Visuddhimagga IV-82

Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti?

或者有人要问：「为什么那个（已字）只放在前句，而不放在后句？难道不离诸不善法亦能初禅具足住吗？」

Ñ(IV,82): Here it might be asked: But why is this [word 'quite'] mentioned only in the first phrase and not in the second? How is this, might he enter upon and dwell in the first jhāna even when not secluded from unprofitable things?—

Na kho panetaṃ evaṃ daṭṭhabbaṃ.

不应作如是想。

Ñ: It should not be regarded in that way.

Taṃnissaraṇato hi pubbapade esa vutto.

因离诸欲，故于前句说。

Ñ: It is mentioned in the first phrase as the escape from them;

Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ.

因为此禅是超越于欲界及对治于贪欲而出离诸欲的；

Ñ: for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires,

Sayādaw U Sīlānanda: 'sense-desire element' means realm of sense-desire.

Yathāha, ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (dī. ni. 3.353).

即所谓：「诸欲的出离谓出离」。[PTS 140]

Ñ: according as it is said: 'The escape from sense desires is this, that is to say, renunciation' (D.iii,275).

Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo.

对于后句正如「诸比丘，唯此为第一沙门，此为第二沙门」，此「唯」字亦可应用于后句。

Ñ: But in the second phrase [140] the word eva should be adduced and taken as said, as in the passage 'Bhikkhus, only (eva) here is there an ascetic, here a second ascetic' (M.i,63).

Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ.

然而不离诸欲外而称为诸盖的不善法，而禅那具足住也是不可能的；

Ñ: For it is impossible to enter upon and dwell in jhāna unsecluded also from unprofitable things, in other words, the hindrances other than that [sense desire].

Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo.

所以对于这两句亦可作「已离诸欲，已离诸不善法」来解说。

Ñ: So this word must be read in both phrases thus: 'Quite secluded from sense desires, quite secluded from unprofitable things'.

Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.

又这两句中的「离」字，虽然可以用来包摄于彼分离等和心离等的一切「离」，但这里是指身离、心离、镇伏离三种。

Ñ: And although the word 'secluded' as a general term includes all kinds of seclusion, that is to say, seclusion by substitution of opposites, etc., and bodily seclusion, etc., still only the three, namely, bodily seclusion, mental seclusion, and seclusion by suppression (suspension) should be regarded here.

Note in Chinese translation:彼分离（tadaṅga-viveka）等 ── 即彼分离，镇伏离（vikkhambhana-viveka），正断离（samuccheda-viveka），安息离（paṭippassaddhi-viveka），出离离（nissaraṇa-viveka）等五种。 心离（citta-viveka）等 ── 即心离，身离（kāya-viveka），依离（upadhi-viveka）等三种。 Ñ's notes: The five (see e.g. Ps.ii,220; MA.i,85) are suppression (by concentration), substitution of opposites (by insight), cutting off (by the path), tranquillization (by fruition), and escape (as nibbāna); cf. five kinds of deliverance (e.g. MA.iv, 168). The three (see e.g. Nd.1,26; MA.ii,143) are bodily seclusion (retreat), mental seclusion (jhāna), and seclusion from the substance or circumstances of becoming (nibbāna).