[92] Then Anāthapiṇḍika the householder approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, the Blessed One said this to Anāthapiṇḍika the householder:
"Householder, when for a noble disciple five perils and enmities have been stilled, and he is endowed with the four factors of stream-entry (sotāpattiyaṅga), and the noble method (ñāya) has been well seen and well penetrated by him with wisdom, then, if he wishes, he might declare of himself by himself: 'I am one finished with hell, finished with the animal realm, finished with the realm of hungry ghosts, finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, not subject to falling away, fixed in destiny, with full awakening as my final goal.'
"Which five perils and enmities are stilled? Householder, one who destroys life, on account of the destruction of life, begets peril and enmity pertaining to the present life, begets peril and enmity pertaining to the life to come, and experiences mental pain and grief; one who abstains from the destruction of life begets no peril and enmity pertaining to the present life, begets no peril and enmity pertaining to the life to come, and experiences no mental pain and grief. For one who abstains from the destruction of life, that peril and enmity is thus stilled. Householder, one who takes what is not given … one who engages in sexual misconduct … one who speaks falsely … one who indulges in liquor, wine, and intoxicants that are a basis for heedlessness, on account of indulging in liquor, wine, and intoxicants that are a basis for heedlessness, begets peril and enmity pertaining to the present life, begets peril and enmity pertaining to the life to come, and experiences mental pain and grief; one who abstains from liquor, wine, and intoxicants that are a basis for heedlessness begets no peril and enmity pertaining to the present life, begets no peril and enmity pertaining to the life to come, and experiences no mental pain and grief. For one who abstains from liquor, wine, and intoxicants that are a basis for heedlessness, that peril and enmity is thus stilled. These five perils and enmities are stilled.
"With which four factors of stream-entry is he endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha thus: 'Thus indeed is the Blessed One: an arahant, fully self-enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, enlightened, blessed.' He is endowed with unwavering confidence in the Dhamma thus: 'Well proclaimed is the Dhamma by the Blessed One, to be seen for oneself, timeless, inviting inspection, onward-leading, to be known individually by the wise.' He is endowed with unwavering confidence in the Saṅgha thus: 'Of good conduct is the community of the Blessed One's disciples, of upright conduct is the community of the Blessed One's disciples, of right conduct is the community of the Blessed One's disciples, of proper conduct is the community of the Blessed One's disciples — that is, the four pairs of persons, the eight individuals; this community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' He is endowed with the virtues dear to the noble ones — unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, unadhered-to, conducive to concentration (samādhi). With these four factors of stream-entry he is endowed.
"And what is the noble method that has been well seen and well penetrated by him with wisdom? Here, householder, a noble disciple reflects thus: 'When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation (nirodha) of this, that ceases. That is: with ignorance (avijjā) as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases (āyatana); with the six sense bases as condition, contact; with contact as condition, feeling (vedanā); with feeling as condition, craving (taṇhā); with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering (dukkha). But with the remainderless fading away and cessation of ignorance comes the cessation of volitional formations; with the cessation of volitional formations, the cessation of consciousness; with the cessation of consciousness, the cessation of name-and-form; with the cessation of name-and-form, the cessation of the six sense bases; with the cessation of the six sense bases, the cessation of contact; with the cessation of contact, the cessation of feeling; with the cessation of feeling, the cessation of craving; with the cessation of craving, the cessation of clinging; with the cessation of clinging, the cessation of existence; with the cessation of existence, the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.' This is the noble method that has been well seen and well penetrated by him with wisdom.
"Householder, when for a noble disciple these five perils and enmities have been stilled, and he is endowed with these four factors of stream-entry, and this noble method has been well seen and well penetrated by him with wisdom, then, if he wishes, he might declare of himself by himself: 'I am one finished with hell, finished with the animal realm, finished with the realm of hungry ghosts, finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, not subject to falling away, fixed in destiny, with full awakening as my final goal.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.