Taṁ sutavā ariyasāvako yathābhūtaṁ pajānāti.   A learned noble disciple truly understands this.  

Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.   Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto.  
When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,  
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto.  
When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified,  
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto.  
When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified,  
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto.  
 

Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe…   Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love …  

Idha, visākhe, ariyasāvako tathāgataṁ anussarati:   It’s when a noble disciple recollects the Realized One:  
Idha, visākhe, ariyasāvako tathāgataṁ anussarati:  
It’s when a noble disciple recollects the Realized One:  
‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
‘A noble disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’  
Idha, visākhe, ariyasāvako dhammaṁ anussarati:  
It’s when a noble disciple recollects the teaching:  
Idha, visākhe, ariyasāvako dhammaṁ anussarati:  
It’s when a noble disciple recollects the teaching:  
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’  
Idha, visākhe, ariyasāvako saṅghaṁ anussarati:  
It’s when a noble disciple recollects the Saṅgha:  
Idha, visākhe, ariyasāvako saṅghaṁ anussarati:  
It’s when a noble disciple recollects the Saṅgha:  
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’  
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.  
It’s when a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.  
It’s when a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’  
Idha, visākhe, ariyasāvako devatā anussarati:  
It’s when a noble disciple recollects the deities:  
Idha, visākhe, ariyasāvako devatā anussarati:  
It’s when a noble disciple recollects the deities:  
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’.  
This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’  
Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati:  
Then that noble disciple reflects:  

Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.   In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.  
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti netaṁ ṭhānaṁ vijjati.  
In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.  

Tasmiñce, bhikkhave, samaye ariyasāvako kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyyā”ti.   If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” 

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:   It’s when a noble disciple has experiential confidence in the Buddha:  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti:  
Furthermore, a noble disciple has experiential confidence in the teaching:  
Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti:  
Furthermore, a noble disciple has experiential confidence in the Saṅgha:  
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

“Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ cattāri ṭhānāni deti.   “Householder, when a noble disciple gives food, they give the recipients four things.  
Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti.  
When a noble disciple gives food, they give the recipients these four things.  

“Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṁ paṭipanno hoti yasopaṭilābhiniṁ saggasaṁvattanikaṁ.   “Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.  
Idha, gahapati, ariyasāvako bhikkhusaṅghaṁ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṁ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṁ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṁ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena.  
It’s when a noble disciple serves the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.  
Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṁ paṭipanno hoti yasopaṭilābhiniṁ saggasaṁvattanikanti.  
When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.  

Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti.  
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.  
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.  
It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.  
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati.  
Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up.  
Ayaṁ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno.  
they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’.  
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti.  
There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.  
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati.  
To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy.  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṁvattati.  
Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs.  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti— 
Furthermore, with his legitimate wealth he makes five spirit-offerings:  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.  
Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.  
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti.  
'These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.  

Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.   It’s when a noble disciple has blameless conduct by way of body, speech, and mind.  

Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṁ virājeti, vimocanīyesu dhammesu cittaṁ vimoceti.   That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from.  

evamevaṁ kho, sāḷha, ariyasāvako sammāsamādhi hoti.   a noble disciple has right immersion.  
Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.  
A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’  
evamevaṁ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti.  
a noble disciple has right view.  
Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti.  
a noble disciple has right freedom.  
Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti.  
A noble disciple with right freedom shatters the great mass of ignorance.” 

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
It’s when a noble disciple lives 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.  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
It’s when a noble disciple lives 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.  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati;   Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy.  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati.  
Furthermore, with his legitimate wealth he makes his friends and colleagues happy …  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā— 
Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti.  
Furthermore, with his legitimate wealth he makes five spirit-offerings:  
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti ekamattānaṁ samenti ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.  
Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.  

Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṁ āyācituṁ vā abhinandituṁ vā āyussa vāpi hetu.   A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it.  
Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṁ āyācituṁ vā abhinandituṁ vā vaṇṇassa vāpi hetu.  
A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it.  
Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṁ āyācituṁ vā abhinandituṁ vā sukhassa vāpi hetu.  
A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it.  
Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṁ āyācituṁ vā abhinandituṁ vā yasassa vāpi hetu.  
A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it.  
Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṁ āyācituṁ vā abhinandituṁ vā saggānaṁ vāpi hetu.  
A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti.  
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.  
Idha, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdho.  
It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.  
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.  
It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.  
Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.   a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.  
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.  
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.  
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.  
a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.  
Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.  
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.  

‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.   a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.  
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.  
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.  
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti.  
a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.  
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.  
Sorrowless, free of thorns, that noble disciple only extinguishes themselves.  

Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:   Then that noble disciple reflects:  

“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.   “Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.  
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.  
A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.  

Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti.   At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him.  
Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti.  
At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”  
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti.  
At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him.  
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti.  
At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” 

Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.   It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.  
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha:  
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:  
Furthermore, a noble disciple has experiential confidence in the teaching:  
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:  
Furthermore, a noble disciple has experiential confidence in the Saṅgha:  
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti?   “Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?”  
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati.  
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation.  
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati:  
Firstly, a noble disciple recollects the Realized One:  
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha.  
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati:  
Furthermore, a noble disciple recollects the teaching:  
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching.  
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati:  
Furthermore, a noble disciple recollects the Saṅgha:  
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha.  
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.  
Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics.  
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati:  
Furthermore, a noble disciple recollects their own generosity:  
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity.  
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti:  
Furthermore, a noble disciple recollects the deities:  
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’.  
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities.  
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti.  
When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.”  

Idha, bhikkhave, ariyasāvako tathāgataṁ anussarati:   Firstly, a noble disciple recollects the Realized One:  
Yasmiṁ, bhikkhave, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ anussarati:  
Furthermore, a noble disciple recollects the teaching:  
Yasmiṁ, bhikkhave, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
Puna caparaṁ, bhikkhave, ariyasāvako saṅghaṁ anussarati:  
Furthermore, a noble disciple recollects the Saṅgha:  
Yasmiṁ, bhikkhave, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
Puna caparaṁ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.  
Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Yasmiṁ, bhikkhave, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …  
Puna caparaṁ, bhikkhave, ariyasāvako attano cāgaṁ anussarati:  
Furthermore, a noble disciple recollects their own generosity:  
Puna caparaṁ, bhikkhave, ariyasāvako devatā anussarati:  
Furthermore, a noble disciple recollects the deities:  
Yasmiṁ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  

Idhāvuso, ariyasāvako tathāgataṁ anussarati:   Firstly, a noble disciple recollects the Realized One:  
Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.  
Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati:  
Furthermore, a noble disciple recollects the teaching:  
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati:  
Furthermore, a noble disciple recollects the Saṅgha:  
Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni.  
Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati:  
Furthermore, a noble disciple recollects their own generosity:  
Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
 
Puna caparaṁ, āvuso, ariyasāvako devatā anussarati:  
Furthermore, a noble disciple recollects the deities:  
Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.  
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.  

Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ.   When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.  
Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ.  
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.  
Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ.  
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.  
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ.  
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.  
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ.  
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.  
Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ.  
When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
It’s when a noble disciple lives 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.  
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idha, bhikkhave, ariyasāvako vivicceva kāmehi  
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening …  
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti.  
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence.  
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.  
Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti. Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.  
It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.  
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.  
It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.  
Idha, bhikkhave, ariyasāvako paññavā hoti …pe… sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṁ pajānāti, diṭṭhisamudayaṁ pajānāti, diṭṭhinirodhaṁ pajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ pajānāti.   A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti;  
Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’,  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu.  
Knowing and seeing this, a learned noble disciple does not declare the undeclared points.  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.  
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.  
Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṁ pajānāti, vippaṭisārasamudayaṁ pajānāti, vippaṭisāranirodhaṁ pajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ pajānāti.  
A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti …pe…  
Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’ …  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu.  
Knowing and seeing this, a learned noble disciple does not declare the undeclared points.  
Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.  
Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.  

Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.   In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty,  
Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato.  
they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.  
Evamevaṁ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ  
in the same way a noble disciple has faith in the Realized One’s awakening:  
Saddhesiko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with faith as their pillar gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.  
Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with a conscience as their moat gives up the unskillful and develops the skillful,  
Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.  
in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.  
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.  
in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.  
Sutāvudho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with learning as their weapon gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.  
Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.  
in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  
Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti;  
A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful,  
Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati  
in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.  
Evamevaṁ kho, bhikkhave, ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati  
in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.  
Evamevaṁ kho, bhikkhave, ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati  
in the same way with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati  
in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.  
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  
When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty,  
Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.  
they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.” 

