user471: The following sutta quote shows the reflection that would cause the diminishing or abandonment of misconduct.
However, this appears to be a method of skillful means for reflection by someone with self-view.
A stream enterer would have discarded self-view (sakkāya-diṭṭhi), which is the first of the ten fetters.
Therefore, would a stream enterer also automatically abandon the following skillful reflection or perhaps not need it anymore?
From AN 5.57:

“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’


user21100: I think these excerpt taken from Ajahn Chah Teaching could be the answer:
A sotapanna is still sekha puggala (a person who needs to train) so some of the conventions of teachings are needed.

Usually when we talk about practice we talk about entering and
leaving, increasing the positive and removing the negative. But the
ﬁnal result is that all of these are done with.There is the sekha
puggala,  the person who needs to train in these things, and there is
the asekha  puggala, the person who no longer needs to train in
anything. This is  talking about the mind: when the mind has reached
this level of full  realization, there is nothing more to practice.
Why is this? It is because  such a person doesn’t have to make use of
any of the conventions of  teaching and practice. It’s spoken of as
someone who has gotten rid of  the deﬁlements.
The sekha person has to train in the steps of the path, from the very
beginning to the highest level. When they have completed this they are
called asekha, meaning they no longer need to train because everything
is ﬁnished. The things to be trained in are ﬁnished. Doubts are
ﬁnished.  There are no qualities to be developed. There are no
deﬁlements to  remove. Such people dwell in peace. Whatever good or
evil there is  will not affect them; they are unshakeable no matter
what they meet. It  is talking about the empty mind. Now you will
really be confused.
You don’t understand this at all. “If my mind is empty, how can I
walk?” Precisely because the mind is empty. “If the mind is empty, how
can I eat? Will I have desire to eat if my mind is empty?” There’s not
much beneﬁt in talking about emptiness like this when people haven’t
trained properly. They won’t be able to understand it.
Those who use such terms have sought ways to give us some feeling
that can lead us to understand the truth. For example, these sankhara  that we have been accumulating and carrying from the time of
our birth  until this moment – the Buddha said that in truth they are
not ourselves  and they do not belong to us. Why did he say such a
thing? There’s  no other way to formulate the truth. He spoke in this
way for people  who have discernment, so that they could gain wisdom.
But this is  something to contemplate carefully.
Some people will hear the words, “Nothing is mine,” and they will  get
the idea they should throw away all their possessions. With only
superﬁcial understanding, people will get into arguments about what
this means and how to apply it. “This is not my self,” doesn’t mean
you should end your life or throw away your possessions. It means you
should give up attachment. There is the level of conventional reality
and the level of ultimate reality – supposition and liberation. On the
level of convention, there is Mr. A, Mrs. B, Mr. M., Mrs. N. and so
on. We use these suppositions for convenience in communicating and
functioning in the world. The Buddha did not teach that we shouldn’t
use these things, but that we shouldn’t be attached to them. We should
realize that they are empty.


Excerpt from "Toward the unconditioned"

If you think “I’m good,” “I’m bad,” “I’m great,” “I’m the best,”
then you are thinking wrongly. If you see all these thoughts as merely
determinations and conditions, then when others say “good” or “bad”
you can leave it be with them. As long as you still see it as “me” and
“you” it’s like having three hornets nests – as soon as you say
something  the hornets come buzzing out to sting you. The three
hornets nests are  Self-view, doubt, and attachment to rites and
practices.
Once you look into the true nature of determinations and conditions,
pride cannot prevail. Other people’s fathers are just like our father,
their  mothers are just like ours, their children are just like ours.
We see the  happiness and suffering of other beings as just like ours.
If we see in this way we can come face to face with the future
Buddha, it’s not so difﬁcult. Everyone is in the same boat. Then the
world will be as smooth as a drumskin. If you want to wait around  to
meet Phra Sri Ariya Metteyya, the future Buddha, then just don’t
practice... you’ll probably be around long enough to see him. But He’s
not crazy that he’d take people like that for disciples! Most people
just  doubt. If you no longer doubt about the self, then no matter
what people  may say about you, you aren’t concerned, because your
mind has let go,  it is at peace. Conditions become subdued. Grasping
after the forms of  practice... that teacher is bad, that place is no
good, this is right, that’s  wrong... No. There’s none of these
things. All this kind of thinking  is all smoothed over. You come face
to face with the future Buddha.  Those who only hold up their hands
and pray will never get there.


