Chinese
答：谓死生事，是眼应证。云何有法是慧应证？答：谓诸漏尽，是慧应证。 第三嗢拖南曰： 三四法有九， 行修业受轭， 离系与瀑流， 取系各四种。 有四行、四修定、四业、四法受、四轭、四离系、四瀑流、四取、四身系。 四行者，一、苦迟通行；二、苦速通行；三、乐迟通行；四、乐速通行。云何苦迟通行？答：静虑不摄下品五根，是名苦迟通行。云何苦速通行？答：静虑不摄上品五根，是名苦速通行。云何乐迟通行？答：静虑所摄下品五根，是名乐迟通行。云何乐速通行？答：静虑所摄上品五根，是名乐速通行。 复有四行：一、不堪忍行；二、堪忍行；三、调伏行；四、寂静行。云何不堪忍行？答：谓不堪忍寒热饥渴蛇蝎蚊虻风雨等触，又不堪忍他人所发能生身中辛楚猛利夺命苦受骂辱语言，如是种类，是名不堪忍行。云何堪忍行？答：谓能堪忍寒热饥渴蛇蝎蚊虻风雨等触，又能堪忍他人所发能生身中辛楚猛利夺命苦受骂辱语言，如是种类，是名堪忍行。云何调伏行？答：眼见色时，专意系念，防护眼根、调伏其心，不令发起烦恼恶业。耳闻声时、鼻嗅香时、舌尝味时、身觉触时、意了法时，专意系念防护耳根广说乃至防护意根，调伏其心，不令发起烦恼恶业 现代汉语译本： 问：什么是眼识所应证知的？答：是关于生与死的事情，这是眼识所应证知的。问：什么法是智慧所应证知的？答：是诸漏已尽，这是智慧所应证知的。 第三个纲要偈说： 三四法共有九种，即行、修定、业、法受、轭、离系、瀑流、取、身系，每种各有四种。 有四种行、四种修定、四种业、四种法受、四种轭、四种离系、四种瀑流、四种取、四种身系。 四种行是指：一、苦迟通行；二、苦速通行；三、乐迟通行；四、乐速通行。什么是苦迟通行？答：指禅定不包含下品五根（眼、耳、鼻、舌、身），这称为苦迟通行。什么是苦速通行？答：指禅定不包含上品五根，这称为苦速通行。什么是乐迟通行？答：指禅定所包含的下品五根，这称为乐迟通行。什么是乐速通行？答：指禅定所包含的上品五根，这称为乐速通行。 又有四种行：一、不堪忍行；二、堪忍行；三、调伏行；四、寂静行。什么是不堪忍行？答：指不能忍受寒冷、炎热、饥饿、干渴、蛇、蝎、蚊、虻、风、雨等触觉，也不能忍受他人所发出的、能使身体产生辛辣痛苦、猛烈难忍、甚至夺取性命的苦受和谩骂侮辱的语言，像这样的情况，称为不堪忍行。什么是堪忍行？答：指能够忍受寒冷、炎热、饥饿、干渴、蛇、蝎、蚊、虻、风、雨等触觉，也能够忍受他人所发出的、能使身体产生辛辣痛苦、猛烈难忍、甚至夺取性命的苦受和谩骂侮辱的语言，像这样的情况，称为堪忍行。什么是调伏行？答：指眼睛看到颜色时，专心一意地系念，防护眼根，调伏自己的心，不让它生起烦恼和恶业。耳朵听到声音时、鼻子嗅到香味时、舌头尝到味道时、身体感觉到触觉时、意识了知法时，都专心一意地系念，防护耳根，广泛地说乃至防护意根，调伏自己的心，不让它生起烦恼和恶业。
English
English version: Q: What is to be verified by the eye-consciousness? A: Matters concerning birth and death, these are to be verified by the eye-consciousness. Q: What Dharma is to be verified by wisdom? A: The exhaustion of all outflows (leaks, *asava*), this is to be verified by wisdom. The third *Uddana* (summary verse) says: Three fours, in total nine, namely conduct, meditative cultivation, karma, reception of Dharma, yokes, bonds, floods, grasping, and bodily bonds, each having four types. There are four types of conduct, four types of meditative cultivation, four types of karma, four types of reception of Dharma, four types of yokes, four types of bonds, four types of floods, four types of grasping, and four types of bodily bonds. The four types of conduct are: 1. painful and slow progress; 2. painful and fast progress; 3. pleasant and slow progress; 4. pleasant and fast progress. What is painful and slow progress? A: It refers to meditative concentration (*dhyana*) not encompassing the inferior five faculties (eye, ear, nose, tongue, body), this is called painful and slow progress. What is painful and fast progress? A: It refers to meditative concentration not encompassing the superior five faculties, this is called painful and fast progress. What is pleasant and slow progress? A: It refers to meditative concentration encompassing the inferior five faculties, this is called pleasant and slow progress. What is pleasant and fast progress? A: It refers to meditative concentration encompassing the superior five faculties, this is called pleasant and fast progress. There are also four types of conduct: 1. unbearable conduct; 2. bearable conduct; 3. taming conduct; 4. tranquil conduct. What is unbearable conduct? A: It refers to