矫论团相关
（有时间更具体地分析下矫论团的思想）
矫论团 Skeptics, Order of Skeptics
那伽朱那团 Nagarjunites
萨曼尼耶 Shamaniyya
矫论团明显缝合了不少要素。
矫论英文的Skeptics指怀疑论或无神论，这里是指怀疑论。矫论团的NPC毕洛（Pyrrho）就是古希腊的皮浪，被认为是第一位古希腊怀疑论的哲学家，而且一般认为龙树菩萨的哲学思想和古希腊皮浪主义哲学家Sextus Empiricius的皮浪主义著作有不少相似之处（注：Sextus Empiricius的哲学著作是皮浪主义现存最完整的描述），也有学者认为尼采也采用了一些皮浪主义的观点，而有几个花灵相关的成就参考了尼采著作《查拉图斯特拉如是说》里的描述，
不少要素是佛教的，那伽朱那是龙树菩萨，阿亚德瓦是龙树之徒提婆菩萨，萨曼尼耶指佛教徒，“不生不灭不常不断”这个契约描述是龙树的八不中道的前半部分，那先朱那不确实是否参考了佛教的那先（Nasejuna）英文不像暂不讨论。
曼达派有纳苏勒阿（Nasuraia）和劳帕（Laupa）。
祆教有祭水之仪以及光明火坛等等。
俱利般地（俱利鼓）是希腊要素。
永续轮回可能参考了永恒轮回，尼采的主要哲学思想之一，皮浪主义和佛教也有类似观点。
行、言、思可能参考了可能参考了佛教的三业“身口意”，祆教Humata, Hūxta, Huvarshta（good thoughts, good words, good deeds）的核心教义也类似不过祆教的一般说是善行善行善思。
「争斗才是世界的本质」可能对应曼达派和祆教的极端二元论，不过光明与黑暗的争斗在宗教很常见倒不算特别，这个倒是和那伽朱那（龙树菩萨）的中观思想有较大矛盾，中观派就是将执着于两极端的一切邪见予以否定，才有中道之义。
anirodham anutpādam anucchedam aśāśvatam——不生不灭，不常不断
萨曼尼耶——Shamaniyya
Shamaniyya. —The Buddhists are in Arabic called by this name, which is derived from a Prakritic form of Sanskrit śramaṇa (Strabo , Hieronymus Samanaei), and by the word i.e. the red-robed people (= raktapaṭa), which refers to the red-brown (= kâshâya) cloaks of the Buddhist monks.
综合考虑最有可能的还是指佛教徒，词源和沙门（śramaṇa）有关。
注：以上含义复制自Rupa出版社的Alberuni’s India的21页注释。顺便一提Shamaniyya也可以指苏菲主义教团的一支不过应该无关。
纳苏勒阿 Nasuraia
In Mandaean scriptures, priests are formally referred to as Naṣuraiia (Classical Mandaic: ࡍࡀࡑࡅࡓࡀࡉࡉࡀ, lit. 'Naṣoraeans'), meaning guardians or possessors of secret rites and knowledge.
指曼达派的祭司，指的是秘密知识（指Manda或者说Gnosis）和仪式的拥有者，确实能对应得上识主。
劳帕 Laupa
In Mandaeism, laufa or laupa (Classical Mandaic: ࡋࡀࡅࡐࡀ) is the concept of a spiritual connection forged between Tibil (Earth) and the World of Light. It has been variously translated as "communion," "spiritual union," "spiritual connection," or "vital connection."
指曼达派地球和光明世界的连接，一般可通过祭司的仪式建立。
游戏里指“连接”，可能是把甘露花海相关当做光明世界了，抵达甘露花海的成就叫做光之大地。
识主 Vijnanapati
Vijñāna (Sanskrit: विज्ञान) or viññāṇa (Pali: विञ्ञाण) is translated as "consciousness," "life force," "mind," or "discernment."
Pati (Sanskrit: पति, ) is a title meaning "master" or "lord".
