sampajāno = lucid-discerning, not "situational awareness" (B. Sujato translation), more than 'alert' (B. Thanissaro)

sampajāno = lucid-discerning

in verb form: pajānāti (he discerns). See SN 54.1, MN 10, 3⚡💭.
Frequently occurs in the phrase S&S🐘💭 sati & sampajāno.
Sampajāno is what Dhamma-vicaya 2💭🕵️ (Dharma investigation) does in the 7sb☀️ awakening factors.
Sampajāno is equivalent and/or closely associated with pañña/discernment 5👁, vimāmsa/discrimination of 4ip 🌕⚡, right view 1👁, 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".

4👑☸ → Vb → Tv Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga

(B. Anandajoti trans.)

gloss: ‘Sampajāno.’, lucid-discerning

[360]	[360]
‘Sampajāno.’ ti	‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?	Herein, what is full awareness?{27}
Yā paññā pajānanā vicayo pavicayo dhammavicayo,	That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,	discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,	erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,	breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,	wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko	the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,	lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:	non-delusion, investigation of (the nature of) things, Right View:
idaṁ vuccati ‘sampajaññaṁ.’	this is called ‘full awareness.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,	With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.	being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ 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 Jhāna-vibhaṅga: Even Abhidhamma 3rd jhana gloss for sati and sampajano is the same exact sampajano as Vb satipatthana above!

“Sato ca sampajāno”ti tattha katamā sati? Yā sati anussati … pe … sammāsati— ayaṃ 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 katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato ca sampajāno”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”.

sampajāno = "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

sampajāno = "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. “kathañc-ānanda, bhikkhu	And how does the monk
ajjhattameva cittaṃ	Internally {make the} mind
saṇṭhapeti sannisādeti	steadied, settled,
ekodiṃ karoti samādahati?	Singular {******}, undistractified-&-lucidified?
idhānanda, bhikkhu	There is the case where a monk—
🚫💑 vivicc’eva kāmehi …	🚫💑 Quite-withdrawn (from) sensuality, …
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. …	🌘 first Jhāna (he) enters, dwells. …
🌗 dutiyaṃ jhānaṃ upasampajja viharati. …	🌗 second Jhāna (he) enters, dwells. …
🌖 tatiyaṃ jhānaṃ upasampajja viharati. …	🌖 third Jhāna (he) enters, dwells. …
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.
evaṃ kho, ānanda, bhikkhu	That is how a monk
ajjhattameva cittaṃ	Internally {make the} mind
saṇṭhapeti sannisādeti	steadied, settled,
ekodiṃ karoti samādahati.	Singular {******}, undistractified-&-lucidified.
so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno 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 bahiddhā suññataṃ manasi karoti ... pe ...	“He attends to external emptiness.…2
so ajjhattabahiddhā suññataṃ manasi karoti ... pe ...	“He attends to internal & external emptiness.…
so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno 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.
♦ “tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.	“When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration.

(emptiness)

so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno 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 bahiddhā suññataṃ manasi karoti ... pe ...	“He attends to external emptiness.…
so ajjhattabahiddhā suññataṃ manasi karoti ... pe ...	“He attends to internal & external emptiness.…
so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno 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, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati — ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno 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, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati — ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti.	“If, while he is dwelling by means of this dwelling, his mind inclines to standing…
tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati — ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti.	to sitting…
tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati — ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno 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, ānanda, bhikkhuno iminā vihārena viharato kathāya VAR cittaṃ namati, so — ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ — rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti — evarūpiṃ kathaṃ na kathessāmī’ti. itiha tattha sampajāno 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.
yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā VAR ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti — ‘evarūpiṃ kathaṃ kathessāmī’ti. itiha tattha sampajāno 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, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so — ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ — kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke VAR na vitakkessāmī’ti. itiha tattha sampajāno 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, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ — nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti — ‘evarūpe vitakke VAR vitakkessāmī’ti. itiha tattha sampajāno 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. “pañca kho ime, ānanda, kāmaguṇā. katame pañca? cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā... ghānaviññeyyā gandhā... jivhāviññeyyā rasā... kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā — ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ — ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ VAR, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. itiha tattha sampajāno hoti. sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. itiha tattha sampajāno hoti.

“Ānanda, 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. “pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ — ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā... iti saññā... iti saṅkhārā... iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. itiha tattha sampajāno 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, ānanda, dhammā ekantakusalā kusalāyātikā VAR ariyā lokuttarā anavakkantā pāpimatā.	“These qualities, Ānanda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One.
taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti VAR?	“What do you think, Ānanda? When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?“
“bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī”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)