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:

2019/1/27 廣論每日一句-1

如是了解，此諸文義，意不餘散，具如文中所說而行，則能攝持無量德聚。此中禮敬供養勸請請住隨喜五支，是為順緣，積聚資糧。悔者是除違緣，淨治罪障。
While understanding the meaning of the words of these verses in this way, slowly recite them as indicated without distraction. Once you do this, you will have an immeasurable mass of merit. You accumulate the collections of merit and sublime wisdom— the favorable conditions—through performing the five branches of obeisance, offering, rejoicing, imploring, and supplication. Through confession you clear away the obscurations, which are the unfavorable conditions. 第二科、作意這些內容的軌則之口訣：若能如此理解這些詞句的意涵，心不散逸於其他地方，如文所述緩緩修習的話，就能攝持無量福聚。第三科、總攝各個支分：如上所述，禮敬、供養、勸請、請住與隨喜,五項是積集順緣資糧；懺悔是淨除違緣罪障。

• 如是了解，此諸文義， While understanding the meaning of the words of these verses in this way, 照著以上闡釋的內容，澈底了解，這些（偈頌）的文字涵義
• 意不餘散， slowly recite them as indicated without distraction. 一心不亂地（英文版還多寫了slowly recite緩慢地背誦或朗誦）
• 具如文中所說而行， Once you do this, 完全遵照頌詞文義去修行
• 則能攝持無量德聚。 you will have an immeasurable mass of merit. 那麼就能夠攝持難以數計的功德
• 此中禮敬供養勸請請住隨喜五支， through performing the five branches of obeisance, offering, rejoicing, imploring, and supplication. 普賢七支當中的禮敬支、供養支、勸請轉法輪支、請住世支和隨喜支等五支
• 是為順緣， — the favorable conditions—的順緣
• 積聚資糧。 You accumulate the collections of merit and sublime wisdom屬於能夠積集資糧（的順緣）。
• 悔者…淨治罪障。 Through confession you clear away the obscurations, 悔罪支則是淨治罪障
• 是除違緣， which are the unfavorable conditions. 能夠懺除違緣（英文版只有在「罪障」的地方講clear away，然後把這些罪障跟違緣劃上等號）

2019/1/26 廣論每日一句-1

◎ 迴向支者，「所有禮讚」等一頌。以上六支善。表舉所有一切善根，(p244) 悉與一切有情共同，以猛利欲樂迴向令成大菩提因，永無罄盡。
The next verse expresses the seventh branch of worship, dedication: Whatever merit I have accumulated, however slight, From obeisance, offering, confession, Rejoicing, imploring, and supplication—I dedicate it all to enlightenment. Dedication refers to never exhausting any of the roots of virtue— which are illustrated by the above six branches of worship—because you have dedicated them with strong aspiration as causes of complete enlightenment for yourself and all living beings.
即「所有禮讚...」一頌。以上述六支的善行表徵的一切善根，與一切有情共同，以強烈的欲求心回向為圓滿菩提之因，令其永無窮盡。

• 迴向支者，「所有禮讚」等一頌。 The next verse expresses the seventh branch of worship, dedication: 普賢七支的第七支為迴向支，也就是《普賢十大願王》當中句首為「所有禮讚」的這一偈頌，其頌詞為「所有禮讚供養福，請佛住世轉法輪，隨喜懺悔諸善根，回向眾生及佛道。」Whatever merit I have accumulated, however slight, From obeisance, offering, confession, Rejoicing, imploring, and supplication—I dedicate it all to enlightenment.
• 以上六支善。 which are illustrated by the above six branches of worship以上六支善根，此一偈頌即已含攝，如所有（一）禮讚（二）供養福，（三）請佛住世（四）轉法輪，（五）隨喜（六）懺悔諸善根。
• Dedication refers to
• 表舉所有一切善根， any of the roots of virtue（回向）代表著一切善根
• 悉與一切有情共同， for yourself and all living beings. 全部與一切有情共同
• 以猛利欲樂迴向 because you have dedicated them with strong aspiration以極強烈的希求心迴向
• 令成大菩提因， as causes of complete enlightenment使得可以成就大菩提的因
• 永無罄盡。 never exhausting源源不斷，永無窮盡