Evamevaṁ kho, bhikkhave, yasmiṁ samaye ariyasāvako agārasmā anagāriyaṁ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.   In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown.  
Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall.  
Yasmiṁ, bhikkhave, samaye ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,  
When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected,  
jālakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
they’re like the Shady Orchid Tree when its foliage starts to regrow.  
Yasmiṁ, bhikkhave, samaye ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati,  
When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected,  
khārakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.  
Yasmiṁ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,  
When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss’,  
kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
they’re like the Shady Orchid Tree when its buds start to form.  
Yasmiṁ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati,  
When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness,  
korakajāto, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
they’re like the Shady Orchid Tree when its buds burst.  
Yasmiṁ, bhikkhave, samaye ariyasāvako āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati,  
When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements,  
sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṁ samaye hoti devānaṁva tāvatiṁsānaṁ pāricchattako koviḷāro.  
they’re like the Shady Orchid tree when it fully blossoms.  

Idha, bhikkhave, ariyasāvako buddhaṁ saraṇaṁ gato hoti.   Firstly, a noble disciple has gone for refuge to the Buddha.  
Puna caparaṁ, bhikkhave, ariyasāvako dhammaṁ saraṇaṁ gato hoti.  
Furthermore, a noble disciple has gone for refuge to the teaching.  
Puna caparaṁ, bhikkhave, ariyasāvako saṅghaṁ saraṇaṁ gato hoti.  
Furthermore, a noble disciple has gone for refuge to the Saṅgha.  
Idha, bhikkhave, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti.  
Firstly, a noble disciple gives up killing living creatures.  
Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti, averaṁ deti, abyābajjhaṁ deti.  
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.  
Puna caparaṁ, bhikkhave, ariyasāvako adinnādānaṁ pahāya adinnādānā paṭivirato hoti  
Furthermore, a noble disciple gives up stealing. …  
Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti abyābajjhaṁ deti.  
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.  

Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Idha, visākhe, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Idha, bojjhe, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.   It’s when a noble disciple has blameless conduct by way of body, speech, and mind.  
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti.  
A noble disciple who has these four powers has got past five fears.  
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Then that noble disciple reflects:  
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti.  
A noble disciple who has these four powers has got past these five fears.” 

Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:   It’s when a noble disciple has experiential confidence in the Buddha:  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:   When a noble disciple has experiential confidence in the Buddha …  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with it.  

“Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa.   “Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.  
imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.  
A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.  

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:   It’s when a noble disciple has experiential confidence in the Buddha:  
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
It’s when a noble disciple reflects:  

“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati:   “It’s when a noble disciple reflects:  

Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati:   “It’s when a noble disciple reflects:  

Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  

Sa kho so, bhikkhave, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.   That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  

Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;   When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṁ bhāveti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Buddha.  
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṁ bhāveti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the teaching.  
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṁ bhāveti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Saṅgha.  
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṁ bhāveti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of their ethical conduct.  
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
 
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṁ bhāveti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of generosity.  
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṁ bhāvetī”ti.  
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the deities.” 

Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;   When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti;  
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.  
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.  

Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati.   A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.  
evamevaṁ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti.  
In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.” 

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:   So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:  
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
And what is that mirror of the teaching?  
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha:  
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
This is that mirror of the teaching.”  

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.   It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.  

Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati;   When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice,  
“Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti?  
“And how, householder’s son, does a noble disciple cover the six directions?  

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:   A noble disciple has experiential confidence in the Buddha:  

Sutavā ca kho, bhikkhave, ariyasāvako—   

Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?   How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”  
“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti— 
“A noble disciple understands the unskillful and its root, and the skillful and its root.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.  
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”  
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”  
Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.  
Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”  
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”  
Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching.  
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”  
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”  
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.  
Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?  
“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”  
Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.  
Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.  
When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”  

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,   But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:   But a noble disciple does not yet come to the conclusion,  
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:  
 
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:  
 
Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:  
 
Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:  
At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,  
Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:  
At this point a noble disciple has come to the conclusion,  

“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,   “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,   But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:   Furthermore, a noble disciple reflects,  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects,  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects,  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects,  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects,  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects,  
Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.  
A noble disciple with these seven factors has the fruit of stream-entry.”  

