Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī”ti.   So I say that the learned noble disciple has development of the mind.”  

pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ.   earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change.  
na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ tatridaṁ aññathattaṁ.  
or the Saṅgha would never change.  

Evamevaṁ kho, bhikkhave, yato ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti—  In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up:  

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.   This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.  
This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.  
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā.  
This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.  

Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati.   When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.  
evamevaṁ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatīti.  
In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.  

Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti.   When a noble disciple has given up these things,  

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.   This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  

Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.   This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.  
This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.  

Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṁ ādiye ādiyato bhogā parikkhayaṁ gacchanti, tassa evaṁ hoti:   Now if the riches a noble disciple gets for these five reasons run out, he thinks:  
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṁ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṁ hoti:  
But if the riches a noble disciple gets for these five reasons increase, he thinks:  

Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ:   When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that  
Evamevaṁ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ:  
In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:  

Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati.   A learned noble disciple has someone liable to old age who grows old.  
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.  
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.  

Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati.   A learned noble disciple has someone liable to old age who grows old.  
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati.  
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.  

“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?   “Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?”  
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.  
“Mendicant, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points.  
Ayaṁ kho, bhikkhu, hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.  
This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.” 

Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi.   And so does a learned noble disciple.  
Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?  
What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”  
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho.  
A learned noble disciple encounters gain.  
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.  
This is the difference between a learned noble disciple and an unlearned ordinary person.  

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:  

“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Mendicants, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:  
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:  

“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves:  

“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṁ na karoti, cha ca bhogānaṁ apāyamukhāni na sevati, so evaṁ cuddasa pāpakāpagato chaddisāpaṭicchādī   “Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six directions covered.  

iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ;   So, Mahānāma, even though a noble disciple has clearly seen this with right wisdom, as long as they do not achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that,  
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ;  
But when they do achieve that rapture and bliss, or something more peaceful than that,  

Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.   Take a learned noble disciple who has a pleasant feeling.  

Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.   When a noble disciple has these seven factors, they have properly investigated their nature through the realization of the fruit of stream-entry.  

Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.   And they create an obstacle for a noble disciple training here.  
teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.  
And they create an obstacle for a noble disciple training here.  

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.   In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to discover the system, and to realize extinguishment.  

Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.   That’s how it is for a noble disciple who truly sees with right wisdom.  
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
That’s how it is for a noble disciple who truly sees with right wisdom.  
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
That’s how it is for a noble disciple who truly sees with right wisdom.  
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
That’s how it is for a noble disciple who truly sees with right wisdom.  
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
That’s how it is for a noble disciple who truly sees with right wisdom.  
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
 
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
 
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
 
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
 
Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato.  
 

Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati:   When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it’s quite impossible for them to turn back to the past, thinking:  
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.  
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”  

Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—  A noble disciple has purified and cleansed these two knowledges— 
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— 
A noble disciple has purified and cleansed these two knowledges— 

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  

“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  

“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:   “Mendicants, a learned noble disciple doesn’t think:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:  
A learned noble disciple doesn’t think:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  

“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:   “Mendicants, a learned noble disciple doesn’t think:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:  
A learned noble disciple doesn’t think:  
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:  
Rather, a learned noble disciple has only knowledge about this that is independent of others:  

Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.   When the three feelings are completely understood, a noble disciple has nothing further to do, I say.  
Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.  
When the three cravings are completely understood, a noble disciple has nothing further to do, I say.  
Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.  
When consciousness as fuel is completely understood, name and form is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.” 

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;   “In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ.   “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ;   “In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṁ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṁ adhigamo neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti.   “In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers of other religions is not nearly a hundredth, a thousandth, or a hundred thousandth part.  

Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.   But a learned noble disciple gives up ignorance about them and gives rise to knowledge.  

Na heso, bhikkhu, tāso sutavato ariyasāvakassa:   For a learned noble disciple doesn’t worry:  

Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.   Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.  
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.  
In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  
ariyasāvakassa imesu ca → imesu chasu (bj, sya-all, km, pts1ed) 

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—  “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,  

Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?   What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”  
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.  
This is the difference between a learned noble disciple and an unlearned ordinary person.  

Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti.   What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.  

saddhassa hi, bhante, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati—akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.   You can expect that a faithful noble disciple will live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.  
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago.  
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ.  
You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind.  
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— 
You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this:  
Saddhassa hi, sāriputta, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati— 
The Buddha then repeated Sāriputta’s answer word for word.  
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
 
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ.  
 
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— 
 

“yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti.   “Mendicants, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed.  
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ saṇṭhiti hoti, atha catunnaṁ indriyānaṁ avaṭṭhiti hoti.  
But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.  
Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṁ na uppannaṁ hoti, neva tāva catunnaṁ indriyānaṁ saṇṭhiti hoti, neva tāva catunnaṁ indriyānaṁ avaṭṭhiti hoti.  
In the same way, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed.  
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṁ uppannaṁ hoti, atha catunnaṁ indriyānaṁ …pe… avaṭṭhiti hoti.  
But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.  
Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti.  
When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.” 

Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṁ.   There might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with experiential confidence in the Buddha would never change.  
Siyā, bhikkhave, catunnaṁ mahābhūtānaṁ aññathattaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṁ.  
There might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change.  

Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayaṁ.   When a learned noble disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death.  
Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṁ, na hoti samparāyikaṁ maraṇabhayan”ti.  
When a learned noble disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”  

“yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  

“yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṁ byākareyya:   “Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves:  

evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṅghe aveccappasādo, yāni ca ariyakantāni sīlāni—  In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones.  

“yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṁ sabbathā sabbaṁ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.   “Sir, if a noble disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”  

Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ:   When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that  
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ:  
In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that  

Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ:   When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that  
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ:  
In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that  

Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gaṇetuṁ:   When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ.   “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ.   “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ.   “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa …pe…   “In the same way, for a noble disciple …  

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ.   “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.