1"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.

2What six? Here, by restraint a bhikkhu has abandoned those taints that are to be abandoned by restraint; by using he has abandoned those taints that are to be abandoned by using; by patiently enduring he has abandoned those taints that are to be abandoned by patiently enduring; by avoiding he has abandoned those taints that are to be abandoned by avoiding; by dispelling he has abandoned those taints that are to be abandoned by dispelling; and by developing he has abandoned those taints that are to be abandoned by developing. [n.1382] In Pāli: āsavā saṁvarā pahātabbā, āsavā paṭisevanā pahātabbā, āsavā adhivāsanā pahātabbā, āsavā parivajjanā pahātabbā, āsavā vinodanā pahātabbā, āsavā bhāvanā pahātabbā. These six, preceded by "taints to be abandoned by seeing" (āsavā dassanā pahātabbā), are treated in detail in the MN2 - The Sabbāsava Sutta , where the explanations are the same as those given here.

3(1) "And what, bhikkhus, are the taints to be abandoned by restraint that have been abandoned by restraint? Here, having reflected carefully, a bhikkhu dwells restrained over the eye faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the eye faculty do not occur in one who dwells restrained over the eye faculty. Having reflected carefully, a bhikkhu dwells restrained over the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the mind faculty do not occur in one who dwells restrained over the mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained (over these things) do not occur in one who dwells restrained. [n.1383] This sentence is missing in Be, but it occurs in Ce and Ee and has parallels in the sections on the other methods of abandoning the taints. These are called the taints to be abandoned by restraint that have been abandoned by restraint.

4(2) "And what are the taints to be abandoned by using that have been abandoned by using? Here, reflecting carefully a bhikkhu uses a robe only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for covering the private parts. Reflecting carefully, he uses almsfood neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall 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 a lodging only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for protection from rough weather and for enjoying seclusion. Reflecting carefully, he uses medicines and provisions for the sick only for warding off arisen oppressive feelings and to sustain his health. Those taints, distressful and feverish, that might arise in one who does not make use (of these things) do not arise in one who uses them. These are called the taints to be abandoned by using that have been abandoned by using.

5(3) "And what are the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring? Here, reflecting carefully a bhikkhu patiently endures cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he bears up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. Those taints, distressful and feverish, that might arise in one who does not patiently endure (these things) do not arise in one who patiently endures them. These are called the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring.

6(4) "And what are the taints to be abandoned by avoiding that have been abandoned by avoiding? Here, reflecting carefully a bhikkhu avoids a wild elephant, a wild horse, a wild bull, and a wild dog; he avoids a snake, a stump, a clump of thorns, a pit, a precipice, a refuse dump, and a cesspit. Reflecting carefully, he avoids sitting in unsuitable seats, and wandering in unsuitable alms resorts, and associating with bad friends, such that his wise fellow monks might suspect him of evil deeds. Those taints, distressful and feverish, that might arise in one who does not avoid (these things) do not arise in one who avoids them. These are called the taints to be abandoned by avoiding that have been abandoned by avoiding.

7(5) "And what are the taints to be abandoned by dispelling that have been abandoned by dispelling? Here, reflecting carefully a bhikkhu does not tolerate an arisen sensual thought; 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 … bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. Those taints, distressful and feverish, that might arise in one who does not dispel (these things) do not arise in one who dispels them. These are called the taints to be abandoned by dispelling that have been abandoned by dispelling.

8(6) "And what are the taints to be abandoned by developing that have been abandoned by developing? Here, reflecting carefully a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. Reflecting carefully, he develops the enlightenment factor of discrimination of phenomena … the enlightenment factor of energy … the enlightenment factor of rapture … the enlightenment factor of tranquility … the enlightenment factor of concentration … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. Those taints, distressful and feverish, that might arise in one who does not develop (these things) do not arise in one who develops them. These are called the taints to be abandoned by developing that have been abandoned by developing.

9"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."

1"Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

2Katamehi chahi? Idha, bhikkhave, bhikkhuno ye āsavā saṁvarā pahātabbā te saṁvarena pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.

3Katame ca, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Yaṁ hissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriya … pe … ghānindriya … jivhindriya … kāyindriya … manindriyasaṁvarasaṁvuto viharati. Yaṁ hissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti. (1)

4Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ’. Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevati: ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāyā’ti. Yaṁ hissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. (2)

5Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Yaṁ hissa, bhikkhave, anadhivāsato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. (3)

6Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ, yathārūpe anāsane nisinnaṁ, yathārūpe agocare carantaṁ, yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Yaṁ hissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. (4)

7Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, paṭisaṅkhā yoniso uppannaṁ byāpādavitakkaṁ … uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Yaṁ hissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. (5)

8Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ. Yaṁ hissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. (6)

9Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā"ti.

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Catutthaṁ.