4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → EBpedia📚 → sampajāno 🔗📝 🔝

sampajāno = lucid-discerning

✅sampajāno is the pañña/wisdom faculty 5👁 .
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).

⛔sampajāno is not 'situational awareness'

sampajāno ¹ – STED 1: satipaṭṭhāna context all postures and activities
sampajāno ² – STED 2: four jhānas context
sampajāno ¹⁰ – Abhidhamma Vb gloss in jhāna and satipaṭṭhāna context the same
sampajāno ¹¹ – LBT gloss of sampajāno

detailed TOC

sampajāno ¹ – STED 1: satipaṭṭhāna context all postures and activities
sampajāno ^1.2 – AN 6.29 similar to SN 47.2 but doesn’t conjoin sati with sampajāno
sampajāno ^1.3 – KN Snp 5.2 Sati & Pañña (instead of Sampajāno)
sampajāno ² – STED 2: four jhānas context
sampajāno ^2.10 – sutta passages with sampajāno in jhāna context
sampajāno ¹⁰ – Abhidhamma Vb gloss in jhāna and satipaṭṭhāna context the same
sampajāno ¹¹ – LBT gloss of sampajāno
sampajāno ^11.1 – MN 10 ma commentary of 4sp formula
sampajāno ^11.2 – MN 10 ma commentary of sampajāno section of kāya anupassana
sampajāno ^11.3 – vimt. Gloss of 3rd jhāna’s sati + sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga
sampajāno ^11.4 – vism. Gloss of 3rd jhāna sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga

Sampajāno = lucid-discerning

1 – STED 1: satipaṭṭhāna context all postures and activities

SN ^47.2 is second sutta in satipaṭṭhāna chapter SN 47

Abhik-kante paṭik-kante	when going out and coming back
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
ālokite vilokite	When Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
samiñjite pasārite	when bending and extending (his limbs),
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
Saṅghāṭi-patta-cīvara-dhāraṇe	when bearing the outer robe, bowl and robes;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
asite pīte khāyite sāyite	when eating, drinking, chewing, and tasting;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
Uccāra-passāva-kamme	when urinating and defecating;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
gate ṭhite	when walking, standing,
nisinne sutte	sitting, lying down,
jāgarite bhāsite tuṇhībhāve	waking, speaking, and keeping silent,
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.

these suttas also use exact same SN 47.2 defn.

AN ^4.198, AN ^10.99,
DN ², DN ¹⁰, DN ¹⁶, DN ²²,
MN ¹⁰, MN ²⁷, MN ³⁸, MN ³⁹ (without hoti), MN ⁵¹, MN ⁹⁴, MN ¹⁰¹, MN ¹⁰⁷, MN ¹¹² (ahosiṃ), MN ¹¹⁹,
SN ^36.7, SN ^47.2,
(did not search KN and Vin)

1.2 – AN 6.29 similar to SN 47.2 but doesn’t conjoin sati with sampajāno

AN ^6.29.6 seems to be deliberately crafted to show SN 47.2 sampajāno defn. is not bare awareness or situational awareness.

“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi.	Well then, Ānanda, you should also remember this sixth topic for recollection.
Idhānanda, bhikkhu	In this case, a monk
satova abhikkamati	remembers and applies Dharma when he goes out,
satova paṭikkamati	remembers and applies Dharma when he returns,
satova tiṭṭhati	remembers and applies Dharma when he stands,
satova nisīdati	remembers and applies Dharma when he sits,
satova seyyaṃ kappeti	remembers and applies Dharma when he lies down,
satova kammaṃ adhiṭṭhāti.	remembers and applies Dharma when he and works.
Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ	When this topic of recollection is developed and cultivated in this way
Sati-sampajaññāya saṃvattatī”ti. (6)	it leads to remembering and applying Dharma and lucid-discerning.”

1.3 – KN Snp 5.2 Sati & Pañña (instead of Sampajāno)

KN Snp‍ ^5.2: Here it’s made clear Pañña faculty (wisdom/discerment) is sampajāno.
(questioner:)

“Savanti sabbadhi sotā,	“The streams flow everywhere,”
(iccāyasmā ajito)	(said Venerable Ajita.)
Sotānaṁ kiṁ nivāraṇaṁ;	“What is there to block them?
Sotānaṁ saṁvaraṁ brūhi,	And tell me the restraint of streams—
Kena sotā pidhiyyare”.	by what are they locked out?”

(Buddha says:)

“Yāni sotāni lokasmiṁ,	“The streams in the world,”
(ajitāti bhagavā)	(replied the Buddha),
Sati tesaṁ nivāraṇaṁ;	“are blocked by Remembering-and-applying-☸Dharma .
Sotānaṁ saṁvaraṁ brūmi,	I tell you the restraint of streams—
Paññāyete pidhiyyare”.	they are locked out by wisdom.”

2 – STED 2: four jhānas context

AN ^4.41 (same as SN ^47.35)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?	And what is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness?
Idha, bhikkhave, bhikkhuno	It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	knows feelings as they arise, as they remain, and as they go away.
viditā saññā … pe …	knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	knows thoughts as they arise, as they remain, and as they go away.

