2019/1/14 廣論每日一句-2

◎ 其禮敬支中，三門總禮者，謂「所有」等一頌。非緣一方世界及一時之佛，應緣十方過去當來及現在所有一切諸佛。以至誠心，三業敬禮，非隨他轉。智軍阿闍黎釋中云：「此復若僅頂禮一佛，所得福德，且無限量，何況緣禮爾許諸佛。」
With respect to the seven branches of worship, the first, the branch of obeisance, includes the combination of physical, verbal, and mental obeisance. It is expressed in the first verse of the Prayer of Samantabhadra. Do not take as your object of meditation the buddhas of a single direction in the universe or of a single time. Rather, take all the conquerors who reside in all ten directions as well as those who have already visited this world previously, will visit here in the future, and are appearing at present. This verse is a sincere and respectful physical, verbal, and mental obeisance that does not simply conform to what others do. The master Ye-shay-day explains in his commentary: "Even if you bow down to one buddha, the merit is immeasurable. What need is there to mention the merit of bowing down while imagining that vast number of buddhas?"
第二科分為二科：一、分別解說；二作意這些內容之軌則的教授。第一科分為七支，其中第一支：禮敬支中，分為二科：第一科、總集身語意三門而禮敬：即「所有……」一頌。不是單單緣想某一方世界和某一時間的佛，而是普緣安住於十方已經降世、未來將要降世，及現在正出世的一切諸佛，以至誠心三門恭敬頂禮--而不是隨著他人作態。智軍阿闍黎在《釋論》中提到：「僅僅頂禮一尊佛，尚且有無量福德，何況是緣著這麼多尊佛而頂禮。

• 其禮敬支中， With respect to the seven branches of worship, the first, the branch of obeisance, 七支供養當中的禮敬支
• 三門總禮者， includes the combination of physical, verbal, and mental obeisance. 身語意合一禮敬的
• 謂「所有」等一頌。 It is expressed in the first verse of the Prayer of Samantabhadra就是〈普賢十大願王〉中，以「所有」起頭的那一偈頌
• 非緣一方世界及一時之佛， Do not take as your object of meditation the buddhas of a single direction in the universe or of a single time. 禮敬的對象並不是某單獨一方的世界，也不是某單獨一時的佛菩薩
• 應緣…所有一切諸佛。 Rather, take all the conquerors而是應該禮敬所有一切諸佛菩薩
• 十方過去 who reside in all ten directions as well as those who have already visited this world previously, 十方世界，以及過去世、 
• 當來及現在 will visit here in the future, and are appearing at present. 未來世和現在世的
• 以至誠心， This verse is a sincere以自己最極誠懇的態度
• 三業敬禮， and respectful physical, verbal, and mental obeisance身語意一起禮敬
• 非隨他轉。 that does not simply conform to what others do. 而不是他人怎麼做，自己就跟著做
• 智軍阿闍黎釋中云： The master Ye-shay-day explains in his commentary阿闍黎智軍譯師所造的釋中說
• 「此復若僅頂禮一佛， "Even if you bow down to one buddha, 此外，如果只向一尊佛頂禮
• 所得福德，且無限量， the merit is immeasurable. 所得到的福德資糧，就已經是無限量的了
• 何況緣禮爾許諸佛。」 What need is there to mention the merit of bowing down while imagining that vast number of buddhas?" 何況是向十方三世所有一切諸佛頂禮

2019/1/14 廣論每日一句-1

又自相續中，若無能生道之順緣，積集資糧，及除逆緣淨治業障二助緣者，唯勵力修所緣行相之正因，亦難生起。是故次應修習七支以治身心，攝盡集淨諸扼要處。(5) The cooperative conditions for the production of the path in your mind are (1) the accumulation of the collections, which are favorable conditions, and (2) the purification of your mind from obscurations, which are unfavorable conditions. If you lack these cooperative conditions, it is extremely difficult to produce the path, even if you take pains to sustain the meditations that are the substantial causes of the path. Now you must purify your mind with the seven branches of worship, which comprise the crucial points for accumulating the collections and purifying the mind of obscurations.
第五項分為三科：一、必須積資淨障的原因；二、分別解說積資與淨障；三、總攝各個支分之法。第一科：其後，如果缺乏能使心續生起道證的順緣 -- 積集資糧，以及消除違緣障礙這兩種俱有緣，而只致力於近取因一修習所緣行相,也極難生起道證。所以必須以攝集眾多積資、淨障要竅的七支來淨治相續。

