At Sāvatthi.
Then, the householder Anāthapiṇḍika approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While he was sitting there, the Blessed One said this to him:
“Householder, when the five |perilous animosities::volitions, intentions, choices or decisions arising from fear and enmity [verabhaya]| 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::noble law [ariya + ñāya]|, 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, bound for |full awakening::perfect understanding, enlightenment [sambodhi]|.’
What are the five perilous animosities that have subsided?
1 Householder, one who kills living beings, dependent on killing living beings, generates [volitions of] peril and animosity |concerning this life::regarding the world, relevant to here and now [diṭṭhadhammika]|, peril and animosity concerning the next life, and they personally experience |suffering::discomfort, unease, unpleasantness, something unsatisfactory, stress [dukkha]| and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|. But for one who has abstained from killing living beings, that peril and animosity has subsided.
2 Householder, |one who takes what is not given::who steals, who takes what is not offered [adinnādāyī]|, dependent on taking what is not given, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and mental distress. But for one who has abstained from taking what is not given, that peril and animosity has subsided.
3 Householder, |one who engages in sexual misconduct::one who engages in adultery or behaves wrongly [kāmesumicchācārī]|, dependent on engaging in sexual misconduct, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and mental distress. But for one who has abstained from sexual misconduct, that peril and animosity has subsided.
4 Householder, |one who speaks falsely::who lies [musāvādī]|, dependent on speaking falsely, generates peril and animosity concerning this life, peril and animosity concerning the next life, and they personally experience suffering and mental distress. But for one who has abstained from speaking falsely, that peril and animosity has subsided.
5 Householder, one who indulges in spirits, alcoholic beverages, and drugs that are a basis for a |state of negligence::state of intoxication, carelessness [pamādaṭṭhāna]|, 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 mental distress. But for one who has abstained from dwelling in negligence, that peril and animosity has subsided.
What are the four factors of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]| that one is endowed with?
1 Here, householder, a disciple of the noble ones is endowed with |unshakeable confidence::perfect clarity, absolute faith [aveccappasāda]| in the Buddha: ‘The Blessed One is an Arahant, the Fully Awakened One, accomplished in true knowledge and conduct, the Well-Gone One, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and human beings, the Buddha, the Blessed One.’
2 Here, householder, they are endowed with unshakeable confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, leading onward, to be personally experienced by the wise.’
3 Here, householder, they are endowed with unshakeable confidence in the |Saṅgha::the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅgha]|: ‘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.’
4 They are endowed with virtues that are dear to the noble ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.
And what is the noble principle that has been clearly seen and thoroughly penetrated with wisdom? Here, householder, a disciple of the noble ones carefully and |wisely attends::properly attends, prudently uses the mind, wisely reflects, attends to the source [yoniso + manasi + karoti]| to |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|: ‘When this exists, that comes to be; when this does not exist, that does not come to be. From the arising of this, that arises; with the ending of this, that ceases.’
That is, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |volitional formations::intentions, choices, decisions, karmic activity [saṅkhāra]| [arise]; dependent on volitional formations, |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇa]| arises; dependent on consciousness, |name and form::combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness [nāmarūpa]| arise; dependent on name and form, the |six sense bases::the six internal sense faculties - eye, ear, nose, tongue, body, and mind - that enable sensory experience [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::being, becoming [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering. With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of volitional formations; with the ending of volitional formations, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of sensation; with the ending of sensation, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering. This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.
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, bound for full awakening.’”