Visuddhimagga IV-83

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā, manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā.

（身离）关于「诸欲」的一句，《义释》中说：「什么是事欲，即可爱之色」等，是说事欲；于《义释》及《分别论》说：「欲欲、贪欲，欲贪欲、思惟欲、贪欲、思惟贪欲，此等名为欲」。这是说烦恼欲，包摄此等一切欲。

Ñ(IV,83): But this term 'sense desires' should be regarded as including all kinds, that is to say, sense desires as object as given in the Niddesa in the passage beginning 'What are sense desires as object? They are agreeable visible objects....' (Nd.1,1), and the sense desires as defilement given there too and in the Vibhaṅga thus: 'Zeal as sense desire (kāma), greed as sense desire, zeal and greed as sense desire, thinking as sense desire, greed as sense desire, thinking and greed as sense desire' (Nd.1,2; Vbh.256).

Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati, tena kāyaviveko vutto hoti.

像这样说：「已离诸欲」于事欲之义亦甚为适当，那就是说「身离」。

Ñ: That being so, the words 'quite secluded from sense desires' properly mean 'quite secluded from sense desires as object', and express bodily seclusion,

Sayādaw U Sīlānanda: [sense desires as object => sense desires' object].

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati, tena cittaviveko vutto hoti.

（心离）「离诸不善法」，是离烦恼欲或离一切不善的意思，这便是说「心离」。

Ñ: while the words 'secluded from unprofitable things' properly mean 'secluded from sense desires as defilement or from all unprofitable things', and express mental seclusion.

Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti.

（身离==事欲离，心离==烦恼欲离）前句的离诸事欲是说明欲乐的舍离，第二句离诸烦恼欲是说明取着出离之乐。

Ñ: And in this case giving up of pleasure in sense desires is indicated by the first since it only expresses seclusion from sense desires as object, while acquisition of pleasure in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement.