565. Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ.
（十一）「以譬喻」：苦谛如重担，集谛如负重担，灭谛如放下重担，道谛如放下重担的方法。
Ñ(XVI,87): 11. As to simile: The truth of suffering should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to putting down the burden (see S.iii,26).
Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ.
或苦谛如病，集谛如病之因，灭谛如病愈，道谛如药。
Ñ: The truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine.
Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ.
或苦谛如饥馑，集谛如旱灾，灭谛如丰收，道谛如时雨。
Ñ: Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like plenty, and the truth of the path is like timely rain.
Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti
又以怨恨、怨恨的根源、怨恨的断绝、断绝怨恨的方法；毒树、树根、树根的断绝、断绝树根的方法；怖畏、怖畏的根源、无怖畏及其到达的方法；此岸、急流、彼岸及其到达的努力。当知四谛也适合于此等譬喻。
Ñ: Furthermore, these truths can be understood in this way by applying these similes: enmity, the cause of the enmity, the removal of the enmity, and the means to remove the enmity; a poison tree, the tree's root, the cutting of the root, and the means to cut the root; fear, the cause of fear, freedom from fear, and the means to attain it; the hither shore, the great flood, the further shore, and the effort to reach it.
evamettha upamāto vinicchayo veditabbo.
──如是应知以譬喻的抉择──
Ñ: This is how the exposition should be understood as to simile.
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