• 又自相續中， in your mind are此外，自己的身心當中
• 若無能生道之順緣， If you lack these cooperative conditions, 如果沒有增生入道的順緣，
• 積集資糧， the accumulation of the collections, which are favorable conditions, 也就是積集資糧。
• 及除逆緣淨治業障 and the purification of your mind from obscurations, which are unfavorable conditions. 又不能夠除遣入道的逆緣，也就是不能淨治業障
• 二助緣者， The cooperative conditions for the production of the path，這二種助緣。
• 唯勵力修所緣行相之正因， even if you take pains to sustain the meditations that are the substantial causes of the path. 雖然積極努力修習心識所對境相狀的正因
• 亦難生起。 it is extremely difficult to produce the path, 也難以生起
• 是故次應修習七支以治身心， Now you must purify your mind with the seven branches of worship, 因此接下來應該修習普賢七支，以淨治身心
• 攝盡集淨諸扼要處。 which comprise the crucial points for accumulating the collections and purifying the mind of obscurations. 完全涵蓋了積集資糧和淨除業障的所有重點

2019/1/13 廣論每日一句-2

故於安樂臥具，端正其身，結跏趺坐，或半跏趺，隨宜威儀。既安住已，歸依發心，決定令與相續和合。於前虛空明現觀想，廣大行派，及深見派，傳承諸師。復有無量諸佛菩薩，聲聞獨覺，及護法眾為資糧田。
(3) Sit up straight upon a comfortable seat in a suitable posture, your legs either in the full or half-lotus position, and then absorb yourself in the practices of going for refuge and developing the spirit of enlightenment. (4) Imagine that seated in the space before you are the gurus of the vast and profound lineages, as well as immeasurable buddhas, noble bodhisattvas, pratyekabuddhas, Srāvakas, and those who abide in the Buddha's word. Then visualize the field for accumulating the collections of merit and sublime wisdom.
所以在舒適的座位上，應當挺直上身，結跏趺坐，或半跏趺亦可。以如此儀態端坐以後，必須使皈依發心與自心相續結合。第四項、資糧田：明晰顯現資糧田 -- 觀想在前方的虛空中有廣行派及深見派的傳承上師們，另外還有無量諸佛、聖位菩薩、聲聞、獨覺及護法眾。

• 故於安樂臥具，端正其身， Sit up straight upon a comfortable seat所以，在舒適的臥具上，以端正的姿勢
• 結跏趺坐，或半跏趺， your legs either in the full or half-lotus position, 採結跏趺坐，或半跏趺坐
• 隨宜威儀。 in a suitable posture, 依自己適宜的姿勢而坐
• 既安住已， and then absorb yourself於安樂臥具端正其身之後
• 歸依發心， in the practices of going for refuge接著就要進行歸依和發心
• 決定令與相續和合。 and developing the spirit of enlightenment. 決定要令身心與所歸依的三寶和所發的菩提心相應合一
• 於前虛空明現觀想， Imagine that seated in the space before you觀想在前方的虛空當中
• 廣大行派，及深見派，傳承諸師。 are the gurus of the vast and profound lineages, 清楚地顯現出廣大行派和甚深見派的所有傳承上師
• 復有無量諸佛菩薩，聲聞獨覺， as well as immeasurable buddhas, noble bodhisattvas, pratyekabuddhas, Srāvakas, 同時還有無量無數的諸佛、菩薩、聲聞、獨覺
• 及護法眾 and those who abide in the Buddha's word. 和眾多的護法，
• 為資糧田。 Then visualize the field for accumulating the collections of merit and sublime wisdom. 這一切就是資糧田

