“Attato Samanupassati” And Sotapanna Stage

“Attato samanupassati” means “to view something to be of value.” Therefore, “atta” (in this context) indicates something of value, and “anatta” means the opposite. Anatta is a natural extension of anicca and dukkha. One reaches the Sotapanna stage by realizing attachment to “sensory pleasures” (i.e., pañca upādānakkhandha) is fruitless and only leads to more suffering.

October 20, 2023; rewritten May 30, 2025

Introduction

1. We discussed the verse, “etaṁ mama, esohamasmi, eso me attā’ti” in the post “Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi.”

That verse encapsulates the comprehensive view of the Buddha’s worldview. The concepts embedded in it are fully comprehended only by an Arahant. However, one can become a Sotapanna by understanding the last part of that verse.
The last part of that verse, “eso me attā’ti” (related to “diṭṭhi” or “wrong views”), is discussed in this post with a related verse, “attato samanupassati.” Understanding the current post is the first step in the journey to fully comprehending the whole verse, “etaṁ mama, esohamasmi, eso me attā’ti.“
Once the issue of “diṭṭhi” becomes clear at the Sotapanna stage, the first and second parts of the verse ( “etaṁ mama” and “esohamasmi“) can be fully understood at the Anāgāmi and Arahant stages, respectively. They are related to taṇhā (attachment to sensory inputs) and māna (sense of “me”).
Thus, in this “step-by-step” process, one must first understand the worldview of the Buddha (“pubbe ananussutesi Dhamma” or “previously unheard teachings“), which is very different from conventional worldviews of scientists and philosophers. While the Buddha focused entirely on mental phenomena, others focus on material phenomena.

In the Suttās, Rupa Does Not Refer to “Things in the External World”

2. We all have an innate tendency to interpret “rupa” as material objects. In almost all English translations, “rupa” is translated as “form,” conveying the idea that it is a “material form.”

However, by “rupa,” the Buddha meant “mental impressions of an external sensory input (sights, sounds, tastes, smells, and touches).”
Thus, the same “external rupa” can lead to very different “rupa” (which is “rupa upādānakkhandha“); see #6 through #8 in “Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi.”)
The following example is discussed in that post: When seeing the same person, X, two people (A and B) may perceive X as a friend and an enemy, respectively. That is why different types of vedanā, saññā, saṅkhāra, and viññāṇa (i.e.,vedanā upādānakkhandha, saññā upādānakkhandha, saṅkhāra upādānakkhandha, and viññāṇa upādānakkhandha) will arise in A and B (upon seeing X) in that example. The recognition of X (as a friend and an enemy) by A and B is based on the “saññā” that arises automatically based on prior experiences; that is why it involves khandhās or “aggregates.”
It was also discussed that pañcakkhandha never arises in anyone below the Arahant stage. It is always the pañca upādānakkhandha that occurs in response to a sensory input.

3. It is critical to understand that whenever rupa, vedanā, saññā, saṅkhāra, and viññāṇa are discussed in the suttās, they invariably refer to the respective upādānakkhandha.

(Note: In Abhidhamma, the origin of “material rupa” — via suddhāṭṭhaka — is also discussed; see “The Origin of Matter – Suddhāṭṭhaka.”)
But in the suttās, “rupa” refers to rupa upādānakkhandha in almost all cases. Whenever the physical body is discussed in the suttās, it is referred to as “cātumahābhūtika kāya” (meaning it is composed of the “four great elements”: pathavi, āpo, tejo, and vāyo). See “Assutavā Sutta (SN 12.61).”
Before proceeding with the discussion, it is also essential to note the following.

“Things in the External World” Are Not Illusions

4. It is also critical to note that the Buddha never taught that the “external world is an illusion.” The world around us is real.

