Tokyo
1 March 1971

Dear Mr. G.,

"What is sati-sampajanna, clear comprehension? I am puzzled by this term." This was a question you asked me.

There are many degrees of comprehension. What would "clear comprehension" mean, theoretical knowledge or the knowledge through one's own experience? Which would be clearer? Does the sotapanna have clear comprehension of namas and rupas, of the world in the ariyan sense? Is the degree of clear comprehension of the arahat still higher? What is the way to develop clear comprehension, is it through thinking about realities or through awareness of them when they present themselves? Would awareness of realities not be the way that comprehension becomes clearer in different stages?

The term sati-sampajanna is composed of the word sati, mindfulness or awareness, and the word sampajanna which means discrimination or comprehension. The commentary to the Dialogues of the Buddha (Digha Nikaya), the Sumangalavilasini, explains that there is a fourfold sampajanna. These aspects make it clear that there are different levels of sati-sampajanna. They are the following kinds of sati-sampajanna:

1. satthaka-sampajanna    ¤    comprehension with regard to the purpose                       
2. sappaya-sampajanna     ¤    comprehension of what is suitable, fitting                   
3. gocara-sampajanna         ¤    comprehension of the object                       
4. asammoha-sampajanna     ¤    comprehension of non-delusion                   

                           
Satthaka-sampajanna, comprehension with regard to the purpose, pertains to our bodily health as well as to the growth of kusala and understanding. The Buddha was considerate of the monk's bodily and mental welfare. The monk was taught to have comprehension of the purpose with regard to the taking of almsfood and the use of the other requisites. There are rules for the monks with regard to the use of them. He should not use them with attachment. We read in the Visuddhimagga (I, 85) about the way he should use almsfood:

'Reflecting wisely, he uses almsfood neither for amusement nor for intoxication nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for the ending of discomfort, and for assisting the life of purity: "Thus I shall put a stop to old feelings and shall not arouse new feelings, and I shall be healthy and blameless and live in comfort." '

The monk will use almsfood just as a sick man uses medicine. He will put a stop to the feeling of hunger and he will not indulge in immoderate eating.

The Buddha, on the day of his enlightenment, stopped fasting and he took the rice-gruel which was offered to him by Sujata. He had understood that the undertaking of severe ascetical practices was not the Middle Way.

Also laypeople can apply to a certain extent, in their own situation, some of the rules of training for the monks. When there is sati-sampajanna while we are eating, it knows the right purpose of the taking of food. We do not have to think all the time what the purpose is of what we are doing. When sati-sampajanna arises it knows the right purpose. When there is clear comprehension with regard to the purpose of the taking of food, there are conditions not to indulge in food, but to take it as a medicine for the body. One can find out what is right for one's health. One should not torture oneself by staying too long in one position of the body. Some people have desire for tranquillity and they are hoping to be able to develop it to a high degree by sitting for a long time. When there is clear comprehension with regard to the purpose one will not torture oneself, one will stretch at the right time or change one's posture.

Sati-sampajanna with regard to the purpose is necessary for the development of kusala and right understanding. When we visit the good friend in Dhamma who explains the Dhamma in the right way, or when we visit the holy places in India it can be done with sati-sampajanna with regard to the purpose, namely the development of right understanding.

We read in the Gradual Sayings (Book of the Tens, Chapter XVIII, § 4) about aim and not-aim. The Buddha said to the monks:

'And what, monks, is not aim?

'Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness and wrong view. This, monks, is called not-aim.'

We then read that the abstaining from akusala kamma is aim.

Sati-sampajanna with regard to the purpose sees the benefit of kusala and the disadvantage of akusala. When other people speak in a harsh way to us we think immediately of ourselves, of our own interest. What is really useful to ourselves? When sati-sampajanna arises it sees the benefit of patience and lovingkindness, it sees the benefit of all kinds of kusala. When other people are unkind they give us an opportunity to cultivate patience and endurance. We need sati-sampajanna with regard to the purpose in daily life. If one wants to develop calm (samatha) one needs sati-sampajanna which knows the benefit of kusala and which sees the disadvantage of attachment to the sense objects. When one has desire for tranquillity the citta is akusala, but one may not notice it. In order to develop calm which is wholesome there must be sati-sampajanna which realizes the disadvantage of desire. So long as there is desire one will not reach the goal.

For the development of the Eightfold Path sati-sampajanna with regard to the aim is necessary. We read in the Gradual Sayings (Book of the Tens, Chapter XIV, § 4) that the Buddha said to the monks that the factors of the wrong path are not-aim. As regards aim, we read:

'And what, monks, is aim?

