Imissā gāthāya vasena vaṇṇanā hoti.
Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti.
（头陀等的善三法）此中的善三法，依有学，凡夫，漏尽者的一切头陀支，有善与无记，[PTS 080] 但无不善的头陀支。
Ñ(II,78): 4. Herein, as to the profitable triad (see Dhs., p.l): all the ascetic practices, that is to say, those of trainers, ordinary men, and men whose cankers have been destroyed, may be either profitable or [in the Arahant's case] indeterminate. [80] No ascetic practice is unprofitable.
Yo pana vadeyya ‘‘pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga’’nti.
或有人说：根据「有恶欲为欲所败而住阿练若者」的语句，则也有不善的头陀支。
Ñ: But if someone should say: There is also an unprofitable ascetic practice because of the words 'One of evil wishes, a prey to wishes, becomes a forest dweller' (A.iii,219), etc.,
So vattabbo – na mayaṃ ‘‘akusalacittena araññe na vasatī’’ti vadāma.
对他的答复是这样的：我们并不否认有以不善之心而住阿练若的。
Ñ: he should be told: We have not said that he does not live in the forest with unprofitable consciousness.
Yassa hi araññe nivāso, so āraññiko. So ca pāpiccho vā bhaveyya appiccho vā.
任何住于阿练若的人便是阿练若住者，他们可能有恶欲的或少欲的。
Ñ: Whoever has his dwelling in the forest is a forest dweller; and he may be one of evil wishes or of few wishes.
Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni.
然而因为受持于此等头陀支而得除去（头陀）烦恼，故除去烦恼的比丘的支分为头陀支；或因除去烦恼故头陀得名为智，此等的支分而称为头陀支；
Ñ: But, as it was said above (§11), they 'are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name "ascetic" (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are "ascetic practices" (dhutaṅga).
Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ.
又它们是除遣其敌对者（烦恼）的头陀及行道的支分故称头陀支。
Ñ: Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti)'.
Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ.
实无任何支分以不善而称头陀的；不然，则我们应该说有不能除去任何东西的不善的头陀支！
Ñ: Now no one called 'ascetic' on account of what is unprofitable could have these as his practices; nor does what is unprofitable shake off anything so that those things to which it belonged as a practice could be called 'ascetic practices'.
Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti.
不善既不能除去衣服的贪等，也不是行道的支分。
Ñ: And what is unprofitable does not both shake off cupidity for robes, etc., and become the practice of the way.
Tasmā suvuttamidaṃ ‘‘natthi akusalaṃ dhutaṅga’’nti.
故可断言：决无不善的头陀支。
Ñ: Consequently it was rightly said that no ascetic practice is unprofitable.
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