It is just that our bodies (in all 31 realms except the asañña realm where no cittās arise) arise (via Paṭicca Samuppāda) to provide “false perceptions” or “distorted saññā.”
Because of this, a puthujjana‘s mind will automatically attach (via rāga, dosa, or moha) to all sensory inputs; realization of this is one aspect of becoming a Sotapanna or “sandiṭṭhiko“: “Sandiṭṭhiko – What Does It Mean?” This is why all thoughts (cittās) never arise based on “pure/undefiled pañcakkhandha” but based on defiled pañca upādānakkhandha.
Here is a summary of what happens with a sensory event: (i) image of an “external rupa” is received by the mind, (ii) to recognize the sensory input, the mind scans through past experiences (there are records of past occurrences of similar rupa) and that is why rupa upādānakkhandha comes into play; furthermore, emotions associated with them (i.e., other four upādānakkhandhas) are also experienced by the mind, (iii) the mind automatically attaches to them and, thus, the new event also is added to the ever-growing pañca upādānakkhandha.
This is why pañca upādānakkhandha is infinite; all our past experiences (in previous lives) remain intact as nāmagotta, but we can recall only a tiny fraction, even from the current life. However, a few people in the world can remember all their past experiences (in this life) in great detail: “Recent Evidence for Unbroken Memory Records (HSAM).”
The subtle (and deeper) point is that all such emotions are generated due to (distorted) saññā, but that saññā is built into our bodies; therefore, those emotions are not illusions. See “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).” By comprehending how that (distorted) saññā arises, we can train the mind not to attach those emotions!
Now, we can proceed to discuss the verse “attato samanupassati.”

Attato Samanupassati – What Does That Mean?

5. “Atta” (like anicca and anatta) is a Pāli word with multiple meanings. In the current context, it means something like “beneficial” and “meaningful.” Note: Anatta is the opposite of this atta. Also, see “Atta Hi Attano Natho.”

In Pāli, the same word is modified to change the tense, make it a noun or verb, or use it in other ways.
Here, “attato” means “(something) as beneficial or meaningful.”
Here, “passati” means “to see (with wisdom)” and “samanupassati” (sama anupassati) means “to see as such.”
Thus, “attato samanupassati” means “to see something as beneficial or meaningful.” Therefore, the implication is that it is worthwhile to strive to get more of it.
The Buddha explained that a mind tends to view the “value of things” at four levels; “attato samanupassati” is the strongest level of attachment.

Four Levels of Attachment (Based on Sakkāya Diṭṭhi)

6. In the “Samanupassanā Sutta (SN 22.47)” the Buddha described the wrong way of contemplation of a puthujjana regarding worldly things: “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.”

The first part of the verse means: “An ordinary person who has not heard/understood the Noble teachings from a Noble Person thinks about rupa in four ways.
Those four ways are at four levels, starting with the strongest (rūpaṁ attato samanupassati). The fourth (rūpasmiṁ vā attānaṁ) indicates the least attachment. Those four levels also depend on the person (some hold strong wrong views compared to others) and also on the type of sensory input (ārammaṇa).
Then, the verse is repeated for the four mental aggregates: vedanā, saññā, saṅkhāra, and viññāṇa. For example, “viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.”
Thus, we could summarize by stating, “pañcupādānakkhandhā attato samanupassati, etc.” The reason for using pañcupādānakkhandhā instead of pañcakkhandhā was discussed in “Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi,” and also below.

7. The four levels of attachment can be briefly stated as follows:

(i) The “value/benefit” of a given rupa cannot be expected from another; the perceived value is intrinsically associated with that rupa or a mental entity based on that rupa (rūpaṁ attato samanupassati,..)
(ii) some (external) rupa can be substituted for those in (i) in some cases (rūpavantaṁ vā attānaṁ, ..),
(iii) some rupa that are in a specific category (attani vā rūpaṁ, ..) is good enough, and
(iv) any rupa that seems to provide happiness, i.e., even with a way one had not contemplated before (rūpasmiṁ vā attānaṁ, ..).

As you can see, the emphasis on a specific rupa decreases from (i) to (iv) above.
Note that the English translation in the link (and in most other translations) provides a very different interpretation. Those translators mechanically/blindly use the other meaning of “attā” explained in “‘Attā’ as “Self” – Wrong Translation in Many Suttās.”

Simple Analogies to Grasp the Meanings

8. The following are simple examples to help get an idea about the four categories:
(i) Suppose person A falls in love with B. The attachment is so strong that A says, “I would rather die if I don’t get to marry B.” In A’s mind, B’s rupa is the same as future happiness. Any vedanā, saññā, saṅkhāra, and viññāṇa arising based on B cannot be separated from future happiness. This is an example of “rūpaṁ attato samanupassati” through “viññāṇaṁ attato samanupassati.”
(ii) Another person, C, falls in love with D but finds out that D is married. Now, C is actively seeking someone who resembles D. This is an example of “rūpavantaṁ vā attānaṁ,” i.e., C believes that someone who looks like D can bring happiness.
(iii) In another case, person E believes that if a suitable partner can be found and married to such a person, it will lead to happiness. Thus, E is looking for someone but does not have a specific type of person in mind. This is “attani vā rūpaṁ,” i.e., there could be a rupa that can be of value.
(iv) Finally, person F had not been thinking about marriage but runs into G and starts thinking, “Marrying G could bring happiness.” This is “rūpasmiṁ vā attānaṁ” or seeing possible value in this particular rupa. Here, F may adopt A’s mindset in case (i) above if the attraction to G becomes strong.

