sampajÄno = lucid-discerning
in verb form: pajÄnÄti (he discerns). See SN 54.1, MN 10, 3⚡š.Frequently occurs in the phrase S&Sšš sati & sampajÄno.
SampajÄno is what Dhamma-vicaya 2ššµ️ (Dharma investigation) does in the 7sb☀️ awakening factors.
SampajÄno is equivalent and/or closely associated with paƱƱa/discernment 5š, vimÄmsa/discrimination of 4ip š⚡, right view 1š, vipassana/insight (see SN 46.3).
Abhidhamma Vibhanga in this case agrees very much with the EBT suttas, that sampajano is far more than just "situational awareness".
4š☸ → Vb → Tv Ab Vb 7 Sati-'paį¹į¹hÄna-vibhaį¹ ga
(B. Anandajoti trans.)
gloss: ‘SampajÄno.’, lucid-discerning
[360] | [360] |
‘SampajÄno.’ ti | ‘Full awareness.’ |
Tattha, katamaį¹ sampajaƱƱaį¹? | Herein, what is full awareness?{27} |
YÄ paĆ±Ć±Ä pajÄnanÄ vicayo pavicayo dhammavicayo, | That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, |
sallakkhaį¹Ä upalakkhaį¹Ä paccupalakkhaį¹Ä, | discernment, discrimination, differentiation, |
paį¹įøiccaį¹ kosallaį¹ nepuƱƱaį¹ vebhabyÄ cintÄ upaparikkhÄ, | erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration, |
bhÅ«rÄ« medhÄ pariį¹ÄyikÄ vipassanÄ sampajaƱƱaį¹ patodo, | breadth, intelligence, guidance, insight, full awareness, examination, |
paĆ±Ć±Ä PaƱƱindriyaį¹ PaƱƱÄbalaį¹, | wisdom, the Faculty of Wisdom, the Strength of Wisdom, |
paƱƱÄsatthaį¹ paƱƱÄpÄsÄdo paƱƱÄ-Äloko | the sword of wisdom, height of wisdom, light of wisdom, |
paƱƱÄ-obhÄso paƱƱÄpajjoto paƱƱÄratanaį¹, | lustre of wisdom, flame of wisdom, treasure of wisdom, |
amoho dhammavicayo SammÄdiį¹į¹hi: | non-delusion, investigation of (the nature of) things, Right View: |
idaį¹ vuccati ‘sampajaƱƱaį¹.’ | this is called ‘full awareness.’ |
IminÄ sampajaƱƱena upeto hoti samupeto upÄgato samupÄgato, | With this full awareness he is endowed, truly endowed, having attained, truly attained, |
upapanno samupapanno samannÄgato. | being possessed, truly possessed, furnished (with it). |
Tena vuccati ‘sampajÄno.’ ti | Because of this ‘full awareness’ is said. |
So you can see if sampajano is going to overlap with right view, dhamma-vicaya awakening factor, wisdom faculty, "situational awareness" is not going to do the job as a translation.
Ab Vb 12 JhÄna-vibhaį¹ ga: Even Abhidhamma 3rd jhana gloss for sati and sampajano is the same exact sampajano as Vb satipatthana above!
“Sato ca sampajÄno”ti tattha katamÄ sati? YÄ sati anussati … pe … sammÄsati— ayaį¹ vuccati “sati”. | “Mindful and aware” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. |
Tattha katamaį¹ sampajaƱƱaį¹? YÄ paĆ±Ć±Ä pajÄnanÄ … pe … amoho dhammavicayo sammÄdiį¹į¹hi—idaį¹ vuccati “sampajaƱƱaį¹”. Iti imÄya ca satiyÄ iminÄ ca sampajaƱƱena upeto hoti … pe … samannÄgato. Tena vuccati “sato ca sampajÄno”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”. |
sampajÄno = "alert" (B. Thanissaro translation)
alert (oxford dictionary defn.)
adjective
quick to notice any unusual and potentially dangerous or difficult circumstances; vigilant.
"an alert police officer discovered a truck full of explosives"
noun
the state of being watchful for possible danger.
"security forces were placed on alert"
verb
warn (someone) of a danger, threat, or problem, typically with the intention of having it avoided or dealt with.
"he alerted people to the dangers of smoking"
problem with 'alert' in sampajano contexts
sampajÄno = "situational awareness" (B. Sujato translation)
'situational awareness' is even more problematic than 'alert'.
Being alert to danger, requires 'situational awareness', but also ties into 'sati' remembrance of Dharma you're supposed to be applying every moment. In other words, you're 'alert' to whenever and however your activity is out of alignment with the Dharma.
