Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti?
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.
Ñ: It should not be regarded in that way.
Taṃnissaraṇato hi pubbapade esa vutto.
Ñ: It is mentioned in the first phrase as the escape from them;
Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ.
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).
Ñ: according as it is said: 'The escape from sense desires is this, that is to say, renunciation' (D.iii,275).
Ñ: But in the second phrase  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.
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.
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.
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).