2019/1/20 廣論每日一句-1

◎ 請住世支者，「諸佛若欲」等一頌。謂於十方剎土之中，諸欲示現般涅槃者，為令發起一切眾生究竟利益，眼前安樂，故變無量身，勸住佛剎，微塵數劫，不般涅槃。
The next verse expresses the sixth branch of worship, supplication: I supplicate with palms joined in prayer those wishing to demonstrate their final nirvâna— Please stay for eons equal in number to the particles of the universe In order to bring happiness and benefit to all beings. Supplication involves imagining immeasurable duplicate images of your body. In front of you are the buddhas in the buddha-realms of the ten directions who are teaching how to pass into final nirvana. You then request that they stay for eons equal to the number of minute particles within each of the buddha-realms in order to bring temporary happiness and ultimate benefit to living beings. 普賢七支的第六支為請住世支，也就是《普賢十大願王》當中的「七者請佛住世」，就是句首為「諸佛若欲」的這一偈頌「諸佛若欲示涅槃，我悉至誠而勸請，唯願久住剎塵劫，利樂一切諸眾生。」。意思為在十方剎土當中，有佛即將示現般涅槃時，為了生起一切眾生的究竟利益以及現前安樂，所以我變幻成難以數計的身，前往勸請即將示現涅槃的諸佛在剎土安住像微塵數那麼多劫，不要趣入究竟涅槃

• 請住世支者，「諸佛若欲」等一頌。 The next verse expresses the sixth branch of worship, supplication: 普賢七支的第六支為請住世支，也就是《普賢十大願王》當中的「七者請佛住世」，就是句首為「諸佛若欲」的這一偈頌「諸佛若欲示涅槃，我悉至誠而勸請，唯願久住剎塵劫，利樂一切諸眾生。」  I supplicate with palms joined in prayer those wishing to demonstrate their final nirvâna— Please stay for eons equal in number to the particles of the universe In order to bring happiness and benefit to all beings.
• 謂於 Supplication involves 所謂的請轉法輪
• 十方剎土之中， In front of you are the buddhas in the buddha-realms of the ten directions意思為在十方剎土當中
• 諸欲示現般涅槃者， who are teaching how to pass into final nirvana. 有佛即將示現般涅槃時
• 為令發起一切眾生究竟利益， in order to bring… ultimate benefit to living beings. 為了生起一切眾生的究竟利益
• 眼前安樂， temporary happiness以及現前安樂
• 故變無量身， imagining immeasurable duplicate images of your body. 所以（我）變幻成難以數計的身
• 勸住佛剎， You then request that they stay within each of the buddha-realms前往勸請即將示現涅槃的諸佛在剎土安住
• 微塵數劫， for eons equal to the number of minute particles像微塵數那麼多劫不般涅槃。不要趣入究竟涅槃

2019/1/19 廣論每日一句-2

◎ 勸請轉法輪支者，「十方所有」等一頌。謂於十方剎土之中，現證菩提，獲得無著無障碍智，未經久時，變爾許身，勸請說法。智軍阿闍黎作「現證菩提」而為解釋。
The next verse expresses the fifth branch of worship, implorin to turn the wheel of the teaching: I implore all the protectors, Lights of the world in the ten directions who have reached buddhahood, which is without attachment, To turn the peerless wheel of the teaching. Imploring to turn the wheel of the teaching refers to first imagining that duplicate images of your body emanate from your body in a number equal to the buddhas of the ten directions. You then request them to give the teachings. These buddhas reside in the buddha-realms of the ten directions and do not wait long to teach after awakening into enlightenment and gaining the knowledge which is without attachment and without hindrance. The master Ye-shayday cites in his commentary the phrase "awakened into enlightenment" and explains it.
普賢七支的第五支為勸請轉法輪支，也就是《普賢十大願王》當中之「六者請轉法輪」，就是句首為「十方所有」的這一偈頌，其（漢文）頌詞為：「十方所有世間燈，最初成就菩提者，我今一切皆勸請，轉於無上妙法輪。」意思為在十方剎土當中，現世證悟菩提妙果，獲得無著智與無礙智，亦即獲得佛智之義，沒有經過很久的時間，有多少現證菩提者，我就變幻多少身，去一一的勸請說法。阿闍黎智軍譯師在他所造的釋中，是以「現證菩提」的意思來解釋這一偈頌

