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