梵语的“识”（Vijnana）+“主”（pati），不过比起佛教的“识”我觉得理解为“知识”更能对应纳苏勒阿（Nasuraia）。
【识】梵语Vijñāna。Vijnana为vi（分析、分割）与Jnana（知）之合成语，乃谓分析、分类对象而后认知之作用。
那先朱那 Nasejuna
看起来是那伽朱那 Nagarjuna的变体，暂不清楚具体含义，可能和说一切有部的那先有关。
【那先】梵名Nāgasena ，巴利名同。比丘名。那为那伽之略，象之梵语，先者先时也（Sena军也）。此人生时，有一大象，于同日生，故父母名之曰那先。生于佛灭后，应宿愿而出家，得阿罗汉果。那先前世有故旧，是亦应宿愿而为边小之国王，名弥兰陀。国王善问难，那先一一解答之。
阿亚德瓦 Āryadeva
圣天（梵语：आर्यदेव，Arya-deva），约公元3世纪印度大乘佛教人物，中观派龙树之徒。圣天又名阿利耶·提婆，“阿利耶”为“圣”、“高贵”之意，故藏传佛教译为圣天、圣提婆，因为他有一只眼睛失明，所以又被称为片目天（梵语：काणदेव ，Kāṇa-deva）；被佛教徒尊称为提婆菩萨。
Ārya（圣，高贵，和波斯语的雅利安آریا同源）+deva（提婆，指神，不过这里不算神）
毕洛 Pyrrho
Pyrrho of Elis Ancient Greek: Πύρρων ὁ Ἠλεῖος; c. 360 – c. 270 BC), born in Elis, Greece, was a Greek philosopher of Classical antiquity, credited as being the first Greek skeptic philosopher and founder of Pyrrhonism.
A number of similarities have been noted between the Pyrrhonist works of Sextus Empiricius and that of Nagarjuna, the Madhyamaka Buddhist philosopher from the 2nd or 3rd century CE. Buddhist philosopher Jan Westerhoff says "many of Nāgārjuna's arguments concerning causation bear strong similarities to classical sceptical arguments as presented in the third book of Sextus Empiricus's Outlines of Pyrrhonism," and Thomas McEvilley suspects that Nagarjuna may have been influenced by Greek Pyrrhonist texts imported into India. McEvilley argues for mutual iteration in the Buddhist logico-epistemological traditions between Pyrrhonism and Madhyamika.
The Buddhist philosopher Nagarjuna in particular has been seen as the founder of the Madhyamaka school, which has been in turn compared with Greek Skepticism. Nagarjuna's statement that he has "no thesis" (pratijña) has parallels in the statements of Sextus Empiricus of having "no position". Nagarjuna famously opens his magnum opus, the Mulamadhyamakakarika, with the statement that the Buddha claimed that true happiness was found through dispelling 'vain thinking' (prapañca, also "conceptual proliferation").
其他花灵相关
灵光 Khvarena
Khvarenah (also spelled khwarenah or xwarra(h): Avestan: xᵛarənah) is an Avestan word for a Zoroastrian concept literally denoting "glory" or "splendour" but understood as a divine mystical force or power projected upon and aiding the appointed. The neuter noun thus also connotes "(divine) royal glory", reflecting the perceived divine empowerment of kings. The term also carries a secondary meaning of "(good) fortune"; those who possess it are able to complete their mission or function.
灵光代表阿胡拉·马兹达的一种神力，有各种形体变化。它与谁同在，谁便强大有力，威风凛凛，战无不胜，除了用于神圣生物还经常用于国王表示被任命者的神圣力量，居尔城原型就曾被萨珊王朝开国君主改名为Ardashir-Khwarrah。
这个词在游戏里出现过好几次，成就名《帕维兹拉万·赫瓦拉》（Parvezravan Khwarrah）的Khwarrah是Khvarena的中古波斯语形式，千壑沙地某个的元能尖碑上写着的XVARRA（Xwarrah）是另一种写法，解包看到翻译为荣光了。此外，这个词的现代波斯语形式是khurrah或farr，胡拉姆丁（Khorramdin）以及法罗赫（Farrokh）都是其衍生或组合形成的词不过游戏里应该无关。
甘露，甘露活水 Amrita
Amrita (Sanskrit: अमृत, IAST: amṛta), Amrit or Amata in Pali, (also called Sudha, Amiy, Ami) is a Sanskrit word that means "immortality". It is a central concept within Indian religions and is often referred to in ancient Indian texts as an elixir.