2019/1/13 廣論每日一句-1

◎ 初加行法有六，乃是金洲大師傳記，謂善灑掃所住處所，莊嚴安布身語意像。由無諂誑求諸供具，端正陳設。次如聲聞地中所說：「從昏睡蓋，淨治心時，須為經行。除此從餘貪欲等蓋，淨治心時，應於床座，或小座等，結跏趺坐。」
a) Preparation.
The six aspects of preparation are the activities of Ser-ling-ba. Therefore, (1) clean well the place where you are staying, and neatly arrange the representations of the Buddha's body, speech, and mind. (2) Obtain offerings without deceit, and arrange them beautifully. Asanga's Sravaka Levels says to sit in the full lotus posture upon a throne, low seat, or the like in order to clear away obscurations such as longing for desirable objects, and to walk back and forth in order to clear your mind of the obscurations of sleepiness and lethargy.
第一科：加行法有六項，其中第一項，這是金洲大師的行誼典範。應善加清掃住所，莊嚴布置身語意像。第二項：無諂尋求共品並莊嚴陳設。第三項：其次由於《聲聞地》中提到：要竟除心中的昏睡蓋時，必須來回走動；此外，在淨除心中的貪欲等蓋時，應於床座或小座凳等上結跏趺坐。

• 初加行法有六， The six aspects of preparation 第一、準備事項分成六項
• 乃是金洲大師傳記， are the activities of Ser-ling-ba. 這是根據金洲大師的傳記所記載的儀軌
• 謂善灑掃所住處所， Therefore, clean well the place where you are staying, （第一項）是要澈底好好地把修持的場所打掃乾淨
• 莊嚴安布身語意像。 and neatly arrange the representations of the Buddha's body, speech, and mind. 莊嚴地安排布置代表佛陀身語意的塑像、畫像、經典和鈴杵法器等
• 由無諂誑求諸供具， Obtain offerings without deceit, 以毫無諂誑的等起所得到的各種供具，
• 端正陳設。 and arrange them beautifully. 莊嚴而肅穆地布置供養
• 次如聲聞地中所說： Asanga's Sravaka Levels says其次像〈聲聞地〉當中所說的
• 「從昏睡蓋，淨治心時， in order to clear your mind of the obscurations of sleepiness and lethargy. 由昏睡蓋狀態欲淨治心時
• 須為經行。 and to walk back and forth必須經常地來回走動
• 除此從餘，貪欲等蓋，淨治心時， in order to clear away obscurations such as longing for desirable objects, 此外由其他的貪欲蓋、瞋恚蓋、掉舉惡作蓋和疑蓋等淨治心時
• 應於床座，或小座等，結跏趺坐。」 to sit in the full lotus posture upon a throne, low seat, or the like應該在床座或小座上盤膝而坐

2019/1/12 廣論每日一句-2

略說修習軌理分二，一正明修法，二破除此中邪妄分別。初中分二，一正修時應如何，二未修中間應如何。初中分三，一加行、二正行、三完結。今初，
2. A brief indication of how to sustain the meditation. How to sustain the meditation has two parts: 1. The actual way of sustaining the meditation 2. Refuting misconceptions about meditation. The actual way of sustaining the meditation is explained in two parts: 1. What to do during the actual meditation session . 2. What to do in between meditation sessions. 1) What to do during the actual meditation session. The actual meditation session is divided into three phases: (1) the preparation; (2) the actual session; and (3) the conclusion. 第二科、概略地說明修持的軌理，分為二科：一、正說修持的軌理；二破除對此的顛倒思維？第一科分為二科：一座上正修時應如何行；二座間未修時應如何行二科。第一科座上正修又分為三科：一加行、二正行、三完結

• 略說修習軌理分二， 2. A brief indication of how to sustain the meditation. How to sustain the meditation has two parts: 簡要地分兩部分來闡釋修持的道理與方法
• 一正明修法， 1. The actual way of sustaining the meditation實際的修持方法
• 二破除此中邪妄分別。 2. Refuting misconceptions about meditation. 駁斥其中的錯誤概念
• 初中分二， The actual way of sustaining the meditation is explained in two parts: 第一部分（正明修法當中）可分成兩部分
• 一正修時應如何， 1. What to do during the actual meditation session. 實際修持時應該如何
• 二未修中間應如何。 2. What to do in between meditation sessions. 在兩段正修之間的沒有修持期間應該如何
• 初中分三， 1) What to do during the actual meditation session. The actual meditation session is divided into three phases: 第一部分（正修時應如何）可分成三部分
• 一加行、二正行、三完結。 (1) the preparation; (2) the actual session; and (3) the conclusion. 一準備階段，亦即通常所稱的前行、二實際修持階段、三修持結束階段 今初， 現在開始闡釋加行

