840. Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
另一说法：譬如日出，非前非后，在出现之时而行四种作用──照色、破暗、现光、止寒，如是道智……乃至以作证现观而现观于灭。这里譬如太阳的照色，是道智的遍知于苦。如破暗是舍断于集。如现光是由于俱生等的缘而修道。如止寒是止息烦恼而作证于灭。应知这样的合喻。
Ñ(XXII,95): Another method: as the sun, when it rises, performs four functions simultaneously with its appearance—it illuminates visible objects, dispels darkness, causes light to be seen, and allays cold—, so too, path knowledge ... penetrates to cessation by penetrating to it with realizing. And here also, as the sun illuminates visible objects, so path knowledge fully understands suffering; as the sun dispels darkness, so path knowledge abandons origin; as the sun causes light to be seen, so path knowledge [as right view] develops the [other] path [factors] by acting as [their] conascence condition, etc.; as the sun allays cold, so path knowledge realizes the cessation, which is the tranquillizing of defilements. This is how the application of the simile should be understood.
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