..续本文上一页four characteristic qualities of a stream-winner (sotapaññassa angani); the fourth is unbroken morality, which may be taken to be implied in Sec. 9 of our discourse referring to the relinquishment of the defilements.

　　7."When he has given up...(the defilements) in part" (yatodhi): that is, to the extent to which the respective defilements are eliminated by the paths of sanctitude (see Note 4). Odhi: limit, limitation. yatodhi = yato odhi; another reading: yathodhi = yatha-odhi.

　　Bhikkhu Ñanamoli translates this paragraph thus: "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. "

　　In the Vibhanga of the Abhidhamma Pitaka, we read in the chapter Jhana-vibhanga: "He is a bhikkhu because he has abandoned defilements limitedly; or because he has abandoned defilements without limitation" (odhiso kilesanam pahana bhikkhu; anodhiso kilesanam pahana bhikkhu).

　　8."Gains enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam labhati dhammavedam).

　　Comy.: "When reviewing (paccavekkhato)* the abandonment of the defilements and his unwavering confidence, strong joy arises in the non-returner in the thought: ”Such and such defilements are now abandoned by me.” It is like the joy of a king who learns that a rebellion in the frontier region has been quelled."

　　*["Reviewing" (paccavekkhana) is a commentarial term, but is derived, apart from actual meditative experience, from close scrutiny of sutta passages like our present one. "Reviewing" may occur immediately after attainment of the jhanas or the paths and fruitions (e.g., the last sentence of Sec. 14), or as a reviewing of the defilements abandoned (as in Sec. 10) or those remaining. See Visuddhimagga, transl. by Ñanamoli, p. 789.]

　　Enthusiasm (veda). According to Comy., the word veda occurs in the Pali texts with three connotations: 1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge (ñana). "Here it signifies joy and the knowledge connected with that joy."

　　Attha (rendered here as "goal") and dhamma are a frequently occurring pair of terms obviously intended to supplement each other. Often they mean letter (dhamma) and spirit (or meaning: attha) of the doctrine; but this hardly fits here. These two terms occur also among the four kinds of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal discrimination). Attha-patisambhida is explained as the discriminative knowledge of "the result of a cause"; while dhamma-patisambhida is concerned with the cause or condition.

　　The Comy. applies now the same interpretation to our present textual passage, saying: "Attha-veda is the enthusiasm arisen in him who reviews his unwavering confidence; dhamma-veda is the enthusiasm arisen in him who reviews ”the abandonment of the defilement in part,” which is the cause of that unwavering confidence..." Hence the two terms refer to "the joy that has as its object the unwavering confidence in the Buddha, and so forth; and the joy inherent in the knowledge (of the abandonment; somanassa-maya ñana)."

　　Our rendering of attha (Skt.:artha) b; "goal" is supported by Comy.: "The unwavering confidence is called attha because it has to be reached (araniyato), i.e., to be approached (upagantabbato)," in the sense of a limited goal, or resultant blessing.

　　Cf. Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati... This text continues, as our present discourse does, with the arising of joy (or rapture; piti) from gladness (pamojja). Attha and dhamma refer here to the meaning and text of the Bu…

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