2019/1/12 廣論每日一句-1

於昔多生，未能如法依止諸罪，應由至心而悔，多發防護之心，自應勵備法器諸法，數思圓滿德相知識，積集資糧，廣發大願，為如是師，乃至未證菩提以來攝受之因。若如是者，不久，當如志力希有常啼佛子，及求知識不知厭足善財童子。
Those whose practice of relying on the teacher was improper in previous lives should achieve an attitude of confession and restraint from the depths of their hearts. Exert yourself in the practice of those teachings for which you are suited as a recipient, and repeatedly contemplate the complete qualifications of your teacher. Make many aspirational prayers and accumulate the collections of merit and sublime wisdom as causes for having such a teacher to look after you until you attain enlightenment. Once you have done this, you will quickly become like the conquerors' child Sadaprarudita, who had perfect courage, and the youthful Sudhana, who knew no limit in his search for teachers. 發自內心懺悔往昔多生以來眾多未能遵循依止法的罪業，多番策發防護之心。自身應該勤奮修習各種堪為法器的條件-再三思惟善知識的圓滿德相，造集直至未獲菩提以前都得到如此善知識攝受的因一積集資糧，並多番發願。如果能這麼做,不久將如志力希有的常啼佛子，以及訪求善知識不知滿足的善財童子一般。

• 於昔多生， in previous lives 過去多生多劫以來，
• 未能如法依止諸罪， Those whose practice of relying on the teacher was improper沒有如理如法地依止上師所造的種種罪業
• 應由至心而悔， should achieve an attitude of confession 應該打從心底生起至誠的懺悔
• 多發防護之心， and restraint from the depths of their hearts. 並且應該多多發起防護不二犯的心
• 自應勵備法器諸法， Exert yourself in the practice of those teachings for which you are suited as a recipient, 我們應該奮發努力地具足法器所必備的種種條件
• 數思圓滿德相知識， and repeatedly contemplate the complete qualifications of your teacher. 常時不斷地思惟具足圓滿德相的善知識
• 積集資糧， and accumulate the collections of merit and sublime wisdom 並且應該奮發努力地積集資糧
• 廣發大願， Make many aspirational prayers 多多依四弘誓願，發無上菩提之心
• 為如是師， for having such a teacher能夠值遇具足圓滿德相的善知識
• 乃至未證菩提以來攝受之因。 as causes.. to look after you until you attain enlightenment. 以上這些）是現前以及在成佛之前被攝受的因
• 若如是者， Once you have done this, 如果能夠做到這樣的話
• 不久，當如志力希有常啼佛子， you will quickly become like the conquerors' child Sadaprarudita, who had perfect courage, 不用花很長的時間，成就一定可以像獲得稀有志力的常啼菩薩一樣
• 及求知識不知厭足善財童子。 and the youthful Sudhana, who knew no limit in his search for teachers. 也可以像參遍善知識仍不覺滿足的善財童子一樣

2019/1/11 廣論每日一句-2

我等煩惱，極其粗重，多不了知依師道理，知亦不行，諸聞法者，反起無量依師之罪，即於此罪亦難發生悔防等心。故應了知如前所說，勝利過患，數數思惟，
Our afflictions are extremely coarse. Some listen to the teachings given by many teachers. They do not know how to rely on the guru, and, even if they know how, they do not do it. Therefore, they will incur immeasurable misdeeds that are related to their improper reliance on the guru. Moreover, they will find it difficult to develop an awareness of practices such as confession of former wrongdoing and restraint from future wrongdoing. Thus, after you have understood the benefits and faults as previously explained, reflect on them repeatedly. 我們煩惱極其粗重、不了解依止上師的軌理、知道了也不照做，卻又四處聽法，如此將會生起無量依師的罪過，對此也難以生起懺悔過去所做及防止將來再犯等心。所以應如上述,了解利益與過患，並且一再思惟。