• 勸請轉法輪支者，「十方所有」等一頌。 The next verse expresses the fifth branch of worship, implorin to turn the wheel of the teaching: 普賢七支的第五支為勸請轉法輪支，也就是《普賢十大願王》當中之「六者請轉法輪」，就是句首為「十方所有」的這一偈頌，其（漢文）頌詞為：「十方所有世間燈，最初成就菩提者，我今一切皆勸請，轉於無上妙法輪。」 I implore all the protectors, Lights of the world in the ten directions who have reached buddhahood, which is without attachment, To turn the peerless wheel of the teaching.
• Imploring to turn the wheel of the teaching refers to 勸請轉法輪的意思就是
• 謂於十方剎土之中， These buddhas reside in the buddha-realms of the ten directions意思為在十方剎土當中
• 現證菩提， after awakening into enlightenment and現世證悟菩提妙果
• 獲得無著無障碍智， gaining the knowledge which is without attachment and without hindrance. 獲得無著智與無礙智，亦即獲得佛智之義
• 未經久時， and do not wait long to teach沒有經過很久的時間，也就是「很快地」的意思
• 變爾許身， first imagining that duplicate images of your body emanate from your body in a number equal to the buddhas of the ten directions. 有多少現證菩提者，我就變幻多少身
• 勸請說法。 You then request them to give the teachings. 去一一的勸請說法
• 智軍阿闍黎作 The master Ye-shayday cites in his commentary 阿闍黎智軍譯師在他所造的釋中，
• 「現證菩提」 the phrase "awakened into enlightenment"是以「現證菩提」的意思
• 而為解釋。 and explains it. 來解釋這一偈頌

2019/1/19 廣論每日一句-1

應念此等所有過患，悔先防後，至心懺除，則昔已作，斷其增長，諸未來者堵其相續。 ◎ 隨喜支者，「十方一切」等一頌。隨念此五補特伽羅所有善利修習歡喜，猶如貧者獲得寶藏。
To confess sin is to recall the faults of your earlier sins and then to regret them. Confess them from the depths of your heart with an attitude of restraint toward future sin. When you do this, you prevent the growth of the sins you did before and discontinue committing them in the future.
The next verse expresses the fourth branch of worship, rejoicing: I rejoice in all merit, whatever it may be, of all the conquerors of the ten directions, conqueror's children, Pratyekabuddhas, those with more to learn, those with no more to learn, and all ordinary beings. "Rejoicing" means to remember the benefits of the virtues of these five types of persons, and then to cultivate delight in them as a poor person would with a discovered treasure.
應該常時思惟觀察這些罪業的所有過患，深惡往昔所造惡業，下定決心以後不再造作。由衷生起懺悔之心，並且誠心誠意地拔除那些罪業，如此一來，過去所作罪業，阻斷其增長，至於將來再造作的可能性，也不再繼續下去。 普賢七支中的第四支為隨喜支，也就是《普賢十大願王》當中之「五者隨喜功德」。就是句首為「十方一切」的這一偈頌：「十方一切諸眾生，二乘有學及無學，一切如來與菩薩，所有功德皆隨喜。」隨時憶念這五類補特伽羅所有的善妙利益，從中修習生起歡喜心。那種歡喜心）就好比貧窮的人獲得寶藏時的心境一樣