除了甘露花海以及花海甘露之光用的是Vourukasha，其他地方的甘露用的都是Amrita。
Amrita和阿维斯陀语里的aməša（一般用作六或七大天使Amesha Spenta）同源，同样指“不死”。
【不死】梵语amṛta。指永远的生命。一般译作甘露。佛陀之教称作甘露法，以其超越时空而永恒，故佛生时降甘露雨，象征不死之意义。
【甘露】梵语amṛta，巴利语amata。意译作不死、不死液、天酒。即不死之神药，天上之灵酒。吠陀中谓苏摩酒为诸神常饮之物，饮之可不老不死，其味甘之如蜜，故称甘露。亦以甘露比喻佛法之法味与妙味长养众生之身心。密教则称真言两部不二之灌顶水为不死甘露。
提什塔尔之花 Tishtrya
Tishtrya (Avestan: , romanized: Tištrya, Persian: تیر, romanized: Tir) or Roozahang is the Avestan language name of a Zoroastrian benevolent divinity associated with life-bringing rainfall and fertility. Tishtrya is Tir in Middle- and Modern Persian.
英文没有“之花”。
Tishtrya是阿维斯陀语，中古波斯语形式是蒂尔（Tir），是祆教的雨神，和带来生命的降雨以及肥力有关。
提什塔尔（Tishtrya）把Vourukasha（对应甘露花海，部分中古波斯语文献里别名Farakhkert对应浮罗囿）中间的万种母树（Harvisptokhm）的种子通过雨水传播到世界各地。
「焚真之天象」 The Sign of Apaosha
Apaosha (Apaoša, Apauša) is the Avestan language name of Zoroastrianism's demon of drought. He is the epitomized antithesis of Tishtrya, divinity of the star Sirius and guardian of rainfall.
For many decades, the Avestan common noun apaosha- "drought" was thought to derive from either *apa-uša- "burning away" or *apa-vṛt(a)- "stemming the waters."
祆教里的旱魃，专与雨神蒂尔为敌，词源上可能和“燃烧殆尽”有关。
「谒颂主」 Yasnapati
Yasna is the Avestan name of Zoroastrianism's principal act of worship. It is also the name of the primary liturgical collection of Avesta texts, recited during that yasna ceremony.
原神：花灵对与其建立连结并肩作战的勇士的称呼。\n在人类的语言中似乎是祭主的意思。
pati是“主”的意思，Yasna是祆教的主要敬拜仪式，指“敬神”或“祭祀”，同时也是《阿维斯陀》里主要的礼拜仪式集的名称，在Yasna 仪式上背诵，目的是维护Ahura Mazdā创造的美化宇宙完整性，抵御Angra Mainyu破坏性力量的攻击。
偈颂则是指婆罗门教、佛教等印度诸宗教使用的唱颂词或唱诵词，两者宗教不同而含义类似。原神把偈（jì）颂改为谒（yè）颂了。可能是根据Yasna的读音把偈（jì）颂改为谒（yè）颂了。可参考谒颂幽境英文是Yasna Monument。
【偈】有广狭二义，广义之偈，包括十二部教中之伽陀（梵Gāthā）与只夜（梵Geya），两者均为偈颂之体，然两者之意义互异：偈前无散文（长行），而直接以韵文记录之教说，称为孤起偈，即伽陀；偈前有散文，而尚以韵文重复其义者，称为重颂偈，即只夜。然诸经论中或有混用此二者之情形。狭义之偈则单指梵语之Gāthā 。音译伽陀。意译偈颂、颂、歌谣。为九部教之一，十二部经之一。此文体之语句，则称偈语。
西摩格 Simurgh
The simurgh; Persian: سیمرغ, also spelled simorgh, simorg, simurg, simoorg, simorq or simourv) is a benevolent, mythical bird in Persian mythology and literature. It is sometimes equated with other mythological birds such as the phoenix (Persian: ققنوس quqnūs) and the humā though it must be understood as a completely different mythological creature of its own.
波斯神话里的神鸟，关于它的传说有很多，比如下面几个。
1. 生活在Vourukasha（甘露花海和浮罗囿原型）里，每当它从万种母树（Harvisptokhm）上飞下来，树上就会长出一千根树枝； 每当它落在上面，就会折断一千条树枝，树枝的种子散落在地上。
2. 《百鸟朝凤》（The Conference of the Birds）里面的群鸟经历七个谷地的试炼，最后只有30只通过最后试验，他们发现自己就是一直追寻的 Simorgh（Si指三十，morgh指鸟），游戏里成就《七谷的试炼》和这有关。
3. 生活在厄尔布尔士山脉（Alborz）里，收养了拥有白化病的婴儿Zal。
祭水之仪 Ab-Zohr
zohr (MP) Libation, offering, consecrated water. Av. equivalent is 'zaothra'.