• 我等煩惱，極其粗重， Our afflictions are extremely coarse.
• 多不了知依師道理， They do not know how to rely on the guru, 多數人都不了解依止上師的道理
• 知亦不行， and, even if they know how, they do not do it. 知道了又不如理如法地去做
• 諸聞法者， Some listen to the teachings given by many teachers. 許多聽聞正法的人（或者說，卻又到處聽法）
• 反起無量依師之罪， Therefore, they will incur immeasurable misdeeds that are related to their improper reliance on the guru. 反而犯下了無量無邊的依師罪障
• 即於此罪亦難發生悔防等心。 Moreover, they will find it difficult to develop an awareness of practices such as confession of former wrongdoing and restraint from future wrongdoing. 對於已經犯下的依師罪障，也生不起懺悔和防護的心力。
• 故應了知如前所說，勝利過患， Thus, after you have understood the benefits and faults as previously explained, 所以應如上述,了解利益與過患，
• 數數思惟， reflect on them repeatedly. 並且一再思惟

2019/1/11 廣論每日一句-1

故此依止知識法類，較餘一切極為重要。見是究竟欲樂根本，故特引諸無垢經論，并以易解，能動心意，符合經義，諸善士語，而為莊嚴，將粗次第，略為建設。廣如餘處，應當了知。
Therefore, these topics concerning reliance on the teacher are clearly the foundation of our deepest aspiration, which is more important than anything else. Consequently, I have taken citations from uncorrupted scriptures and their commentaries, which are easy to understand as well as inspiring, and I have given a general overview that is adorned with the sayings of excellent persons who are engaged in the meaning of the scriptures. Understand this in detail from other sources.
正因為見到這些依止善知識的法類，比其他任何法類都更加重要，是終極希願的根本，因此援引無垢的佛經及論釋，並用易於理解、能動轉心意，而且符合經義的眾多善士嘉言作為莊嚴，建立起粗略的次第，至於詳細內容則應從其他典籍中閱知。

• 故此依止知識法類， Therefore, these topics concerning reliance on the teacher are clearly the foundation of our deepest aspiration, 所以這類依止善知識的法
• 較餘一切極為重要。 which is more important than anything else. 比其他方面的法更為重要
• 見是究竟欲樂根本， are clearly the foundation of our deepest aspiration 了知（依止軌理）是成佛的根本
• 故特引諸無垢經論， Consequently, I have taken citations from uncorrupted scriptures and their commentaries, 所以特別引用許多清淨無誤的經藏與論藏
• 并以易解，能動心意， which are easy to understand as well as inspiring, 同時配合容易了解能夠激勵心意
• 符合經義， who are engaged in the meaning of the scriptures. 符合經論的義理
• 諸善士語，而為莊嚴， that is adorned with the sayings of excellent persons 眾多善知識語錄，作為（諸無垢經論的）襯托
• 將粗次第，略為建設。 and I have given a general overview 就這樣把（道之根本親近知識軌理）的大略次第稍開宣說完畢
• 廣如餘處，應當了知。 Understand this in detail from other sources.

2019/1/10 廣論每日一句-2

爾時亦如伽喀巴云：「依尊重時，恐有所失。」謂若不知依止軌理而依止者，不生利益反致虧損。
Moreover, it is as Chay-ga-wa said, "When relying on the guru, there is the chance that you might give up your guru." So, if you rely without knowing how, you will not profit, but lose. Therefore, these topics concerning reliance on the teacher are clearly the foundation of our deepest aspiration, which is more important than anything else.
那時也應如伽喀巴大師說的：「依止上師的當下，就擔心會有捨離之虞」如果不明白依止法而依止，無法生出利益，反而導致虧損。