not being able to bear the touch of cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, gadflies, wind, rain, etc., and also not being able to bear the painful, intense, and life-threatening suffering and abusive language caused by others, such things are called unbearable conduct. What is bearable conduct? A: It refers to being able to bear the touch of cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, gadflies, wind, rain, etc., and also being able to bear the painful, intense, and life-threatening suffering and abusive language caused by others, such things are called bearable conduct. What is taming conduct? A: It refers to, when the eye sees a form, focusing the mind and maintaining mindfulness, guarding the eye faculty, taming one's mind, and not allowing it to generate afflictions and evil karma. When the ear hears a sound, when the nose smells a fragrance, when the tongue tastes a flavor, when the body feels a touch, when the mind cognizes a Dharma, focusing the mind and maintaining mindfulness, guarding the ear faculty, and so on, extensively speaking, even guarding the mind faculty, taming one's mind, and not allowing it to generate afflictions and evil karma. --------------------------------------------------------------------------------
Chinese
，是名调伏行。云何寂静行？答：谓四念住、四正断、四神足、五根五力、七等觉支、八圣道支、四通行、四法迹、奢摩他、毗钵舍那，是名寂静行。问：何故说此名寂静行？答：以于此行若习若修若多所作，能令已生贪欲瞋恚愚痴慢等，寂静、等寂静、最极寂静，是故说此名寂静行。 四修定者，一、有修定若习若修若多所作，为能获得现法乐住；二、有修定若习若修若多所作，为能获得最胜知见；三、有修定若习若修若多所作，为能获得胜分别慧；四、有修定若习若修若多所作，为能获得诸漏永尽。云何修定若习若修若多所作为能获得现法乐住？答：于初静虑所摄离生喜乐俱行心一境性，若习若修坚作常作精勤修习，是名修定若习若修若多所作为能获得现法乐住。云何修定若习若修若多所作为能获得最胜知见？答：于光明想俱行心一境性，若习若修坚作常作精勤修习，是名修定若习若修若多所作为能获得最胜知见。云何修定若习若修若多所作为能获得胜分别慧？答：于受想寻观俱行心一境性，若习若修坚作常作精勤修习，是名修定若习若修若多所作为能获得胜分别慧。云何修定若习若修若多所作为能获得诸漏永尽？答：于第四静虑所摄清净舍念俱行阿罗汉果无间道摄心一境性，若习若修坚作常作精勤修习， 现代汉语译本：什么是调伏行？回答：是指八正道，也就是正见、正思惟、正语、正业、正命、正精进、正念、正定，这叫做调伏行。什么是寂静行？回答：是指四念住（身念住、受念住、心念住、法念住），四正断（已生恶令断、未生恶令不生、未生善令生、已生善令增长），四神足（欲神足、勤神足、心神足、观神足），五根（信根、精进根、念根、定根、慧根），五力（信力、精进力、念力、定力、慧力），七等觉支（念等觉支、择法等觉支、精进等觉支、喜等觉支、轻安等觉支、定等觉支、舍等觉支），八圣道支（正见、正思惟、正语、正业、正命、正精进、正念、正定），四通行，四法迹，奢摩他（止），毗钵舍那（观），这叫做寂静行。问：为什么说这叫做寂静行？回答：因为对于这些修行，如果勤奋练习、修习、并且多加实践，能够使已经生起的贪欲、瞋恚、愚痴、傲慢等等，寂静、平等寂静、最极寂静，所以说这叫做寂静行。 四种修定是指：第一种，通过练习、修习、并且多加实践，能够获得现世的安乐；第二种，通过练习、修习、并且多加实践，能够获得最殊胜的知见；第三种，通过练习、修习、并且多加实践，能够获得殊胜的分辨智慧；第四种，通过练习、修习、并且多加实践，能够获得所有烦恼的永远止息。 怎样修定，通过练习、修习、并且多加实践，能够获得现世的安乐？回答：对于初禅所包含的，由远离（欲界）而生起的喜乐，以及与心一境性相应的状态，如果勤奋练习、修习、坚定不移地实践、经常实践、精进地修习，这就叫做修定，通过练习、修习、并且多加实践，能够获得现世的安乐。 怎样修定，通过练习、修习、并且多加实践，能够获得最殊胜的知见？回答：对于与光明想相应的，心一境性的状态，如果勤奋练习、修习、坚定不移地实践、经常实践、精进地修习，这就叫做修定，通过练习、修习、并且多加实践，能够获得最殊胜的知见。 怎样修定，通过练习、修习、并且多加实践，能够获得殊胜的分辨智慧？回答：对于与感受、想法、寻、伺相应的，心一境性的状态，如果勤奋练习、修习、坚定不移地实践、经常实践、精进地修习，这就叫做修定，通过练习、修习、并且多加实践，能够获得殊胜的分辨智慧。 怎样修定，通过练习、修习、并且多加实践，能够获得所有烦恼的永远止息？回答：对于第四禅所包含的，清净的舍念，以及与阿罗汉果的无间道相应的，心一境性的状态，如果勤奋练习、修习、坚定不移地实践、经常实践、精进地修习。
English
