Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca.
（5）何人适合于头陀支的修行当知——即为贪行者及痴行者。
Ñ(II,86): For whom the cultivation of ascetic practices is suitable: [they are suitable] for one of greedy temperament and for one of deluded temperament.
Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. Dukkhāpaṭipadañca nissāya rāgo vūpasammati. Sallekhaṃ nissāya appamattassa moho pahīyati.
何以故？因为受持头陀支是一种苦的行道及严肃的生活，依苦的行道得止于贪，依严肃的生活得除放逸者的痴。
Ñ: Why? Because the cultivation of ascetic practices is both a difficult progress and an abiding in effacement; and greed subsides with the difficult progress, while delusion is got rid of in those diligent by effacement.
Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā.
然而受持阿练若住支和树下住支亦适合于瞋行者，因为不和别人接触而住可以止瞋。这是头陀等分别的解释。
Ñ: Or the cultivation of the forest-dweller's practice and the tree-root-dweller's practice here are suitable for one of hating temperament; for hate too subsides in one who dwells there without coming into conflict. This is the commentary 'as to "ascetic" and so on distinguished'. [82]
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