佛陀教示的「真實」,既難以藉感官印象全面顯現,也不易以知識法則徹底掌握。於是,為了將不確定的、無以名狀的概念帶向存在,經典中記錄了大量的「譬喻(upama,drstanta)」講述說法。例如《法華經》的「三車喻、藥草喻」及《華嚴經》的「善畫師喻」等。本文討論西夏語翻譯佛經與「譬喻」相關的兩個重要語彙怨sju2與覽dzjo1。主要說明,(一)怨sju2是西夏語文獻中用的最多的、連結喻體(事物本體)與喻依(用以比況本體的事物)之繫詞。(二)覽怨dzjo1 sju2雖然經常連用、對譯「譬如」,覽dzjo1,與漢語「譬」的語義沒有直接的關係。覽dzjo1的核心語義是“比量、比擬”;可以直接對譯漢語作為動詞的「比」、而且是後置的中心語位。(三)以上,經由翻譯佛經,對怨sju2、覽dzjo1提出的解析,也適用於一般世俗文獻。(四)藉著解讀西夏文獻的光,審視古漢語之用「譬喻」。怨sju2覽dzjo1 The “truth” taught by the Buddha can hardly be fully revealed by the sensory impression and can not be completely mastered by the laws of knowledge. Thus, a large number of “upama drstanta” narratives have been recorded in the canon in order to bring an indefinite and innocent concept into existence. For example, the “three car metaphor, herbal metaphor” and “Sutra” “good art teacher metaphor” of Fahua Classic. This article discusses the translation of the Buddhist scriptures of Xixia language into two important terms related to “metaphor”: sju2 and dzjo1. Mainly, (a) sju2 is the most used in the Xixia language literature, the link between the metaphor (things ontology) and Yuyi (something to compare the ontology). (B) grievances dzjo1 sju2 Although often used, the translation of “such as”, view dzjo1, and the Chinese “analogy” semantic no direct relationship. The core semantics of dzjo1 is “ratio, comparison”; it can directly translate the Chinese as a verb “ratio”, but also the postpositional linguistic position. (C) above, through the translation of the Buddhist scriptures, the complain sju2, dzjo1 proposed analysis, also applies to the common secular literature. (4) By interpreting the light of Xixia literature, examining the use of “metaphor” in ancient Chinese. Resentment sju2 view dzjo1