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greed or lust. Here I paraphrase MA’s explanations of some of the other mental corruptions: Resentment (upanāha) sets in after anger has repeatedly enveloped the mind. Contempt (makkha) is the devaluation of benefits conferred on one by others. Insolence (paḷāsa) is presumption (yugaggāha) arising when one puts oneself at the same level as others who have superior qualities. Envy (issā) is resentment over the honours, etc., shown to others; avarice (macchariya) is unwillingness to share one’s own possessions with others. Obstinacy (thambha) is inflexibility, stiffness, rigidity, like a bellows full of air. Rivalry (sārambha) is attempting to outdo others, the drive to surpass their achievements. Several of these corruptions are also defined at Vbh §§845–46, 891–94.

88 MA says that the abandoning spoken of here should be understood as “abandonment by eradication” (samucchedappah̄na ), that is, complete uprooting by the supramundane path. The sixteen defilements are abandoned by the noble paths in the following order:

1. The path of stream-entry abandons: contempt, insolence, envy, avarice, deceit, fraud.

2. The path of non-returning abandons: ill will, anger, resentment, negligence.

3. The path of arahantship abandons: covetousness and unrighteous greed, obstinacy, rivalry, conceit, arrogance, vanity.

MA maintains, by reference to an ancient exegetical source, that in this passage the path of the non-returner is being described. Therefore we must understand that those defilements to be fully abandoned by the path of arahantship have at this point only been abandoned in part, by way of their coarser manifestations.

89 Unwavering confidence (aveccappasāda) in the Buddha, the Dhamma, and the Sangha is an attribute of a noble disciple at the minimal level of a stream-enterer, whose confidence is perfect because he has seen the truth of the Dhamma for himself. The formulas for recollection of the Buddha, Dhamma, and Sangha given here are explained at length in Vsm VII.

90 This translation follows the reading yatodhi and MA’s explanation of this as the partial abandoning of defilements by the first three paths, contrasted with the total (anodhi) abandoning of defilements by the fourth and final path. Ñm, following the reading yathodhi, translates: “And whatever [from among those imperfections] has, according to the limitation [set by whichever of the first three paths he has attained], been given up, has been [forever] dropped, let go, abandoned, relinquished.” The two variations seem to be ancient as they are both recognized by MA.

91 Labhati atthavedaṁ labhati dhammavedaṁ. Ven. Nyanaponika renders: “He gains enthusiasm for the goal, gains enthusiasm for the Dhamma.” MA explains veda as meaning joy and the knowledge connected with that joy, and says: “Atthaveda is the inspiration arisen in one who reviews his unwavering confidence; dhammaveda is the inspiration arisen in one who reviews the abandonment of the defilements in part, the cause of that unwavering confidence.”

92 The Pali equivalents, in noun form, for the terms in this series are: p̄mojja, gladness; pı̄ti, rapture; passaddhi, tranquillity; sukha,pleasure;samādhi,concentration. Tranquillity, by removing the subtle bodily and mental disturbances connected with gladness and rapture, brings the serene pleasure that prepares the mind for deepened concentration.

93 The Pali terms are: evaṁsı̄lo evaṁdhammo evaṁpañño. The middle term, in this context, obviously must refer to the second stage of the threefold training, concentration, though it is puzzling why samādhi itself is not used. The commentary to MN 123.2 glosses a parallel expression by samādhi-pakkha-dhammā, “states belonging to concentration.”

94 This statement underscores his attainment of the stage of non-returner. Since the non-returner has eradicated sensual desire, delicious food cannot impede him in his quest for the final path and fruit.

95 §§13–16 present the standard sutta formulas for the four “divine abodes” (brahmavihāra). Briefly, loving-kindness (metta