Does an Arahant yawn? Or: What are the characteristics of the Noble Ones: Sotāpanna, Sakadāgāmi, Anāgāmi and Arahant? The Abhidhamma seems to talk only in terms of eradications. According to the Abhidhamma the following defilements are eradicated (different list than the fetters):


by Sotāpanna: wrong view, avarice, envy, doubt;
by Sakadāgāmi: nothing; He 'just' eliminates grosser forms of lust, hatered and delusion;
by Anāgāmi: sensual greed; hatred and worry;
by Arahant: delusion, shamelessness, fearlessness of wrong, restlessness, greed (other), conceit, sloth and torpor.


With other words: once eradicated those emotions will never ever show up in ones mind. So far, so good.

I'm interested now in the following:

What doe the sutta's say about the characteristics of the Noble Ones?  The Abhidhamma, for instance, tells me that a Sotāpanna can't break the 5 precepts anymore. This is one characteristic one could look for then. 

Are there more? What are noticeable characteristics of the other stages?

So, what does this all mean practically? Okay, a Sotāpanna doesn't break the precepts. What about a Sakadāgāmi? Does this elimination of grosser forms mean (s)he never has sex? Does an Arahant not yawn, because (s)he has eradicated sleepiness?

So, I'm not really interested in the list of the fetters. But more in the characteristics by which Noble Ones could be recognised. Like the not breaking of the 5 precepts by the Sotāpanna.

This answer, for instance, is not what I'm looking for.

Edit:
In case I wasn't clear, I'm looking for characteristics noticeable by others. So, not internal ones only noticeable for the person in question.
Thanks. :)
What does the sutta's say about the characteristics of the Noble Ones? The Abhidhamma, for instance, tells me that a Sotāpanna can't break the 5 precepts anymore. This is one characteristic one could look for then.

It's from Sutta, not Abhidhamma. Sutta Pitaka Vol 10 : Sutta. Saṃ. Saḷa. pāṭaliyaSutta...


“Gāmaṇi, I know the destruction of living things, results for the destruction of living things, I know the method by which the destruction of living things after death lead to loss, to birth in hell.

...

“Here, Gāmaṇi, the noble disciple gives up and abstains from destroying the life of living things, gives up and abstains from taking the not given, gives up and abstains from sexual misbehavior, gives up and abstains from telling lies, gives up and abstains from slandering, gives up and abstains from rough talk, gives up and abstains from frivolous talk, giving up the coveting mind abstains from coveting, giving up the angry mind abstains from the defilement anger, giving up wrong view develops right view.

So, what does this all mean practically? Okay, a Sotāpanna doesn't break the precepts. What about a Sakadāgāmi? Does this elimination of grosser forms mean (s)he never has sex? Does an Arahant not yawn, because (s)he has eradicated sleepiness?

In short you can see this search result.
In detail, Sotapanna has the powerful craving in five strings and still able to angry because of those five strings, but he understood the dependent origination (right relativity of five aggregates) already, so he clearly realizes the result of all unwholesome formations. However, he can completely decide to cease only the craving in the actions which caused by wrong view, such as the five precepts because he still has the powerful craving in five strings.
Sakadagami has the weak craving in five strings and still able to angry because of those five strings. Sotapunna is just at the beginning to cease craving, but Sakadagami is at  more than half of the cessation way. It's similar to a fresh man and a senior because both of them still not graduate, but they are completely different from each other because of their experience in the university. Sakadagami is seasoned.
Anagami has no sexual feeling any more. He has no craving in any five strings. He still has only the sleepiness in meditation, the forgetfulness in meditation, the craving in being, the craving in not being, and the craving in the difference of own being and the others'.