• 爾時亦如伽喀巴云： Moreover, it is as Chay-ga-wa said, 那個時候也像伽喀巴所說的
• 「依尊重時， "When relying on the guru, 依止上師的時候
• 恐有所失。」 there is the chance that you might give up your guru." 恐怕會因為懷疑而有捨離上師的過失
• 謂若不知依止軌理而依止者， So, if you rely without knowing how, 如果不知道依止軌理而依止的話
• 不生利益反致虧損。 you will not profit, but lose. 不但生不起依止善知識的利益，反而會導致損害

2019/1/10 廣論每日一句-1

◎ 第六攝彼等義者。世遍讚說尊長瑜伽教授者，應知即是如前所說。若一二次，修所緣境，全無所至。若是至心欲行法者，須恆親近，無錯引導，最勝知識。
f. A summary of the meaning of the previous five parts. Thus, you must also understand as explained above the instruction that is renowned as "guru yoga." Yet, you will get nowhere by training in an object of meditation for just a single session. When you practice a teaching from the heart, you must rely for a long time on an excellent teacher who guides you accurately.
第六科、總結上述的義理。如上所述，普遍傳送的「上師瑜伽」的教授，也必須如前所述那般，理解僅僅一二次修習所緣境，達不到任何成效。如果發自內心要修習正法的話，就必須長久一只無錯謬地引導修行之道的勝妙善知識。

• 第六攝彼等義者。 f. A summary of the meaning of the previous five parts. 總攝前五科的義理
• 世遍讚說尊長瑜伽教授者， that is renowned as "guru yoga.” 普遍受到世間讚歎的《上師相應法》
• 應知即是如前所說。 Thus, you must also understand as explained above the instruction應該知道就是以上所闡釋的內容
• 若一二次，修所緣境， by training in an object of meditation for just a single session. 如果對於心識所攀緣的境界只修一二次
• 全無所至。 Yet, you will get nowhere 完全沒有效果
• 若是至心欲行法者， When you practice a teaching from the heart, 如果是要真心修法的人
• 須恆親近， you must rely for a long time 必須常時親近
• 無錯引導， who guides you accurately. 能正確無誤地引導增上的
• 最勝知識。 on an excellent teacher 最殊勝善知識

2019/1/9 廣論每日一句-2

惡知識者，謂若近誰能令性罪遮罪惡行，諸先有者不能損減，諸先非有令新增長。善知識敦巴云：「下者雖與上伴共住，僅成中等，上者若與下者共住，不待劬勞， (p186) 而成下趣。」
By relying on nonvirtuous teachers, your previously existent wrongdoing—deeds wrong by nature and deeds wrong by prohibition—does not diminish, and new wrongdoing increases. Geshe Drom-dón-ba said: The worst person, though keeping good company, does not be come better than middling. The best, when keeping company with the worst, readily becomes part of the worst. 惡知識是指凡是接近他們，就會使先前已有的性罪、遮罪的惡行不能減退，以前沒有的都會新增的那種人。善知識敦巴曾說：「下等補特伽羅若與高尚的友伴共處，只能成為中等；上等補特伽羅若與下等友伴共處，將不費辛苦艱難地趨向下流」

• 惡知識者，謂若近誰 By relying on nonvirtuous teachers,
• 能令性罪遮罪惡行，諸先有者 your previously existent wrongdoing—deeds wrong by nature and deeds wrong by prohibition—
• 不能損減， does not diminish,
• 諸先非有令新增長。 and new wrongdoing increases.
• 善知識敦巴云： Geshe Drom-dón-ba said:
• 「下者雖與上伴共住， The worst person, though keeping good company,
• 僅成中等， does not be come better than middling.
• 上者若與下者共住， The best, when keeping company with the worst,
• 不待劬勞，而成下趣。」 readily becomes part of the worst.