• 應念此等所有過患，悔先 To confess sin is to recall the faults of your earlier sins and then to regret them. 應該常時思惟觀察這些罪業的所有過患，深惡往昔所造惡業，由衷生起懺悔之心
• 防後， with an attitude of restraint toward future sin. ，下定決心以後不再造作
• 至心懺除， Confess them from the depths of your heart ，並且誠心誠意地拔除那些罪業
• 則昔已作，斷其增長， When you do this, you prevent the growth of the sins you did before如此一來，過去所作罪業，阻斷其增長
• 諸未來者堵其相續。 and discontinue committing them in the future. 至於將來再造作的可能性，也不再繼續下去
• 隨喜支者，「十方一切」等一頌。 The next verse expresses the fourth branch of worship, rejoicing: 普賢七支中的第四支為隨喜支，也就是《普賢十大願王》當中之「五者隨喜功德」。就是句首為「十方一切」的這一偈頌：「十方一切諸眾生，二乘有學及無學，一切如來與菩薩，所有功德皆隨喜。」I rejoice in all merit, whatever it may be, of all the conquerors of the ten directions, conqueror's children, Pratyekabuddhas, those with more to learn, those with no more to learn, and all ordinary beings.
• 隨念…所有善利 "Rejoicing" means to remember the benefits of the virtues隨時憶念這所有的善妙利益
• 修習歡喜， and then to cultivate delight in them，從中修習生起歡喜心。
• 此五補特伽羅 of these five types of persons,五類補特伽羅（即頌詞當中的諸眾生、聲聞、緣覺、菩薩與如來。） 猶如貧者獲得寶藏。 as a poor person would with a discovered treasure. 那種歡喜心）就好比貧窮的人獲得寶藏時的心境一樣

2019/1/18 廣論每日一句-2

◎ 悔罪支者，「我昔所作」等一頌。依三毒因，身等三事，其罪自性謂我所作，此復具有親自所作，及教他作，或於他作而發隨喜。總攝一切說「諸惡業。」
The next verse describes the third branch of worship, confession of sins: Whatever sins I have done with body, speech, or mind under the influence of attachment, hostility, or ignorance I confess each and every one of them. The nature of sin is that the three mental poisons cause you to use your body, speech, or mind to actually engage in an activity—that is, to do it yourself—or to enjoin someone else to do it, or to rejoice in someone else's having done it. So as to broadly include all of this, the verse says, "Whatever."
普賢七支當中的第三支為悔罪支，相當於《普賢十大願王》頌詞中之「四者懺悔業障」。就是句首為「我昔所作」之偈頌：「我昔所造諸惡業，皆由無始貪瞋痴，從身語意之所生，一切我今皆懺悔。」由於三毒的緣故，身語意三門所造的十不善業，這些罪業的自性是我所作，我所作又可分為親自所作，教唆他人所作，或者對於他人所作發隨喜心。頌詞裡的「諸惡業」代表由三毒（貪瞋痴）所引起的三門（身語意）所有罪業，全部都包括在內。

• 悔罪支者，「我昔所作」等一頌。 The next verse describes the third branch of worship, confession of sins: 普賢七支當中的第三支為悔罪支，相當於《普賢十大願王》頌詞中之「四者懺悔業障」。就是句首為「我昔所作」之偈頌：「我昔所造諸惡業，皆由無始貪瞋痴，從身語意之所生，一切我今皆懺悔。」Whatever sins I have done with body, speech, or mind under the influence of attachment, hostility, or ignorance I confess each and every one of them.
• 依三毒因，身等三事， the three mental poisons cause you to use your body, speech, or mind由於三毒的緣故，身語意三門所造的十不善業
• 其罪自性謂我所作， The nature of sin is that to actually engage in an activity—這些罪業的自性是我所作
• 此復具有親自所作， that is, to do it yourself—我所作又可分為親自所作
• 及教他作， or to enjoin someone else to do it, 教唆他人所作
• 或於他作而發隨喜。 or to rejoice in someone else's having done it. 或者對於他人所作發隨喜心總攝一切說「諸惡業。」 So as to broadly include all of this, the verse says, "Whatever." 頌詞裡的「諸惡業」代表由三毒（貪瞋痴）所引起的三門（身語意）所有罪業，全部都包括在內。

