Chinese
也被称为名声。调伏的方法也分为九种，并将它们结合起来。总的来说，调伏的方法也有九种不同的类别，应该了解。也就是说，虽然所调伏的众生的相续中有八万四千种烦恼，但如果归纳起来，没有不包括在五毒烦恼和无明这六种之内的。作为对治，佛陀说了八万四千法门，但如果归纳起来，没有不包括在九乘次第之内的。也就是说，佛陀所说的是：断除烦恼的方法、阻止烦恼的方法、净化烦恼的方法、转变烦恼的方法，以及了解烦恼自性的方法，这五种。其中，断除烦恼的方法是声闻乘，阻止烦恼的方法是独觉佛乘，净化烦恼的方法是菩萨乘，转变烦恼的方法是外续三部，了解烦恼自性或不舍弃而安住于清净，转变为自证的是内三部。这些是原因，详细的介绍应该从上师的口中了解。九乘、所调伏的九种、调伏的九种方法，这三九合为二十七。结合的原因是什么呢？因为没有证悟心的本性。为了证悟它，必须展示九种又九种的方法。如《宝藏论》中说：菩提心的自性，实则什么也不是，生起则生于一切有，展示则展示为九乘。极其广大者有三种：生起一切的引导乘为极其广大，苦行明咒乘，以及控制之方便乘被说为极其广大。第一种有两种：教法和解说。第一种是：总的来说，第一种是三种因乘，即声闻乘、独觉佛乘和菩萨乘。这些的体性、词义、分类等都可以辨别，但在下面的各乘各自的章节中会讲解。所调伏的根器下等者也分为上中下三种：下劣者是声闻的所调伏，中等者是独觉佛的所调伏，同样殊胜者是上等者，是菩萨的所调伏，由于根器的差别，声闻乘断除烦恼等。
English
Also known as fame. The methods of taming are also divided into nine types, and these are combined. In general, it should be understood that there are nine different categories of taming methods. That is, although there are eighty-four thousand afflictions in the continuum of sentient beings to be tamed, if summarized, there is nothing that is not included within the five poisonous afflictions and ignorance, these six. As an antidote, the Buddha spoke of eighty-four thousand Dharma doors, but if summarized, there is nothing that is not included within the nine vehicles in order. That is, what the Buddha said is: the method of abandoning afflictions, the method of stopping afflictions, the method of purifying afflictions, the method of transforming afflictions, and the method of knowing the nature of afflictions, these five. Among them, the method of abandoning afflictions is the Hearer Vehicle, the method of stopping afflictions is the Solitary Buddha Vehicle, the method of purifying afflictions is the Bodhisattva Vehicle, the method of transforming afflictions is the Outer Tantra Three Sections, and knowing the nature of afflictions or abiding in purity without abandoning, transforming into self-awareness is the Inner Three Sections. These are the reasons, and detailed introductions should be learned from the mouth of the Lama. The Nine Vehicles, the Nine to be Tamed, the Nine Methods of Taming, these three nines combine into twenty-seven. What is the reason for combining? Because the nature of the mind has not been realized. In order to realize it, it is necessary to show nine types and nine types of methods. As it is said in the Treasury: The nature of Bodhicitta, in reality is nothing, arising arises in all existence, showing shows as the Nine Vehicles. There are three that are extremely vast: the guiding vehicle that arises all is extremely vast, the ascetic mantra vehicle, and the controlling means vehicle are said to be extremely vast. The first has two: the teaching and the explanation. The first is: In general, the first is the three causal vehicles, namely the Hearer Vehicle, the Solitary Buddha Vehicle, and the Bodhisattva Vehicle. The characteristics, meanings, and divisions of these can be distinguished, but they will be explained in the respective chapters of the following vehicles. The beings to be tamed who are of inferior faculties are also divided into three: superior, medium, and inferior. The inferior is the being to be tamed by the Hearers, the medium is the being to be tamed by the Solitary Buddhas, and similarly, the superior is the excellent, which is the being to be tamed by the Bodhisattvas. Due to the difference in faculties, the Hearers abandon afflictions, etc.
