Abstract
The Buddha taught a unique and verifiable method to end suffering in sentient beings. This is the eightfold noble path. But there are 84,000 discourses in which the Buddha describes just how one may come out of suffering. Is a seeker then expected to learn all these 84,000 discourses? Is there a shorter way out for the ardent meditator? There is. There is one discourse in particular that propounds the essence of the Buddha’s Teaching in crisp and clear terms. It is the “Mahāsatipaṭṭhāna Sutta”. Its seminal importance is universally acknowledged. So, the next question that arises is: what is the core of the “Mahāsatipaṭṭhāna Sutta”? Which aspects of it are vital to one’s emancipation? A careful perusal of this discourse leads one to conclude that the Buddha repeatedly exhorts his monks to meditate in a particular manner. This involves three characteristics: Atāpi, Sampajāno and Satima. Of these, Atāpi is easy to understand: it means ardent, earnest, strenuous. The same holds for Satima. It means, in turn, with mindfulness or with awareness. It is Sampajāno which deserves our special attention, though. While it is essential to understand just what it means, its meaning is not so obvious. Once one does understand its meaning, its significance to the successful way out of ones own suffering becomes crystal clear.
This is a preview of subscription content, log in via an institution to check access.
Similar content being viewed by others
Notes
Chattha Sangayana Tipitaka, Vipassana Research Institute, Igatpuri (CST VRI), DN, PTS 2.289.
Ibid, MN, Mūlapariyāyavaggo, PTS 1.55.
‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ (sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.”
“Mahāsatipaṭṭhāna Sutta”, Vipassana Research Institute, Igatpuri (MS VRI), 2001.
A place where dead bodies were kept, in ancient days, to be devoured by wild birds and animals.
This understanding is so categorised only when one understands the true meaning of Sampajāno, which follows later in this article.
Wasteful, idle, indolent, lazy, inactive, sluggish;
Intellectual or spiritual lethargy, apathy, listlessness, dullness, indifference; Rhys Davids and Stede also refer to it as drowsiness.
“Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.”
“Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.”
“Tiṭṭhantu, bhikkhave, cha vassāni…pe.
Tiṭṭhantu, bhikkhave, pañca vassāni…pe.
Tiṭṭhantu, bhikkhave, cattāri vassāni…pe.
Tiṭṭhantu, bhikkhave, tīṇi vassāni…pe.
Tiṭṭhantu, bhikkhave, dve vassāni..pe.
Tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.”
“Tiṭṭhantu, bhikkhave, sattamāsāni…pe.
Tiṭṭhantu, bhikkhave, cha māsāni…pe.
Tiṭṭhantu, bhikkhave, pañca māsāni…pe.
Tiṭṭhantu, bhikkhave, cattāri māsāni…pe.
Tiṭṭhantu, bhikkhave, tīṇi māsāni…pe.
Tiṭṭhantu, bhikkhave, dve māsāni…pe.
Tiṭṭhatu, bhikkhave, ekaṃ māsaṃ…pe.
Tiṭṭhatu, bhikkhave, aḍḍhamāsaṃ…pe.”
“Tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.”
“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ ti.”
“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.”
MSVRI.
‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, 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. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.”
MSVRI.
“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe…
bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Pañcamaṃ.
‘‘Sampajāno’’ti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā
cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ
paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti…pe… samannāgato. Evaṃ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
“Katamo ca puggalo sampajāno? Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto
paññāratanaṃ amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati sampajaññaṃ. Iminā sampajaññena samannāgato puggalo “sampajāno”.
“Sato sampajānoti satiyā ceva sampajaññena ca samannāgato. Kathaṃ niddāyanto sato sampajāno hotīti? Satisampajaññassa appahānena. Ayañhi divasañceva sakalayāmañca āvaraṇīyehi dhammehi cittaṃ parisodhetvā paṭhamayāmāvasāne caṅkamā oruyha pāde dhovantopi mūlakammaṭṭhānaṃ avijahantova dhovati, taṃ avijahantova dvāraṃ vivarati, mañce nisīdati, avijahantova niddaṃ okkamati. Pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. Evaṃ niddaṃ okkamantopi sato sampajāno hoti. Evaṃ pana ñāṇadhātukanti na rocayiṃsu.”
“Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.”
MSVRI.
References
Chattha Sangayana Tipitaka. (2008). Vipassana Research Institute, Igatpuri.
Mahāsatipaṭṭhāna Sutta. (2001). Vipassana Research Institute, Igatpuri.
Kausalyan, Bhadanta Anand. (2009). Pali-Hindi Kosh. New Delhi: Rajkamal Prakashan.
Oxford University Press (1981).The Compact Edition of The Oxford English Dictionary - Volume II UK.
Rhys Davids, T. W., & Stede, William. (2007). Pali-English Dictionary. Delhi, First Indian Edition: Motilal Banarsidass Publishers Private Limited.
Author information
Authors and Affiliations
Corresponding author
Additional information
Publisher's Note
Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations.
Rights and permissions
About this article
Cite this article
Printer, M.R. Centrality of Sampajāno in the Buddha’s Teachings. J. Indian Counc. Philos. Res. 36, 217–228 (2019). https://doi.org/10.1007/s40961-019-00173-7
Received:
Revised:
Accepted:
Published:
Issue Date:
DOI: https://doi.org/10.1007/s40961-019-00173-7