yo ca vantakasāvassa,
sīlesu susamāhito;
upeto damasaccena,
sa ve kāsāvamarahati.(PTS)
And who would get rid of defilement,
well settled in virtues
endowed with restraint and truth,
he deserves a yellow robe.
他將斷除貪染，將安住於戒律；
具調御和真實，他值得披此袈裟(而出家)。
A. 支謙《法句經》卷1〈9 雙要品〉：
「能吐毒態，戒意安靜，降心已調，此應法衣；」
(CBETA, T04, no. 210, p. 562, a27-28)
B. 若人離諸垢，能善持戒律；克己與誠實，彼應著袈裟。
(了參法師譯 譯自巴利文)
C. He who has vomited all impurities, in morals is well-established and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
(Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文)
D. 棄除垢穢，持戒而內心寂靜；有自制和真實，確可穿著袈裟。(淨海法師譯)
yo ca vantakasāvassa,
sīlesu susamāhito;
upeto damasaccena,
sa ve kāsāvamarahati.(PTS)
And who would get rid of defilement,
well settled in virtues
endowed with restraint and truth,
he deserves a yellow robe.
他將斷除貪染，將安住於戒律；
具調御和真實，他值得披此袈裟(而出家)。
yo: yad-, Rel.Pron.n., that which. Nom.Sg.m. = yo.
ca, conj.: and.
vantakasāvo: vantakasāva-, Adj.: having "thrown up" the defilement. A compound of two words:
vanta-, Adj.: thrown up. It is p.p. of vam- (to throw up, to discard).
kasāva-, N.m.: defilement.
Nom.Sg.m. of the compound = vantakasāvo. (In this verse, the final -o disappeared due to euphonic combination with the following word).
assa: the verb as- (to be). 3.Sg.opt.act. = assa (would be).
sīlesu: sīla-, N.n.: virtue. Loc.Pl. = sīlesu.
susamāhito: susamāhita-, Adj.: The word samāhita- (Adj., p.p. of the verb dhā-, to put, with the prefixes saṃ-, together and ā-, towards. Thus samāhita- means settled, composed, firm) with the prefix su- (well).
Nom.Sg.m. = susamāhito.
upeto: Adj.: endowed. It is p.p. of the verb i- (to go) with the prefix upa- (near, towards). Nom.Sg.m. = upeto.
damasaccena: damasacca-, N.n.: restraint and truth. A compound of:
dama-, N.n.: restraint, self-control.
sacca-, N.n.: truth.
Ins.Sg. of the compound = damasaccena.
sa: tad-, Pron.n.: it. Nom.Sg.m. = sa (the more usual form is so, as in the previous verse).
ve: affirmative particle, indeed, truly.
kāsāvaṃ: kāsāva-, Adj.: yellow. As an attribute of vattha (see gāthā 9) denoting the yellow robes of Buddhist monks. Sometimes (as in this verse) can be used without the word vattha.
Acc.Sg.n. = kāsāvaṃ.
arahati: the verb arah-, to deserve. 3.Sg.pres.act.in. = arahati.
As in the previous verse (DhP 9), here we also find two paratactic sentences: yo ca vantakasāvassa sīlesu susamāhito upeto damasaccena and sa ve kāsāvaṃ arahati.
The subject in the first sentence is yo (one, who), which is in nominative singular. The verb assa (would be) is in 3rd person, singular, optative, active voice. Optative expresses an "option" of the verb. We can translate it by "would [verb]", "should [verb]" or "might [verb]".
The subject has three attributes: vantakasāvo, sīlesu susamāhito and upeto damasaccena. First one is vantakasāvo (one, who has "thrown up" the defilement). It agrees with the subject and is therefore in nominative singular. Second one is the word susamāhito (well settled, agrees with the subject - it is in nominative singular) with its own attribute sīlesu (in virtues; locative plural). Last one is upeto damasaccena (endowed with restraint and truth). Here upeto (endowed) is in nominative singular and damasaccena (with restraint and truth) is in instrumental singular, since it is actually an attribute to upeto.
In the second sentence, the subject is sa (he), which is in nominative singular. The verb arahati (deserves, 3rd person, singular, active voice, indicative, present tense) is stressed by the affirmative particle ve (indeed). The word kāsāvaṃ is the object of this sentence, it is in accusative singular.
In contrast to DhP 9, the person, who deserves to wear a monk's robe is described here. Who "threw up", or got completely rid of, defilement (vantakasāvo), who is well settled and well established in his virtues (sīlesu susamāhito) and who is endowed (upeto) with restraint (dama) and knows the truth (sacca), such a person deserves to wear a yellow monk's robe. Such a person can truly be called a monk.
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