，及不親近所有過患，謂能引發現法後世諸大苦等。次應多起防護之心，謂不容蓄分別尊長過失之心。隨自所知，應當思惟戒定智慧聞等諸德，乃至自心未起清淨行相信時，應恆修習。次應思惟如前經說，於自已作當作諸恩，乃至未發誠敬而修。
ii) How to sustain the meditation specifically.
First reflect on the benefits of relying on the teacher, such as quickly attaining buddhahood, and the drawbacks of not relying on the teacher, such as giving rise to suffering in this and future lives. Then, think, many times and with an attitude of restraint, "I will never allow myself to conceive of faults in my guru." After considering any of your guru's good qualities that you know—such as ethical discipline, concentration, wisdom, and being learned —meditate on them until you produce a faith that has the aspect of mental clarity. Then, in accordance with the sūtras cited earlier, contemplate how your guru's kindness has been and will be helpful to you. Meditate on that until you develop respect from the depths of your heart.
第二科、此處的修法軌理，首先應思惟依止的利益一能夠迅速成佛等等,以及不依止的過患一會引起今生後世的痛苦等等。接著應當多番策發防護之心：「絕不容許冒出觀察師過之心。」盡己所知地思惟其戒、定、慧及多聞等功德,直到自心未生起清淨行相的信心之間，都應該修習。其後應如前面引述的經文,思惟對自己已經作及將要作的諸多恩德,直到未生起至誠恭敬之間都應該修習。

• 此處修法者。 ii) How to sustain the meditation specifically.
• 先應思惟依止勝利， First reflect on the benefits of relying on the teacher, 首先應該思惟依止（善知識）的殊勝利益，
• 速成佛等， such as quickly attaining buddhahood, 譬如能夠很快成就佛位等。
• 及不親近所有過患， and the drawbacks of not relying on the teacher, 以及不親近（善知識）的所有過患。
• 謂能引發現法後世諸大苦等。 such as giving rise to suffering in this and future lives.譬如會遭致現世與後世的無量時無量苦等。
• 次應多起防護之心， Then, think, many times and with an attitude of restraint, 其次應該經常生起防護之心。
• 謂不容蓄分別尊長過失之心。 "I will never allow myself to conceive of faults in my guru." 也就是說，不容許存有執持上師過失的心。
• 隨自所知， that you know—就自己所知道的範圍，
• 應當思惟戒定智慧聞等諸德， After considering any of your guru's good qualities – such as ethical discipline, concentration, wisdom, and being learned 應當思惟上師在戒定慧聞思修等方面的功德。
• 乃至自心未起清淨行相信時， until you produce a faith that has the aspect of mental clarity. 在自己生起清淨行相的信心之前，
• 應恆修習。 —meditate on them應該常時持續不斷地修習
• 次應思惟如前經說， Then, in accordance with the sūtras cited earlier, 其次應該根據前面提到過的經文所說思惟，
• 於自已作當作諸恩， contemplate how your guru's kindness has been and will be helpful to you. 上師對自己已經做過的和正在做的種種恩德，
• 乃至未發誠敬而修。 Meditate on that until you develop respect from the depths of your heart.一直到自己發起恭敬心之前，都應該持續修習。

2019/1/30 廣論每日一句-1

若從最初令成惡習，則終生善行，悉成過失。故於所修諸所緣境，數量次第，先須決定。次應發起猛利誓願，謂如所定，不令修餘。即應具足憶念正知，而正修習，如所決定，令無增減。
If you have made this a habit from the start, the virtuous practice of your whole lifetime will be flawed. Therefore, from the beginning, firmly determine the definite order and enumeration of whatever objects of meditation you wish to sustain. Then, strengthen your will by repeatedly thinking, "I will not set up something that is different from what I have determined." Without exceeding or falling short of what you have determined, sustain your meditation with mindfulness and vigilance. 由於從最初養成惡習-因此一生的善行都將帶有過失。第三科、善加修習的軌理：所以最初應當先確立所要修習的眾所緣境的數量與次第，接著數次策發強猛的誓願：「只依所確立的去做，絕對不修其他。」如前決定，應具備正念正知，無所增減地修習先前所確立的內容。

• 若從最初令成惡習， If you have made this a habit from the start, 如果一開始修行就養成「任遇所緣即便修」的壞習氣。
• 則終生善行，悉成過失。 the virtuous practice of your whole lifetime will be flawed.那麼終其一生所造善行，全部都會變成過失。
• 故於所修諸所緣境， of whatever objects of meditation you wish to sustain. 所以對於所欲修行的種種所緣境、
• 數量次第，先須決定。 Therefore, from the beginning, firmly determine the definite order and enumeration數量與次第等。必須先有確切的認知。
• 次應發起猛利誓願， Then, strengthen your will by repeatedly thinking, 然後應該發起強而有力的誓願，
• 謂如所定，不令修餘。 "I will not set up something that is different from what I have determined." 誓願內容表達自己必定依照前面所認知的所緣境、數量和次第去修行，絕對不會修行其他的。
• 即應具足憶念正知，而正修習， sustain your meditation with mindfulness and vigilance. 也就是應該具足正念正知，而正確的修習。
• 如所決定，令無增減。 Without exceeding or falling short of what you have determined, 就依照所確切認知的內涵去修行，不作任何變動。