2019/1/18 廣論每日一句-1

無上供者，「我以廣大」等一頌。(p230) 言有上者，為世間供，此中乃是諸菩薩等，神力所變微妙供具。頌後二句，於前一切，不具足此二句義者，悉應加之。是說敬禮及諸供養所有等起及其境界。
The next verse describes unsurpassable offerings: I imagine all unsurpassable and vast offerings for all the conquerors. With the strength of my faith in auspicious deeds I bow down and make offerings to all the conquerors. Surpassable offerings are those of worldly persons. Therefore, unsurpassable offerings are completely good things created by those with power, such as bodhisattvas. The two final lines of this verse should be affixed to all of the above verses in which the sentiment of these two lines is not present. They indicateyour motivation and the intended recipients of your obeisance and offering. 無上供養：即「我以廣大……」一頌。有上供養是世俗的供養，此處乃是諸菩薩等眾多具大神力者所變化的上妙供物。偈頌末二句，應該加在前述所有不具足此二句意涵者之後。這是說明禮敬以及諸多供養的動機及其對境。

• 無上供者，「我以廣大」等一頌。 The next verse describes unsurpassable offerings: 無上供也就是「沒有更上等、沒有更殊勝」的意思。句首為「我以廣大」的那一偈頌，（漢文）頌詞是「我以廣大勝解心，深信一切三世佛，悉以普賢行願力，普遍供養諸如來。」
• 言有上者，為世間供， Surpassable offerings are those of worldly persons.
• 此中乃是諸菩薩等，神力所變微妙供具。 Therefore, unsurpassable offerings are completely good things created by those with power, such as bodhisattvas.
• 頌後二句， The two final lines of this verse這一偈頌的後兩句，即「悉以普賢行願力，普遍供養諸如來」，
• 於前一切，不具足此二句義者， to all of the above verses in which the sentiment of these two lines is not present. 在前面所闡釋的所有偈頌當中，凡是顯現不出這兩句的涵義之偈頌，
• 悉應加之。 should be affixed都應該加上這兩句。
• 是說敬禮及諸供養所有等起及其境界。 They indicateyour motivation and the intended recipients of your obeisance and offering. 頌後二句的意思是說明禮敬和兩種供養（即有上供與無上供）的所有動機和所對的境

2019/1/17 廣論每日一句-1

勝傘蓋者，謂諸傘中諸勝妙者。燈燭者，謂香油等氣香光明，及摩尼寶有光明者。燒香者，謂配眾香，或唯一種所燃燒香。勝衣服者，謂一切衣中最勝妙者。最勝香者，謂妙香水供為飲水，以氛馥香遍三千界所熏水等。末香者，謂妙香末可撒可燒，或積為堆，或畫壇場，支配顏色形量高廣等妙高峰。聚者加於前文一切之後，有眾多義及莊飾義並種種義。
"Excellent umbrellas" are the best umbrellas. "Lamps" includes luminous precious jewels as well as fragrant and luminous lamps such as butter lamps. "Burning incenses" are single-fragrance and mixed-fragrance incenses. "The best garments" are the best of every kind of apparel. "Superior perfumes" is said to be scented water given in offering bowls; it includes such water as that which is infused with a smell that spreads its odor into a universe of three billion world systems. "Fragrant powders" are equal in height and width to Mount Meru. They are also either alternating rows of colored sand for drawing a mandala or fragrant incense powders suitable to be scattered or burned which have already been wrapped into parcels. "Arrangements" refers to all the above; they should be predominantly good, ornamental, and varied.
「勝傘蓋」是指眾多傘中最勝妙者。「燈燭」是指香油等氣味芬馥而光線明亮者,以及會放光的稀貴珍寶。「燒香」是指調和香及單一的薰香。「最勝衣服」是指所有衣物中最勝妙者。「最勝香」是指供水用的香水一以馥郁遍傳三千世界的香氣所薰成的香水等。「末香」是指香粉，可以拋撒、焚燒、積成香堆,或是用作繪製壇城的彩粉,層層疊積,高廣等同須彌山。「聚」字可加在上述每一項供品之後，有「眾多」意，及「裝飾」意，還有「各種各樣」的意思。