“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.   “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.  
Kathañca, mahānāma, ariyasāvako sīlasampanno hoti?  
And how is a noble disciple accomplished in ethics?  
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.  
It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.  
Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti.  
That’s how a noble disciple is ethical.  
Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?  
And how does a noble disciple guard the sense doors?  
Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  
When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details.  
Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.  
That’s how a noble disciple guards the sense doors.  
Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti?  
And how does a noble disciple eat in moderation?  
Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti:  
It’s when a noble disciple reflects rationally on the food that they eat:  
Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.  
That’s how a noble disciple eats in moderation.  
Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti?  
And how is a noble disciple dedicated to wakefulness?  
Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti,  
It’s when a noble disciple practices walking and sitting meditation by day, purifying their mind from obstacles.  
Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti.  
That’s how a noble disciple is dedicated to wakefulness.  
Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?  
And how does a noble disciple have seven good qualities?  
Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:  
It’s when a noble disciple has faith in the Realized One’s awakening:  
Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.  
That’s how a noble disciple has seven good qualities.  
Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?  
And how does a noble disciple get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty?  
Idha, mahānāma, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;  
It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …  
Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  
That’s how a noble disciple gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.  
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.  
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.  
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives.  
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti,  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.  
Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati,  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ;  
A noble disciple’s conduct includes the following: being accomplished in ethics,  
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ;  
guarding the sense doors,  
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ;  
moderation in eating,  
yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ;  
being dedicated to wakefulness,  
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ;  
having seven good qualities,  
yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ.  
and getting the four absorptions when they want, without trouble or difficulty.  
Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya;  
A noble disciple’s knowledge includes the following: recollecting their past lives,  
yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya.  
clairvoyance that is purified and superhuman,  
Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.  
and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.  
Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.  
This noble disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.  

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:  
It’s when a noble disciple reflects:  
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
“In the same way, a noble disciple reflects:  
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
 
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:  
“In the same way, a noble disciple reflects:  
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives.  
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.  
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.  

Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;   But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Their heart is not overcome and mired in substantialist view,  

Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;   Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings.  

Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati:   A noble disciple reflects on this:  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  
Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati:  
“Ananda, it’s when a noble disciple reflects like this:  

“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—  It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.  

Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.   And it’s only then that a noble disciple comes out into the open,  
Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti:  
When they have ethical conduct, the Realized One guides them further:  

Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Idha, āvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto    

Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,   It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.  

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.  

Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti.   A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.  
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.” 

Yato kho, bhikkhave, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.   A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.  
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipīti.  
When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.  
Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.  
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.  
Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.  
When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.” 

Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:   A learned noble disciple carefully and rationally applies the mind to dependent origination itself:  

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:   It’s when a noble disciple has experiential confidence in the Buddha:  
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti:  
A noble disciple carefully and rationally applies the mind to dependent origination itself:  

Idha, bhikkhave, ariyasāvako buddhe …pe…   It’s when a noble disciple has experiential confidence in the Buddha …  
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe…  
A noble disciple carefully and rationally applies the mind to dependent origination itself …  

Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe…   A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”  

Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.   A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”  

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:   In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:   In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.   When desire for the five kinds of sensual stimulation is completely understood, a noble disciple is bound by no fetter that might return them again to this world.  

Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.   A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.  
abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.  
A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.  
avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.  
A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.  

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind.  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas.  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati …pe… sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati …pe… sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati …pe… sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati …pe… saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the perception of sights, sounds, smells, tastes, touches, and ideas. …”  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati …pe… saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with intention regarding sights, sounds, smells, tastes, touches, and ideas. …”  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati …pe… saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with craving for sights, sounds, smells, tastes, touches, and ideas. …”  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati …pe… āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the earth element, water element, fire element, air element, space element, and consciousness element …”  

“evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati …pe… vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;   “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind.  

Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.   It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about past form,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti;  
 
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;  
Seeing this, a learned noble disciple doesn’t worry about past consciousness,  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about past form,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;  
Seeing this, a learned noble disciple doesn’t worry about past consciousness,  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about past form,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti;  
Seeing this, a learned noble disciple doesn’t worry about past consciousness,  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,   It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Evaṁ passaṁ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati.  
A learned noble disciple doesn’t worry about things that aren’t a worry.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form,  

Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   A learned noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,  

“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   “Mendicants, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:   A learned noble disciple reflects on this:  
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;  
This is called a noble disciple who gets rid of things and doesn’t accumulate them;  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:   A learned noble disciple reflects on this:  

“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto   A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto,   A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  
Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.  
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

“Idha, bhikkhu, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ … rūpanirodhaṁ … rūpanirodhagāminiṁ paṭipadaṁ pajānāti.   “Mendicant, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.  

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto   A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  
Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.  
They’re called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.  
ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.  
They’re called a learned noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.” 

“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;   “Mendicant, it’s when a learned noble disciple truly understands form, which is liable to originate, as form which is liable to originate.  

“Idhāvuso, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ …pe… samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;   “Reverend, it’s when a learned noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.  

“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form,  

“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   “Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,  

“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form,  

“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   “Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,  

“Idhāvuso, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti.   “Reverend, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape,  
ayaṁ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.  
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Evaṁ passaṁ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.   they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about the eye of the past,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;  
 
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti;  
Seeing this, a learned noble disciple doesn’t worry about the mind of the past,  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about the eye of the past,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;  
 
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti;  
 

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti;   Seeing this, a learned noble disciple doesn’t worry about the eye of the past,  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;  
 
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti;  
 

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;    
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;  
 

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;    

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;    
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;  
 

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi …pe…   Seeing this a learned noble disciple grows disillusioned …  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.   Seeing this, a learned noble disciple grows disillusioned …  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.   Seeing this, a learned noble disciple grows disillusioned …  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling.  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati.  
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling.  

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.  

“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati …pe… manasmimpi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the eye … ear … nose … tongue … body …  

“Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… cakkhusamphassepi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

“Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.   “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati,   Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati.   Seeing this …  

“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…   “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.  

Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:   A learned noble disciple reflects on this:  
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…  
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.  

Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.   When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti.  
They’re called a learned noble disciple who has stood up in the hellish abyss and gained a footing.  

Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati.   A learned noble disciple also feels pleasant, painful, and neutral feelings.  
Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.  
In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.  
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ.  
Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures.  
Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.  
They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress; who is detached from suffering, I say.  

“Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto   “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.  

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.   That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe…  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …  

Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.   It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…  
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.  
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
 
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
 
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.  
 

Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.   Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.  

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti—  It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.  

Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchanti.   “Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.  
Yasmiṁ, bhikkhave, samaye ariyasāvako aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasoto dhammaṁ suṇāti, imassa pañca nīvaraṇā tasmiṁ samaye na honti. Ime satta bojjhaṅgā tasmiṁ samaye bhāvanāpāripūriṁ gacchantī”ti.  
Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.” 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape.  
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.  
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— 
It’s when a noble disciple lives 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.  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— 
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— 
It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind.  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— 
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.  
It’s when a noble disciple lives 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.  
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.  
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.  
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ.  
It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind.  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.  
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:   It’s when a noble disciple has faith in the Realized One’s awakening:  
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— 
It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind.  
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— 
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape.  
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.  
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.  
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?   “Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”  
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.  
“Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.  
Saddho so, bhante, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati:  
When a noble disciple has tried again and again, recollected again and again, entered immersion again and again, and understood with wisdom again and again, they will be confident of this:  
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.  
Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”  
Saddho so, sāriputta, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati:  
 

Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.   Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha:  

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:  
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”  

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  

Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   A noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  

Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati:   It’s when a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:  
Furthermore, a noble disciple reflects:  
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves:  

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:   So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:  
Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
And what is that mirror of the teaching?  
Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.  
It’s when a noble disciple has experiential confidence in the Buddha …  
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
A noble disciple who has this may declare of themselves:  

yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:   A noble disciple who has this may declare of themselves:  

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:   So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:  
Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
And what is that mirror of the teaching?  
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.  
It’s when a noble disciple has experiential confidence in the Buddha …  
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:  
A noble disciple who has this may declare of themselves:  

“Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Nuns, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  

Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa buddhe aveccappasādo hoti—  And they do have the experiential confidence in the Buddha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.  
Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa dhamme aveccappasādo hoti— 
And they do have the experiential confidence in the teaching that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.  
Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpassa saṅghe aveccappasādo hoti— 
And they do have the experiential confidence in the Saṅgha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.  
Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni …pe…  
And they do have the ethical conduct loved by the noble ones that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.  