2019/1/29 廣論每日一句-2

此修即是，為令其心，隨自自在，堪如所欲，住善所緣。此復若隨，任遇所緣，即便修者，則於所欲，如是次第，修習爾許，善所緣境，定不隨轉。反於如欲善所緣境，堪任安住，成大障碍。
Serviceability means that you can direct your mind as you wish toward a virtuous object of meditation. You might try to sustain your meditation by jumping to this and that object of meditation. You may consider setting up according to your wish a variety of virtuous objects of meditation in no specific order. Though you may do this, you will not be able to take up your object of meditation with this method. Consequently, you will greatly hinder your mind's ability to be directed as you wish toward a virtuous object of meditation.
「修」便是為了使此心今後能被自己主宰，隨己所欲趣向善所緣。雖然如此,若最初起修時，隨意選取所緣便作修持，縱然想要如自己所想地依循某種次第，修持某些數量的善所緣，也無法如願做到，於是成為能夠隨己所欲趣向善所緣的重大障礙。

• 此修即是，為令其心，隨自自在， Serviceability means that you can direct your mind as you wish那麼，這裡所說的修就是為了使修行者的心能夠隨著自我控制主宰
• 堪如所欲，住善所緣。 toward a virtuous object of meditation. 能夠依照自己所希望的造作安住在善的所緣境上面
• 此復若隨，任遇所緣，即便修者， You might try to sustain your meditation by jumping to this and that object of meditation. 其次，如果遇到任何相應的境就隨便修持的話
• 則於所欲，如是次第，修習爾許，善所緣境， You may consider setting up according to your wish a variety of virtuous objects of meditation in no specific order. 那麼，對於自己希望的境，依照次第修習了相當的數量，善的所緣境（中英文版本表達的不同，中文說的是「如果任意遇到什麼境就任意修，那想按照次第試辦不到的」，英文則是直接說這樣的次第根本就是沒有次第in no specific order）
• 定不隨轉。 Though you may do this, you will not be able to take up your object of meditation with this method. 一定生不起來
• 反於如欲善所緣境，堪任安住，成大障碍。 Consequently, you will greatly hinder your mind's ability to be directed as you wish toward a virtuous object of meditation. 相反的，如果希望能夠安住在善的所緣境上面，將會）形成很大的障礙

2019/1/29 廣論每日一句-1

正行分二，① 是總共修法，② 是此處修法。
今初 所言修者。謂其數數於善所緣，令心安住，將護修習所緣行相。蓋從無始，自為心所自在，心則不為自所自在。心復隨向煩惱等障，而為發起一切罪惡。
b) Actual session i) How to sustain the meditation in general. ii) How to sustain the meditation specifically
That which is known as "meditation" is the act of sustaining an object of meditation and specific subjective aspects by repeatedly focusing your mind upon a virtuous object of meditation. The purpose of this is as follows. From beginningless time you have been under the control of your mind; your mind has not been under your control. Furthermore, your mind tended to be obscured by the afflictions and so forth. Thus, meditation aims to bring this mind, which gives rise to all faults and flaws, under control and then it aims to make it serviceable.
第二科、正行時如何修持，分為二科:1、總體的修法軌理;二此處的修法軌理。 當今所通稱的「修」，是指守護所緣行相，使心一再地專注在善所緣上。這樣的目的是由於無始以來，自己被那心所操控，心則不受我自己的主宰。而操控自己的那顆心卻又不由自主地依隨煩惱等障的支配，從而引生一切罪過。

• 正行分二，① 是總共修法，② 是此處修法。今初 b) Actual session i) How to sustain the meditation in general. ii) How to sustain the meditation specifically 實際修持階段分成二部分：一、總說修持方法，二、現階段的修持方法，現在開始闡述第一部分，也就是先闡釋總共修法
• 所言修者。 That which is known as "meditation" 所謂修的意思是
• 謂其數數於善所緣，令心安住， by repeatedly focusing your mind upon a virtuous object of meditation. 就是（修行者）他不斷地在善的所緣境上，使自己的心安住在上面
• 將護修習所緣行相。 is the act of sustaining an object of meditation and specific subjective aspects 並且進行守護修習所緣境的行相
• 蓋從無始， The purpose of this is as follows. From beginningless time 從無始以來
• 自為心所自在， you have been under the control of your mind; 自身被心控制主宰
• 心則不為自所自在。 your mind has not been under your control. 可是心卻無法自我控制主宰
• 心復隨向煩惱等障， Furthermore, your mind tended to be obscured by the afflictions and so forth. 反而跟隨著煩惱等障礙
• 而為發起一切罪惡。 Thus, meditation aims to bring this mind, which gives rise to all faults and flaws, under control and then it aims to make it serviceable. 造作起（身語意等）一切罪障惡業

