841. Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
又一种说法：譬如渡船，非前非后，于同一剎那而行四种作用──舍此岸，渡中流，[PTS 691]运载货物，到达彼岸。如是道智……乃至以作证现观而现观于灭。这里譬如渡船的舍此岸，是道智的遍知于苦；渡中流，是舍断于集；运载货物，是由于俱生等的缘而修道；到达彼岸，是作证彼岸的涅盘。应知这样的合喻。
Ñ(XXII,96): Another method: as a boat performs four functions simultaneously in a single moment—it leaves the hither shore, it cleaves the stream, it carries its cargo, [691] and it approaches the further shore—, so too, path knowledge ... penetrates to cessation by penetrating to it with realizing. And here, as the boat leaves the hither shore, so path knowledge fully understands suffering; as the boat cleaves the stream, so path knowledge abandons origin; as the boat carries its cargo, so path knowlege develops the [other] path [factors] by acting as [their] conascence condition, etc.; as the boat approaches the further shore, so path knowledge realizes cessation, which is the further shore. This is how the application of the simile should be understood.
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