Dear Nina,
Thanks for the Abhidhamma and commentary perspective. It is helpful.
Do they explain how the walking/standing/sitting/lying is to practiced
differently under the two categories? My impression of reading what you
wrote seems that the 4 resorts would apply in both categories of
sampajanakari and pajanati.

Metta,
Frank

On 3/13/2012 6:53 AM, Nina van Gorkom wrote:
>
> 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?)
> >
> -------
> 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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>
>



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