Whoever has expelled the impurities, is well established in virtue, possesses self-mastery and truthfulness, is worthy of the ochre robe.

The positive mirror of the previous verse. Vantakasāvassa — whoever has vomited, expelled the impurities — uses a visceral bodily image: not repressing contaminations but eliminating them completely, as the body eliminates what it cannot assimilate.

Sīlesu susamāhito — well concentrated in virtue: not as a list of prohibitions but as the fertile ground in which contemplative practice can flourish. In Buddhist tradition, sīla (virtue), samādhi (concentration), and paññā (wisdom) form an inseparable triad: virtue stabilizes the mind for meditation, meditation sharpens discernment, wisdom purifies conduct.

Upeto dhammadhammena — possessing the way of Dhamma: there is a quality of integration here, that the Dhamma is not something external that is followed but something that has been incorporated, has become part of character.

The ochre robe (kāsāva) to which one is worthy need not be literal: it is any public commitment to the path, any symbol of belonging to a tradition. The dignity of wearing it comes from internal coherence, not from external declaration.