At Sāvatthī. “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. Listen … And what is the practice that leads to the origin of substantial reality?
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. They regard form as self, self as having form, form in self, or self in form. They regard feeling as self …
They regard perception as self … They regard choices as self … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. This is called the practice that leads to the origin of substantial reality.
And that’s why it’s called a way of regarding things that leads to the origin of suffering. And what is the practice that leads to the cessation of substantial reality? 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.
They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self … They don’t regard perception as self … They don’t regard choices as self …
PL
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato … na saññaṁ … na saṅkhāre …
EN
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. This is called the practice that leads to the cessation of substantial reality. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”
PL
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho”ti.
At Sāvatthī. “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. Listen … And what is the practice that leads to the origin of substantial reality?
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. They regard form as self, self as having form, form in self, or self in form. They regard feeling as self …
They regard perception as self … They regard choices as self … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. This is called the practice that leads to the origin of substantial reality.
And that’s why it’s called a way of regarding things that leads to the origin of suffering. And what is the practice that leads to the cessation of substantial reality? 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.
They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self … They don’t regard perception as self … They don’t regard choices as self …
PL
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato … na saññaṁ … na saṅkhāre …
EN
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. This is called the practice that leads to the cessation of substantial reality. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”
PL
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho”ti.
Sutraya