At Sāvatthī. Sāvatthinidānaṁ.

“Mendicants, I will teach you the practice that leads to the origin of substantial reality and the practice that leads to the cessation of substantial reality. “Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ. Listen … Taṁ suṇātha.

And what is the practice that leads to the origin of substantial reality? Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

They regard form as self, self as having form, form in self, or self in form. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.

They regard feeling as self … Vedanaṁ attato …

They regard perception as self … saññaṁ …

They regard choices as self … saṅkhāre …

They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

This is called the practice that leads to the origin of substantial reality. Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. And that’s why it’s called a way of regarding things that leads to the origin of suffering. Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho.

And what is the practice that leads to the cessation of substantial reality? Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

They don’t regard form as self, self as having form, form in self, or self in form. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.

They don’t regard feeling as self … Na vedanaṁ attato …

They don’t regard perception as self … na saññaṁ …

They don’t regard choices as self … na saṅkhāre …

They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

This is called the practice that leads to the cessation of substantial reality. Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.” Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho”ti.

Dutiyaṁ.