Unnahanāti ‘‘upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā’’ti
「缠络语」，如说：「优婆塞啊！上年此时，你曾作尝新的布施，现在你为什么不作供施呢？」
Ñ(I,73): Persuading is progressively involving [people] thus, 'Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now?'
evaṃ yāva ‘‘dassāma, bhante, okāsaṃ na labhāmā’’tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti.
用这样的话重重的缠而裹之，直至他这样的回答：「尊者，我们要供施的，不过未得机会而已。」
Ñ: until they say, 'We shall give, venerable sir, we have had no opportunity', etc.; entangling, is what is meant.
Atha vā ucchuhatthaṃ disvā ‘‘kuto ābhataṃ upāsakā’’ti pucchati.
或者见人手拿甘蔗，便问道：「优婆塞啊！这甘蔗从哪里拿来的？」
Ñ: Or alternatively, seeing someone with sugarcane in his hand, he asks 'Where are you coming from, lay follower?'
Ucchukhettato, bhanteti.
「尊者，从甘蔗田里拿来的。」
Ñ: — 'From the sugarcane field, venerable sir'.
Kiṃ tattha ucchu madhuranti.
「那甘蔗是甜的吗？」
Ñ: — 'Is the sugarcane sweet there?'
Khāditvā, bhante, jānitabbanti.
「尊者，这要尝了之后才能知道的。」
Ñ: — 'One can find out by eating, venerable sir'.
‘‘Na, upāsaka, bhikkhussa ucchuṃ dethā’’ti vattuṃ vaṭṭatīti.
「然而叫你把甘蔗送给我，这话是不合于比丘说的。」
Ñ: — 'It is not allowed, lay follower, for bhikkhus to say "Give [me some] sugarcane" '.
Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā.
用这种纠缠的话去裹住所欲推辞的人，名为缠络语。
Ñ: Such entangling talk from such an entangler is persuading.
Sabbatobhāgena punappunaṃ unnahanā samunnahanā.
从各方面重重应用缠络语为「极缠络语」。
Ñ: Persuading again and again in all ways is continual persuading.
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