Chinese
由声闻遮止，由菩萨清净。如是宣说三种调伏之方便。广说有三种：声闻、独觉、菩萨。初、声闻有三种：略说、广说、摄集经义。初、略说者。偈云：三乘之末，是引导生起之乘，其末是声闻乘，明显开示及广说如下：于此，当说声闻之体性、语义、分类三种。体性者，见解证悟补特伽罗无我，欲自三界轮回中解脱，具足发心，由彼门径，欲得果位四双八辈之圣者，有余无余之阿罗汉之体性。语义者，最后有者，于得阿罗汉之生，彼之因缘，听闻善知识之具足法音之法，亦为他人宣说具足法音，故名听闻宣说或依他。经中云：声闻众皆随逐于语。又，听闻宣说大乘之法，故名听闻宣说。如《妙法莲华经》云：世尊，今日我等成声闻，亦将如实宣说殊胜菩提，亦将宣说殊胜菩提之语，是故于他人，我等不应成声闻。分类有四：化现之声闻者，如说具德者为金刚手之化现等。见解承许之声闻者，具足大乘愿行之发心，是为见解承许之声闻。持守行相之声闻者，持守法衣、钵等声闻之行相，且具足三律仪。果位执持之声闻者，一切道皆行声闻之道，而得有余无余之阿罗汉果。又，果位执持之声闻者，许为十八部。其中根本四部，分出十八部者，随顺国王持日种姓之后，一切有部中分
English
They are obstructed by the Shravakas and purified by the Bodhisattvas. Thus, the three methods of taming are explained. There are three types of extensive explanations: Shravakas, Pratyekabuddhas, and Bodhisattvas. First, there are three types of Shravakas: brief explanation, extensive explanation, and summarizing the meaning of the scriptures. First, the brief explanation is: Verse: The last of the three vehicles is the vehicle that leads to arising. The last of these is the Shravaka vehicle, which is clearly shown and extensively explained as follows: Here, we will explain the three aspects of the Shravaka: nature, meaning, and classification. The nature is: the view that realizes the absence of self of the individual, wishing to liberate oneself from the three realms of samsara, with the mind of enlightenment, through which one wishes to attain the fruit of the four pairs and eight types of noble beings, the Arhat with remainder and without remainder. The meaning of the term is: the last existence, the cause of attaining Arhatship, listening to the Dharma with the sound of Dharma from a virtuous friend, and also proclaiming it to others with the sound of Dharma, hence it is called hearing and proclaiming or dependent on others. As it says in the Sutra: The Shravakas follow the sound. Furthermore, hearing and proclaiming the Dharma of the Mahayana is called hearing and proclaiming. As it says in the "Lotus Sutra": Lord, today we become Shravakas, and we will also truly proclaim the supreme Bodhi, and we will also proclaim the sound of the supreme Bodhi, therefore, we should not become Shravakas to others. There are four divisions: Emanated Shravakas, such as saying that Kundgawo is an emanation of Vajrapani. Shravakas who accept the view, those who possess the mind of aspiration and practice of the Mahayana, are Shravakas who accept the view. Shravakas who hold the appearance of discipline, those who hold the appearance of discipline of the Shravakas, such as robes and begging bowls, and possess the three vows. Shravakas who hold the ultimate attainment, all paths are traversed by the path of the Shravakas, and the fruit of the Arhat with remainder and without remainder is attained. Also, Shravakas who hold the ultimate attainment are considered to be the eighteen schools. Among them, the four root schools, the eighteen schools that branched out, followed the lineage of King Grahanandin, from the Sarvastivada school.
