Anuppattinirodhasaṅkhātassa pana khayassa pariyāyena upanissayattā, yassa upanissayo hoti tadupacārena ‘‘khayo’’ti vuttaṃ.
其次就广义说，这是称为不生及灭的尽的（涅盘的）亲依之故，成了它的亲依，以接近而说（涅盘）为尽。
Ñ(XVI,70): But it is because the kind of destruction called Cessation consisting in non-arising', [that is, nibbana,] serves figuratively speaking as decisive-support [for the path] that [nibbana] is called 'destruction' as a metaphor for it.
Sarūpeneva kasmā na vuttanti ce.
（问）为什么不直接的说（涅盘的）本质呢？
Ñ: [Q.7.] Why is it not stated in its own form?
Atisukhumattā.
（答）因为极微细之故。
Ñ: [A.] Because of its extreme subtlety.
Atisukhumatā cassa bhagavato apposukkabhāvāvahanato, ariyena cakkhunā passitabbato ca siddhāti.
因为太微细，亦曾影响世尊不大热心去说，并且这是由圣眼才能见证的。
Ñ: And its extreme subtlety is established because it inclined the Blessed One to inaction, [that is, to not teaching the Dhamma (see M.i,186)] and because a noble one's eye is needed to see it (see (M.i,510).
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