Additionally, the “Pālileyya Sutta (SN 22.81)” describes the four categories in more detail.

No Need to Memorize Any Categories

9. Since each of the FIVE entities in pañca upādānakkhandha (rupa, vedanā, saññā, saṅkhāra, and viññāṇa) can have those FOUR categories/levels, the above is known as “twenty types of wrong views associated with sakkāya diṭṭhi.” See “Sakkāya Diṭṭhi – Getting Rid of Deeper Wrong Views” for a detailed discussion on the twenty types.

While analyses such as those discussed above can help explain the concept of sakkāya diṭṭhi, memorizing such descriptions or categories is unnecessary.
A Sotapanna may not even be aware of such categories. Different Sotapannās describe their understanding of the concept of sakkāya diṭṭhi in various ways. Once, a bhikkhu went around asking other bhikkhus who had declared the attainment of the Sotapanna stage how to describe it. Each one provided a different description of the Sotapanna stage.
That bhikkhu got confused and complained to the Buddha. The Buddha gave an analogy of asking someone to describe a tree that had a unique trunk (black), unique flowers (bright red, resembling pieces of red meat), and unique leaves (a specific, distinctive shape). Some people would identify the tree by its unique trunk, while others would describe it by its flowers or leaves. But they all had seen the tree! See “Kiṁsukopama Sutta (SN 35. 245).”
The critical point is to understand the “anicca nature” of this world, i.e., that it will not be possible to stop suffering by chasing worldly pleasures. See “Aniccaṁ Vipariṇāmi Aññathābhāvi – A Critical Verse.” Understanding the anicca nature leads to comprehending dukkha and anatta nature; see #10 of “‘Attā’ as “Self” – Wrong Translation in Many Suttās.”
Sakkāya diṭṭhi can manifest in different ways if one does not comprehend that “ANY pleasure in this world” cannot provide a permanent relief from suffering.

Attato Samanupassati and Ucchēda Diṭṭhi

10. The strongest attachment for most people is associated with one’s physical body as “rūpaṁ attato samanupassati.” That person would also have the view that any mental phenomenon arising from that physical body is also “mine” and is firmly associated with “me” (vedanāṁ, saññaṁ, saṅkhāre, viññāṇaṁ attato samanupassati.)

Usually, this view represents the extreme view of ucchēda diṭṭhi; it is not possible to separate the physical body from the idea of “me.” When the physical body dies, that is the end of “me.”
Inherent in this view is another perspective that “life” ends when the physical body dies, often referred to as a “materialistic view.” They believe that mental phenomena arise in the brain, and thus, all five aggregates “end” with the death of the physical body.
Those five wrong views (i.e., rupa, vedanā, saññā, saṅkhāra, and viññāṇa are all of “attato samanupassati” nature) represent five out of twenty wrong views associated with Sakkāya Diṭṭhi.

Other Three Cases Associated with Sassata Diṭṭhi

11. Those who believe in a “permanent soul” or “an ãtaman” (in Hinduism) realize that life does not end with the death of the physical body. They believe in a soul-type permanent entity that goes from life to life. For Christians, that endpoint is either heaven or hell, i.e., one will forever live in happiness in heaven or forever live in agony in hell. In Hinduism, the permanent state (ātman) is realized when born in the Mahā Brahma realm.

Therefore, they do not consider the present physical body to be the same as “ultimate happiness” as those with ucchēda diṭṭhi.
They only believe that a “soul-type entity” is associated with the physical body, but it will survive the death of the physical body. Thus, they see a value in the physical body only to a certain level: “rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.”
For them, the same is true for the mental entities (vedanā, saññā, saṅkhāra, and viññāṇa). Those are beneficial only for cultivating the path to heaven or the Mahā Brahma realm. That leads to fifteen types of wrong views associated with Sakkāya Diṭṭhi.
In other words, they believe that the five aggregates are not the “ultimate refuge,” but one cannot get there without them.

Difference Between Sakkāya Diṭṭhi and Asmi Māna

12. It is also essential to see the difference between sakkāya diṭṭhi (a wrong view that any “pleasures” or “existences” in this world can end suffering, i.e., one can find refuge somewhere in this world) and asmi māna (perception of “me.”)

