English
Also, it can be divided into thirteen differences of views. Because the previous four cannot liberate from samsara, they are practiced with the vehicle of the cause, transcending the three realms and possessing the ability to unite with the fruit. Therefore, it is called a vehicle. And the definition of a vehicle is: This, by this, from this, in this, because of the meaning of vehicle, it is a vehicle. This is also explained from the perspective of four examples: the example of liberating from suffering is like a boat; the example of the lower being more superior than the upper is like an elephant; the example of adapting to the minds of those to be tamed is like a horse; the example of diligence is like a swimmer. Among them, the example of the boat is: the nature of the vehicle is the Hearer's Vehicle. The individual who is the basis for entering this vehicle is: this, because of the meaning of vehicle, is a vehicle, that is, the basis. By this, because of the meaning of vehicle, it is a vehicle, that is, the Hearer's Vehicle. From this, because of the meaning of vehicle, it is a vehicle, that is, all the phenomena of the three realms encompassed by the four worldly views. In this, because of the meaning of vehicle, it is a vehicle, that is, the four pairs and eight types of Arhats. The middle of the lowest of individuals' faculties is the individual who is the basis of the Solitary Realizer: this is the meaning of vehicle. The twelve links of dependent origination in forward and reverse order, which are the basis of the Solitary Realizer, are: by this, because of the meaning of vehicle, it is like a boat. Adding the Hearer's Vehicle on top of the three realms, it is from this vehicle, like water. With the Solitary Buddha's wish-fulfilling supreme bliss, it is in this vehicle, like land. The best of the lowest of individuals' faculties is: this is a vehicle, like a person. The two truths of the Bodhisattva Vehicle are: by this vehicle, like a boat. Adding the two inferior ones on top of the three realms, it is from this vehicle, like water. The eleven all-illuminating ones who do not abide in the two extremes are in this vehicle, like land. The lowest of the middle faculties is the individual who is the basis of the Kriya: this is a vehicle, like a person. The object entered by this, the Kriya Vehicle, is: by this vehicle, like a boat. The three realms and the three inferior ones, and those with long paths, are from this vehicle, like water. The ground of the Vajra Holder is in this vehicle, like land. The middle of the middle faculties is the individual who is the basis of the Yoga: this is a vehicle, like a person. Yoga
Chinese
的乘是此乘，如船只。三界及克里亚以下，是从此乘，如水。四种姓金刚持，于此为乘，如陆地。中等根器的上等者，此为乘，如人。其进入之境，瑜伽的乘是此乘，如船只。三界与方便俱有，是从此乘，如水。密集显现之地，于此为乘，如陆地。上等根器的下等者，此为乘，如人。玛哈的乘是此乘，如船只。三界瑜伽以下及俱有，是从此乘，如水。金刚持之地，于此为乘，如陆地。上等根器的中等的所依补特伽罗，此为乘，如人。其进入之境，阿努瑜伽是此乘，如船只。三界玛哈瑜伽以下，是从此乘，如水。阿努瑜伽的扩展，法性之地，于此为乘，如陆地。极上等根器的所依补特伽罗，此为乘，如人。其进入之境，大圆满是此乘，如船只。三界之上的八乘，是从此乘，如水。普贤无别之地显现，于此为乘，如陆地。因此，譬如船只，若能善加修缮，因缘具足，且进入其中的人们谨慎行事，努力修补船只，熟练的舵手不懈地掌舵，便能渡过水面，到达彼岸。若修缮不善，船内之人又缺乏精进，不修补船只，没有舵手，则会沉没，如在水中溺亡一般。同样，进入各个乘门之后，若将见、行、修等弃之不顾，懈怠懒惰，虽然看似进入了乘，却不能与果位相合，终将堕入轮回之中。船只的装备齐全，人也精进努力，但若没有舵手，便无法渡过水面。同样，乘的装备全部圆满，所依补特伽罗也精进努力，但若没有舵
English
The vehicle of … is this vehicle, like a boat. The three realms and Kriya and below are vehicles from this, like water. The four castes, Vajradhara, here is the vehicle, like land. The best of the middle faculties is this vehicle, like a person. The place to enter, the vehicle of Yoga is this vehicle, like a boat. The three realms with Upaya, are vehicles from this, like water. The manifested land of dense array, here is the vehicle, like land. The last of the best faculties is this vehicle, like a person. The vehicle of Maha is this vehicle, like a boat. The three realms, Yoga and below, and with, are vehicles from this, like water. The land of Vajradhara is here the vehicle, like land. The person who is the basis of the middle of