Yathā ca pattamakkhanatelūpamāya, evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo.
此义正如涂钵的油的譬喻，可用道路的水的譬喻来辨明：
Ñ(X,54): And this meaning should be illustrated by the simile of the water on the road, as it was by the simile of the oil-smearing on the bowl.
Maggappaṭipannassa kira therassa purato gacchanto sāmaṇero thokaṃ udakaṃ disvā ‘‘udakaṃ, bhante, upāhanā omuñcathā’’ti āha.
据说一位行路而走在长老前面的沙弥，看见少许的水说道：「有水！尊师，脱掉你的鞋子吧。」
Ñ: A novice was walking in front of an elder, it seems, who had set out on a journey. He saw a little water and said, 'There is water, venerable sir, remove your sandals'.
Tato therena ‘‘sace udakamatthi, āhara nhānasāṭikaṃ, nhāyissāmā’’ti vutte ‘‘natthi, bhante’’ti āha.
长老说：「有水吗？那么，拿我的浴衣来，我要沐浴。」沙弥却说：「没有水，尊师。」
Ñ: Then the elder said, 'If there is water, bring me the bathing cloth and let us bathe', but the novice said, 'There is none, venerable sir'.
Tattha yathā upāhanatemanamattaṭṭhena ‘‘udakamatthī’’ti hoti, nhāyanaṭṭhena ‘‘natthī’’ti hoti.
在这个譬喻中，是仅足以湿鞋之义为「有水」，然不能作为沐浴之用故言「无水」。
Ñ: Herein, just as 'There is water' is in the sense of mere wetting of the sandals, and 'There is none' is in the sense of bathing,
Evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā,
如是它（非想非非想）不能行敏捷之想的作用故名「非想」，
Ñ: so too, this perception is 'neither perception' since it is incapable of performing the decisive function of perception,
saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.
因有残余的诸行的细妙的状态的存在故为「非非想」。
Ñ: and it is 'nor non-perception' because it is present in a subtle form as a residual formation.
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