[329] Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? Here, bhikkhus, whatever taints (āsava) are to be abandoned by restraint (saṃvara), these have been abandoned by him through restraint; whatever taints are to be abandoned by using (paṭisevanā), these have been abandoned by him through using; whatever taints are to be abandoned by enduring (adhivāsanā), these have been abandoned by him through enduring; whatever taints are to be abandoned by avoiding (parivajjanā), these have been abandoned by him through avoiding; whatever taints are to be abandoned by dispelling (vinodanā), these have been abandoned by him through dispelling; whatever taints are to be abandoned by development (bhāvanā), these have been abandoned by him through development.
And what, bhikkhus, are the taints to be abandoned by restraint, that have been abandoned through restraint? Here, bhikkhus, reflecting carefully (paṭisaṅkhā yoniso), a bhikkhu dwells restrained with the restraint of the eye faculty. For whereas taints, vexation, and fever might arise in one who dwells unrestrained in the eye faculty, in one who dwells restrained in the eye faculty those taints, vexation, and fever do not occur thus. Reflecting carefully, he dwells restrained with the restraint of the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For whereas taints, vexation, and fever might arise in one who dwells unrestrained in the mind faculty, in one who dwells restrained in the mind faculty those taints, vexation, and fever do not occur thus. For whereas, bhikkhus, taints, vexation, and fever might arise in one who dwells without restraint, in one who dwells restrained those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by restraint, that have been abandoned through restraint.
And what, bhikkhus, are the taints to be abandoned by using, that have been abandoned through using? Here, bhikkhus, reflecting carefully, a bhikkhu uses the robe only for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and creeping creatures, and only for covering the parts that cause shame. Reflecting carefully, he uses almsfood neither for amusement, nor for intoxication, nor for adornment, nor for beautification, but only for the maintenance and sustenance of this body, for the stilling of affliction, for assisting the holy life, thinking: 'Thus shall I terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.' Reflecting carefully, he uses lodging only for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and creeping creatures, only for dispelling the perils of the seasons and for the enjoyment of seclusion. Reflecting carefully, he uses medicinal requisites for the sick only for warding off arisen afflicting feelings and for the utmost freedom from affliction. For whereas, bhikkhus, taints, vexation, and fever might arise in one who does not use them thus, in one who uses them thus those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by using, that have been abandoned through using.
And what, bhikkhus, are the taints to be abandoned by enduring, that have been abandoned through enduring? Here, bhikkhus, reflecting carefully, a bhikkhu bears cold and heat, hunger and thirst, contact with gadflies, mosquitoes, wind, sun, and creeping creatures; he is one who endures ill-spoken, unwelcome words and arisen bodily feelings (vedanā) that are painful, racking, sharp, piercing, disagreeable, displeasing, and menacing to life. For whereas, bhikkhus, taints, vexation, and fever might arise in one who does not endure, in one who endures those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by enduring, that have been abandoned through enduring.
And what, bhikkhus, are the taints to be abandoned by avoiding, that have been abandoned through avoiding? Here, bhikkhus, reflecting carefully, a bhikkhu avoids a wild elephant, avoids a wild horse, avoids a wild ox, avoids a wild dog, a snake, a stump, thorny ground, a pit, a precipice, a cesspool, a sewer. Reflecting carefully, he avoids sitting on such unsuitable seats, wandering in such unsuitable resorts, and associating with such bad friends that wise fellow practitioners of the holy life would suspect him of evil conduct. For whereas, bhikkhus, taints, vexation, and fever might arise in one who does not avoid these, in one who avoids them those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by avoiding, that have been abandoned through avoiding.
And what, bhikkhus, are the taints to be abandoned by dispelling, that have been abandoned through dispelling? Here, bhikkhus, reflecting carefully, a bhikkhu does not tolerate an arisen thought of sensuality; he abandons it, dispels it, terminates it, and obliterates it. Reflecting carefully, he does not tolerate an arisen thought of ill will … an arisen thought of harming … arisen evil, unwholesome states; he abandons them, dispels them, terminates them, and obliterates them. For whereas, bhikkhus, taints, vexation, and fever might arise in one who does not dispel these, in one who dispels them those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by dispelling, that have been abandoned through dispelling.
And what, bhikkhus, are the taints to be abandoned by development, that have been abandoned through development? Here, bhikkhus, reflecting carefully, a bhikkhu develops the awakening factor of mindfulness, which is based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Reflecting carefully, he develops the awakening factor of investigation of dhammas … he develops the awakening factor of energy, he develops the awakening factor of rapture, he develops the awakening factor of tranquility, he develops the awakening factor of concentration (samādhi), he develops the awakening factor of equanimity, which is based upon seclusion, based upon dispassion, based upon cessation, maturing in release. For whereas, bhikkhus, taints, vexation, and fever might arise in one who does not develop these, in one who develops them those taints, vexation, and fever do not occur thus. These, bhikkhus, are called the taints to be abandoned by development, that have been abandoned through development.
Possessing these six qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.