法句經---9

 

He will wear a yellow Kasavam,

but who is not rid of defilement,

and far away from the truth of self-constraint,

He does not deserve the Kasavam.

將披袈裟(而出家)，

卻未斷除貪染，

不了解自我調御的真諦，

他不值得披此袈裟(而出家)。

A. 支謙《法句經》卷1〈9 雙要品〉：

「不吐毒態，欲心馳騁，未能自調，不應法衣；」

(CBETA, T04, no. 210, p. 562, a26-27)

B. 若人穿袈裟，不離諸垢穢；無誠實克己，不應著袈裟。

     (了參法師譯 譯自巴利文。)

C. Whoever, unstainless, without self-control and truthfulness should don the yellow robe, is not worthy of it.

              (Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文)

D. 雖然穿著袈裟，不除滅垢穢，缺少自制和真實，不應穿著袈裟。(淨海法師譯)

巴利經文指的是將穿而未穿袈裟。

Anikkasāvo kāsāvaṃ,

yo vatthaṃ paridahissati,

apeto damasaccena,

na so kāsāvamarahati.(PTS)

Who is not rid of defilement, and will wear a yellow robe,

Devoid of restraint and truth,

He does not deserve a yellow robe.

anikkasāvo: anikkasāva-, Adj.: not without defilement.

nikkasāva-, Adj.: without defilement:

kasāva-, N.m.: defilement, with the prefix ni- (without).
The whole word is negated by the negative prefix a-. Nom.Sg.m. = anikkasāvo.

kāsāvaṃ: kāsāva-, Adj.: yellow. As an attribute of vattha (see below) denoting the yellow robes of Buddhist monks. Sometimes (as in the second line of this verse and the following verse) can be used without the word vattha.
Acc.Sg.n. = kāsāvaṃ.

yo: yad-, Rel.Pron.n., that which. Nom.Sg.m. = yo.

vatthaṃ: vattha-, N.n.: dress, garment. Acc.Sg. = vatthaṃ.

paridahissati: the verb dhā- (to put, to place) with the prefix pari- (around). 3.Sg.fut.act. = paridahissati.

apeto: apeta-, Adj.: gone away, freed of, deprived of. It is p.p. of the verb i- (to go) with the verb apa- (away). Nom.Sg.m. = apeto.

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.

na, neg.: not.

so: tad-, Pron.n.: it. Nom.Sg.m. = so.

kāsāvaṃ: kāsāva-, Adj.: see above.

arahati: the verb arah-, to deserve. 3.Sg.pres.act.in. = arahati.

There are two related sentences in this verse. One is: anikkasāvo kāsāvaṃ yo vatthaṃ paridahissati apeto damasaccena and one is: na so kāsāvaṃ arahati.
The syntax in the first sentence is rather atypical, although of course, in poetry the rules of syntax are not strictly followed. It should rather be: yo anikkasāvo apeto damasaccena kāsāvaṃ vatthaṃ paridahissati.
The subject is yo (one, who), which is in nominative singular. The verb paridahissati (will wear) is in 3rd person, singular, future, active voice. The subject has two attributes. First is anikkasāvo (not rid of defilement), it agrees with the subject and is in nominative singular. Second one is apeto damasaccena (devoid of restraint and truth). Here apeto (devoid) is in nominative singular and damasaccena ("by" restraint and truth) is in instrumental singular, since it is actually an attribute to apeto.
Second sentence is na so kāsāvaṃ arahati. Again, we would rather expect a bit different syntax, like: so kāsāvaṃ na arahati, but the deviation from "proper" syntax is not that big. The subject here is so (he) which is in nominative singular. The verb arahati (deserves, 3^rd person, singular, active voice, indicative, present tense) is negated by the negative na (not). The word kāsāvaṃ is the object of this sentence, it is in accusative singular.

Commentary:

This verse as well as the following one (DhP 10) talks about who is and who is not worthy to wear a monk's robe. One, who did not get rid of defilement (anikkasāvo), who is full of these impurities, who does not know self-control and restraint (dama) and who is far away (apeto) from truth (sacca), does not deserve to wear a yellow robe. Such a person can not call himself a monk, even if he should be dressed in the monk's robe.
As defilement (kasāva) are usually understood so called three roots of evil: lobha (greed), dosa (hatred) and moha (delusion).