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hoti.   “Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṁ samatikkanto hotī”ti.  
A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.” 

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hoti.   “Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṁ samatikkanto hotī”ti.  
A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld.” 

Tatridaṁ aññathattaṁ—so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatī”ti—netaṁ ṭhānaṁ vijjati.   In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.  
Tatridaṁ aññathattaṁ—so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjissatīti—netaṁ ṭhānaṁ vijjati.  
In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.  

Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   A noble disciple who has four things slants, slopes, and inclines towards extinguishment.  
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.  
“In the same way, a noble disciple who has four things slants, slopes, and inclines towards extinguishment.” 

Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
 
Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
 

Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti—  Firstly, a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti— 
Furthermore, a noble disciple has experiential confidence in the teaching …  
Puna caparaṁ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti— 
Furthermore, a noble disciple has experiential confidence in the Saṅgha …  
Puna caparaṁ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti— 
A noble disciple rationally applies the mind to dependent origination itself:  

“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Nandaka, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṁyutto hoti dibbenapi mānusenapi;  
A noble disciple who has these four things is guaranteed long life,  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  Firstly, a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti— 
Furthermore, a noble disciple has experiential confidence in the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti— 
Furthermore, a noble disciple has experiential confidence in the Saṅgha …  
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato.  
Furthermore, a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  Firstly, a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
Furthermore, a noble disciple has experiential confidence in the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  Firstly, a noble disciple has experiential confidence in the Buddha:  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
Furthermore, a noble disciple has experiential confidence in the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.  
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  Firstly, a noble disciple has experiential confidence in the Buddha …  
‘yathārūpena kho mayaṁ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṁ santike’ti.  
‘Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
Furthermore, a noble disciple has experiential confidence in the teaching …  
‘yathārūpehi kho mayaṁ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṁ santike’ti.  
‘Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’  

“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?”  
Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca  
Neverthless, Nandiya, as to how a noble disciple lives negligently and how they live diligently,  
“Kathañca, nandiya, ariyasāvako pamādavihārī hoti?  
“And how does a noble disciple live negligently?  
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
Firstly, a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, nandiya, ariyasāvako dhamme …pe…  
Furthermore, a noble disciple has experiential confidence in the teaching …  
Evaṁ kho, nandiya, ariyasāvako pamādavihārī hoti.  
That’s how a noble disciple lives negligently.  
Kathañca, nandiya, ariyasāvako appamādavihārī hoti?  
And how does a noble disciple live diligently?  
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
Firstly, a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, nandiya, ariyasāvako dhamme …pe…  
Furthermore, a noble disciple has experiential confidence in the teaching …  
Evaṁ kho, nandiya, ariyasāvako appamādavihārī hotī”ti.  
That’s how a noble disciple lives diligently.”  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.  
Furthermore, they have the ethical conduct loved by the noble ones … leading to immersion. …  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato.  
Furthermore, a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.  

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—  It’s when a noble disciple has experiential confidence in the Buddha …  
Puna caparaṁ, bhikkhave, ariyasāvako dhamme …pe…  
the teaching …  
Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.  
Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.  

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccati.   “Mendicants, a noble disciple who has four things is said to be rich, affluent, and wealthy.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti.  
A noble disciple who has these four things is said to be rich, affluent, and wealthy.” 

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati.   “Mendicants, a noble disciple who has four things is said to be rich, affluent, wealthy, and famous.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti.  
A noble disciple who has these four things is said to be rich, affluent, wealthy, and famous.” 

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

“catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Nandiya, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 

“catūhi kho, bhaddiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Bhaddiya, a noble disciple who has four things is a stream-enterer …”  
Idha, bhaddiya, ariyasāvako buddhe …pe…  
 
Imehi kho, bhaddiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
" 

“catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako sotāpanno hoti …pe… sambodhiparāyaṇo.   “Mahānāma, a noble disciple who has four things is a stream-enterer …”  
Idha, mahānāma, ariyasāvako buddhe …pe…  
 
Imehi kho, mahānāma, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
" 

“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.   “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.  
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti— 
It’s when a noble disciple has experiential confidence in the Buddha …  
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.  
A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”