Sampajāno = lucid-discerning
+STED 1: satipaṭṭhāna context all postures and activities
§1.1 – SN 47.2 is second sutta in satipaṭṭhāna chapter SN 47
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§1.1 – SN 47.2 is second sutta in satipaṭṭhāna chapter SN 47
Abhik-kante paṭik-kante |
when going out and coming back |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
ālokite vilokite |
When Looking-ahead (and) looking-aside, |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
samiñjite pasārite |
when bending and extending (his limbs), |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
Saṅghāṭi-patta-cīvara-dhāraṇe |
when bearing the outer robe, bowl and robes; |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
asite pīte khāyite sāyite |
when eating, drinking, chewing, and tasting; |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
Uccāra-passāva-kamme |
when urinating and defecating; |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
gate ṭhite |
when walking, standing, |
nisinne sutte |
sitting, lying down, |
jāgarite bhāsite tuṇhībhāve |
waking, speaking, and keeping silent, |
Sam-pajāna-kārī hoti, |
he does that with lucid-discerning. |
+§1.2 – these suttas also use exact same SN 47.2 defn.
+1.2 – AN 6.29 similar to SN 47.2 but doesn’t conjoin sati with sampajāno
AN 6.29.6 seems to be deliberately crafted to show SN 47.2 sampajāno defn.
is not bare awareness or situational awareness.
| “Sādhu sādhu, ānanda. | “Good, good, Ānanda. | |
| Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi. | Well then, Ānanda, you should also remember this sixth topic for recollection. | |
| Idhānanda, bhikkhu | In this case, a monk | |
| satova abhikkamati | remembers and applies Dharma when he goes out, | |
| satova paṭikkamati | remembers and applies Dharma when he returns, | |
| satova tiṭṭhati | remembers and applies Dharma when he stands, | |
| satova nisīdati | remembers and applies Dharma when he sits, | |
| satova seyyaṃ kappeti | remembers and applies Dharma when he lies down, | |
| satova kammaṃ adhiṭṭhāti. | remembers and applies Dharma when he and works. | |
| Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ | When this topic of recollection is developed and cultivated in this way | |
| Sati-sampajaññāya saṃvattatī”ti. (6) | it leads to remembering and applying Dharma and lucid-discerning.” |
+1.3 – KN Snp 5.2 Sati & Pañña (instead of Sampajāno)
Snp 5.2: Here it’s made clear Pañña faculty (wisdom/discerment) is sampajāno.
(questioner:)
| “Savanti sabbadhi sotā, | “The streams flow everywhere,” | |
| (iccāyasmā ajito) | (said Venerable Ajita.) | |
| Sotānaṁ kiṁ nivāraṇaṁ; | “What is there to block them? | |
| Sotānaṁ saṁvaraṁ brūhi, | And tell me the restraint of streams— | |
| Kena sotā pidhiyyare”. | by what are they locked out?” |
(Buddha says:)
| “Yāni sotāni lokasmiṁ, | “The streams in the world,” | |
| (ajitāti bhagavā) | (replied the Buddha), | |
| Sati tesaṁ nivāraṇaṁ; | “are blocked by Remembering-and-applying-☸Dharma. | |
| Sotānaṁ saṁvaraṁ brūmi, | I tell you the restraint of streams— | |
| Paññāyete pidhiyyare”. | they are locked out by wisdom.” |
+STED 2: four jhānas context
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+§1.3 – AN 4.41 (same as SN 47.35)
| Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? | And what is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness? | |
| Idha, bhikkhave, bhikkhuno | It’s when a monk | |
| viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; | knows feelings as they arise, as they remain, and as they go away. | |
| viditā saññā … pe … | knows perceptions as they arise, as they remain, and as they go away. | |
| viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. | knows thoughts as they arise, as they remain, and as they go away. |
+§1.4 – SN 47.35 has vitakka out of order with sañña, compared to AN 4.41
| Kathañca, bhikkhave, bhikkhu sampajāno hoti? | And how is a monk lucidly-discerning? | |
| Idha, bhikkhave, bhikkhuno | It’s when a monk | |
| viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. | knows sensations as they arise, as they remain, and as they go away. | |
| Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. | knows thoughts as they arise, as they remain, and as they go away. | |
| Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. | knows perceptions as they arise, as they remain, and as they go away. |
+2.10 – sutta passages with sampajāno in jhāna context
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STED S&S🐘💭 definition custom built for in-jhāna usage
AN 4.41 (passage shown above already as the standard def)
AN 8.9 S&S definition for Ven.
Nanda, same as AN 4.41
Snp 5.2: Here it’s made clear Pañña faculty (wisdom/discerment) is sampajāno.