'Right view, right thinking, right speech, right action, right effort, right mindfulness, right concentration, right knowledge and right release....'

When one follows the wrong path there is no sati-sampajanna. When one develops the right path there is clear comprehension with regard to the aim. The goal is the eradication of wrong view and all the other defilements. If one develops the right path one will eventually reach the goal.

We believe that right understanding of nama and rupa is what we value most highly in life, but is this true? We should be sincere and get to know our own accumulations. Don't we find our work and our relaxation more important than the development of right understanding? If there is sati-sampajanna which sees the value of awareness of realities right understanding can develop during the time we are working and also during the time of relaxation. There are nama and rupa all the time, no-matter where we are. There can be a beginning of the study of them when they appear. We do not have to go to a quiet place and change our usual way of life in order to develop understanding. When there is desire for awareness it will hinder the development of understanding of our life, of our accumulations. We have accumulated attachment to pleasant things, we like to go to concerts or watch T.V. We should learn to see that in such situations there are only dhammas, realities, which arise because of their own conditions. If we do not get to know lobha as it is, as only a conditioned reality, enlightenment cannot be attained and defilements cannot be eradicated.

The second sampajanna, sappaya-sampajanna, is knowing what is suitable, fitting to oneself. This sampajanna appertains to our bodily health as well as to the development of kusala. We know that we should not neglect our bodily health and therefore we should know what is suitable for us in order to avoid sickness and to live in comfort. We should find out, for example, what is the right kind of food for us and what not. What is suitable for one person may not be suitable for another person. We need sappaya-sampajanna in order to know the right conditions for our bodily health. We also need sappaya-sampajanna in order to know the right conditions for the development of kusala.

Those who have accumulations to develop samatha should know the particular conditions which have to be fulfilled in order to develop calm. Most important is right understanding which knows precisely when the citta is kusala and when akusala, otherwise calm cannot be developed. Sappaya-sampajanna is needed in order to know which of the meditation subjects is suitable to oneself so that calm can grow. The meditation on corpses, for example, is not suitable for everybody, for some people this subject conditions aversion or fear. If one has accumulations to develop calm to the degree of jhana one has to live in a secluded place. One needs sappaya-sampajanna in order to find out which place is suitable to oneself.

For the development of vipassana the conditions are different from the conditions for the development of calm. The conditions for the development of vipassana are: association with the right friend who can explain the Dhamma, listening, considering and testing the meaning of what one has heard. In this way there can be the correct understanding of the Eightfold Path. If there is sappaya-sampajanna which knows what is suitable for the development of right understanding it will develop.

We read in the Kindred Sayings (IV, Kindred Sayings on Sense, Salayatana-vagga, Third Fifty, Chapter V, § 146, Helpful) about the "sappaya" which leads to that which should be valued most highly: the eradication of defilements. This "sappaya", this helpful condition, is the perception of impermanence. We read that the Buddha said to the monks:

'I will teach you, monks, a way that is helpful for Nibbana. Do you listen to it. And what, monks, is that way?

'Herein, monks, a monk regards the eye as impermanent. He regards visible object, eye-consciousness, eye-contact, as impermanent. That pleasant or unpleasant or indifferent feeling which arises by eye-contact-that also he regards as impermanent.

'He regards the ear..the nose..the tongue, savours, tongue-consciousness, tongue-contact as impermanent. That pleasant or unpleasant or indifferent feeling, which arises by tongue-contact-that also he regards as impermanent.

'He regards the body...he regards the mind, mind-states, mind-consciousness, mind-contact as impermanent. The pleasant or unpleasant or indifferent feeling arising therefrom-he regards that also as impermanent.

'This, monks, is the way that is helpful for Nibbana.'

The impermanence of the realities which appear through the six doors cannot be realized immediately. First the rupa which appears has to be realized as rupa and the nama which appears has to be realized as nama. Their arising and falling away cannot be realized if one cannot clearly discern their different characteristics. This sutta reminds us to at least begin with awareness of realities such as visible object, seeing, feeling or attachment, of the realities which appear now. That is the condition which is helpful to gain more understanding.

