Sampajañña (One Day Meditation Retreat) by Bhante Dr. G. Chandima @MMC, Penang. (September 8, 2024)

 

Clear knowing arises from mindfulness of breathing (ānāpānasati) and then accompanies mindfulness throughout all four satipaṭṭhānas.

Understanding Sampajañña (Clear Knowing)

Sampajañña is crucial in Buddhist meditation, referring to the ongoing mental process of monitoring one's body and mind. In Breath Meditation, it helps detect states of laxity (too less viriya) and excitation (too much viriya). It frequently pairs with mindfulness as "mindfulness and clear knowing" (Pāli: sati sampajañña). For effective right mindfulness, sati must be integrated with sampajañña; together, they enable mindfulness to achieve its true purpose.

How important is Clear Knowing (Sampajañña)?

According to the Avijjā Sutta (AN 10.61), a lack of mindfulness (bare attention or sati) and clear knowing (sampajañña) stem from unwise attention (ayoniso manasikāra), lack of trust, neglecting true teachings, and associating with individuals lacking integrity. Essentially, without clear knowing, we are likely to have unwise attention and fail to develop wise attention.

that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances.

The five hindrances, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. 

The three kinds of misconduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? It should be said: non-restraint of the sense faculties. 

Non-restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for non-restraint of the sense faculties? It should be said: lack of mindfulness and clear knowing. 

Lack of mindfulness and clear knowing, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear knowing? It should be said: unwise attention. 

Unwise attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for unwise attention? It should be said: lack of trust. 

Lack of trust, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of trust? It should be said: not hearing the good Dhamma. 

Not hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons.

“Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of trust. Lack of trust, becoming full, fills up unwise attention. Unwise attention, becoming full, fills up lack of mindfulness and clear knowing. Lack of mindfulness and clear knowing, becoming full, fills up non-restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct. The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.

Clear comprehension is notably highlighted by the Buddha alongside mindfulness practice in the Satipaṭṭhāna Sutta:

        Herein (in this teaching) a monk lives contemplating the body in the body, ardent, clearly knowing and mindful, having overcome, in this world, covetousness and grief;

(Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;)

 

he lives contemplating feelings in feelings, ardent, clearly knowing and mindful, having overcome, in this world, covetousness and grief;

(vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;)

 

        he lives contemplating consciousness in consciousness, ardent, clearly knowing and mindful, having overcome, in this world, covetousness and grief;

(citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;)   

        he lives contemplating mental objects in mental objects, ardent, clearly knowing and mindful, having overcome, in this world, covetousness and grief.

(dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.)

4 Types of Clear Knowing (Sampajañña)

Traditionally, four types of clear knowing are recognized, each closely related to mindfulness, or present-moment awareness, adding a specific layer of understanding. However, these types of clear knowing rely on present-moment awareness to be effective. Thus, in early Buddhism, you often find the term sati-sampajañña, which combines bare awareness with clear knowing.

1. purpose (sātthaka): refraining from activities irrelevant to the path.
2. suitability (sappāya): pursuing activities in a dignified and careful manner.
3. domain (gocara): maintaining sensory restraint consistent with mindfulness.
4. non-delusion (asammoha): seeing the true nature of reality 

• purpose (Pāli: sātthaka): refraining from activities irrelevant to the path.

Clear knowing of purpose involves understanding the reasons behind your actions. This can be viewed through general versus specific intentions or long-, medium-, and short-term goals. While your overarching aim might be enlightenment or the cultivation of wisdom and compassion, it's essential to translate this into more immediate objectives. This process can reveal conflicting intentions, such as aspiring to a minimalist lifestyle while reluctant to give up your car. Reflect on the underlying views driving these intentions and strive to clarify your sense of purpose, ensuring it shapes your actual priorities. Regularly revisiting and reinforcing your overall purpose is crucial, as it can easily be overshadowed by daily busyness.

The next two aspects of clear knowing help to ground your general purpose in practical terms.

• suitability (sappāya): pursuing activities in a dignified and careful manner.

Clear knowing of suitability involves determining which methods are appropriate for achieving your purpose in the current situation. It examines how well your chosen means align with your goals. This concept supports the idea that "the path is the goal."

