Dear Frank,
Op 5-feb-2012, om 18:03 heeft frank het volgende geschreven:

> In MN 119, mindfulness immersed in the body sutta, "walking, standing,
> sitting, lying down" is covered twice. Once under the section of
> postures with "pajānati", and again in the next section of
> "sampajānakārī " . CPED defines
>
> sampajañña nt. discrimination; comprehension.
> sampajāna adj. thoughtful.
> sampajānakārī 3 mindful.
> (are all of those 3 words based on the same stem?)
>

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N: Yes. Sampaja~n~na is another term for pa~n~naa. We often find the
combination: sati sampaja~n~na, mindfulness and understanding. When
there is mindfulness of a reality such as hardness appearing at this
moment, there can be at the same time understanding of it that sees
it as just a kind of ruupa, material phenomenon, not mine, not self.
------

> F: pajānanā f. knowledge; understanding; discernment.
> pajānāti pa +ñā + nā knows clearly.
>

------
N: Your definition is right. Pa~n~na can clearly understand whatever
dhamma appears, it understands its nature as impermanent, dukkha,
anattaa.
------

>
> F: So how are the differences to be understood, with respect to
> "walking/standing/sitting/lying" in "pajānati" versus
> "sampajānakārī "?
> My question on this is primarily motivated by how to fine tune
> meditation and satipatthana practice.
>

------
N: While walking there are different mental phenomena, naama, and
physical phenomena, ruupa, appearing, one at a time. For instance,
there is seeing, or hardness, or feeling. When there is sati
sampaja~n~na these can be understood as just different dhammas that
do not last. We can find out that there is no person, no "I" who is
walking.
From the commentary to the satipa.t.thaanasutta (The Way of
Mindfulness, by Soma Thera):
<In the elucidation of these questions the following is said: Who
goes? No living being or person whatsoever. Whose going is it? Not
the going of any living being or person. On account of what does the
going take place? On account of the diffusion of the process of
oscillation born of mental activity. Because of that this yogi knows
thus: If there arises the thought, "I shall go," that thought
produces the process of oscillation; the process of oscillation
produces expression (the bodily movement which indicates going and so
forth). The moving on of the whole body through the diffusion of the
process of oscillation is called going.>
N: Just different phenomena going on, no living being.
Quote: <Therefore the commentator said:
Just as a ship goes on by winds impelled,
Just as a shaft goes by the bowstring's force,
So goes this body in its forward course
Full driven by the vibrant thrust of air.
As to the puppet's back the dodge-thread's tied
So to the body-doll the mind is joined
And pulled by that the body moves, stands, sits.
Where is the living being that can stand,
Or walk, by force of its own inner strength,
Without conditions that give it support?>
More on sampajanajakari, in italics is the subco. :

<Sampajanakari = "Practicing clear comprehension." Doing without fail
all actions with clear comprehension [sampajaññena sabba kicca
kari]. Or the doing of only clear comprehension [sampajaññasseva va
kari].
Clear comprehension [sampajananam] = comprehending clearly
[sampajanam]. Both words mean the same thing; their difference is
only one of affix. Doing without fail all actions with clear
comprehension is the character of doing what ought to be done by
oneself, with clear comprehension [attana kattabba kiccassa karana
sila]. The doing of only clear comprehension is the character of
practicing clear comprehension [sampajanassa karana sila].

For the yogi practices only clear comprehension and is nowhere bereft
of clear comprehension, in going forwards and going backwards.There
are these four kinds of comprehension: clear comprehension of purpose
[satthaka sampajañña], of suitability [sappaya sampajañña], of
resort [gocara sampajañña], and of non-delusion [asammoha
sampajañña]....>

-----

N: Many details about these four. Resort, gocara, is the field which
are the objects of mindfulness and non-delusion, asammoha
sampaja~n~na, understanding realities as they are. Anyway, the
meaning is not: know what one is doing, not the conventional sense,
but: being mindful of the dhammas that appear one at a time through
six doorways, no matter where and when, in order to understand the
truth of dhammas.

------

Nina.

-------

>
> Metta,
> Frank
>
> Excerpts from Thanissaro's english and burmese tipitaka follow:
>
> "Furthermore, when walking, the monk discerns, 'I am walking.' When
> standing, he discerns, 'I am standing.' When sitting, he discerns,
> 'I am
> sitting.' When lying down, he discerns, 'I am lying down.' Or however
> his body is disposed, that is how he discerns it. And as he remains
> thus
> heedful, ardent, & resolute, any memories & resolves related to the
> household life are abandoned, and with their abandoning his mind
> gathers
> & settles inwardly, grows unified & centered. This is how a monk
> develops mindfulness immersed in the body.
>
> (postures)
>
> ‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā
> ‘gacchāmī’ti pajānāti,
> ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā
> ‘nisinnomhī’ti pajānāti,
> sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā
> panassa kāyo paṇihito
> hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa
> ātāpino
> pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
> Tesaṃ
> pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti
> samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
>
> (fully alert)
>
> "Furthermore, when going forward & returning, he makes himself fully
> alert; when looking toward & looking away... when bending & extending
> his limbs... when carrying his outer cloak, his upper robe & his
> bowl...
> when eating, drinking, chewing, & savoring... when urinating &
> defecating... when walking, standing, sitting, falling asleep, waking
> up, talking, & remaining silent, he makes himself fully alert. And
> as he
> remains thus heedful, ardent, & resolute, any memories & resolves
> related to the household life are abandoned, and with their abandoning
> his mind gathers & settles inwardly, grows unified & centered. This is
> how a monk develops mindfulness immersed in the body.
>
> (sampajāna)
>
> ‘‘Puna caparaṃ, 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. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye
> gehasitā
> sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva
> cittaṃ santiṭṭhati
> sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu
> kāyagatāsatiṃ bhāveti.
>
>

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