The Buddha defined "sampajanna":
"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away." -SN 47.35
Translators use:
clear comprehension, full awareness, and others.
In the Satipatthana sutta there is an exercise that uses this term:
"Again, Bhikkhus, a Bhikkhu is one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awarness..." -MN10
and it is followed by the insight practice: "In this way he abides contemplating the body as a body...or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body it's nature of vanishing..." MN-10
My question is:
If the definition of sampajanna is to watch the rise and fall of things, then does that mean the insight practice section below the exercise about sampajanna, specifically the section on observing the rise and fall of things, is simply there to reassert the meaning of the word? Or does this imply that one is to be sampajanna in some other kind of way in the exercise and the usual definition for the insight practice part of the exercise?
Sampajanna questions
Sampajanna questions
Assume all of my words on dhamma could be incorrect. Seek an arahant for truth.
"If we base ourselves on the Pali Nikayas, then we should be compelled to conclude that Buddhism is realistic. There is no explicit denial anywhere of the external world. Nor is there any positive evidence to show that the world is mind-made or simply a projection of subjective thoughts. That Buddhism recognizes the extra-mental existence of matter and the external world is clearly suggested by the texts. Throughout the discourses it is the language of realism that one encounters.
-Y. Karunadasa
"If we base ourselves on the Pali Nikayas, then we should be compelled to conclude that Buddhism is realistic. There is no explicit denial anywhere of the external world. Nor is there any positive evidence to show that the world is mind-made or simply a projection of subjective thoughts. That Buddhism recognizes the extra-mental existence of matter and the external world is clearly suggested by the texts. Throughout the discourses it is the language of realism that one encounters.
-Y. Karunadasa
Re: Sampajanna questions
Probably not.zan wrote:My question is:
If the definition of sampajanna is to watch the rise and fall of things, then does that mean the insight practice section below the exercise about sampajanna, specifically the section on observing the rise and fall of things, is simply there to reassert the meaning of the word?
Yes, I think so. Some information can be found here, in case it is helpful.zan wrote:Or does this imply that one is to be sampajanna in some other kind of way in the exercise and the usual definition for the insight practice part of the exercise?
Sire patitthitā Buddhā
Dhammo ca tava locane
Sangho patitthitō tuiham
uresabba gunākaro
愿众佛坐在我的头顶, 佛法在我的眼中, 僧伽,功德的根源, 端坐在我的肩上。
Dhammo ca tava locane
Sangho patitthitō tuiham
uresabba gunākaro
愿众佛坐在我的头顶, 佛法在我的眼中, 僧伽,功德的根源, 端坐在我的肩上。
Re: Sampajanna questions
Thanks, could you explain further? Preferably with sutta examples?L.N. wrote:Probably not.zan wrote:My question is:
If the definition of sampajanna is to watch the rise and fall of things, then does that mean the insight practice section below the exercise about sampajanna, specifically the section on observing the rise and fall of things, is simply there to reassert the meaning of the word?Yes, I think so. Some information can be found here, in case it is helpful.zan wrote:Or does this imply that one is to be sampajanna in some other kind of way in the exercise and the usual definition for the insight practice part of the exercise?
Assume all of my words on dhamma could be incorrect. Seek an arahant for truth.
"If we base ourselves on the Pali Nikayas, then we should be compelled to conclude that Buddhism is realistic. There is no explicit denial anywhere of the external world. Nor is there any positive evidence to show that the world is mind-made or simply a projection of subjective thoughts. That Buddhism recognizes the extra-mental existence of matter and the external world is clearly suggested by the texts. Throughout the discourses it is the language of realism that one encounters.
-Y. Karunadasa
"If we base ourselves on the Pali Nikayas, then we should be compelled to conclude that Buddhism is realistic. There is no explicit denial anywhere of the external world. Nor is there any positive evidence to show that the world is mind-made or simply a projection of subjective thoughts. That Buddhism recognizes the extra-mental existence of matter and the external world is clearly suggested by the texts. Throughout the discourses it is the language of realism that one encounters.
-Y. Karunadasa
Sampajano?
The questions in the OP are difficult for me to follow, so please pardon if the following is not responsive.zan wrote:Thanks, could you explain further? Preferably with sutta examples?
I understand sampajañña to refer to a type of understanding/orientation/approach/habit which is present both on and off the cushion.
The following link has sutta examples (Pariyatti article except from Sayagui U Ba Khin Journal):
link
While I would not ordinarily cite to Wikipedia, the following Wikipedia article is a good resource:
link
There undoubtedly are other threads on this topic, but it is worth revisiting now.
Sire patitthitā Buddhā
Dhammo ca tava locane
Sangho patitthitō tuiham
uresabba gunākaro
愿众佛坐在我的头顶, 佛法在我的眼中, 僧伽,功德的根源, 端坐在我的肩上。
Dhammo ca tava locane
Sangho patitthitō tuiham
uresabba gunākaro
愿众佛坐在我的头顶, 佛法在我的眼中, 僧伽,功德的根源, 端坐在我的肩上。
Re: Sampajanna questions
Hi Zan,
If you apply first way of establishing remembrance, and keep in mind the sphere of body-related process, then you are aware of bodily movements, etc.
If you keep in mind (sati) a different sphere, the sphere of 'sampajanna' will change accordingly:
The sphere of 'sampajanna' varies according to the way you establish remembrance (sati, keeping in mind).zan wrote:If the definition of sampajanna is to watch the rise and fall of things, then does that mean the insight practice section below the exercise about sampajanna, specifically the section on observing the rise and fall of things, is simply there to reassert the meaning of the word? Or does this imply that one is to be sampajanna in some other kind of way in the exercise and the usual definition for the insight practice part of the exercise?
If you apply first way of establishing remembrance, and keep in mind the sphere of body-related process, then you are aware of bodily movements, etc.
If you keep in mind (sati) a different sphere, the sphere of 'sampajanna' will change accordingly:
“Kathañca, bhikkhave, bhikkhu sampajaano hoti? Idha, bhikkhave, bhikkhuno viditaa vedanaa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti. Viditaa vitakkaa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti. Viditaa sa~n~naa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti. Eva.m kho, bhikkhave, bhikkhu sampajaano hoti.
"And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. This is how a monk is alert."
http://www.accesstoinsight.org/tipitaka ... .than.html