The third sampajanna is gocara-sampajanna. Gocara literally means place or domain. In this case it is not the place where one should stay but "where citta goes", the object, arammana, of the citta. When gocara-sampajanna arises there is comprehension of the object of mindfulness. All realities which appear now through the six doors are the gocara or "domain" of sati of the Eightfold Path. All of the namas and the rupas are included in the four "satipatthanas", the applications of mindfulness. They are: mindfulness of the body, of feeling, of citta and of dhammas. The object of sati is a paramattha dhamma which appears now, it is not a concept such as a body, a hand or a chair. Some people think that the postures of the body can be object of mindfulness. They think for example that the "sitting rupa" should be object of mindfulness. Among the twenty-eight kinds of rupa which are taught in the Abhidhamma there is no sitting rupa. The body is composed of the four Great Elements and other rupas which each have their own specific characteristic. The characteristic of hardness or heat may appear, no matter whether one is sitting, standing, walking or laying down. Sitting has no characteristic, it is a concept one has of the whole body which sits. In order to eradicate the idea of self who is sitting there should be awareness of one reality at a time, one nama or rupa. We have conditions to think of sitting and we do not have to avoid that, but we should know the difference between the moments we think of concepts such as the whole body and the moments there is awareness of a paramattha dhamma (absolute reality).

Is there any object of awareness we do not like and of which we think that it ought not to be object of awareness? Do we "push it aside" and wait until there is another object? For instance, most of us do not like it to be in a hurry. Would we rather not be aware of nama and rupa at such moments? Or do we think that we can't? Is there not a secret tendency not to know objects we dislike? In that way right understanding of realities cannot develop. When we are feeling tired, or angry, or when we are discouraged about the development of satipatthana, can there be awareness even of such moments? They are only realities arising because of conditions, not self. We understand in theory that everything can be object of awareness, but do we apply this understanding? Wrong practice (silabbata-paramasa, translated as clinging to rules and ritual) is a kind of wrong view (ditthi). So long as we are not sotapanna wrong view has not been eradicated and thus wrong practice can arise. We may think that when we are in the company of many people it is impossible to be aware. Do we try to ignore particular realities we do not think fit to be objects of awareness? We can find out that although we have intellectual understanding about wrong practice such tendencies can still arise. It is essential to be aware also of these moments. If they are not known wrong view cannot be eradicated.

If one knows that whatever reality appears now can be object of awareness right understanding can develop. Should we not know seeing, hearing or thinking which appear now? When there are conditions awareness can arise in any situation, also when we are laughing or talking. We read for example in the "Khemaka Sutta" Kindred Sayings (III, Khandha-vagga, Middle Fifty, Chapter IV, § 89) that the monk Khemaka attained arahatship while he explained Dhamma to others, and that sixty monks who listened attained arahatship as well. We read in the "Satipatthana Sutta" Middle Length Sayings (I, no.10) that the Buddha, while he was staying among the Kuru people in Kammassadhamma, spoke to the monks about the "Four Applications of Mindfulness". We read in the section on Mindfulness of the Body, on the Four Kinds of Clear Comprehension, that the Buddha said:

'...And again, monks, a monk, when he is setting out or returning is one acting in a clearly conscious way; when he is looking in front or looking around...when he has bent in or stretched out (his arm)...when he is carrying his outer cloak, bowl and robe...when he is eating, drinking, chewing, tasting...when he is obeying the calls of nature...when he is walking, standing, sitting, asleep, awake, talking, silent, he is acting in a clearly conscious way...'

A clearly conscious way is the translation of sati-sampajanna. Is there clear comprehension with regard to the object of right understanding while we are looking in front or looking around? Is there clear comprehension while we are bending or stretching, eating, drinking, walking, standing, sitting, lying down, while we are talking or keeping silent? We may have read this text many times, but do we really apply what the Buddha taught? We need to consider this text often, even if we think that we have understood it already. We can find out that considering the teachings is suitable, helpful, that it is a "sappaya" for the development of understanding. This sutta can remind us that there is no limitation to the "field of awareness".

When we are, for example, looking for something in our handbag, or when the shoelace breaks while tying it up, there are only nama and rupa, but we are likely to be forgetful. Usually dosa (aversion) arises at such moments. However, sometimes there can be awareness and then different characteristics of realities can be known. Dosa has a characteristic which is different from hardness or motion which appears through touch. Even if there is only a short moment of awareness of a reality it is helpful because it is a condition that awareness can be accumulated. In that way the tendency to take realities for self will become less.

If gocara-sampajanna is well established, there can be the fourth sampajanna, asammoha-sampajanna. Asammoha means non-delusion". When there is asammoha-sampajanna there is non-delusion about the object of awareness. One no longer doubts whether there can be awareness while one is busy or while one is in trying circumstances. When there is no delusion the realities appearing through the six doors can be known as they are, as not self. When there is awareness of visible object there is no delusion about visible object, it is realized as just a reality, not a person or a thing.