MN 111 for four jhanas and first 3 formless attainments
MN 123 marvellous quality of the Tathāgata:
Early Theravada Commentary
Ps mahāvaggo, 3. ānāpānas-sati-kathā
What Pajānāti in Samādhi and 4sp can do for you
Iti 52 paṭhama-vedanā: first [sutta] -feelings
SN 36.1 samādhi-suttaṃ (vedana)
SN 46.4 sariputta abides in any combo of 7sb any time of day,
with S&S
(These 7sb factors can be analyzed within jhāna with S&S)
(simile of king wearing any clothes he wants,
anytime)
+§1.5 – see 24/7 samādhi
for many more sutta passages where sati and jhāna are both operating simultaneously
+10 – Abhidhamma Vb gloss in jhāna and satipaṭṭhāna context the same
Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga: remembrance-establishing-analysis
Ab Vb 7.1.1.5 – gloss: ‘Sampajāno.’, lucid-discerning
| ‘Sampajāno.’ ti | ‘Full awareness.’ | |
| Tattha, katamaṁ sampajaññaṁ? | Herein, what is full awareness?{27} | |
| Yā paññā pajānanā vicayo pavicayo dhammavicayo, | That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, | |
| sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, | discernment, discrimination, differentiation, | |
| paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā, | erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration, | |
| bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo, | breadth, intelligence, guidance, insight, full awareness, examination, | |
| paññā Paññindriyaṁ Paññābalaṁ, | wisdom, the Faculty of Wisdom, the Strength of Wisdom, | |
| paññāsatthaṁ paññāpāsādo paññā-āloko | the sword of wisdom, height of wisdom, light of wisdom, | |
| paññā-obhāso paññāpajjoto paññāratanaṁ, | lustre of wisdom, flame of wisdom, treasure of wisdom, | |
| amoho dhammavicayo Sammādiṭṭhi: | non-delusion, investigation of (the nature of) things, Right View: | |
| idaṁ vuccati ‘sampajaññaṁ.’ | this is called ‘full awareness.’ | |
| Iminā sampajaññena upeto hoti samupeto upāgato samupāgato, | With this full awareness he is endowed, truly endowed, having attained, truly attained, | |
| upapanno samupapanno samannāgato. | being possessed, truly possessed, furnished (with it). | |
| Tena vuccati ‘sampajāno.’ ti | Because of this ‘full awareness’ is said. |
+1 – 3rd jhāna sampajāno gloss, same as satipaṭṭhāna
Ab Vb 12 Jhāna-vibhaṅga: Jhāna-analysis uses same definition!
Ab Vb 12.1.13.6 – sampajāno = includes right view, wisdom faculty,
dhamma vicaya awakening, NOT FROZEN MIND
| Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato ca sampajāno”ti. | Therein what is awareness? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. This is called awareness. Thus of this mindfulness and of this awareness he is possessed, See section 357. furnished. Therefore this is called “mindful and aware”. |
+11 – LBT gloss of sampajāno
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+11.1 – MN 10 ma commentary of 4sp formula
MN 10ma 0.11 - gloss viharati, sampajano, satima from 4sp formula
very clearly has to have wisdom and discernment,
not “situational awareness”
+11.2 – MN 10 ma commentary of sampajāno section of kāya anupassana
MN 10ma 1.3 Kāy-ānu-passanā-sampajāna-pabba: lucid-discerning
lengthy descriptions for each activity,
but also clear that sampajāno can’t be just situational awareness,
needs wisdom and discernment to be able to do what they describe in such minute detail.
+11.3 – vimt. Gloss of 3rd jhāna’s sati + sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga
Q. What are the salient characteristic,
function, manifestation and near cause of “mindfulness”?
A. Recollectedness is its salient characteristic;
non-forgetting is its function;
protection is its manifestation;
and the four foundations of mindfulness are it near cause.
What is it to be “completely discerning [sampajāno]”?
To be discerning [sampajāno] is to be aware.
It is to be completely discerning [sampajāno] rightly.
There are four kinds in being completely discerning [sampajāno] rightly.
82 They are the being completely discerning [sampajāno] of oneself;
the being completely discerning [sampajāno] of one’s distinctive mark;
the being completely discerning [sampajāno] undeludedly;
the being completely discerning [sampajāno] basically.
Here, to be completely discerning [sampajāno] of the four postures,
is to be completely discerning [sampajāno] of oneself.
Entering solitude is to be completely discerning [sampajāno] of one’s distinctive mark.
To know the eight worldly conditions 83 is to be completely discerning [sampajāno] {170|107} undeludedly.
To dwell on the object of concentration is to be completely discerning [sampajāno] basically.
In this treatise (“completely discerning [sampajāno]” in the
sense of) “being completely discerning [sampajāno] basically” has been taken.
What are the salient characteristic, function,
manifestation and near cause of the being “completely discerning [sampajāno]”?
Non-bewilderment is its salient characteristic;
decision is its function;
investigation of Dharmas [dhamma-vicaya-sambojjhanga!] is its manifestation;
to consider rightly is its near cause.
Q. Should one be mindful and completely discerning [sampajāno] in all places?
A. If a man is not mindful and is not completely discerning [sampajāno]
he is not even able to cause the arising of the access stage of meditation,
jhāna.
+11.4 – vism. Gloss of 3rd jhāna sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga
Vism. 4.15.4 gloss: sato ca sampajāno
| Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. | Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny. |
Vism.
Also confirms that sati + sampajāno are present in first two jhānas,
even though not explicitly stated in formula.
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