1At Sāvatthī.

“Mendicants, I will teach you the practice that leads to the origin of identity and the practice that leads to the cessation of identity. Listen …

And what is the practice that leads to the origin of identity? It’s when an uneducated 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 good persons, and are neither skilled nor trained in the teaching of the good 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 identity. 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 identity? It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good 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 …

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 identity. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”

1Sāvatthinidānaṁ.

"Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadāṁ desessāmi, sakkāyanirodhagāminiñca paṭipadāṁ. Taṁ suṇātha.

Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. vedanāṁ attato … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho.

2Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanāṁ attato … na saññaṁ … na saṅkhāre … 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.

Dutiyaṁ.