the best faculties is this vehicle, like a person. The place to enter, Anu Yoga is this vehicle, like a boat. The three realms, Maha Yoga and below, are vehicles from this, like water. The expanse of Anu Yoga, the land of Dharmata, is here the vehicle, like land. The person who is the basis of the very best faculties is this vehicle, like a person. The place to enter, Dzogchen is this vehicle, like a boat. The eight vehicles on top of the three realms are vehicles from this, like water. The manifested land of Samantabhadra without distinction is here the vehicle, like land. Therefore, like a boat, if the conditions are complete with good repairs, and the people who enter it are careful and strive to repair the boat, and the skilled helmsman steers without distraction, they will cross the water and reach the other shore. If the repairs are not good and the people inside are not diligent and do not repair the boat and there is no helmsman, it will be wasted and die in the water. Just as entering the gates of each vehicle, if you abandon the view, conduct, and meditation with laziness and negligence, although it seems like you have entered the vehicle, you will not be united with the fruit and will fall into the realm of samsara. If all the equipment of the boat is complete and the person is diligent, but there is no helmsman, there is no way to cross the water. Similarly, if all the equipment of the vehicle is complete and the person who is the basis is diligent, but there is no helms
Chinese
并且，如果没有相似的金刚上师，就不会超越轮回。因此，这是用船的比喻来表示的。用增上乘大象的比喻来表示的是：十个人及其背负的货物可以容纳在一头小象的背上。然后是竹象、毛象、香象和白灰等，下面的依次十个及其背负的货物，都包含在上面一个的货物中。同样地，声闻乘及其传承包含在独觉中。它及其因和果包含在菩萨中。它及其因和果都包含在克里亚中。它及其因和果包含在乌巴亚中。它及其因和果包含在瑜伽中。同样地，内三部也及其果依次包含在大圆满中。例如，虽然进入了密宗内道，但并不是像抛弃瑜伽以下各部那样，而是自性上自然圆满于更高的，不依赖于更低的，不看到更高的，这九乘依次是用阶梯的比喻来表示的。然而，在直接聚集的时候，用与所化众生的根器相适应的比喻来表示的是：一匹快马，如果由一个有能力的人骑乘，就能毫无阻碍地到达目的地；如果由一个能力小的人骑乘，不但不能到达目的地，反而会掉入中阴而浪费掉。同样地，对于像阿底这样的终极乘，如果根据根器的九种差别，具有极好智慧的人修持，证悟的智慧会在瞬间显现为佛果；如果像能力小的人一样的声闻进入独觉的所依补特伽罗，由于智慧的器量不具足，不但没有声闻自己的果，而且阿底的意义也不显现，就像浪费在中阴一样。一匹慢马，即使由一个能力大的人骑乘，也不能快速到达目的地；如果由一个能力小的人骑乘，也不会遇到障碍而浪费掉，而是缓慢地到达目的地，同样地，对于像声闻乘这样的乘，即使进入了一个极好根器的人，由于器量不能满足，也不会快速显现佛果；如果像能力小的人一样的声闻的补特伽罗
English
And, without a Vajra Master who is similar, one will not transcend samsara. Therefore, this is shown by the example of a boat. The example of the upward-increasing elephant vehicle is this: ten people and their loads can be accommodated on the back of one small elephant. Then, the bamboo elephant, the wool elephant, the incense elephant, and white ash, etc., each lower one with its ten loads is completed in the load of each higher one. Similarly, the Hearer Vehicle with its lineage is completed in the Solitary Realizer. That, with its cause and effect, is completed in the Bodhisattva. That, with its cause and effect, is completed in Kriya. That, with its cause and effect, is completed in Upaya. That, with its cause and effect, is completed in Yoga. Similarly, the three Inner Ones, also with their fruit, are successively completed in the Great Perfection. For example, although one enters the Inner Tantra, it is not like abandoning the Yogas and below, but by its very nature, it is spontaneously completed in the higher, and without relying on the lower, one does not see the higher. These nine vehicles are shown by the example of a ladder in succession. However, when directly gathered, the example that is shown in accordance with the capacity of the trainees is this: a fast horse, if ridden by a person with skill, will reach the destination without hindrance; if ridden by a person with little skill, not only will it not reach the destination, but it will fall into the bardo and be wasted. Similarly, for a supreme vehicle like Ati, if, according to the nine distinctions of faculties, a person with very good intelligence practices it, the wisdom of realization will appear as the fruit of Buddhahood in an instant; if Hearers, who are like people with little skill, enter a person who is