SN ^47.35 has vitakka out of order with sañña, compared to AN 4.41

Kathañca, bhikkhave, bhikkhu sampajāno hoti?	And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhuno	It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	knows sensations as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	knows thoughts as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	knows perceptions as they arise, as they remain, and as they go away.

2.10 – sutta passages with sampajāno in jhāna context

STED S&S🐘💭 definition custom built for in-jhāna usage

AN ^4.41 (passage shown above already as the standard def)
AN ^7.38 contains same fragment from AN ^4.41
MN ¹¹¹ is really just a more detailed version of AN ^7.38 and AN ^4.41
AN ^7.39 same as AN ^7.38 except talking about Sariputta instead of monk
AN ^8.9 S&S definition for Ven. Nanda, same as AN ^4.41
KN Snp‍ ^5.2: Here it’s made clear Pañña faculty (wisdom/discerment) is sampajāno.
DN ³³.7 S&S definition same as AN ^4.41
MN ¹¹¹ for four jhanas and first 3 formless attainments
MN ¹²³ marvellous quality of the Tathāgata:
SN ^47.35 sati defined as 4sp, sampajano same as AN ^4.41
Early Theravada Commentary
Ps mahāvaggo, 3. ānāpānas-sati-kathā
MN ¹⁸ what he feels, he perceives, thinks (compare to AN ^4.41)

What Pajānāti in Samādhi and 4sp can do for you

KN Iti 52 paṭhama-vedanā: first [sutta] -feelings
SN ^22.5 Samādhi sutta, echoes AN ^4.41
SN ^36.1 samādhi-suttaṃ (vedana)
SN ^46.4 sariputta abides in any combo of 7sb any time of day, with S&S
(These 7sb factors can be analyzed within jhāna with S&S)
(simile of king wearing any clothes he wants, anytime)

see 24/7 samādhi

for many more sutta passages where sati and jhāna are both operating simultaneously

10 – Abhidhamma Vb gloss in jhāna and satipaṭṭhāna context the same

Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga: remembrance-establishing-analysis
Ab Vb ^7.1.1.5 – gloss: ‘Sampajāno.’, lucid-discerning

‘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.

3rd jhāna sampajāno gloss, same as satipaṭṭhāna

Ab Vb 12 Jhāna-vibhaṅga: Jhāna-analysis uses same definition!
Ab Vb ^12.1.13.6 – sampajāno = includes right view, wisdom faculty, dhamma vicaya awakening, NOT FROZEN MIND

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”.

11 – LBT gloss of sampajāno

LBT

11.1 – MN 10 ma commentary of 4sp formula

MN‍ 10ma ^0.11 - gloss viharati, sampajano, satima from 4sp formula
very clearly has to have wisdom and discernment, not “situational awareness”

11.2 – MN 10 ma commentary of sampajāno section of kāya anupassana

MN‍ 10ma ^1.3 Kāy-ānu-passanā-sampajāna-pabba: lucid-discerning
lengthy descriptions for each activity, but also clear that sampajāno can’t be just situational awareness, needs wisdom and discernment to be able to do what they describe in such minute detail.

11.3 – vimt. Gloss of 3rd jhāna’s sati + sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga

Vimt.
Q. What are the salient characteristic, function, manifestation and near cause of “mindfulness”?

A. Recollectedness is its salient characteristic;
non-forgetting is its function;
protection is its manifestation;
and the four foundations of mindfulness are it near cause.

What is it to be “completely discerning [sampajāno]”?
To be discerning [sampajāno] is to be aware.

It is to be completely discerning [sampajāno] rightly.
There are four kinds in being completely discerning [sampajāno] rightly.
82 They are the being completely discerning [sampajāno] of oneself;
the being completely discerning [sampajāno] of one’s distinctive mark;
the being completely discerning [sampajāno] undeludedly;
the being completely discerning [sampajāno] basically.
Here, to be completely discerning [sampajāno] of the four postures, is to be completely discerning [sampajāno] of oneself.
Entering solitude is to be completely discerning [sampajāno] of one’s distinctive mark.
To know the eight worldly conditions 83 is to be completely discerning [sampajāno] {170|107} undeludedly.
To dwell on the object of concentration is to be completely discerning [sampajāno] basically.
In this treatise (“completely discerning [sampajāno]” in the sense of) “being completely discerning [sampajāno] basically” has been taken.

What are the salient characteristic, function, manifestation and near cause of the being “completely discerning [sampajāno]”?
Non-bewilderment is its salient characteristic;
decision is its function;
investigation of Dharmas [dhamma-vicaya-sambojjhanga!] is its manifestation;
to consider rightly is its near cause.

Q. Should one be mindful and completely discerning [sampajāno] in all places?

A. If a man is not mindful and is not completely discerning [sampajāno]
he is not even able to cause the arising of the access stage of meditation, jhāna.

11.4 – vism. Gloss of 3rd jhāna sampajāno equates with non-delusion and Dhamma-vicaya-sambojjhanga

Vism. ^4.15.4 gloss: sato ca sampajāno

Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny.

Vism. Also confirms that sati + sampajāno are present in first two jhānas, even though not explicitly stated in formula.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