It's more subtle than this. Sati in this sense is the remembrance of what one is doing as they are doing it from moment to moment. Sampajañña is the full awareness of what is being experienced from moment to moment. Satisampajañña requires recognition (saññā) of what is occurring as it occurs within the context of individuated particulars (i.e. phenomena which have been previously learned and can therefore be identified). None of these mental functions require thoughts.chownah wrote:Is a remembrance just a thought that arises that we ascribe to being something that happened in the past?
Yes, but the question is: Is this alone an effective way to develop and maintain skillful mental qualities? Or should the satipaṭṭhānā be interpreted to indicate a more specific training regimen? That is, one picks one of the meditation subjects as object support (i.e. kāyānupassanā), then abandons carnal joy and pleasure and develops non-carnal joy and pleasure (i.e. vedanānupassanā), and recognizes the difference between limited and afflicted states of mind vs. expansive states of mind (i.e. cittānupassanā), and engages in the appropriate categories of phenomena to (a) abandon any further occurrences of hindrances, and (b) develop insight (i.e. dhammānupassanā).chownah wrote:Also, I'm still wondering about my question, If one is truly in the present moment then what else could they be aware of if not body, feelings, mind, and mind-objects? In the exact present moment what else could there be?
Support for this latter interpretation can be found in the Satipaṭṭhānavibhaṅga, which takes the subject of the 32 parts of the body as an example of the object support, then explicitly differentiates the distinctions between full awareness (sampajañña) and mindfulness (sati), and so on.