Visuddhimagga VI-81

Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ.

在这种场合对于在义疏中所说的（取相和似相同样），那是容许我们作如上的各别说法的。

Ñ(VI,81): What is said in the Commentaries in this context allows that deduction.

Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi.

如在义疏中先说「于四梵住及十不净中是没有似相的。

Ñ: For there, after saying this, 'There is no counterpart sign in the four divine abidings and in the ten kinds of foulness;

Brahmavihāresu hi sīmasambhedoyeva nimittaṃ.

于四梵住中其界线的混合为相，

Ñ: for in the case of the divine abidings the sign is the breaking down of boundaries itself,

Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti vatvāpi puna anantarameva ‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ.

于十不净中作正当的辨别而见厌恶的时候为相」，但于后面又说「这是取相和似相二种相」。

Ñ: and in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it', it is again said immediately next: 'Here the sign is twofold: the learning sign and the counterpart sign.

Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ.

所以说「取相」是显现各异的恐怖等。

Ñ: The learning sign appears hideous, dreadful and terrifying', and so on.

Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.

如果经过思考之后，则我这里的说法是适合的。

Ñ: So what we said was well considered. And it is only this that is correct here.

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.

同时摩诃帝须长老由于看见齿骨而显现全女子的身体为骨聚等的故事，可引为这里的例子。

Ñ: Besides, the appearance of a woman's whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see Ch. I, §55).