To regard and to see clearly / SN35.72

In SuttaCentral we find the Buddha in the following dialogue:

Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?”
cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?
“Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.

My question pertains to the meaning/implications of the phrase “do you regard”:

  • what is the pali word for regard
  • does regard here imply a reasoning, a knowledge based on thinking and prior to meditative experience
  • does regard then lead to meditative experience as a “truly seeing clearly”?


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Is “regard” samanupassasi here?

I think it means to see, or perceive.

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‘Do you regard’ corresponds to samanupassasī in thePali, and this is the respective dictionary entry:


Okay, so samanupassati means seeing, perceiving. Then it is not an “intellectual view”, right? It seems to be at least a preliminary meditative insight that has to mature into “cleary seeing with wisdom”.

I think “passa” (seeing) is the relevant bit here. I would think it’s the same meaning as in “vipassana”, where the vi- prefix is an intensifier.

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Coming from a different angle: anupassati could mean contemplate the elements. The initial insight practice would include contemplating that which is heard, and contemplating it.

‘How should fabrications be regarded? How should they be investigated? How should they be seen with insight?’ The other will answer in line with what he has seen &; experienced: ‘Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.’ Then eventually he will become one who has attained both internal tranquillity of awareness &; insight into phenomena through heightened discernment. SuttaCentral

It’s wise attention which is a step 3 of the factors of stream entry; step 4 being practicing according to the dhamma.

Association with people of integrity is a factor for stream entry.
Listening to the true Dhamma is a factor for stream entry.
Appropriate attention is a factor for stream entry.
Practice in accordance with the Dhamma is a factor for stream entry. SN 55:5