Consider suitability from both subjective and objective perspectives:

- Subjectively: Assess what approaches are suitable for your current abilities to take the next step. This requires self-awareness—challenge yourself, but avoid pushing too hard. It’s a practice in finding a balanced effort.

- Objectively: Sometimes the direct approach is best, but not always. Evaluate what the situation realistically allows and demands. 

Clear knowing of suitability also involves being sensitive to timing, especially in communication with others. Many conflicts arise from using inappropriate methods or timing. Additionally, regularly review and adapt your methods, as past approaches that were effective may no longer be suitable given new circumstances.

• domain (gocara): maintaining sensory restraint consistent with mindfulness.

Clear knowing of your current field of application in spiritual practice involves determining how to use the present situation to implement your specific spiritual principles, such as your current focus on developing wisdom and compassion. It’s not enough to merely aspire to enlightenment; you need to actively engage in specific practices that will advance you to the next stage on your path.

Ask yourself how you can apply your main meditation or spiritual practices to the current situation. For example, consider how qualities like kindness, mindfulness, generosity, or truthfulness would address the situation at hand. While it might not always be possible to directly apply your current focus to every situation, you can always practice mindfulness as a constant.

• non-delusion (asammoha): seeing the true nature of reality 

Clear knowing of reality, or true understanding, involves recognizing how ultimate reality is reflected in the current situation. This means examining your experience through the lens of key Buddhist teachings such as impermanence, suffering, not-self, and emptiness. To practice this aspect of sampajañña effectively, a solid understanding of these basic doctrines is helpful.

Reflect on the perspectives and motivations you bring to the situation. Ask yourself questions like: "How am I sustaining a misguided sense of 'self' in this scenario?" "What are the limitations, constraints, or sources of suffering here?" "How is this situation conditioned, and how might it change?"

What is the Role of Sampajañña into our life?

In the context of Buddhist meditation and practice, Sampajañña is crucial for several reasons:

1. Awareness of Actions: Sampajañña involves being aware of and understanding the purpose, meaning, and consequences of one’s actions. This includes both physical actions and mental processes. It helps practitioners align their actions with ethical principles and goals of the Buddhist path.

2. Mindful Observation: It supports the practice of mindfulness (Sati), ensuring that one is not just passively observing experiences but is actively aware of their nature and context. Sampajañña complements mindfulness by providing a deeper level of comprehension and discernment.

3. Insight Development: Sampajañña aids in the development of insight by fostering a clear understanding of the three marks of existence: impermanence (Anicca), suffering (Dukkha), and not-self (Anatta). This understanding helps in breaking down delusions and attachments.

4. Understanding the Present Moment: It involves understanding the present moment as it is, without distraction or delusion. This helps in observing the nature of phenomena and their impermanent, unsatisfactory, and not-self characteristics.

5. Purposeful Monitoring: Sampajañña is not just passive awareness but purposeful monitoring. It helps to ensure that your actions and intentions are aligned with your meditative goals and ethical guidelines.

6. Integration with Ethical Conduct: It also relates to maintaining ethical conduct by being aware of how one's actions affect oneself and others, thereby promoting moral integrity.

How to Apply Sampajañña into our Life?

In practical terms, Sampajañña can be applied in various aspects of life:

• Daily Activities: When performing daily tasks, Sampajañña encourages one to be fully present and aware of the purpose and effect of each action. For example, when eating, it involves being conscious of the taste, texture, and impact of the food on the body.

• Meditation: During meditation, Sampajañña involves being aware of the meditation object, the state of mind, and the progress of meditation. This ensures that the practice remains focused and effective.

• Ethical Living: Sampajañña helps in making ethical decisions by understanding the consequences of one’s actions on oneself and others. This leads to more intentional and compassionate behavior.

How did the Buddha instruct us to practice clear knowing (sampajañña)? (Mahā Satipaṭṭhāna Sutta MN 10)

1.3. Clear Knowing

1.3. Kāyānupassanāsampajānapabba

Furthermore, a mendicant acts with clear knowing when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. “clear knowing” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet.

(Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.)

And so they meditate observing an aspect of the body internally, externally, and both internally and externally.

(Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;)

They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.

(samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.)

Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.

(‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiya)

That too is how a mendicant meditates by observing an aspect of the body.

(Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.)

Sampajānapabbaṁ niṭṭhitaṁ.