• 勝傘蓋者，謂諸傘中諸勝妙者。 "Excellent umbrellas" are the best umbrellas. 勝傘蓋的意思是在所有的傘或傘蓋中，種種殊勝美妙的。
• 燈燭者，謂香油等氣香光明，及摩尼寶有光明者。 "Lamps" includes luminous precious jewels as well as fragrant and luminous lamps such as butter lamps. 燈燭的意思是以香油、酥油等點燃為燈燭，能散發香氣，大放光明，以及摩尼寶珠、夜明珠等能放光明的，也可為燈燭
• 燒香者，謂配眾香，或唯一種所燃燒香。 "Burning incenses" are single-fragrance and mixed-fragrance incenses. 燒香的意思是多種不同的香材所製成的香，或者只用單一種香材所製的香，這種是供作燒燃用的香
• 勝衣服者，謂一切衣中最勝妙者。 "The best garments" are the best of every kind of apparel. 勝衣服的意思是所有衣服當中最勝妙的
• 最勝香者，謂妙香水供為飲水， "Superior perfumes" is said to be scented water given in offering bowls; 最勝香的意思是以殊妙香水供作諸佛菩薩的飲水
• 以氛馥香遍三千界所熏水等。 it includes such water as that which is infused with a smell that spreads its odor into a universe of three billion world systems. 是以芳香可香遍三千大千世界的香料熏陶出來的水
• 末香者，謂妙香末可撒可燒，或積為堆，或畫壇場， They are also either alternating rows of colored sand for drawing a mandala or fragrant incense powders suitable to be scattered or burned which have already been wrapped into parcels. 末香的意思是也就是粉末狀的妙香，既可撒又可燒，或者可以聚集成堆，或者繪畫壇場
• 支配顏色形量高廣等妙高峰。 "Fragrant powders" are equal in height and width to Mount Meru. 搭配各種顏色，（末香的）形狀數量其高度和寬度有如須彌山一般
• 聚者加於前文一切之後，有眾多義及莊飾義並種種義。 "Arrangements" refers to all the above; they should be predominantly good, ornamental, and varied. 在以上所有供物名稱之後所加的「聚」字，它的涵義包括了眾多、莊嚴以及其他種種意思。

2019/1/16 廣論每日一句-2

◎ 供養支中，有上供者，「以諸最勝」等兩頌。最勝華者，謂人天等處，所有眾多希有散華，鬘謂配貫種種妙華。此二種中，皆有一切，或實或假。伎樂者，謂諸樂具若弦若吹，若打若擊。塗香者，謂妙香泥。
With respect to the second branch of worship, offerings, there are both surpassable and unsurpassable offerings. The former is expressed by the next two verses: I offer to the conquerors exquisite flowers, the best garlands, musical instruments, ointments, excellent umbrellas, superior lamps, and choice incenses. I make offerings to the conquerors with the best garments, superior perfumes, fragrant powders piled as high as Mount Meru— All in the most excellent arrangements. "Exquisite flowers" are wonderful, loose flowers such as those of the human and divine regions. "Garlands" are various flowers that are alternately strung together. Both of these terms include all types of real and imagined flowers. "Musical instruments" are stringed, wind, and percussion instruments. ... "Ointments" are ointments of fragrant incense for the body.
第二科、供養支中，分為二科：第一科、有上供養:即「以諸最勝……」等兩頌。「最勝妙華」是指天上人間等處的眾多希有散花，「鬘」是指將各種花朵層疊串起，這兩種當中包含所有真花及製作的花。「伎樂」是指弦樂、管樂、打擊樂等。「塗香」是指芬芳的香泥。

• 供養支中， With respect to the second branch of worship, offerings, there are both surpassable and unsurpassable offerings. 普賢七支的第二支為供養支，又分為二：有上供與無上供。
• 有上供者，「以諸最勝」等兩頌。 The former is expressed by the next two verses: 本支相當於《普賢十大願王》頌詞中之「三者廣修供養」，其中的有上供是就是句首為「以諸最勝」的連續二個偈頌，（漢文）兩頌詞是：「以諸最勝妙花鬘，伎樂塗香及傘蓋，如是最勝莊嚴具，我以供養諸如來。最勝衣服最勝香，末香燒香與燈燭，一一皆如妙高聚，我悉供養諸如來。」
• 最勝華者，謂人天等處，所有眾多希有散華， "Exquisite flowers" are wonderful, loose flowers such as those of the human and divine regions.
• 鬘謂配貫種種妙華。 "Garlands" are various flowers that are alternately strung together.
• 此二種中，皆有一切，或實或假。 Both of these terms include all types of real and imagined flowers.
• 伎樂者，謂諸樂具若弦若吹，若打若擊。 "Musical instruments" are stringed, wind, and percussion instruments.
• 塗香者，謂妙香泥。 "Ointments" are ointments of fragrant incense for the body.

