sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  substantialist view, doubt, and misapprehension of precepts and observances. 

‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.  ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’ 
sakkāyanirodho → sakkāyassa nirodho (sya-all); sakkāyassa atthaṅgamo (aṭṭha.) 
Mayaṁ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. 
It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’ 
Sakkāyañca nirodhañca, 
substantial reality, its cessation, 
sakkāyassa ca sambhavaṁ; 
the origin of substantial reality, 
Avītivattā sakkāyaṁ, 
‘We haven’t transcended substantial reality! 

So sakkāyanirodhaṁ manasi karoti.  They focus on the cessation of substantial reality, 
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. 
but on that their mind does not leap forth, gain confidence, settle down, and become decided. 
Tassa kho evaṁ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. 
You wouldn’t expect that mendicant to realize the cessation of substantial reality. 
So sakkāyanirodhaṁ manasi karoti. 
They focus on the cessation of substantial reality, 
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. 
but on that their mind does not leap forth, gain confidence, settle down, and become decided. 
Tassa kho evaṁ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. 
You wouldn’t expect that mendicant to realize the cessation of substantial reality. 
So sakkāyanirodhaṁ manasi karoti. 
They focus on the cessation of substantial reality, 
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 
and on that their mind leaps forth, gains confidence, settles down, and becomes decided. 
Tassa kho evaṁ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. 
You would expect that mendicant to realize the cessation of substantial reality. 
So sakkāyanirodhaṁ manasi karoti. 
They focus on the cessation of substantial reality, 
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 
and on that their mind leaps forth, gains confidence, settles down, and becomes decided. 
Tassa kho evaṁ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. 
You would expect that mendicant to realize the cessation of substantial reality. 

Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.  Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. 
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. 
But when they focus on the ending of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. 
ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. 
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 
Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. 
Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them. 

‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’.  a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering. 
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. 
a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering. 

‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’.  a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering. 
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. 
a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering. 

“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;  “Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress, 

Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ.  Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. 
Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ. 
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. 

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho.  Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. 

Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, apāyagamanīyaṁ rāgaṁ, apāyagamanīyaṁ dosaṁ, apāyagamanīyaṁ mohaṁ.  Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. 

Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti.  Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. 

Sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti, sīlabbataparāmāso ārako hoti, rāgo ārako hoti, doso ārako hoti, moho ārako hoti, māno ārako hoti.  Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. 

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—  Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. 

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—  Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. 

Sakkāyadiṭṭhiṁ appahāya, vicikicchaṁ appahāya, sīlabbataparāmāsaṁ appahāya—  Substantialist view, doubt, and misapprehension of precepts and observances. 
Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
Without giving up three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. 
ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
Without giving up these three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. 
So līnacitto samāno abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. 
Sakkāyadiṭṭhiṁ pahāya, vicikicchaṁ pahāya, sīlabbataparāmāsaṁ pahāya— 
Substantialist view, doubt, and misapprehension of precepts and observances. 
Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
After giving up three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. 
ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
After giving up these three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. 
So alīnacitto samāno bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. 
When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances. 

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  substantialist view, doubt, and misapprehension of precepts and observances. 
sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. 
substantial reality, the origin of substantial reality, and the cessation of substantial reality. 
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo. 
substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. 
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. 
Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. 
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. 
But when they focus on the ending of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. 
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. 
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 

Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.  Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. 
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. 
But when they focus on the ending of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. 
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. 
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.  substantialist view, doubt, and misapprehension of precepts and observances. 

“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati.  “Ma’am, they speak of this thing called ‘the origin of substantial reality’. 
Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? 
What is the origin of substantial reality that the Buddha spoke of?” 
ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti. 
The Buddha said that this is the origin of substantial reality.” 
“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. 
“Ma’am, they speak of this thing called ‘the cessation of substantial reality’. 
Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti? 
What is the cessation of substantial reality that the Buddha spoke of?” 
ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti. 
The Buddha said that this is the cessation of substantial reality.” 
“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. 
“Ma’am, they speak of the practice that leads to the cessation of substantial reality. 
Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti? 
What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?” 
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ— 
“The practice that leads to the cessation of substantial reality that the Buddha spoke of is simply this noble eightfold path, that is: 
“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti? 
“But ma’am, how does substantialist view come about?” 
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti. 
That’s how substantialist view comes about.” 
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti? 
“But ma’am, how does substantialist view not come about?” 
Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti. 
That’s how substantialist view does not come about.” 

“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;  “I remember the lower fetters taught by the Buddha as follows: substantialist view, 
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? 
For a little baby doesn’t even have a concept of ‘substantial reality’, so how could substantialist view possibly arise in them? 
Anusetvevassa sakkāyadiṭṭhānusayo. 
Yet the underlying tendency to substantialist view still lies within them. 
sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; 
Their heart is overcome and mired in substantialist view, 
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. 
and they don’t truly understand the escape from substantialist view that has arisen. 
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. 
That substantialist view is entrenched in them, not eliminated: it is a lower fetter. 
Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; 
But 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. Their heart is not overcome and mired in substantialist view, 
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from substantialist view that has arisen. 
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. 
That substantialist view, along with any underlying tendency to it, is given up in them. 
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; 
In the same way, when the Dhamma is being taught for the cessation of substantial reality, someone whose mind does not leap forth, gain confidence, settle down, and become decided 
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; 
In the same way, when the Dhamma is being taught for the cessation of substantial reality, someone whose mind leaps forth, gains confidence, settles down, and becomes decided 

Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.  The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality. 
evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. 
In the same way, those ascetics and brahmins, from fear and disgust with substantial reality, just keep running and circling around substantial reality. 