2019/1/9 廣論每日一句-1

《親友集》云：「無信而慳悋，妄語及離間，智者不應親，勿共惡人住。若自不作惡，近諸作惡者，亦疑為作惡，惡名亦增長。人近非應親，由彼過成過，如毒箭置囊，亦染無毒者。」
Also, the 《Verses about Friends》 says: The wise should not befriend those who are without faith or who are stingy, those who lie, or who speak divisively; They should not accompany sinful persons. Even those who do not sin create the doubt that they might be doing so if they rely on those who do sin, thereby increasing that which is unpleasant. The person who relies on the unreliable will have faults as a result, just as unsmeared arrows are tainted when arrows smeared with poison are placed in the same quiver.
《親友集》也記載：「惡友沒有信心並且極為貪婪慳吝，講說虛假不實之言及挑撥離間，具慧治這不應與之親近交往，也不應和這類人以外的其他罪惡之徒為伍。原因是如果不做惡的人與做惡之徒親近共住，縱然那人並不做惡，也未染上其同伴的過失，但由於此人和那惡人共住，旁人仍會心想：「這是怎麼回事？」將被懷疑做惡，因此導致污名惡聲也隨之蔓延。所以如果有人親近了不應親近的對象，縱使他先前沒有過失，但其後由於那醉惡人的過失，也將使另一位無過者成為友過。譬如將毒箭插入箭袋中，原本沒有塗毒的其他箭枝，之後也會沾染毒性」

• 《親友集》云： Also, the 《Verses about Friends》 says:
• 「無信而慳悋， those who are without faith or who are stingy,
• 妄語及離間， those who lie, or who speak divisively;
• 智者不應親， The wise should not befriend
• 勿共惡人住。 They should not accompany sinful persons.
• 若自不作惡， Even those who do not sin
• 近諸作惡者， if they rely on those who do sin,
• 亦疑為作惡， create the doubt that they might be doing so
• 惡名亦增長。 thereby increasing that which is unpleasant.
• 人近非應親， The person who relies on the unreliable
• 由彼過成過， will have faults as a result,
• 如毒箭置囊， when arrows smeared with poison are placed in the same quiver.
• 亦染無毒者。」 just as unsmeared arrows are tainted

2019/1/8 廣論每日一句-2

又說彼二，一唯壞肉身，一兼壞法身。一者不能擲諸惡趣，一定能擲。《諦者品》亦云：「若為惡友蛇執心，棄善知識療毒藥，此等雖聞正法寶，嗚呼放逸墮險處。」
Moreover, it states that mad elephants and bad friends respectively destroy the body of flesh and the body of the teachings. Even more, the former cannot propel you into miserable realms, whereas the latter definitely can. Also, the Chapter of the 《Truth Speaker》states: There are those whose minds are seized by bad friends, as if by poisonous snakes, but have forsaken the poison's antidote, the teacher. Alas, even if they listen to the precious and sublime teaching, they will fall into the great abyss of unrestraint.
另外，又提到這兩者個差異，錢一個只能毀壞肉身，後一個則會毀壞法身；不僅如此，前一個不能將人擲入惡趣，後一個必然無疑能植入惡趣。《諦者品》也說道：「有情如果被惡友之蛇盤據內心，捨棄善知識一王所調配能驅除牠、療治毒害的正法藥，不肯服用。這些人將不能聽法，縱然聽聞正法寶，唉！這些可悲憫的人，卻還是將不得自主地墮入放逸的深崖，越墜越深。」

• 又說 Moreover, it states that又說
• 彼二， mad elephants and bad friends這兩者當中
• 一唯壞肉身，一兼壞法身。 respectively destroy the body of flesh and the body of the teachings. 其中一個只是損壞肉身，另一個不但損壞肉身，還損壞法身
• 一者不能擲諸惡趣，一定能擲。 Even more, the former cannot propel you into miserable realms, whereas the latter definitely can. 其中一個不能令墮惡趣，另一個一定能令墮惡趣
• 《諦者品》亦云： Also, the Chapter of the 《Truth Speaker》states: 〈諦者品〉也說
• 「若為惡友蛇執心， There are those whose minds are seized by bad friends, as if by poisonous snakes, 如果心執著於像毒蛇一般的惡友
• 棄善知識療毒藥， but have forsaken the poison's antidote, the teacher. 而捨離善知識，也就是捨離真正療毒之良藥
• 此等雖聞正法寶， even if they listen to the precious and sublime teaching, 這些人雖然聽聞了正法
• 嗚呼 Alas, 
• 放逸墮險處。」 they will fall into the great abyss of unrestraint. 可惜由於親近惡友而放逸，結果墮入險惡的地方，也就是墮入惡趣