The Ab-Zohr (Avestan: , romanized: ap-zaoθra; Middle Persian: , romanized: ab-zohr, “offering of water,”) is the culminating rite of the greater Yasna service, the principal Zoroastrian act of worship that accompanies the recitation of the Yasna liturgy. The procedure is also called the parahaoma rite. The Haoma plant is the source for the essential ingredient for the parahaoma, the consecrated liquid that constitutes the offering.
Ab-Zohr是Yasna里提到的“祭水仪式”，直译是“提供水”，供品一般由干haoma树枝的髓和新鲜石榴叶的汁液以及牛奶混合而成，代表植物和动物，它们依赖水生存，因此象征性地回归水赋予它们的生命。ab-zohr的主要目的是“净化”那些水域，通过供品弥补了人类对水造成的损害。须罗蕈（Zohrah Mushroom）从英文名来看也可能参考了Ab-Zohr，不过取须罗蕈的过程中没看出和水有关，而且原神里把「须罗」解释为「迷醉梦中」但Ab-Zohr没这层含义。
离渡之仪 Rite of Chinvat
The Chinvat Bridge (Avestan: Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge") or the Bridge of the Requiter in Zoroastrianism is the sifting bridge, which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs, described in the Videvdat (Vendidad) 13,9 as 'spâna pəšu.pâna' ("two bridge-guarding dogs").
参考了钦瓦特桥（Chinvat Bridge），这是祆教里连接现世与来世的桥梁。每个灵魂在死后都要穿过钦瓦特桥，在那里它会受到审判并在来世分配一个位置，有Daena作为引路者（类似Psychopomp），正直的灵魂被分配在名为House of Song的天堂，邪恶的灵魂被分配在名为House of Lies (druj-demana)的地狱，善行与恶行相当的被分配在两者之间的Hamistakan。
米希尔（Mihir）、拉沙鲁（Rashnu）、斯露莎（Sorush）这三个花灵对应的Mithra (Covenant), Rashnu (Justice), Sraosha (Conscience)是钦瓦特桥的三个守卫，专司亡灵的审判，钦瓦特桥（Chinvat Bridge）又称离渡桥，须弥雨林里的离渡谷英文用的就是Chinvat Ravine。
伽乌迦那——Gaokerena
In Persian and Zoroastrian legends, Gaokerena or white Haoma is a tree whose vivacity ensures continued life in the universe, and grants immortality to "all who eat from it". The name Gaokerena means "ox horn" or "cow ear”.
游戏里是巨莲儿而现实里是white haoma，传说生活在Vourukasha（甘露花海原型）中间，字面意思是“牛角”或“牛耳”，它保证了宇宙中的生命延续，并赋予所有食用它的人永生。
俱利鼓 Korybantes，Kory Drums
俱利般地 Korybantes
According to Greek mythology, the Korybantes or Corybantes (also Corybants) (Greek: Κορύβαντες) were the armed and crested dancers who worshipped the Phrygian goddess Cybele with drumming and dancing. They are also called the Kurbantes in Phrygia.
库瑞忒斯，古希腊神祇之一。主要进行击鼓和跳舞活动。
受 Vedana、色 Rupa、想 Samjna、行 Sankhara、识 Vijnana
鼓和谱后面的字明显参考了五蕴“色受想行识”。
【五蕴】梵语Pañcaskandha，巴利语Pancakkhandha。又作五阴、五众、五聚。三科之一。蕴，乃积聚、类别之意。即类聚一切有为法之五种类别。（一）色蕴（梵rupa-skandha ），即一切色法之类聚。（二）受蕴（梵vedana-skandha ），苦、乐、舍、眼触等所生之诸受。（三）想蕴（梵samjna-skandha ），眼触等所生之诸想。（四）行蕴（梵samskara-skandha），除色、受、想、识外之一切有为法，亦即意志与心之作用。（五）识蕴（梵vijnana-skandha ），即眼识等诸识之各类聚。
「灵芯」 Farrwick
Farr就是灵光（Khvarena）的中古或现代波斯语形式，具体分析看灵光条目，wick是灯芯。
「慈心」 Spenta Hearts
Spenta is derived by many philologists from an Avestan/Sanskrit root spi/svi, meaning "to expand, swell, increase." Many, therefore, render it as "incremental." There are other scholars who prefer to derive it from spit/shvit, to be bright, to be white, and consequently connect it with holiness. The renderings by most of these scholars range between "beneficent, bounteous, bountiful, incremental, holy and virtuous."