Any average human (puthujjana) has the wrong view of sakkāya diṭṭhi (a diṭṭhi vipallāsa; distorted view). They also have the wrong perception (saññā vipallāsa; distorted perception) that it is fruitful to perceive (with saññā) some things in this world as “mine” and that is taṇhā. Both solidify the third category of “asmi māna” or the “sense of me.”
That diṭṭhi vipallāsa goes away at the Sotapanna stage. Even though a Sotapanna has seen (with wisdom) the dangers of sensual/worldly pleasures, the distorted perception of worldly pleasures (and, thus, taṇhā) remains.
Therefore, taṇhā (based on saññā vipallāsa) is much harder to remove and completely disappears only at the Arahant stage. Even an Anāgāmi has removed only kāma rāga and rupa rāga, arupa rāga remain. The latter two are removed at the stage of Arahant.
Finally, “asmi māna” or the “sense of me” is also removed at Arahanthood. This is unimaginable for even a Sotapanna.

13. The following account from the Tipiṭaka of Ven. Adhimutta (an Arahant) explains asmi māna.

A band of bandits captured him. In those days, some people believed in making sacrifices to the Gods.
They were taking him to be sacrificed, but were astonished to see that the Thero was not afraid of being killed. Usually, their victims would be screaming and begging for their lives.
The following account starts with the bandits asking him why he is not scared: “Adhimuttattheragāthā.”
Thero‘s response is from marker 3.1 through 15.4. He explains to them why he is not afraid of dying (he had broken all ten saṁyojana, including asmi māna or the “sense of me”); in fact, he is looking forward to Parinibbāna to be free of even a trace of suffering.
As stated there, in the end, some of the bandits became bhikkhus and eventually attained Arahantship.

An “Evolving Self” Exists Until the Arahant Stage

14. The Buddha never denied the existence of a “person” if that is what is meant by a “self.” It is totally fine to say “me,” “my car,” “my body,” etc. But one must also understand the “deeper truth” that “I” will not be in this form (even the human form) for too long. Our lifecycles had taken the form of animals and hell-beings, as well as Devās and Brahmās, in the past. See “What Reincarnates? – Concept of a Lifestream.”

The Buddha explained that the concept of a “permanent self” (one that can live forever in a Deva or Brahma realm) is incorrect.
Any “lifestream” evolves according to the same principles dictated by Paṭicca Samuppāda: “avijjā paccayā saṅkhāra” through “ jāti paccayā jarā, marana, soka-paridēva-dukkha-dōmanassupāyasā sambhavan’t.” Those are all generic terms that apply to all types of life forms. Your lifestream will evolve, dictated by those same steps as that of another person, an animal, or a Deva. Understanding that, without a doubt, eliminates sakkāya diṭṭhi.
However, eliminating sakkāya diṭṭhi is the first step. That only eliminates the incorrect views. But the “perception of a me” will be until the Arahant stage. Yet, eliminating sakkāya diṭṭhi will liberate one from future rebirths in the apāyās.

15. However, even an Arahant (who has removed the perception of “me,” “I,” etc.) would still speak using words like “I am eating,” or “I scraped my arm,” etc.

See “Arahanta Sutta (SN 1.25).” An Arahant cannot live in this world and communicate with others without using such words.
Of course, Arahant will not be reborn at the death of the physical body (Parinibbāna); there was no “soul/ātman” associated with the Arahant.
Therefore, instead of getting hung up on words, one must try to understand the meanings of the Pāli words depending on the context.

Attachment Is to Pañca Upādānakkhandhā and Not to Pañcakkhandhā

16. Also, note that in #2 above, I did not state, “pañcakkhandhā attato samanupassati, etc.” but “pañcupādānakkhandhā attato samanupassati, etc.” above.

Since the mind never attaches to something that is not of interest, pañcakkhandhā NEVER comes into play in Paṭicca Samuppāda. Even from the first step of making sensory contact, it is pañcupādānakkhandhā that comes into play.
Even for those sensory inputs that may not trigger attachment, our minds perceive them with moha or avijjā (sanjānāti); see “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti.” Thus, the mind of an average person will always reach at least the “purāna kamma” stage, where the mind attaches unconsciously: “Purāna and Nava Kamma – Sequence of Kamma Generation.” It will get to the “nava kamma” (“new kamma“) stage only if it is consciously attached to it.
Based on a sensory input (an ārammaṇa), cittās arise already contaminated (i.e., as pañca upādānakkhandha), and a second stage of stronger attachment may occur only if the ārammaṇa is strong (as discussed in the above post).

Note: This post replaces the old post, “’Attato Samanupassati’ – To View Something to be of Value.”