Excerpt from "Knowing the world"

You can look into this: self-view, skeptical doubt, superstitious at
tachment to rites and rituals. The ﬁrst step is to get free of these.
Whatever sort of knowledge you gain, these are the things the mind
needs to  get free of. What are they like now? To what extent do we
still have  them? We are the only ones who can know this; we have to
know for  ourselves. Who else can know better than we? Self-view,
doubt, superstition: if we are stuck in attachment here, have doubt
here, are still  groping here, then there is the conception of self
here. But now we  can only think, if there is no self, then who is it
that takes interest and  practises?
All these things go together. If
we come to know them through  practice and make an end of them, then
we live in an ordinary way.  Just like the Buddha and the ariyas. They
lived just like worldly beings  (puthujjana ). They used the same
language as worldly beings. Their  everyday existence wasn’t really
different. They used many of the same  conventions. Where they
differed was that they didn’t create suffering  for themselves with
their minds. They had no suffering. This is the  crucial point, going
beyond suffering, extinguishing suffering. Nibb ¯ana  means
“extinguishing.” Extinguishing suffering, extinguishing heat and
torment, extinguishing doubt and anxiety.
There’s no need to be in
doubt about the practice. Whenever there is  doubt about something,
don’t have doubt about the doubt – look directly  at it and crush it
like that.


user-1: The point of contemplating kamma inheritance is for it to become the inclination of the mind as a dominant perception due to a frequent giving of attention.
A sotapanna can be excessively heedless and has to often reflect on being the heir of the good & bad for the undoing of ill.

user43: 
"the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that 'When I exert a fabrication against this cause of dukkha, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of dukkha, then from the development of equanimity there is dispassion.' So he exerts a fabrication against the cause of dukkha where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of dukkha where there comes dispassion from the development of equanimity. Thus the dukkha coming from the cause of dukkha for which there is dispassion through the fabrication of exertion is exhausted & the dukkha resulting from the cause of dukkha for which there is dispassion through the development of equanimity is exhausted. - MN 101

"I am the owner and heir to my karma" is a fabrication against heedlessness as a cause of dukkha. Other skillful reflections in AN 5.57 are fabrications against other causes of dukkha.

So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain. - MN 101

Once the goal of a fabrication is achieved, there is no need to exert and load oneself with the pain of the fabrication.

"Now when a monk... attending to another theme... scrutinizing the drawbacks of those thoughts... paying no mind and paying no attention to those thoughts... attending to the relaxing of thought-fabrication with regard to those thoughts... beating down, constraining and crushing his mind with his awareness... steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress." - MN 20