Spenta是祆教的概念，关于它的词源说法很多，也有说和原始印欧语的*ḱwen-有关，指神圣的，不过这里应该理解为beneficent指慈善的。
（和慈心无关可忽略）Spenta在祆教主要用作Amesha Spenta、Speṇta Mainyu和Spenta Armaiti这几处，Amesha Spenta指Ahura Mazda创造的的六位或七位天使，六大天使就是六大教令院学院/学派的原型，七大天使则是在此基础上加上了Speṇta Mainyu，Speṇta Mainyu指Holy/Creative Spirit/Mentality，除了作为单独个体有时也看做Ahura Mazda的化身，Spenta Armaiti则是六大天使之一，指Holy Devotion，是原神里素论派的原型。
万种 Infinitum
1. the infinite; boundless space 2. an infinitude, a boundless number
拉丁语。
名片名。
甘霖地海 Mare Terrae
Mare是拉丁语的海，Terrae是英语或拉丁语复数的地（Terra）。
地中的香海 Somalata Inland Sea
Somalata ('Moon creeper') Cynanchum acidum, a leafless plant that grows in arid places in peninsular India. This plant is known as the somalata (“soma plant”) in Ayurveda and Siddha medicine.
Cynanchum acidum is a species of flowering plant in the family Apocynaceae, typically found in the arid parts of peninsular India where it is used in religious sacrifices. The plant is religiously linked to Hinduism and is believed to be a major ingredient of the Soma in Ancient India.
梵语，指肉珊瑚（Cynanchum acidum），经常被看作soma的原料。
暂不清楚这个和香海有什么关系。
花灵
花灵 Pari
In Persian mythology, peris (singular: peri; from Persian: پَری, romanized: parī) are exquisite, winged spirits renowned for their beauty. Peris were later adopted by other cultures.
The Persian word پَری parī comes from Middle Persian parīg, itself from Old Persian *parikā-. In Persian language, the word 'Par', means Wing.
米希尔（Mihir）、拉沙鲁（Rashnu）、斯露莎（Sorush）这三个花灵对应的Mithra (Covenant), Rashnu (Justice), Sraosha (Conscience)是钦瓦特桥的三个守卫，专司亡灵的审判，钦瓦特桥（Chinvat Bridge）又称离渡桥，从英文名来看是须弥雨林里的离渡谷（Chinvat Ravine）的原型。
关于这三个花灵具体看图里的描述。
贾利尔・杜斯特哈赫. 阿维斯塔
祖尔宛 Zurvan
Avestan (zruuān, “time”)
Zurvān, in ancient Iranian religion and Zoroastrianism, the god of time.
Zurvanism is a fatalistic religious movement of Zoroastrianism in which the divinity Zurvan is a first principle (primordial creator deity) who engendered equal-but-opposite twins, Ahura Mazda (Wise Lord) and Angra Mainyu (Evil Spirit).
Zorvanism (also given as Zuvanism, Zurvanism) was a sect of the Persian religion Zoroastrianism which emerged in the late Achaemenid Empire (c. 550-330 BCE) and flourished during the Sassanian Empire (224-651 CE).
Zurvan是祆教异端祖尔万派的至高神，这个神起源有争议而且很多说法我感觉不是很可信就不说了，它是阿维斯陀语的时间的意思，是时间之神，产生了平等但相反的双胞胎Ahura Mazda（智慧主，祆教至高神）和Angra Mainyu（恶灵，祆教里至高神Mazda宿敌，一切罪恶和黑暗之源）。
顺便一提荼诃（Dahri）一开始可能是对祖尔万教徒的称呼，后来才有“无神论者”的含义，游戏里有没有关系我不知道，等正式开服再看看，我感觉只是巧合。
植物名
「万种母树」Harvisptokhm
The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vouru-kasha; the seeds of all plants are on it. There is a godlike bird, the Sinamru, sitting on that tree; whenever he flies off the tree, there grow out of it a thousand boughs; whenever he alights on it, there break a thousand boughs, the seeds of which are scattered about, and rained down on the earth by Tistar (Tistrya), the rain-god.