“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?  “But sir, how does substantialist view come about?” 
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. 
That’s how substantialist view comes about.” 
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? 
“But sir, how does substantialist view not come about?” 
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. 
That’s how substantialist view does not come about.” 

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—  Now, mendicants, this is the way that leads to the origin of substantial reality. 
Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā— 
But this is the way that leads to the cessation of substantial reality. 

Sakkāyadiṭṭhippahānāya,  a mendicant, mindful, should go forth, 

Sakkāyadiṭṭhippahānāya,  a mendicant should wander mindful, 

sakkāyasmiṁ patiṭṭhitā;  stuck in substantial reality. 

“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ.  “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. 
Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? 
And what is the practice that leads to the origin of substantial reality? 
Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. 
This is called the practice that leads to the origin of substantial reality. 
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? 
And what is the practice that leads to the cessation of substantial reality? 
Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. 
This is called the practice that leads to the cessation of substantial reality. 

Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.  It turns out that we’re impermanent, not lasting, short-lived, and included within substantial reality.’ 
Sakkāyañca nirodhañca, 
substantial reality, its cessation, 
sakkāyassa ca sambhavaṁ; 
the origin of substantial reality, 
Avītivattā sakkāyaṁ, 
‘We haven’t transcended substantial reality! 

“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?  “Sir, how does substantialist view come about?” 
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. 
That’s how substantialist view comes about.” 
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? 
“But sir, how does substantialist view not come about?” 
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. 
That’s how substantialist view does not come about.” 

Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.  The side of substantial reality, the side of the origin of substantial reality, the side of the cessation of substantial reality, and the side of the practice that leads to the cessation of substantial reality. 
Katamo ca, bhikkhave, sakkāyanto? 
And what is the side of substantial reality? 
ayaṁ vuccati, bhikkhave, sakkāyanto. 
This is called the side of substantial reality. 
Katamo ca, bhikkhave, sakkāyasamudayanto? 
And what is the side of the origin of substantial reality? 
Ayaṁ vuccati, bhikkhave, sakkāyasamudayanto. 
This is called the side of the origin of substantial reality. 
Katamo ca, bhikkhave, sakkāyanirodhanto? 
And what is the side of the cessation of substantial reality? 
ayaṁ vuccati, bhikkhave, sakkāyanirodhanto. 
This is called the side of the cessation of substantial reality. 
Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? 
And what is the side of the practice that leads to the cessation of substantial reality? 
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto. 
This is called the side of the practice that leads to the cessation of substantial reality. 

Sakkāyasutta  Substantial Reality 
“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ. 
“Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality. 
Katamo ca, bhikkhave, sakkāyasamudayo? 
And what is the origin of substantial reality? 
ayaṁ vuccati, bhikkhave, sakkāyasamudayo. 
This is called the origin of substantial reality. 
Katamo ca, bhikkhave, sakkāyanirodho? 
And what is the cessation of substantial reality? 
ayaṁ vuccati, bhikkhave, sakkāyanirodho. 
This is called the cessation of substantial reality. 
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? 
And what is the practice that leads to the cessation of substantial reality? 
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti. 
This is called the practice that leads to the cessation of substantial reality.” 

Sakkāyadiṭṭhisutta  Substantialist View 
Sakkāyadiṭṭhisutta → sakkāya (pts1ed) 
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti? 
“Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?” 
“rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati. 
“When form exists, because of grasping form and insisting on form, substantialist view arises. 
viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati. 
consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises. 
api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? 
“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” 
api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? 
“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” 

Micchāsakkāyattānu dve,   

sakkāyassa nirodhanaṁ;  is the cessation of substantial reality. 

Sakkāyadiṭṭhipahānasutta  Giving Up Substantialist View 
Sakkāyadiṭṭhipahānasutta → sakkāyadiṭṭhippahānasuttaṁ (bj); sakkāya (pts1ed) 
“kathaṁ nu kho, bhante, jānato kathaṁ passato sakkāyadiṭṭhi pahīyatī”ti? 
“Sir, how does one know and see so that substantialist view is given up?” 
“Cakkhuṁ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. 
“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. … 
Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. 
 
Cakkhuviññāṇaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. 
 
Cakkhusamphassaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati …pe… 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. 
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, substantialist view is given up. 
Evaṁ kho, bhikkhu, jānato evaṁ passato sakkāyadiṭṭhi pahīyatī”ti. 
This is how to know and see so that substantialist view is given up.” 

micchā sakkāya attanoti. 

Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ.  ‘The near shore that’s dubious and perilous’ is a term for substantial reality. 

Sakkāyapañhāsutta  A Question About Substantial Reality 
“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti? 
“But, reverend, is there a path and a practice for completely understanding this substantial reality?” 
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti. 
“There is.” … 
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? 
 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ— 
 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti. 
 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. 
 

imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.  These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.” 
“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti? 
“But sir, how does substantialist view come about?” 
Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī”ti. 
That’s how substantialist view comes about.” 
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? 
“But sir, how does substantialist view not come about?” 
Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī”ti. 
That’s how substantialist view does not come about.” 

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—  Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. 

‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno.  ‘Good sir, the realm of divinity is impermanent, not lasting, and included within substantial reality. 
Sādhāyasmā, brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhe cittaṁ upasaṁharāhī’ti. 
It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’ 
‘brahmalokā me cittaṁ vuṭṭhitaṁ, sakkāyanirodhe cittaṁ upasaṁharāmī’ti; 
‘I have done so,’