471: <p>The following sutta quote shows the reflection that would cause the diminishing or abandonment of misconduct.</p>
<p>However, this appears to be a method of skillful means for reflection by someone with self-view.</p>
<p>A stream enterer would have discarded self-view (<em>sakkāya-diṭṭhi</em>), which is the first of the <a href="https://en.wikipedia.org/wiki/Fetter_(Buddhism)#Sutta_Pitaka%27s_list_of_ten_fetters" rel="noreferrer">ten fetters</a>.</p>
<p>Therefore, would a stream enterer also automatically abandon the following skillful reflection or perhaps not need it anymore?</p>
<p>From <a href="https://suttacentral.net/an5.57/en/bodhi" rel="noreferrer">AN 5.57</a>:</p>
<blockquote>
<p>“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’</p>
</blockquote>
 21100: <p>I think these excerpt taken from Ajahn Chah Teaching could be the answer:</p>
<p>A sotapanna is still sekha puggala (a person who needs to train) so some of the conventions of teachings are needed.</p>
<blockquote>
<p>Usually when we talk about practice we talk about entering and
leaving, increasing the positive and removing the negative. But the
ﬁnal result is that all of these are done with.<strong>There is the sekha
puggala,  the person who needs to train in these things, and there is
the asekha  puggala, the person who no longer needs to train in
anything. This is  talking about the mind: when the mind has reached
this level of full  realization, there is nothing more to practice.
Why is this? It is because  such a person doesn’t have to make use of
any of the conventions of  teaching and practice. It’s spoken of as
someone who has gotten rid of  the deﬁlements.</strong></p>
<p>The sekha person has to train in the steps of the path, from the very
beginning to the highest level. When they have completed this they are
called asekha, meaning they no longer need to train because everything
is ﬁnished. The things to be trained in are ﬁnished. Doubts are
ﬁnished.  There are no qualities to be developed. There are no
deﬁlements to  remove. Such people dwell in peace. Whatever good or
evil there is  will not affect them; they are unshakeable no matter
what they meet. It  is talking about the empty mind. Now you will
really be confused.</p>
<p>You don’t understand this at all. “If my mind is empty, how can I
walk?” Precisely because the mind is empty. “If the mind is empty, how
can I eat? Will I have desire to eat if my mind is empty?” There’s not
much beneﬁt in talking about emptiness like this when people haven’t
trained properly. They won’t be able to understand it.</p>
<p>Those who use such terms have sought ways to give us some feeling
that can lead us to understand the truth. <strong>For example, these <em>sankhara</em>  that we have been accumulating and carrying from the time of
our birth  until this moment – the Buddha said that in truth they are
not ourselves  and they do not belong to us. Why did he say such a
thing? There’s  no other way to formulate the truth. He spoke in this
way for people  who have discernment, so that they could gain wisdom.
But this is  something to contemplate carefully.</strong></p>
<p>Some people will hear the words, “Nothing is mine,” and they will  get
the idea they should throw away all their possessions. With only
superﬁcial understanding, people will get into arguments about what
this means and how to apply it. “This is not my self,” doesn’t mean
you should end your life or throw away your possessions. It means you
should give up attachment. <strong>There is the level of conventional reality
and the level of ultimate reality – supposition and liberation. On the
level of convention, there is Mr. A, Mrs. B, Mr. M., Mrs. N. and so
on. We use these suppositions for convenience in communicating and
functioning in the world. The Buddha did not teach that we shouldn’t
use these things, but that we shouldn’t be attached to them. We should
realize that they are empty.</strong></p>
</blockquote>
<hr />
<p><em><strong>Excerpt from &quot;Toward the unconditioned&quot;</strong></em></p>
<blockquote>
<p>If you think “I’m good,” “I’m bad,” “I’m great,” “I’m the best,”
then you are thinking wrongly. If you see all these thoughts as merely
determinations and conditions, then when others say “good” or “bad”
you can leave it be with them. As long as you still see it as “me” and
“you” it’s like having three hornets nests – as soon as you say
something  the hornets come buzzing out to sting you. The three
hornets nests are  Self-view, doubt, and attachment to rites and
practices.</p>
<p>Once you look into the true nature of determinations and conditions,
pride cannot prevail. Other people’s fathers are just like our father,
their  mothers are just like ours, their children are just like ours.
We see the  happiness and suffering of other beings as just like ours.</p>
<p>If we see in this way we can come face to face with the future
Buddha, it’s not so difﬁcult. Everyone is in the same boat. Then the