the basis of a Solitary Realizer, due to the lack of the vessel and essence of wisdom, not only will there be no fruit of their own Hearers, but the meaning of Ati will also not appear, like being wasted in the bardo. A slow horse, even if ridden by a person with great skill, will not quickly reach the destination; if ridden by a person with little skill, it will not encounter obstacles and be wasted in the bardo, but will slowly carry it to the destination, similarly, for a vehicle like the Hearer Vehicle, even if a person with very good faculties enters it, due to the fact that the vessel is not filled with essence, the fruit of Buddhahood will not appear quickly; if a person of the Hearer, who is like a person with little skill,
Chinese
若能修持，则其果显现，器情圆满，不虚耗。因此，九乘次第，皆按上下次第结合。精进之譬如游泳之教示：于水中游泳，若以猛利精进游泳，则能直截前进；若以微弱精进游泳，则如顺流而下。如是，具缘之补特伽罗，无论进入何乘之门，若以各自之经论，猛利精进修持，则能迅速与果结合；若变得精进微弱，则不能迅速截断道路，亦不能迅速与果结合。故以精进之譬如游泳而教示。某些人认为游泳之譬喻，是密咒内道之道的譬喻，乃是斩断水命之体性，故当于此修学。从北方于水中轻易获得自在，从水之怖畏中解脱，而至彼岸。其他亦如从中引导一般，三界之烦恼，三毒与五毒，如大海一般，广大而深邃，难以超越，彼等斩断有情之解脱命。如游泳一般，于不共之乘中，亦以烦恼本身作为方便之差别，以见与三摩地真实修持，如从水之怖畏中解脱一般，不舍弃而于本位清净，自生智慧任运成就。其他亦与彼结合。故以内道本身之譬喻宣说。以乘如多门房屋之譬喻教示：房屋虽有多门，无论从何门进入，皆能到达内部。如是，九乘无论从何乘之门进入，直至未现证究竟果位之前，皆是道的体性。非仅时间长短之别，于中阴亦无虚度之时。故如多门房屋之譬喻。与具足圆满之象之譬喻，以及次第攀登阶梯之譬喻等，不应视为相异，乃是佛陀之教言与圣者之口诀一切所说。如是，以意义之主要者，广为开显见，等等以示现行，开示世间颠倒之苦行者，以及超世间九乘之行者，将于文句中开示，应知。
English
If one practices, its fruit will appear, the vessel and its contents will be complete, and it will not be wasted. Therefore, the nine vehicles should be combined in order, according to their upper and lower sequence. The teaching of diligence as an example of swimming: When swimming in water, if one swims with strong diligence, one can cut straight through; if one swims with weak diligence, one will cut towards the side. Likewise, whichever vehicle a qualified individual enters, if they practice diligently according to their respective scriptures, they will quickly unite with the fruit; if they become weak in diligence, they will not quickly cut through the path, nor will they quickly unite with the fruit. Therefore, diligence is taught as an example of swimming. Some say that the example of swimming is an example of the path of the inner tantras, as it is the nature of cutting off the life of the water, so one should learn from it. From the north, one easily gains control over the water, is liberated from the fear of water, and goes to the other shore. Furthermore, like being led from it, the afflictions of the three realms, the three poisons and the five poisons, are like a great ocean, vast and deep, and difficult to cross. They cut off the life of liberation for beings. Like swimming, in the uncommon vehicle, one also uses the afflictions themselves as a means of distinction, and through the view and samadhi, one actually practices, just as one is liberated from the fear of water, without abandoning, one purifies in place, and spontaneously accomplishes self-arisen wisdom. Furthermore, one also unites with it. Therefore, it is explained by the example of the inner path itself. The teaching of the vehicle as a house with many doors: Although a house has many doors, whichever door one enters, one goes inside. Likewise, whichever of the nine vehicles one enters through, until one has manifested the ultimate fruit, it is the nature of the path. Not only is there a difference in the length of time, but there is no time wasted in the intermediate state. Therefore, like the example of a house with many doors, and the example of a fully endowed elephant, and the example of ascending the steps in order, one should not think of them as different, as they are all spoken of in the Buddha's teachings and the instructions of the holy ones. Thus, with the main point of meaning, the view is extensively revealed, and so on, to show the conduct, showing the ascetic practices of worldly heretics, and the conduct of the nine transcendent vehicles, which will be explained in the text, and should be understood.