English version: What is called 'taming conduct'? Answer: It refers to the Noble Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called 'taming conduct'. What is called 'pacifying conduct'? Answer: It refers to the Four Foundations of Mindfulness (Four Smṛtyupasthānas) (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), the Four Right Exertions (Four Praṇidhānas) (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to arouse wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), the Four Bases of Power (Four Ṛddhipādas) (zeal, effort, mind, and investigation), the Five Roots (Five Indriyas) (faith, effort, mindfulness, concentration, and wisdom), the Five Powers (Five Balas) (faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (Seven Bodhyaṅgas) (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the Four Paths to Penetration, the Four Foundations of Dharma, Śamatha (calm abiding), and Vipaśyanā (insight). This is called 'pacifying conduct'. Question: Why is this called 'pacifying conduct'? Answer: Because if one diligently practices, cultivates, and frequently engages in these practices, it can pacify, equally pacify, and most extremely pacify already arisen greed, hatred, delusion, pride, and so on. Therefore, it is called 'pacifying conduct'. The four kinds of concentration practice are: First, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain pleasant abiding in the present life; second, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the most excellent knowledge and vision; third, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain superior discriminating wisdom; fourth, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the complete exhaustion of all defilements. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain pleasant abiding in the present life? Answer: Regarding the one-pointedness of mind associated with joy and pleasure born of detachment, encompassed by the first Dhyāna (meditative absorption), if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain pleasant abiding in the present life. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain the most excellent knowledge and vision? Answer: Regarding the one-pointedness of mind associated with the thought of light, if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the most excellent knowledge and vision. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain superior discriminating wisdom? Answer: Regarding the one-pointedness of mind associated with feeling, perception, thought, and examination, if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain superior discriminating wisdom. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain the complete exhaustion of all defilements? Answer: Regarding the one-pointedness of mind associated with pure equanimity and mindfulness, encompassed by the fourth Dhyāna (meditative absorption), and associated with the path of immediate succession to the fruit of Arhat (one who has attained Nirvana), if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates. --------------------------------------------------------------------------------