中古波斯语的harwisp有all的含义，波斯语的tokhm（تخم, toxm）有种子的含义。
万种母树（Harvisptokhm）是祆教传说中的一棵树，生长在Vourukasha（甘露花海和浮罗囿原型）中，树上含有世间所有植物的种子，Vourukasha还有着传说中的神鸟西摩格（Simurgh），每当它从树上飞下来，树上就会长出一千根树枝； 每当它落在上面，就会折断一千条树枝，树枝的种子散落在地上；Chamrosh鸟也在附近，它从树上收集被咬伤的种子散布在雨神蒂尔（Tir）取水的地方，雨神则通过雨将种子传播到世界各地，Vourukasha中间除了Harvisptokhm还有Gaokerena（伽乌迦那）。
「灵谷木」 Fravashi Tree
Also known as Arda Fravash ("Holy Guardian Angels"). Each person is accompanied by a guardian angel (Y26.4, 55.1), which acts as a guide throughout life. They originally patrolled the boundaries of the ramparts of heaven (Bd6.3, Zs5.2), but volunteer to descend to earth to stand by individuals to the end of their days. Ahura Mazda advises Zarathushtra to invoke them for help whenever he finds himself in danger (Yt13.19-20). If not for their guardianship, animals and people could not have continued to exist, because the wicked Druj would have destroyed them all (Yt13.12-13).
The Fravashi also serves as an ideal which the soul has to strive for and emulate, and ultimately becomes one with after death (Y16.7, 26.7, 26.11, 71.23, Yt22.39)
They manifest the energy of God, and preserve order in the creation. They are said to fly like winged birds, and are represented by a winged disk, often with a person superimposed.
Fravashi一般翻译为灵体，经常看作守护天使，有时也看作个人精神概念，无论是死的、活着的还是尚未出生的，是人类所具备的五种潜力之一，存在于人降生之前和去世之后，是永恒不灭的灵体。
《阿维斯陀》里第13篇亚什特法尔瓦尔丁·亚什特（Frawardin Yasht）就是献给Fravashi的，每个人都有Fravashi陪伴，作为一生的守护，除了人类、亚扎塔以及Ahura Mazda外，天空、水域、大地、植物、动物和善王国的一切事物都有它的 Fravashi（Yasht 13.74, 13.86）。
「净觉花」Sunyata Flowers
「净觉湖」Sunyata Lake
Śūnyatā (Sanskrit: शून्यता, romanized: śūnyatā; Pali: suññatā), translated most often as "emptiness", "vacuity", and sometimes "voidness", is an Indian philosophical concept.
【净觉】清净之觉悟也。
英文是“空性”的意思，《佛光大辞典》说净觉还可以作为佛的异称，不过应该和这里无关。
顺便一提，那伽朱那（Nagarjuna）参考的龙树菩萨的哲学和空性（Śūnyatā）关系很大，一切皆空无自性，一切现象都是相互依存的，并因其他现象而生起。
补充：
【空性】梵语Śūnyatā，巴利语suññatā。指空之自性、空之真理，乃真如之异名。依唯识家之说，真如为远离我、法二执之实体，故修空观而离我法二执之处，真如实体即跃然而现，亦即依空而显明实性，非谓真如之体为空。除译为空性外，经论中亦译作无、空门（三解脱门之一）等。
「苦离果」Nirodha Fruit
Nirodha就是上面提到的四谛里的“灭”，寂灭了就“苦离”了或“苦离”才能寂灭。
「忧昙花」Udumbara
In Buddhism, uḍumbara (Pali, Sanskrit) refers to the tree, flower and fruit of the Ficus racemosa (syn. Ficus glomerata). In Buddhist literature, this tree or its fruit may carry the connotation of rarity and parasitism. It is also mentioned in Vedic texts as the source of wood for rituals and amulets.