It is useful to know the different aspects of clear comprehension, sati-sampajanna: clear comprehension with regard to the purpose, with regard to what is suitable, with regard to the object of sati and clear comprehension of non-delusion. However, while right understanding is being developed we do not have to try to pinpoint which kind of sampajanna arises. It is sati-sampajanna, not self, which knows the purpose of the development of the Eightfold Path, the eradication of defilements. It is sati-sampajanna which knows the right conditions which are suitable for the development of right understanding. In the beginning one still doubts whether there can be awareness in any situation, one limits the field of sati, and thus there cannot yet be non-delusion about the object of awareness.

You think that there are particular factors which can hinder awareness, such as our working situation or the company of other people. The place where we are, the people we meet, noise, travelling, sickness, all these factors are not impediments for satipatthana. Wrong understanding of the path is a hindrance.

In the Visuddhimagga (III, 29) we read about the ten impediments. These are: dwelling, family, gain, class (students), building, travel, relatives, affliction (sickness), books and super-normal powers. As regards dwelling, for those who cultivate samatha the dwelling is only an impediment if it distracts one or if one has many belongings stored there. As regards family, this refers to relatives or a family of supporters who present food or other requisites to the monk. They can be distracting from the development of calm. As regards gain, this means here the four requisites of the monk. If he receives requisites from people all the time, he has to give them blessings and teach them Dhamma. In this way he will be engaged continuously. Class means students of suttas or students of Abhidhamma. If the monk has to teach students he has no opportunity for the development of samatha. Building means the construction of a building. This is always an impediment for samatha since one is engaged in seeing to the work. Travel is an impediment for samatha since one's thoughts are occupied with the journey. With the impediment of relatives is also meant the monk's teacher or pupil or others he is dwelling together with. If they are sick they are an impediment for samatha since they preoccupy him. Affliction is any kind of illness. It is an impediment when it causes suffering. As regards books, this is responsibility for the scriptures, or recitation of the scriptures. When he is engaged with these matters it will distract him from the development of samatha. It is said that nine of the ten impediments are hindrances only for samatha. They distract one from its cultivation. As regards the tenth impediment, which are the supernatural powers of the non-ariyan, this is not a hindrance for samatha. We read in the Visuddhimagga (III, 56) about the super-normal powers:

'They are hard to maintain, like a prone infant or like a baby hare, and the slightest thing breaks them. But they are an impediment for insight, not for concentration, since they are obtainable through concentration. So the supernormal powers are an impediment that should be severed by one who seeks insight; the others are impediments to be severed by one who seeks concentration.'

By these examples one sees that the method and aim of samatha is different from the method and aim of vipassana. If one has accumulations to develop calm to a high degree one has to live a secluded life and the factors which are impediments to calm have to be severed. As regards insight, this has to be developed in one's daily life, one has to develop understanding of all realities which appear, one's defilements included. As we have seen, only super-normal powers are an impediment for insight since one cannot lead one's daily life if one wants to develop them. One has to live in seclusion and one has to develop calm to the degree of jhana in order to be able to acquire the supernormal powers. The other factors which are impediments for samatha are not impediments for vipassana. "Dwelling" is not a hindrance for the development of insight. We still have attachment to our house, we want to embellish it. So long as one is not an anagami (non-returner), attachment to sensuous objects has not been eradicated yet. Attachment to the place where we live and any other kind of attachment can be object of awareness when it appears and then it is not an impediment. If there is no right understanding of the object of satipatthana, everything hinders: the place where one lives, relatives, travelling or sickness. There always seems to be an excuse for not being aware right at this moment. First this work has to be finished, that letter has to be written, relatives need help and take up our time so that we believe that there is no opportunity for awareness. What is hindering us now? Are there not nama and rupa, right at this moment? There is impingement of hardness or softness on the bodysense, wherever we are. Hardness is a paramattha dhamma, an absolute reality, but when there is no awareness we do not know it as a reality. We may be thinking of hardness but that is not awareness. When sati-sampajanna arises the characteristic of hardness can be studied without there being the need to think about it. It can be known as a reality which is conditioned. It does not belong to anyone; we cannot change it, we cannot do anything about it.

One may think that awareness is too difficult, one may believe that one should first go to a quiet place. Why is that? Because one expects many moments of awareness and immediate clear comprehension. We should let go of expectations. If we have listened to the Dhamma and if we have understood the way to develop right understanding of nama and rupa, there are conditions for the arising of awareness. After a moment of awareness there are bound to be countless moments of unawareness since we accumulated ignorance for aeons. How could we get rid of it within a short time? If we think that awareness in daily life is too difficult we create a hindrance for the development of right understanding. If there is a beginning of the development of understanding now it can be accumulated. If that would be impossible there would be no ariyans who have realized the truth. They have proved that there are no impediments to the development of right understanding in daily life.


With metta,

Nina van Gorkom

 Glossary

December 2004