MN 122 is where you see 'alert' and 'situational awareness' not work
(my translation based on B. Thanissaro, I still have his translation of 'sampajano' as 'alert')
♦ 188. “kathaƱc-Änanda, bhikkhu | And how does the monk |
ajjhattameva cittaį¹ | Internally {make the} mind |
saį¹į¹hapeti sannisÄdeti | steadied, settled, |
ekodiį¹ karoti samÄdahati? | Singular {******}, undistractified-&-lucidified? |
idhÄnanda, bhikkhu | There is the case where a monk— |
š«š vivicc’eva kÄmehi … | š«š Quite-withdrawn (from) sensuality, … |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. … | š first JhÄna (he) enters, dwells. … |
š dutiyaį¹ jhÄnaį¹ upasampajja viharati. … | š second JhÄna (he) enters, dwells. … |
š tatiyaį¹ jhÄnaį¹ upasampajja viharati. … | š third JhÄna (he) enters, dwells. … |
šš UpekkhÄ-sati-pÄrisuddhiį¹ | šš equanimous-observation-(and)-remembrance-purified, |
š catutthaį¹ jhÄnaį¹ upasampajja viharati | š fourth JhÄna (he) enters, dwells. |
evaį¹ kho, Änanda, bhikkhu | That is how a monk |
ajjhattameva cittaį¹ | Internally {make the} mind |
saį¹į¹hapeti sannisÄdeti | steadied, settled, |
ekodiį¹ karoti samÄdahati. | Singular {******}, undistractified-&-lucidified. |
so ajjhattaį¹ suƱƱataį¹ manasi karoti. tassa ajjhattaį¹ suƱƱataį¹ manasikaroto suƱƱatÄya cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati na vimuccati. evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘ajjhattaį¹ suƱƱataį¹ kho me manasikaroto ajjhattaį¹ suƱƱatÄya cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati na vimuccatÄ«’ti. itiha tattha sampajÄno hoti. | “He attends to internal emptiness. While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness. When this is the case, he discerns, ‘While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.’ In this way he is alert there. |
so bahiddhÄ suƱƱataį¹ manasi karoti ... pe ... | “He attends to external emptiness.…2 |
so ajjhattabahiddhÄ suƱƱataį¹ manasi karoti ... pe ... | “He attends to internal & external emptiness.… |
so ÄneƱjaį¹ manasi karoti. tassa ÄneƱjaį¹ manasikaroto ÄneƱjÄya cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati na vimuccati. evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘ÄneƱjaį¹ kho me manasikaroto ÄneƱjÄya cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati na vimuccatÄ«’ti. itiha tattha sampajÄno hoti. | “He attends to the imperturbable.3 While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.’ In this way he is alert there. |
♦ “tenÄnanda, bhikkhunÄ tasmiį¹yeva purimasmiį¹ samÄdhinimitte ajjhattameva cittaį¹ saį¹į¹hapetabbaį¹ sannisÄdetabbaį¹ ekodi kÄtabbaį¹ samÄdahÄtabbaį¹. | “When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration. |
(emptiness)
so ajjhattaį¹ suƱƱataį¹ manasi karoti. tassa ajjhattaį¹ suƱƱataį¹ manasikaroto ajjhattaį¹ suƱƱatÄya cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati vimuccati. evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘ajjhattaį¹ suƱƱataį¹ kho me manasikaroto ajjhattaį¹ suƱƱatÄya cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati vimuccatÄ«’ti. itiha tattha sampajÄno hoti. | “He then attends to internal emptiness. While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness. When this is the case, he discerns, ‘While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.’ In this way he is alert there. |
so bahiddhÄ suƱƱataį¹ manasi karoti ... pe ... | “He attends to external emptiness.… |
so ajjhattabahiddhÄ suƱƱataį¹ manasi karoti ... pe ... | “He attends to internal & external emptiness.… |
