-By Vipassana Research Institute
In the previous paper on sampajañña, we discussed sampajañña as it is defined etymologically in the Abhidhamma Piṭaka and commentaries. In the present paper, we will discuss how 'sampajañña' or 'sampajāna' is explained by the Buddha in the suttas and how the term can be correctly translated into English.
Whenever the Buddha was asked to describe sati (mindfulness or awareness), his explanation invariably included the term sampajañña.
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.1
And what, meditators, is right awareness? Here, a meditator dwells ardently, with constant thorough understanding and right awareness, observing the body in the body, having removed craving and aversion towards this world (of mind and matter).
It is evident that, according to the Buddha, whenever there is sammā-sati or satipatṭhāna, it is always with sampajañña. That means it is with paññā (wisdom). Otherwise it is only sati, which is mere remembrance or awareness.
In the Sutta Piṭaka, the Buddha gave two explanations of the term sampajañña. In the Saṃyutta Nikāya, the Buddha defines sampajāno as follows:
Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.2
And how, meditators, does a meditator understand thoroughly? Here, meditators, a meditator knows sensations arising in him, knows their persisting, and knows their passing away; he knows the initial application of the mind on an object arising in him, knows its persisting, and knows its passing away; he knows perceptions arising in him, knows their persisting, and knows their passing away. This, meditators, is how a meditator understands thoroughly.
Therefore, one is sampajāno only when one realises the characteristic of impermanence, and that too on the basis of experience of sensation (viditā vedanā). If it is not realised through vedanā, then it is merely an intellectualisation, as our fundamental contact with the world is based on sensation. It is directly through sensation that experience occurs. The statement further indicates that sampajāna lies in experiencing the impermanence of vedanā, vitakka (the initial application of the mind on an object) and saññā (perception). Here we should note that the impermanence of vedanā is to be realised first because, according to the Buddha:
Vedanā-samosaraṇā sabbe dhamma.3
Everything that arises in the mind is accompanied by sensation.
The second explanation given by the Buddha of sampajañña emphasises that it must be continuous. He states:
Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.4
And how, meditators, does a meditator understand thoroughly? Again, meditators, in going forwards and backwards a meditator does so with constant thorough understanding of impermanence, in looking straight ahead and sideways a meditator does so with constant thorough understanding of impermanence, in bending and stretching a meditator does so with constant thorough understanding of impermanence, whether wearing robes, or carrying an alms bowl (for monks) a meditator does so with constant thorough understanding of impermanence, in chewing and drinking, eating and savouring a meditator does so with constant thorough understanding of impermanence, in attending to the calls of nature a meditator does so with constant thorough understanding of impermanence, in walking, standing, sitting, sleeping and waking, speaking and remaining silent a meditator does so with constant thorough understanding of impermanence.
The same passage has been repeated in other suttas, including the section on sampajañña under kāyānupassanā in the Mahāsatipatṭṭhāna Sutta.
The emphasis on continuity of sampajañña is very clear. One should develop constant thorough understanding of impermanence in whatever one does, in walking forward and backward, in looking straight and sideways, in bending and stretching, in wearing robes, and so on. So much so that in sitting, in standing and even in sleeping, one has to experience constant thorough understanding of impermanence. This is sampajañña.
With proper understanding of the teaching of Buddha, it becomes clear that if this continuous sampajañña consists only of the thorough understanding of the processes of walking, eating and other activities of the body, then it is merely sati. If, however, the constant thorough understanding includes the characteristic of arising and passing away of vedanā while the meditator is performing these activities, then this is paññā. This is what the Buddha wanted people to practise.
The Buddha describes this more specifically in a passage from the Aṅguttara Nikāya, using language that is bound to bring to mind the sampajañña-pabba of the Mahāsatipatṭṭhāna Sutta:
Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye;
Yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye.
Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;
Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.5
Let one walk with restraint, stand with restraint, sit with restraint, and lie down with restraint. Let the meditator bend with restraint and stretch with restraint upwards, across, and backwards, as long as he is in the course of the world, observing the arising and passing away of the aggregates.
Thus the emphasis is on the continuity of awareness of anicca (impermanence) with the base of body sensation. The Buddha frequently stressed that the meditator should not lose the thorough understanding of impermanence even for a moment: Sampajaññaṃ na riñcati.6
For a meditator who follows his advice on the proper practice of Vipassana, being sampajāno without any interruption, the Buddha gives an assurance that either the meditator will attain the highest stage (arahant) or the penultimate stage (an±g±m²ta) in this very lifetime.7
Every language, however rich it may be, has its limitations, and we cannot expect even the richest of languages to be capable of giving precise equivalents to the technical Pali words used by the Buddha. If the term 'sampajañña' is translated too concisely into English, its meaning can be lost. It has usually been translated as clear comprehension, bare comprehension, etc. Superficially, these translations appear to be correct. Some have taken this to mean that one must merely have clear comprehension of bodily activities. The limitations of this translation may have had the effect of misleading some meditators on the path of Dhamma. The Buddha clearly emphasised the thorough understanding of anicca in all bodily and mental activities. Therefore, to understand the term sampajañña, we have translated it as “the constant thorough understanding of impermanence.” It is felt that this translation conveys more fully the precise meaning of the term used by the Buddha.
Notes: (All references are to the VRI edition.)
- Dīgha Nikāya 2.402, Mahāsatipatṭṭhāna Suttaṃ
- Saṃyutta Nikāya 3.5.401, Satipaṭṭhānasaṃyuttaṃ, Satisuttaṃ
- Aṅguttara Nikāya 3.8.83, Mūlakasuttaṃ
- Dīgha Nikāya 2.160, Mahāparinibbānasuttaṃ
- Aṅguttara Nikāya 1.4.12, Sīlasuttaṃ
- Saṃyutta Nikāya 2.4.251, Vedanāsaṃyuttaṃ Pahānasuttaṃ
- Dīgha Nikāya 2.404, Mahāsatipatṭṭhāna Suttaṃ