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

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