4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ⁵³ 🔝

MN ⁵³ – MN 53 Sekha: A trainee
MN ^53.1 - (Buddha given honor as first speaker at new Sakyan hall)
MN ^53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)
MN ^53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)
MN ^53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)
MN ^53.5 - (conclusion)

detailed TOC

MN ⁵³ – MN 53 Sekha: A trainee
MN ^53.1 - (Buddha given honor as first speaker at new Sakyan hall)
MN ^53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)
MN ^53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)
MN ^53.2.1 – (is ethical)
MN ^53.2.2 – (guards the sense doors)
MN ^53.2.3 – (eats in moderation)
MN ^53.2.4 – (dedicated to wakefulness)
MN ^53.2.5 – (has 7 true Dharmas)
MN ^53.2.6 – (gets 4 jhānas easily)
MN ^53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)
MN ^53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)
MN ^53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)
MN ^53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)
MN ^53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)
MN ^53.3.1.3 - (knows arahantship ↔ chick third breaking shell)
MN ^53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)
MN ^53.5 - (conclusion)

53 – MN 53 Sekha: A trainee

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )

53.1 - (Buddha given honor as first speaker at new Sakyan hall)

Sekhasutta	A Trainee
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.	May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it.
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;	Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	bowed, stood to one side,
Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	and told him of their preparations, saying:
“sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā.	The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda:

53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)

“paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado.	“Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.

53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi:	Then Ānanda addressed Mahānāma the Sakyan:
“idha, mahānāma, ariyasāvako	“Mahānāma, a noble-one's-disciple
sīlasampanno hoti,	is accomplished in ethics,
indriyesu guttadvāro hoti,	guards the sense doors,
bhojane mattaññū hoti,	eats in moderation,
jāgariyaṃ anuyutto hoti,	and is dedicated to wakefulness.
sattahi saddhammehi samannāgato hoti,	They have seven True Dharmas,
catunnaṃ jhānānaṃ	and they get the four jhānas—
ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ	pleasureful meditations in the present life that belong to the higher mind—
nikāmalābhī hoti akicchalābhī akasiralābhī.	when they want, without trouble or difficulty.

53.2.1 – (is ethical)

Kathañca, mahānāma, ariyasāvako sīlasampanno hoti?	And how is a noble-one's-disciple accomplished in ethics?
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a noble-one's-disciple is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti. (1)	That’s how a noble-one's-disciple is ethical.

53.2.2 – (guards the sense doors)

Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?	And how does a noble-one's-disciple guard the sense doors?
Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a noble-one's-disciple sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. (2)	That’s how a noble-one's-disciple guards the sense doors.

53.2.3 – (eats in moderation)

Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti?	And how does a noble-one's-disciple eat in moderation?
Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a noble-one's-disciple reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. (3)	That’s how a noble-one's-disciple eats in moderation.

53.2.4 – (dedicated to wakefulness)

Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti?	And how is a noble-one's-disciple dedicated to wakefulness?
Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	It’s when a noble-one's-disciple practices walking and sitting meditation by day, purifying their mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	In the evening, they continue to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā,	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti. (4)	That’s how a noble-one's-disciple is dedicated to wakefulness.

53.2.5 – (has 7 true Dharmas)

(7 sa-d-Dhamma🏰 )

Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?	And how does a noble-one's-disciple have seven True Dharmas?
Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They exercise prudence. 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 Dharmas.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	They’re rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11)	That’s how a noble-one's-disciple has seven True Dharmas.

53.2.6 – (gets 4 jhānas easily)

Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And how does a noble-one's-disciple get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty?
Idha, mahānāma, ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a noble-one's-disciple, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati;	second jhāna …
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	third jhāna …
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (12–15.)	That’s how a noble-one's-disciple gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)

Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

When a noble-one's-disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven True Dharmas, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble-one's-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.

53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)

Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish:
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	Still they can break out and hatch safely.

53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)

Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

In the same way, when a noble-one's-disciple is practicing all these things they are called a noble-one's-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.

(these are the 3 higher knowledges of 6ab ⚡☸ )

53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … And so they recollect their many kinds of past lives, with features and details.
ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (1)	This is their first breaking out, like a chick from an eggshell.

53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ 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 remembering and equanimous-observation, that noble-one's-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.
ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (2)	This is their second breaking out, like a chick from an eggshell.

53.3.1.3 - (knows arahantship ↔ chick third breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-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.
ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (3)	This is their third breaking out, like a chick from an eggshell.
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ;	A noble-one's-disciple’s conduct includes the following: being accomplished in ethics,
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ;	guarding the sense doors,
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ;	moderation in eating,
yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ;	being dedicated to wakefulness,
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ;	having seven True Dharmas,
yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.	and getting the four jhānas when they want, without trouble or difficulty.

53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)

Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya;	A noble-one's-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 āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ 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.
Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.	This noble-one's-disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:	And Brahmā Sanaṅkumāra also spoke this verse:

(brahma’s verse)

‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’

(end verse)

Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.

And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”

53.5 - (conclusion)

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha got up and said to Venerable Ānanda:
“sādhu sādhu, ānanda,	“Good, good, Ānanda!
sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.	It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”
Idamavocāyasmā ānando.	This is what Venerable Ānanda said,
Samanuñño satthā ahosi.	and the teacher approved.
Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.	Satisfied, the Sakyans of Kapilavatthu were happy with what Venerable Ānanda said.

(end of sutta⏹️)