Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti.
Ñ(IV,87): So in this case it should be understood that seclusion-by-suppression (suspension) of lust is indicated by the phrase quite secluded from sense desires,
Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ, agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ.
Ñ: and seclusion-by-suppression (suspension) of [all] five hindrances by the phrase secluded from unprofitable things. But omitting repetitions, that of lust is indicated by the first and that of the remaining hindrances by the second.
Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ.
Ñ: Similarly with the three unprofitable roots, that of greed, which has the five cords of sense desire (M.i,85) as its province, is indicated by the first, and that of hate and delusion, which have as their respective provinces the various grounds for annoyance (A.iv,408; v,150), etc., by the second.
In Abhidhamma Lectures of Sayādaw U Sīlānanda says: And then having any one of the nine grounds of ill will, nine grounds of grudge, nine grounds of Dosa are causes for these Dosamūla Cittas to arise. There are nine reasons for Dosa to arise.
They are: “He has done harm to me.” Thinking that way, you get angry with that person. “He is doing harm to me,” or “He is going to do harm to me,” if you think in that way, you are going to get angry with that person.
And then, “He has done harm to someone dear to me.” And also “He is doing harm to someone dear to me,” and “He will do harm to someone dear to me.”
The last ones are in regard to a person you dislike. Sometimes we don't want something good to happen to those whom we hate. So here “He has conferred a benefit on someone I dislike or hate.” “He is conferring or he will confer a benefit on someone I dislike.” In thinking that way we get Dosa or Domanassa.
These are called nine grounds of ill will or nine grounds of grudge. They are mentioned in the Aṅguttara Nikāya and also in the Abhidhamma.
Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ.
Ñ: Or with the states consisting of the floods, etc., that of the flood of sense-desires, of the bond of sense-desires, of the canker of sense-desires, of sense-desire clinging, of the bodily tie of covetousness, and of the fetter of greed for sense-desires, is indicated by the first, and that of the remaining floods, bonds, cankers, clingings, ties, and fetters, is indicated by the second.
Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca.
Ñ: Again, that of craving and of what is associated with craving is indicated by the first, and that of ignorance and of what is associated with ignorance is indicated by the second.
Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo.
Ñ: Furthermore, that of the eight thought-arisings associated with greed (Ch. XIV, §90) is indicated by the first, and that of the remaining kinds of unprofitable thought-arisings is indicated by the second.
Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā.
Ñ: This, in the first place, is the explanation of the meaning of the words 'quite secluded from sense desires, secluded from unprofitable things'.