2019/1/16 廣論每日一句-1

語敬禮者，「各以一切」等一頌。謂於諸佛功德勝譽，不可窮盡，化一一身，有無量首，化一一首，有無量舌，以微妙音而稱讚之。此中音者，即是讚辭，其支分者，謂因即是舌根，海者是繁多辭。
Verbal obeisance is expressed by the next verse: In praise of all the sugatas, I express the excellence of all the conquerors. With all the sound of an ocean of voices in song and oceans of inexhaustible praise. First, in accordance with scripture, imagine that immeasurable heads emanate from each of your immeasurable bodies and that immeasurable tongues emanate from each head. Vocal obeisance is expressing with pleasant song the inexhaustible praises of the buddhas' good qualities. In this verse "song" means praise. The song's "voices" are its causes; that is, tongues. "Ocean" is a term for multiplicity.
第三科、語禮敬：即「各以一切……」一頌。對於佛陀功德無窮盡的讚歎,應如經中所說,每一個身體各變化出無量的頭-每一個頭各變化出無量的舌，以悅耳曼妙的音聲讚詠這些頌辭。這裡的「音聲」即是讚辭；「支分」是因的意思‘在此指舌頭；「海」則是表示繁多之辭。

• 語敬禮者，「各以一切」等一頌。 Verbal obeisance is expressed by the next verse:三門別禮中的語敬禮是句首為「各以一切」的偈頌，頌文是「各以一切音聲海，普出無盡妙言辭，盡於未來一切劫，讚佛甚深功德海。」
• 謂於諸佛功德勝譽，不可窮盡， the inexhaustible praises of the buddhas' good qualities.偈頌的大意是說，因為諸佛的功德勝譽沒有極限
• 化一一身，有無量首， imagine that immeasurable heads emanate from each of your immeasurable bodies 觀想在每一尊佛前幻化一身，那麼於剎塵佛前則化剎塵身，幻化剎塵身之後就有難以數計的頭
• 化一一首，有無量舌， and that immeasurable tongues emanate from each head.幻化出無量首之後就有難以數計的舌
• 以微妙音而稱讚之。 Vocal obeisance is expressing with pleasant song 以微妙的音聲來稱讚諸佛不可窮盡的功德勝譽
• 此中音者，即是讚辭， In this verse "song" means praise.頌詞當中的音也就是稱讚諸佛的言辭
• 其支分者，謂因即是舌根， The song's "voices" are its causes; that is, tongues.所謂音聲的支分也就是發出音聲的因，亦即是舌根
• 海者是繁多辭。 "Ocean" is a term for multiplicity.頌詞當中的「海」字是表示非常多的意思

2019/1/15 廣論每日一句-2

「意敬禮者，「於一塵中」等一頌。謂於一一微塵之上，皆有一切塵數諸佛安住菩薩圍繞會中，應發勝解，隨念諸佛，所有功德。」
Mental obeisance is expressed by the next verse. Buddhas are seated even upon each of the most minute particles and are equal in number to all of those particles. Each buddha is surrounded by bodhisattva disciples. Mental obeisance develops belief through recollecting the buddhas' good qualities.
第二科、意禮敬：即「於一塵中……」一頌。每一粒微塵上,都有與一切微塵數等量的佛陀，各各安住在菩薩眷屬圍繞集會的中央,發起隨念諸佛功德的勝解。

