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Proper translation and interpretation of 'sampajano' in S&S (sato ca sampajano) of 3rd jhana and satipatthana

On lucid24.org, I translate sampajano as 'lucid-discerning'.
Because that word is related to pañña (discernment/wisdom), pajānati (he discerns), so it only seemed fitting to use the same word as much as possible. I got that idea from B. Thanissaro (he translates pajanati = he discerns, and pañña = discernment). But strangely, he translates sampajano as 'alertness' most of the time. 

B. Bodhi translates sampajano as 'clear comprehension' most of the time. 

B. Sujato translates sampajano as 'situational awareness' most of the time, and sometimes 'awareness' (AN 4.41 four jhanas context). 

I see no reason to translate and interpret sampajano in different contexts when 'lucid-discerning' works properly and comprehensively everywhere, and has the great added benefit that the english reader reading my translations will always know 'lucid-discerning' = sampajano in pali, they don't have to play guessing games and go easter hunting as they do with other English translators.

Now an interesting question arises, is B. Sujato's translation of sampajano as 'situational awareness' wrong? I haven't reached a verdict yet, but it definitely is a problematic translation. For one thing, is there even a single definition of 'situational awareness' that is a universal standard? It's not in oxford or cambridge dictionary. I don't think we should be using English words that don't even have an established unambiguous meaning. 

wikipedia.org › wiki › Situation_awareness

Situational awareness or situation awareness (SA) is the perception of environmental elements and events with respect to time or space, the comprehension of their meaning, and the projection of their future status.

Friend criticizing B. Sujato's translation of sampajano as "situational awareness"

  [...in addition to mistranslating and misunderstanding] vitakka and vicara, he also has sampajanno as "situational awareness."
In reality, sampajanno and dhammavicaya and panna all have a component of ethical/teleological/qualitative connotation to them. Therefore, the goal of having sampajanno with regards to one's body or bodily movement is not an end in itself, but as a way to help pacify bodily excitation, prevent physical arousal, preserve bodily ease, conducing to comportment that is dignified and comfortable. In an anecdotal example, one of the best ways to transmute one's sexual energy is to ensure that the rise of that energy doesn't create conflict and constriction in the body, but is instead immediately redirected to the purpose of invigorating one's whole-body nervous system. To do this deftly you need some measure of physical sensitivity/awareness; but awareness itself is not the goal.
"Situational awareness" suggests that sampajanno is merely a neutral awareness of the present moment, whereas the word as is used in the suttas actively involves an assessment of quality and skills to conduce to a goal.



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