Anishkashâye kâshâyam îhârtham iti viddhi tam, Dharmadhvagânâm mundânâm vrittyartham iti me matih. 'Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose or cupidity; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.' (I read vrittyartham, according to the Bombay edition, instead of kritârtham, the reading of the Calcutta edition.) On the exact colour of the dress, see Bishop Bigandet, The Life or Legend or Gaudama, the Budha of the Burmese, Rangoon, 1866, p. 504. Cf. Gâtaka, vol. ii. p. 198.] p. 6 10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. 11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires. 12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. 13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. 14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 15. The evil-doer mourns in this world, and he [10. With regard to sîla, 'virtue,' see Burnouf, Lotus, p. 547. 11, 12. Sâra, which I have translated by 'truth,' has many meanings in Sanskrit. It means the sap of a thing, then essence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them fully, we must know not only their definition, but their history. See Beal, Dhammapada, p. 64.
Source: Internet Sacred Text Archive, file bud/sbe10/sbe1003.htm.
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