world will be as smooth as a drumskin. If you want to wait around  to
meet Phra Sri Ariya Metteyya, the future Buddha, then just don’t
practice... you’ll probably be around long enough to see him. But He’s
not crazy that he’d take people like that for disciples! Most people
just  doubt. If you no longer doubt about the self, then no matter
what people  may say about you, you aren’t concerned, because your
mind has let go,  it is at peace. Conditions become subdued. Grasping
after the forms of  practice... that teacher is bad, that place is no
good, this is right, that’s  wrong... No. There’s none of these
things. All this kind of thinking  is all smoothed over. You come face
to face with the future Buddha.  Those who only hold up their hands
and pray will never get there.</p>
</blockquote>
<hr />
<p><em><strong>Excerpt from &quot;Knowing the world&quot;</strong></em></p>
<blockquote>
<p>You can look into this: self-view, skeptical doubt, superstitious at
tachment to rites and rituals. The ﬁrst step is to get free of these.
Whatever sort of knowledge you gain, these are the things the mind
needs to  get free of. What are they like now? To what extent do we
still have  them? We are the only ones who can know this; we have to
know for  ourselves. Who else can know better than we? Self-view,
doubt, superstition: if we are stuck in attachment here, have doubt
here, are still  groping here, then there is the conception of self
here. But now we  can only think, if there is no self, then who is it
that takes interest and  practises?</p>
<p>All these things go together. If
we come to know them through  practice and make an end of them, then
we live in an ordinary way.  Just like the Buddha and the ariyas. They
lived just like worldly beings  (puthujjana ). They used the same
language as worldly beings. Their  everyday existence wasn’t really
different. They used many of the same  conventions. Where they
differed was that they didn’t create suffering  for themselves with
their minds. They had no suffering. This is the  crucial point, going
beyond suffering, extinguishing suffering. Nibb ¯ana  means
“extinguishing.” Extinguishing suffering, extinguishing heat and
torment, extinguishing doubt and anxiety.</p>
<p>There’s no need to be in
doubt about the practice. Whenever there is  doubt about something,
don’t have doubt about the doubt – look directly  at it and crush it
like that.</p>
</blockquote>
 -1: <p>The point of contemplating kamma inheritance is for it to become the inclination of the mind as a dominant perception due to a frequent giving of attention.</p>
<p>A sotapanna can be excessively heedless and has to often reflect on being the heir of the good &amp; bad for the undoing of ill.</p>
 43: <blockquote>
<p>&quot;the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that 'When I exert a fabrication against this cause of dukkha, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of dukkha, then from the development of equanimity there is dispassion.' So he exerts a fabrication against the cause of dukkha where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of dukkha where there comes dispassion from the development of equanimity. Thus the dukkha coming from the cause of dukkha for which there is dispassion through the fabrication of exertion is exhausted &amp; the dukkha resulting from the cause of dukkha for which there is dispassion through the development of equanimity is exhausted. - <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html" rel="nofollow noreferrer">MN 101</a></p>
</blockquote>
<p>&quot;I am the owner and heir to my karma&quot; is a fabrication against heedlessness as a cause of dukkha. Other skillful reflections in AN 5.57 are fabrications against other causes of dukkha.</p>
<blockquote>
<p>So he exerts himself with stress &amp; pain, and while he is exerting himself with stress &amp; pain, unskillful qualities decline in him, &amp; skillful qualities increase. Then at a later time he would no longer exert himself with stress &amp; pain. Why is that? Because he has attained the goal for which he was exerting himself with stress &amp; pain. That is why, at a later time, he would no longer exert himself with stress &amp; pain. - <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html" rel="nofollow noreferrer">MN 101</a></p>
</blockquote>
<p>Once the goal of a fabrication is achieved, there is no need to exert and load oneself with the pain of the fabrication.</p>
<blockquote>
<p>&quot;Now when a monk... attending to another theme... scrutinizing the drawbacks of those thoughts... paying no mind and paying no attention to those thoughts... attending to the relaxing of thought-fabrication with regard to those thoughts... beating down, constraining and crushing his mind with his awareness... steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress.&quot; - <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.020.than.html" rel="nofollow noreferrer">MN 20</a></p>
</blockquote>
