First of all, here is a proposed tentative copyright-free translation of the sutta:
SN 24.2
“kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati: ‘etaṃ mama, esohamasmi, eso me attā’”ti?Bhikkhus, when what is there, by ‘taking up’ what, by being inclined to what, does such a view arise: ‘This is me, this is my self, this is what I am’?
“bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī”ti.
For us, Bhante, the teachings have the Bhagava as their root, their guide, & their arbitrator. It would be good if the Bhagava himself would explicate the meaning of this statement. Having heard it from the Bhagava, the bhikkhus will remember it.
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati: ‘etaṃ mama, esohamasmi, eso me attā’ti. vedanāya sati … pe … saññāya sati … saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘etaṃ mama, esohamasmi, eso me attā’”ti.
When there is Form, by ‘taking up’ Form, by being inclined to Form, such a view arises: ‘This is me, this is my self, this is what I am’. When there is Feeling… When there is Perception… When there are Constructions… When there is Consciousness, by ‘taking up’ Consciousness, by being inclined to Consciousness, such a view arises: ‘This is me, this is my self, this is what I am’.
“taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?
What do you think, bhikkhus: is Form constant or inconstant?
“aniccaṃ, bhante”
Inconstant, Bhante.
“yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
And is that which is inconstant happiness or suffering?
“dukkhaṃ, bhante”.
Suffering, Bhante.
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: etaṃ mama, esohamasmi, eso me attā’”ti?
But without ‘taking up’ what is inconstant, suffering, subject to change, could such a view arise: ‘This is mine. This is my self. This is what I am’?
“no hetaṃ, bhante”.
No, Bhante.
“vedanā… saññā… saṅkhārā… viññāṇaṃ… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
Is Feeling… Perception… Constructions… Consciousness… that which is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect constant or inconstant?
“aniccaṃ, bhante”
Inconstant, Bhante.
“yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
And is that which is inconstant happiness or suffering?
“dukkhaṃ, bhante”.
Suffering, Bhante.
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya: etaṃ mama, esohamasmi, eso me attā’”ti?
But without ‘taking up’ what is inconstant, suffering, subject to change, could such a view arise: ‘This is mine. This is my self. This is what I am’?
“no hetaṃ, bhante”.
No, Bhante.
“yato kho, bhikkhave, ariyasāvakassa imesu chasu ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti, ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Bhikkhus, when a noble disciple has abandoned doubt regarding these six cases, has abandoned doubt regarding suffering, has abandoned doubt regarding the origin of suffering, has abandoned doubt regarding the cessation of suffering, has abandoned doubt regarding the path leading to the cessation of suffering, this is called, bhikkhus, a noble disciple who is a Stream-Enterer, by nature freed from states of woe, steadfast, headed for self-awakening.
When the sutta says “When there is Form, by ‘taking up’ Form, by being inclined to Form, such a view arises: ‘This is me, this is my self, this is what I am’.” let’s refer to “When there is Form, by ‘taking up’ Form, by being inclined to Form” as P and “such a view arises: ‘This is me, this is my self, this is what I am’.” as Q
- The sutta means that P implies Q, and that therefore if P is true then Q is also necessarily true at all times, in all circumstances, as in the mathematical sense of implication
- It can mean that in general, for people at large, when P is true, it is followed by Q, but there might be cases (for sotapannas, for example) where P is true while Q is not