Udumbara是聚果榕，又名优昙华，暂时不清楚为什么把“优”改为“忧”了，暂时没听说过有什么用优昙花蕊来供奉的说法。
【优昙跋罗】梵uḍumbara，巴udumbara。树名。 属桑科，无花果的一种。雌雄同株的隐花植物，花为花托包住，所以看似无花。依其树叶又可区别二种，一种光滑，另一种粗糙，此两种乍看之下往往被视为不同种类。叶粗者从古印度的吠陀时代，一直被用作护摩木，即供牺式的薪木。佛典所说的优昙华，则是每三千年开一次花的想象植物，据说此花开时，将有金轮王或佛出现，而金轮王或佛出现时，此花必开。诸经之中，是用于譬喻佛出世的难值。
图片左边主要是花，右边是它的果。
「明芸花」 Ruebright Bloom
Rue这里应该指芸香（学名：Ruta graveolens），此外Rue还可以指芸香属（学名：Ruta）或芸香科（学名：Rutaceae）。
悼灵花 Mourning Flower
可能参考了花贝母（学名：Fritillaria imperialis），形状和内涵都很类似。花贝母颠倒的花朵被归因于在悲伤中低下了头，以表达对死者的悲痛，底部的花蜜则被描述为哀悼死者流下的眼泪，花贝母还和Siyâvash的死联系起来，因此还有Ashk-e Sivash ('Tear of Siyâvash’)的名称。
补充：
In Iranian folklore the nodding flowers are described (in comparison with the upright flowers of tulips) as being 'upside-down', this curious posture being attributed to the plant's bowing its (originally upright) 'head' in sorrow upon the death of a mythological or religious personage. Likewise, the glistening drops of nectar at the base of each flower are described as the tears which the plant weeps in mourning the departed. F. imperialis is linked to the legend of the tragic death of Siyâvash, (a semi-divine hero in Ferdowsi's prodigious national epic Shahnameh) - whence the common name Ashk-e Sivash ('Tear of Siyâvash').
任务名
善恶的赫瓦雷纳 Khvarena of Morality
Khvarena就是指灵光，直接看灵光的分析。
蒂尔·亚什特的赞歌 The Hymn of Tir Yazad
Yazata (Avestan: ) is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying (or used as an epithet of) a divinity. The term literally means "worthy of worship or veneration". In Middle Persian the term became yazad or yazd ().
蒂尔·亚什特其实是指《阿维斯陀》里的第8篇亚什特（Yasht），英文是Tishtar (Tir) Yasht，赞歌和亚什特的含义其实重复了，我觉得这样的用法很不好，哪有”赞歌的赞歌“这样的。
蒂尔（Tir）即中古波斯语形式的提什塔尔（Tishtrya），具体分析看上面的“提什塔尔之花”条目。
亚什特是祆教经典《阿维斯陀》的一部分，与《亚斯纳》、亚扎塔词根同为“亚兹”（Yaz），意为“崇拜”、“祈祷”。内容主要是对善神们的歌颂，与《亚斯纳》不同的是，亚什特的一篇章对应具体的一位神祇。现存二十一篇，一般认为原本至少该有三十多篇。
苦 Dukkha、集 Samudaya、灭 Nirodha
这是如是灵光悉示现相关任务后面的字，明显参考了四谛但不知道为什么缺了道谛。
补充：
【四谛】谛，梵语satya，巴利语sacca，审实不虚之义。即指苦、集、灭、道四种正确无误之真理。此四者皆真实不虚，故称四谛、四真谛；又此四者为圣者所知见，故称四圣谛。
（一）苦谛（梵Duḥkha-satya），苦，泛指逼迫身心苦恼之状态。审实世间事物，不论有情、非情悉皆为苦；亦即对人生及环境所作之价值判断，认为世俗之一切，本质皆苦。苦谛即关于生死实是苦之真谛。（二）集谛（梵samudaya-satya），集，招聚之义。审实一切烦恼惑业，实能招集三界生死苦果。集谛即关于世间人生诸苦之生起及其根源之真谛。（三）灭谛（梵nirodha-satya），灭，即寂灭；审实断除苦之根本─欲爱，则得苦灭，可入于涅盘之境界。灭谛即关于灭尽苦、集之真谛。（四）道谛（梵Mārga-satya），道，能通之义。审实灭苦之道，乃正见、正思惟等八正道，若依此而修行，则可超脱苦、集二谛，达到寂静涅盘之境。道谛即关于八正道之真谛。
锋刃林游增记 Asipattravana Itihasa
Itihasa (Sanskrit: इतिहास, lit. 'traditional accounts of past events') refers to the collection of written descriptions of important events in Hinduism.
Asipattravana在锋刃林泽里分析过，直接看之前地名那篇的分析。
对印度教徒来说，Itihasa是一个讲述过去发生的宗教故事。重要的Itihasa是《罗摩衍那》、《往世书》、《摩诃婆罗多》。
这里的游增指的是游增地狱，是除大地狱外还要游历的小地狱，其苦递增。关于游增地狱、锋刃以及Asipattravana的分析看地名部分的“锋刃林泽”。
如是灵光悉示现
【示现】即显示、显现之意。诸佛、菩萨为教化众生，而变现种种身形。