so ÄneƱjaį¹ manasi karoti. tassa ÄneƱjaį¹ manasikaroto ÄneƱjÄya cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati vimuccati. evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘ÄneƱjaį¹ kho me manasikaroto ÄneƱjÄya cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati vimuccatÄ«’ti. itiha tattha sampajÄno hoti. | “He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.’ In this way he is alert there. |
(doing that in 4 postures)
♦ 189. “tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato caį¹
kamÄya cittaį¹ namati, so caį¹
kamati — ‘evaį¹ maį¹ caį¹
kamantaį¹ nÄbhijjhÄdomanassÄ pÄpakÄ akusalÄ dhammÄ anvÄssavissantÄ«’ti. itiha tattha sampajÄno hoti. | “If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth (thinking,) ‘While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there. |
tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato į¹hÄnÄya cittaį¹ namati, so tiį¹į¹hati — ‘evaį¹ maį¹ į¹hitaį¹ nÄbhijjhÄdomanassÄ pÄpakÄ akusalÄ dhammÄ anvÄssavissantÄ«’ti. itiha tattha sampajÄno hoti. | “If, while he is dwelling by means of this dwelling, his mind inclines to standing… |
tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato nisajjÄya cittaį¹ namati, so nisÄ«dati — ‘evaį¹ maį¹ nisinnaį¹ nÄbhijjhÄdomanassÄ pÄpakÄ akusalÄ dhammÄ anvÄssavissantÄ«’ti. itiha tattha sampajÄno hoti. | to sitting… |
tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato sayanÄya cittaį¹ namati, so sayati — ‘evaį¹ maį¹ sayantaį¹ nÄbhijjhÄdomanassÄ pÄpakÄ akusalÄ dhammÄ anvÄssavissantÄ«’ti. itiha tattha sampajÄno hoti. | to lying down, he lies down, (thinking,) ‘While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there. |
♦ “tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato kathÄya VAR cittaį¹ namati, so — ‘yÄyaį¹ kathÄ hÄ«nÄ gammÄ pothujjanikÄ anariyÄ anatthasaį¹hitÄ na nibbidÄya na virÄgÄya na nirodhÄya na upasamÄya na abhiƱƱÄya na sambodhÄya na nibbÄnÄya saį¹vattati, seyyathidaį¹ — rÄjakathÄ corakathÄ mahÄmattakathÄ senÄkathÄ bhayakathÄ yuddhakathÄ annakathÄ pÄnakathÄ vatthakathÄ sayanakathÄ mÄlÄkathÄ gandhakathÄ Ć±ÄtikathÄ yÄnakathÄ gÄmakathÄ nigamakathÄ nagarakathÄ janapadakathÄ itthikathÄ surÄkathÄ visikhÄkathÄ kumbhaį¹į¹hÄnakathÄ pubbapetakathÄ nÄnattakathÄ lokakkhÄyikÄ samuddakkhÄyikÄ itibhavÄbhavakathÄ iti vÄ iti — evarÅ«piį¹ kathaį¹ na kathessÄmÄ«’ti. itiha tattha sampajÄno hoti. | “If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that ‘I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.’ In this way he is alert there. |
yÄ ca kho ayaį¹, Änanda, kathÄ abhisallekhikÄ cetovinÄ«varaį¹asappÄyÄ VAR ekantanibbidÄya virÄgÄya nirodhÄya upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati, seyyathidaį¹ — appicchakathÄ santuį¹į¹hikathÄ pavivekakathÄ asaį¹saggakathÄ vÄ«riyÄrambhakathÄ sÄ«lakathÄ samÄdhikathÄ paƱƱÄkathÄ vimuttikathÄ vimuttiƱÄį¹adassanakathÄ iti — ‘evarÅ«piį¹ kathaį¹ kathessÄmÄ«’ti. itiha tattha sampajÄno hoti. | “‘But,’ (he resolves,) ‘I will engage in talk that is scrupulous, conducive to awareness-release, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.’ In this way he is alert there. |
(3 wrong thoughts)
♦ “tassa ce, Änanda, bhikkhuno iminÄ vihÄrena viharato vitakkÄya cittaį¹ namati, so — ‘ye te vitakkÄ hÄ«nÄ gammÄ pothujjanikÄ anariyÄ anatthasaį¹hitÄ na nibbidÄya na virÄgÄya na nirodhÄya na upasamÄya na abhiƱƱÄya na sambodhÄya na nibbÄnÄya saį¹vattanti, seyyathidaį¹ — kÄmavitakko byÄpÄdavitakko vihiį¹sÄvitakko iti evarÅ«pe vitakke VAR na vitakkessÄmÄ«’ti. itiha tattha sampajÄno hoti. | “If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ In this way he is alert there. |
(3 right thoughts)