Chinese
例如，乘，就像人一样。 用这个来比喻乘，就像船一样。 从这个来比喻乘，就像水一样。 在这里比喻乘，就像陆地一样。 因此，根据理由，乘就是举起或抬起。这九个乘，要知道它们将这九类所化之有情从轮回中救度，并使他们与各自的果位相结合。 向上递增的比喻，就像大象一样：十个背负着人和货物的，可以容纳在一头大象的背上。然后是青色的大象、母象、香象、雪象和灰白色的大象等等，每一个下面的都包含着十个，都包含在上面一个的负载中。 同样地，声闻乘的因和果都包含在独觉中。这些因和果都包含在菩萨中。这些因和果都包含在克里亚中。这些因和果都包含在邬波耶中。这些因和果都包含在瑜伽中。同样，内三部也包含着因和果，依次包含在大圆满中。例如，即使进入了像密宗内道这样的一个，也不是抛弃瑜伽以下的那些，而是自性上圆满地包含在更高的之中。不依赖于较低的，就看不到更高的，这九个乘依次用阶梯的比喻来表示。 用多门房屋的比喻来表示：就像有很多门的房屋，无论从哪个门进入，都像是进入了内部一样。无论从九乘中的哪一个门进入，在没有实现最终果位之前，道的本质都是一样的，因为时间的长短不是问题，没有在中间状态中消逝的缘故。这就是多门房屋的比喻。 然而，在直接进入的时候，结合所化之有情的根器，用马的比喻来表示：如果一个有能力的人骑上一匹快马，就能毫无阻碍地到达目的地。如果一个能力较弱的人骑上，不但不能到达目的地，反而会在中途坠落而浪费掉。同样，对于像阿底瑜伽这样最高的乘，根据根器的九种差别，如果像上等根器那样的人修持，证悟的智慧会在瞬间显现为佛果。如果像能力较弱的人那样，则是声闻和独觉。
English
For example, a vehicle is like a person. Using this to illustrate a vehicle is like a boat. From this to illustrate a vehicle is like water. Here to illustrate a vehicle is like land. Therefore, according to reason, a vehicle is lifting or raising. These nine vehicles, know that they deliver these nine types of beings to be tamed from samsara and unite them with their respective fruition. The analogy of upward increase is like an elephant: ten people carrying loads and goods can fit on the back of one large elephant. Then there are blue elephants, cow elephants, fragrant elephants, snow elephants, and ash-white elephants, etc. Each lower one contains ten, all contained in the load of each higher one. Similarly, the cause and effect of the Hearer Vehicle are contained in the Solitary Realizer. These causes and effects are contained in the Bodhisattva. These causes and effects are contained in Kriya. These causes and effects are contained in Upaya. These causes and effects are contained in Yoga. Similarly, the three Inner Sections also contain cause and effect, and are successively contained in the Great Perfection. For example, even if one enters something like the Inner Tantra, it is not that one abandons those below Yoga, but rather that they are spontaneously and completely contained in the higher ones by their very nature. Not relying on the lower, one cannot see the higher; these nine vehicles are shown in sequence by the analogy of a ladder. The analogy of a house with many doors shows that just as with a house with many doors, no matter which door one enters, it is like going inside. No matter which of the nine vehicles one enters through, until the ultimate fruition is realized, the nature of the path is the same, because the length of time is not the issue, and there is no passing away in the intermediate state. That is the analogy of the house with many doors. However, at the time of direct entry, combining it with the capacity of the beings to be tamed, the analogy of the horse shows that if a capable person rides a fast horse, they will reach their destination without hindrance. If a less capable person rides, not only will they not reach their destination, but they will fall in the intermediate state and be wasted. Similarly, for one like Atiyoga, the ultimate of vehicles, according to the nine distinctions of faculties, if someone with a superior intellect practices, the wisdom of realization will instantly appear as the fruit of Buddhahood. If like someone with less ability, then it is the Hearers and Solitary Realizers.
Chinese
如果有一个人进入，由于智慧的容器和精华不具备，连声闻的果位也没有，阿底的意义也不显现，就像在中阴中浪费一样。劣马，有才能的人骑，不能迅速到达目的地，如果才能小的人骑，因缘具足，不会在中阴中浪费，而是缓慢地到达目的地。同样，如果一个根器极好的人进入像声闻乘这样的法门，由于容器和精华不相称，果位不会迅速显现为成佛，如果像才能小的人一样的声闻行人修持，那么其果位显现的容器和精华就具备，不会浪费。因此，九乘法门都要按照上下次第修持。以游泳为例说明精进：在水中游泳，如果以猛烈的精进游泳，就能直接横渡；如果以微弱的精进游泳，就会斜向漂流。同样，作为所依的补特伽罗，无论进入哪一乘的门，如果按照各自的教义以猛烈的精进修持，就能迅速与果位相应；如果变得精进微弱，就不能迅速断除道路，也不能迅速与果位相应。所以，以游泳为例说明精进。小乘的入门是：以前已经出生在三界，将来会出生，以及现在出生的有漏五蕴所包含的一切，都是果位痛苦的真谛。这是应该了解的，例如疾病。原因集起的真谛是业的集起的不善业十种，烦恼的集起五毒这些都应该断除，例如疾病的原因。这两者是轮回的因果是真实的。断除烦恼和业的集起以及痛苦，获得阿罗汉果位，就是获得灭谛，例如对疾病有益。五道十地，三十七道品等，《宝性论》中说：疾病是应该了解的，疾病的原因是应该断除的，药物是应该指示的，无病是应该获得的。以及《律藏》中说：痛苦应该了解，集起应该断除，灭谛应该证悟，道应该依赖于相续并修持。