Sampajanna-the Constant Thorough
Understanding of Impermanence
Vipassana Research Institute
In the previous paper on sampajanna, we discussed sampajanna as it is defined
etymologically in the Abhidhamma Pitaka and commentaries. In the present paper,
we will discuss how sampajanna or sampajana is explained by the Buddha in the
suttas and how the term can be correctly translated into English.
Whenever the Buddha was asked to describe sati (mindfulness or awareness), his
explanation invariably included the term sampajanna.
Katama ca bhikkhave, samma-satisamma-sati? Idha, bhikkhave, bhikkhu
kaye kayanupassi viharati atapi sampajano satima vineyya loke
abhijjhadomanassam.1
And what, meditators, is right awareness? Here, a meditator dwells ardently, with
constant thorough understanding and right awareness, observing the body in the
body, having removed craving and aversion towards this world (of mind and matter).
From this it becomes evident that according to the Buddha, whenever there is sammasati
or satipatthana, it is always with sampajanna. That means it is with panna (wisdom).
Otherwise it is mere sati, which is mere remembrance or awareness.
In the Suttapitaka, the Buddha gave two explanations of the term sampajanna. In
the Samyutta Nikaya, he defines sampajano as follows-
Kathanca, bhikkhave, bhikkhu sampajano hoti? Idha, bhikkhave, bhikkhu vidita vedana
uppajjantividita vedana uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti;
vidita sanna uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti; vidita
vitakka uppajjanti, vidita upatthahanti, vidita abbhattham gacchanti. Evam kho,
bhikkhave, bhikkhu sampajano hoti.2
And how, meditators, does a meditator understand thoroughly? Herein, meditators,
a meditator knows sensations arising in him, knows their persisting, and knows
their vanishing; he knows perceptions arising in him, knows their persisting and
knows their vanishing; he knows each initial application (of the mind on an object)
arising in him, knows its persisting and knows its vanishing. This, meditators,
is how a meditator understands thoroughly.
In the above statement, it becomes clear that one is sampajana only when one realizes
the characteristic of impermanence, and that too on the basis of experience of
sensation (vidita vedana). If it is not realized through vedana, then it is merely
an intellectualisation, because our fundamental contact with the world is based
on sensation. It is directly through sensation that experience occurs. The statement
further indicates that sampajana lies in experiencing the impermanence of vedana,
vitakkavedana, vitakka (the initial application of the mind on an object) and
sanna (perception). Here we should note that impermanence of vedana is to be realized
first because according to the Buddha-
Vedana-samosarana sabbe dhammavedana-samosarana sabbe dhamma.3
Everything that arises in the mind is accompanied by sensation.
The second explanation given by the Buddha of sampajanna emphasises that it must
be continuous. He states-
Kathanca bhikkhave bhikkhu sampajano hoti? Idha bhikkhave bhikkhu abhikkante patikkante
sampajanakari hoti. Alokite vilokite sampajanakari hoti. Saminjite pasarite sampajanakari
hoti. Sanghati-patta-civara-dharane sampajanakari hoti. Asite pite khayite sayite
sampajanakari hoti. Uccara-passava-kamme sampajanakari hoti. Gate thite nisinne
sutte jagarite bhasite tunhi-bhave sampajanakari hoti.4
And how, meditators does a meditator understand thoroughlyhow does a meditator
understand thoroughly?? Again, meditators, a meditator in going forwards and backwards
understands impermanence thoroughly, in looking straight ahead and sideways understands
impermanence thoroughly, in bending and stretching understands impermanence thoroughly,
in chewing and drinking, eating and savouring understands impermanence thoroughly,
in wearing the double fold robe, alms bowl and single fold robe (in the case of
a monk), understands impermanence thoroughly, in attending to the calls of nature
understands impermanence thoroughly, in walking, standing, sitting, sleeping and
waking, speaking and remaining silent understands impermanence thoroughly.
The same passage has been repeated in other suttas, including the section on sampajanna
under kayanupassana in the Mahasatipatthana Suttamahasatipatthana sutta.
The emphasis on continuity of sampajannacontinuity of sampajanna is very clear.
One should develop constant thorough understanding of impermanence, in whatever
one does, walking forward and backward, in looking straight and sideways, in bending
and stretching, in wearing robes and so on. So much so, that in sitting, in standing
and even in sleeping, one has to experience constant thorough understanding of
impermanence. This is sampajanna.
With proper understanding of the teaching of Buddha, it becomes clear that if
this continuous sampajanna consists only of the thorough understanding of the
processes of walking, eating and other activities of the body, then it is merely
sati. If, however, the constant thorough understanding includes the characteristic
of arising and passing away of vedana while the meditator is performing these
activities, then this is panna. This is what the Buddha wanted people to practise.
The Buddha describes this more specifically in a passage from the Anguttara Nikaya,
using language that is bound to bring to mind the sampajanna-pabba of the Mahasatipatthana
Sutta-
Yatam care yatam titthe, yatam acche yatam saye;
Yatam saminjaye bhikkhu, yatamenam pasaraye.
Uddham tiriyam apacinam, yavata jagato gati;
Samavekkhita ca dhammanam, khandhanam udayabbayam.5
Let one walk with restraint, stand with restraint, sit with restraint, lay down
with restraint. Let the meditator bend with restraint, stretch with restraint,
upwards, across, backwards, as long he is in the course of the world, observing
the arising and passing away of the aggregates.
Thus the emphasis is on the continuity of awareness of anicca (impermanence) with
the base of body sensation. The Buddha frequently stressed that the meditator
should not lose the thorough understanding of impermanence even for a moment-sampajannam
na rincatisampajannam na rincati.6 For a meditator who follows his advice on the
proper practice of Vipassana, being sampajana without any interruption, the Buddha
gives the following assurance-either the meditator will attain the highest stage
(arahant) or the penultimate stage (anagamita).7
In order for meditators to understand the term sampajanna, we have translated
it as-'The constant thorough understanding of impermanence'. It is felt that this
translation conveys more fully the precise meaning of the term used by the Buddha.
If the term sampajanna is translated too concisely into English its meaning can
be lost. It has usually been translated as clear comprehension, bare comprehension,
etc. At first glance, these translations appear to be correct. However, some have
taken this to mean that one must merely have clear comprehension of bodily activities.
Interpretations such as this may have had the effect of misleading some meditators
on the path of Dhamma. To try and minimize any confusions for meditators the more
wordy translation- 'the constant thorough understanding of impermanence'- has
been chosen.
Notes: (All references VRI edition)
1. Digha Nikaya 2.402
2. Samyutta Nikaya 3.5.401
3. Anguttara Nikaya 3.8.83
4. Digha Nikaya 2.160
5. Anguttara Nikaya 1.4.12
6. Samyutta Nikaya 2.4.251
7. Digha Nikaya 2.404