2019/1/28 廣論每日一句-1

◎ 次令所緣明了顯現，供曼陀羅，應以猛利欲樂，多返祈禱，謂：「惟願加持，從不恭敬善知識起，乃至執著二種我相，所有一切顛倒分別，速當滅除。從敬知識，乃至通達無我真實，所有一切無顛倒心，速當發起。及其內外一切障緣，悉當寂滅。」
(6) Then, once you have pictured in your mind the objects of the mandala and have offered the mandala, make the following supplication many times with strong aspiration: Please bless all living beings—my mothers—and myself so that we may quickly stop all flawed states of mind, beginning with not respecting the teacher and ending with conceiving signs of true existence in the two kinds of self. Please bless us so that we may easily produce all flawless states of mind, beginning with respecting the teacher and ending with knowing the reality of selflessness. Please bless us to quell all inner and outer obstacles.
其次明晰顯現所緣而供曼陀羅應以強猛的欲求心，多番祈禱：「祈願加持，從不恭敬善知識起，直至執著二種我相之間，一切顛倒之心速疾滅除。從恭敬善知識起，直至通達無我真實性之間，所有無顛倒心都順易升起。以及內外一切障礙悉數息滅。

• 次令所緣明了顯現， Then, once you have pictured in your mind the objects of the mandala 下來要令所緣境清清楚楚、明明白白地顯現出來
• 供曼陀羅， and have offered the mandala, 那個時候供曼荼羅
• 應以猛利欲樂， with strong aspiration: 供養時應該以極強烈的意樂
• 多返祈禱， make the following supplication many times 反覆不斷地多多祈求加持
• 謂：「惟願加持， Please bless all living beings—my mothers—and myself 祈求上師及諸佛菩薩加持
• 從不恭敬善知識起， beginning with not respecting the teacher 從不知道要恭敬善知識開始
• 乃至執著二種我相， and ending with conceiving signs of true existence in the two kinds of self. 一直到對法我與人我二相執著為止
• 所有一切顛倒分別， all flawed states of mind, 一切顛倒分別心
• 速當滅除。 so that we may quickly stop希望能夠迅速地淨除
• 從敬知識， beginning with respecting the teacher從了知應該恭敬善識開始
• 乃至通達無我真實， and ending with knowing the reality of selflessness. 一直到通達人無我與法無我的空性
• 所有一切無顛倒心， all flawless states of mind, 一切無顛倒無分別心
• 速當發起。 Please bless us so that we may easily produce希望能夠迅速地生起
• 及其內外一切障緣，悉當寂滅。」 Please bless us to quell all inner and outer obstacles. 以及無論內外障緣，希望全數排除

2019/1/27 廣論每日一句-2

隨喜支中一分，於自造善，修歡喜者，亦是增長自所作善。其迴向者，是使積集，淨治長養諸善，雖極微少，令增廣多。又使現前諸已感果將罄盡者，終無窮盡，總之攝於積集淨治增長無盡三事之中。
Cultivating delight in the virtue that you have done—which is part of rejoicing—will also increase your virtue. You may have few virtues as a result of accumulation, purification, and increase, but you will expand them enormously through dedication. Although virtuous effects may arise temporarily and then dissipate, through dedication they will never dissipate. To summarize, the seven branches of worship are included in the following three: accumulation, purification, and bringing about an expansion and a lack of dissipation. 隨喜當中,對自己行善修習歡喜的部分，也會增長自身的善業。迴向是使積聚、淨除、增長的諸多善法，縱然微少也能增長成極為繁多，並使短期內已經感果將要罄盡的善業，也能永無窮盡。歸結起來，總攝為積集、淨除、增長無盡三者。

• 隨喜支中一分， —which is part of rejoicing—隨喜支當中的一部分是
• 於自造善， in the virtue that you have done對自己所造之善業，
• 修歡喜者， Cultivating delight修習歡喜心，
• 亦是增長自所作善。 will also increase your virtue. 這樣也是增長自己所作善根。
• 其迴向者， through dedication.
• 是使積集， as a result of accumulation,
• 淨治長養諸善， purification, and increase,
• 雖極微少， You may have few virtues
• 令增廣多。 but you will expand them enormously
• 又使現前諸已感果將罄盡者， Although virtuous effects may arise temporarily and then dissipate,
• 終無窮盡， through dedication they will never dissipate.
• 總之攝於 To summarize, the seven branches of worship are included
• 積集淨治增長無盡 accumulation, purification, and bringing about an expansion and a lack of dissipation.
• 三事之中。 in the following three: