Dighanikaya 29.182

29.182

Idāni tatopi uttaritaraṃ desanaṃ vaḍḍhento na vo ahaṃ, cundātiādimāha. Tattha diṭṭhadhammikā āsavā nāma idhaloke paccayahetu uppajjanakā āsavā. Samparāyikā āsavā nāma paraloke bhaṇḍanahetu uppajjanakā āsavā. Saṃvarāyāti yathā te na pavisanti, evaṃ pidahanāya. Paṭighātāyāti mūlaghātena paṭihananāya. Alaṃ vo taṃ yāvadeva sītassa paṭighātāyāti taṃ tumhākaṃ sītassa paṭighātāya samatthaṃ. Idaṃ vuttaṃ hoti, yaṃ vo mayā cīvaraṃ anuññātaṃ, taṃ pārupitvā dappaṃ vā mānaṃ vā kurumānā viharissathāti na anuññātaṃ, taṃ pana pārupitvā sītappaṭighātādīni katvā sukhaṃ samaṇadhammaṃ yoniso manasikāraṃ karissathāti anuññātaṃ. Yathā ca cīvaraṃ, evaṃ piṇḍapātādayopi. Anupadasaṃvaṇṇanā panettha visuddhimagge vuttanayeneva veditabbā.

Now, carrying the exposition further still, he said, “Not for you, Cunda,” and so forth. Here, “cankers of the present life” (diṭṭhadhammikā āsavā) are cankers that arise in this world due to requisites. “Cankers pertaining to future lives” (samparāyikā āsavā) are cankers that arise in the other world due to quarrels. “For the restraint of” (saṃvarāya) means for shutting out, so that they do not enter. “For the warding off of” (paṭighātāya) means for repelling by striking at the root. “That is sufficient for you merely for warding off cold” (alaṃ vo taṃ yāvadeva sītassa paṭighātāya): that is competent for warding off cold for you. This is what is meant: the robe that has been permitted to you by me was not permitted so that you would live putting it on and exhibiting pride or conceit; but it was permitted so that having put it on, having warded off cold and so forth, you would comfortably practice the recluse’s Dhamma and proper attention. And as with the robe, so too with almsfood and the rest. The word-by-word commentary here is to be understood in the manner stated in the Path of Purification.