• 「意敬禮者，「於一塵中」等一頌。 Mental obeisance is expressed by the next verse: 三門別禮中的意敬禮，就是句首為「於一塵中」之偈頌，其頌文是「於一塵中塵數佛，各處菩薩眾會中，無盡法界塵亦然，深信諸佛皆充滿。」
• 謂於一一微塵之上， even upon each of the most minute particles 偈頌的大意是說，觀想在每一粒微塵上面
• 皆有一切塵數諸佛安住 Buddhas are seated… and are equal in number to all of those particles. 都有像微塵數量那麼多的佛
• 菩薩圍繞會中， Each buddha is surrounded by bodhisattva disciples. 這些佛都安住在菩薩眾所圍繞的法會當中
• 應發勝解， Mental obeisance develops belief 應該對所觀想的境生起決定信解
• 隨念諸佛，所有功德。」 through recollecting the buddhas' good qualities. 並且常時思惟憶念諸佛的所有功德

2019/1/15 廣論每日一句-1

三門別禮中身禮敬者，「普賢行願」等一頌。謂以方時所攝一切諸佛，以意攀緣，如現前境。變化自身等諸佛剎，極微塵數，而申敬禮。此復是於諸境，所有普賢妙行，發淨信力，由此信力，發起禮敬「一身頂禮其福尚大，況以爾許身業禮敬，其福尤大」，智軍阿闍黎所釋也。
In regard to physical, verbal, and mental obeisance, physical obeisance is expressed by the second verse. Imagine all the conquerors abiding in all directions and times as if you are actually perceiving them as objects of your mind. Also, as you bow down, imagine duplicate images of your body emanating from your body in a number equal to the minute particles of the buddhas' realms. Moreover, you should have initially been motivated by the strength of deep faith in the auspicious deeds of the objects of your obeisance. The master Ye-shay-day explains, "If even an obeisance with one body has great merit, one with a vast number of bodies has extremely great merit."

第二科、身語意三門各別禮敬中，分為三科：第一科、身禮敬：即「普賢行願……」一頌。心中緣想十方三世所含攝的一切諸佛，如同親眼目睹一般-變化自身等同眾多剎土所有微塵的數量而作禮。這也是對於一切諸佛的普賢妙行生起極虔誠的淨信力，由此而發起禮敬。智軍阿闍黎解釋說:「如果以一身行禮的福德尚且廣大，何況是以這麼多身作禮，福德更是極其宏大。」

• 三門別禮中身禮敬者， In regard to physical, verbal, and mental obeisance, physical obeisance身語意分別禮敬當中的身禮敬
• 「普賢行願」等一頌。 is expressed by the second verse: 就是句首為「普賢行願」之偈頌，頌文為「普賢行願威神力，普現一切如來前；一身復現剎塵身，一一徧禮剎塵佛。」
• 謂以方時所攝一切諸佛， Imagine all the conquerors abiding in all directions and times以十方三世所包含的一切諸佛菩薩
• 以意攀緣，如現前境。 as if you are actually perceiving them as objects of your mind. 透過觀想的方式，使祂們好像都顯現在眼前
• 變化自身等諸佛剎，極微塵數， imagine duplicate images of your body emanating from your body in a number equal to the minute particles of the buddhas' realms. 把自身幻化成與一切諸佛菩薩國土中極細的微塵數量一樣多
• 而申敬禮。 Also, as you bow down, 而一一向諸佛菩薩敬禮
• 此復 Moreover, 此外
• 是於諸境…發起禮敬 the objects of your obeisance. 也要在如前面所觀想的所有境界中，向諸佛菩薩發起敬禮
• 所有普賢妙行， in the auspicious deeds of對所有的普賢殊妙行願
• 發淨信力，由此信力， you should have initially been motivated by the strength of deep faith發起清淨的信解力，再以這些信解力
• 「一身頂禮其福尚大， "If even an obeisance with one body has great merit, 只以一身向佛菩薩頂禮，所得福德已經很大了
• 況以爾許身業禮敬， one with a vast number of bodies 更何況是以這些身業禮敬諸佛菩薩，
• 其福尤大」，  has extremely great merit." 這樣所得到的福德，當然就更大了智軍阿闍黎所釋也。 The master Ye-shay-day explains, 阿闍黎智軍譯師所造的釋中是這樣解釋的