ye ca kho ime, Änanda, vitakkÄ ariyÄ niyyÄnikÄ niyyanti takkarassa sammÄdukkhakkhayÄya, seyyathidaį¹ — nekkhammavitakko abyÄpÄdavitakko avihiį¹sÄvitakko iti — ‘evarÅ«pe vitakke VAR vitakkessÄmÄ«’ti. itiha tattha sampajÄno hoti. | “‘But,’ (he resolves,) ‘I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them—i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.’ In this way he is alert there. |
(5kg: pleasure-cords)
♦ 190. “paƱca kho ime, Änanda, kÄmaguį¹Ä. katame paƱca? cakkhuviƱƱeyyÄ rÅ«pÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ, sotaviƱƱeyyÄ saddÄ... ghÄnaviƱƱeyyÄ gandhÄ... jivhÄviƱƱeyyÄ rasÄ... kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ — ime kho, Änanda, paƱca kÄmaguį¹Ä yattha bhikkhunÄ abhikkhaį¹aį¹ sakaį¹ cittaį¹ paccavekkhitabbaį¹ — ‘atthi nu kho me imesu paƱcasu kÄmaguį¹esu aƱƱatarasmiį¹ vÄ aƱƱatarasmiį¹ vÄ Äyatane uppajjati cetaso samudÄcÄro’ti? sace, Änanda, bhikkhu paccavekkhamÄno evaį¹ pajÄnÄti — ‘atthi kho me imesu paƱcasu kÄmaguį¹esu aƱƱatarasmiį¹ vÄ aƱƱatarasmiį¹ vÄ Äyatane uppajjati cetaso samudÄcÄro’ti, evaį¹ santametaį¹ VAR, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘yo kho imesu paƱcasu kÄmaguį¹esu chandarÄgo so me nappahÄ«no’ti. itiha tattha sampajÄno hoti. sace panÄnanda, bhikkhu paccavekkhamÄno evaį¹ pajÄnÄti — ‘natthi kho me imesu paƱcasu kÄmaguį¹esu aƱƱatarasmiį¹ vÄ aƱƱatarasmiį¹ vÄ Äyatane uppajjati cetaso samudÄcÄro’ti, evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘yo kho imesu paƱcasu kÄmaguį¹esu chandarÄgo so me pahÄ«no’ti. itiha tattha sampajÄno hoti. | “Änanda, there are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These are the five strings of sensuality where a monk should reflect on his mind repeatedly: ‘Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?’ If, on reflection, the monk discerns, ‘There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,’ then—this being the case—he discerns that ‘Desire-passion for the five strings of sensuality has not been abandoned by me.’ But if, on reflection, he discerns, ‘There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,’ then—this being the case—he discerns that ‘Desire-passion for the five strings of sensuality has been abandoned by me.’ In this way he is alert there. |
(5uk: clingable aggregates)
♦ 191. “paƱca kho ime, Änanda, upÄdÄnakkhandhÄ yattha bhikkhunÄ udayabbayÄnupassinÄ vihÄtabbaį¹ — ‘iti rÅ«paį¹ iti rÅ«passa samudayo iti rÅ«passa atthaį¹
gamo, iti vedanÄ... iti saƱƱÄ... iti saį¹
khÄrÄ... iti viƱƱÄį¹aį¹ iti viƱƱÄį¹assa samudayo iti viƱƱÄį¹assa atthaį¹
gamo’ti. tassa imesu paƱcasu upÄdÄnakkhandhesu udayabbayÄnupassino viharato yo paƱcasu upÄdÄnakkhandhesu asmimÄno so pahÄ«yati. evaį¹ santametaį¹, Änanda, bhikkhu evaį¹ pajÄnÄti — ‘yo kho imesu paƱcasu upÄdÄnakkhandhesu asmimÄno so me pahÄ«no’ti. itiha tattha sampajÄno hoti. | “There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’ As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that ‘I am’ with regard to these five clinging-aggregates. This being the case, he discerns, ‘I have abandoned any conceit that “I am” with regard to these five clinging-aggregates.’ In this way he is alert there. |
ime kho te, Änanda, dhammÄ ekantakusalÄ kusalÄyÄtikÄ VAR ariyÄ lokuttarÄ anavakkantÄ pÄpimatÄ. | “These qualities, Änanda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One. |
taį¹ kiį¹ maƱƱasi, Änanda, kaį¹ atthavasaį¹ sampassamÄno arahati sÄvako satthÄraį¹ anubandhituį¹ api paį¹ujjamÄno”ti VAR? | “What do you think, Änanda? When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?“ |
“bhagavaį¹mÅ«lakÄ no, bhante, dhammÄ bhagavaį¹nettikÄ bhagavaį¹paį¹isaraį¹Ä. sÄdhu vata, bhante, bhagavantaį¹yeva paį¹ibhÄtu etassa bhÄsitassa attho. bhagavato sutvÄ bhikkhÅ« dhÄressantÄ«”ti. | “For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.” |
(to be continued)