Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:
Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:
“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
“Householder, when the five perilous animosities have subsided for a disciple of the Noble Ones, they are endowed with the four factors of stream-entry, and they have clearly seen and thoroughly penetrated with wisdom the noble principle, they may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as my destination.’
Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.
What are the five perilous animosities that have subsided? 1.) Householder, one who kills living beings, dependent on killing living beings, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and displeasure. But one who abstains from killing living beings does not generate peril and animosity concerning this life, nor peril and animosity concerning the next life, nor do they personally experience suffering and displeasure. For one who has abstained from killing living beings, that peril and animosity has thus subsided.
Yaṁ, gahapati, adinnādāyī …pe… kāmesumicchācārī … musāvādī … surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
2.) Householder, one who takes what is not given ... 3.) one who engages in sexual misconduct ... 4.) one who speaks falsely ... 5.) one who indulges in spirits, alcoholic beverages, and drugs that are a basis for a state of negligence, dependent on the state of negligence, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and displeasure. But one who abstains from indulging in spirits, alcoholic beverages, and drugs that are a basis for a state of negligence does not generate peril and animosity concerning this life, nor peril and animosity concerning the next life, nor do they personally experience suffering and displeasure. For one who has abstained from dwelling in negligence, that peril and animosity has thus subsided. These are the five perilous animosities that have subsided.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā …pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
What are the four factors of stream-entry that one is endowed with? Here, householder, a disciple of the Noble Ones is endowed with perfect clarity in the Buddha thus: ‘The Blessed One is ... Buddha, Fortunate One’; they are endowed with perfect clarity in the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, onward leading, to be personally experienced by the wise’; they are endowed with perfect clarity in the Saṅgha thus: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world’; they are endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, leading to collectedness. They are endowed with these four factors of stream-entry.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
And what is the noble principle that has been clearly seen and thoroughly penetrated with wisdom? Here, householder, a disciple of the Noble Ones thoroughly and radically attends to dependent co-arising itself: ‘When this exists, that comes to be; from the arising of this, that arises; when this does not exist, that does not come to be; with the cessation of this, that ceases, that is—dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this entire heap of suffering. With the remainderless fading away and cessation of ignorance comes the ending of intentional constructs ... Thus is the ending of this entire heap of suffering.’ This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Householder, when the five perilous animosities have subsided for a disciple of the Noble Ones, they are endowed with these four factors of stream-entry, and they have clearly seen and thoroughly penetrated with wisdom the noble principle, they may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering; I am a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as my destination.’”