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Sensations
- The Root Of Misery And Sorrow And The Key To Insight And Freedom
Sampajanna - The Constant Thorough Understanding Of Impermanence Whenever
the Buddha was asked to describe sati (mindfulness or awareness),
his explanation invariably included the term sampajanna. Katama
ca, bhikkhave, samma-sati? Idha, And
what, meditators, is right awareness? Here, a meditator dwells ardently,
with constant thorough understanding and right awareness, observing
the body in the body (body as body - 'as it is'), having removed craving
and aversion towards this world (of mind-matter). From
this it becomes evident that according to the Buddha, whenever there
is samma-sati or satipatthana, it is always with sampajanna.
That means it is with panna (wisdom). Otherwise it is mere
sati, which is mere remembrance or awareness. In the Sutta Pitaka, the Buddha gave two explanations of the term sampajanna. In the Samyuttanikaya the Buddha defines sampajano as follows: Kathanca,
bhikkhave, bhikkhu sampajano And
how, meditators, does a meditator understand thoroughly? Herein, meditators,
a meditator knows sensations arising in him, knows their persisting,
and knows their vanishing; he knows perceptions arising in him, knows
their persisting, and knows their vanishing; he knows each initial
application (of the mind on an object) arising in him, knows its persisting,
and knows its vanishing. This, meditators, is how a meditator understands
thoroughly. In
the above statement, it becomes clear that one is sampajano only when
one realizes the characteristic of impermanence, and that too on the
basis of experience of sensation (vidita vedana). If this is not realized
through vedana, then it is merely an intellectualization, as our fundamental
contact with the world is based on sensation. It is through sensation
that direct experience occurs. The statement further indicates that
sampajano lies in experiencing the impermanence of vedana vitakka
(the initial application of the mind on an object) and sanna (perception).
Here we should note that impermanence of vedana is to be realized
first because according to the Buddha: Vedana-samosarana
sabbe Dhamma. (3) Everything
that arises in the mind is accompanied by sensation. The
second explanation given by the Buddha of sampajanna emphasizes that
it must be continuous. He states: Kathanca,
bhikkhave, bhikku sampajano hoti? And
how, meditators does a meditator understand thoroughly? Again, meditators,
a meditator in going forwards and backwards understands impermanence
thoroughly, in looking straight ahead and sideways understands impermanence
thoroughly, in bending and stretching understands impermanence thoroughly,
in wearing the robes and carrying the bowl understands impermanence
thoroughly, in chewing and drinking, eating and savouring understands
impermanence thoroughly, in attending to the calls of nature understands
impermanence thoroughly, in walking, standing, sitting, sleeping and
waking, speaking and remaining silent understands impermanence thoroughly. The
same passage has been repeated in other suttas, including the section
on sampajanna under Kayanupassana in the Mahasatipatthana
Sutta. The emphasis on the continuity of sampajanna is very clear. One should develop constant thorough understanding of impermanence in whatever one does: in walking forward and backward, in looking straight and sideways, in bending and stretching, in wearing robes and so on. In sitting, in standing and even in sleeping one experiences constant thorough understanding of impermanence. This is sampajanna. With
proper understanding of the teaching of the Buddha, it becomes clear
that if this continuous sampajanna consists only of the thorough
understanding of the processes of walking, eating and other activities
of the body, then it is merely sati. If, however, the constant thorough
understanding includes the characteristic of arising and passing away
of vedana while the meditator is performing these activities,
then this is panna. This is what the Buddha wanted people to
practise (observe). The Buddha describes this more specifically in a passage from the Anguttara-nikaya, using language that is bound to bring to mind the sampajanapabba of the Mahasatipatthana Sutta: Yatam
care yatam titthe, yatam acche yatam Whether
the meditator walks or stands or sits or lies, whether he bends or
stretches, above, across, backwards, whatever his course in the world,
he observes the arising and passing away of the aggregates. Thus
the emphasis is on the continuity of awareness of anicca (impermanence)
with the base of body sensation. The Buddha frequently stressed that
the meditator should not lose the thorough understanding of impermanence
even for a moment: sampajannam na rincati. (6) Every language, however rich it may be, has its limitations and we cannot expect even the richest of languages to be capable of giving precise equivalents to the technical Pali words used by the Buddha. If the term sampajanna is translated too concisely into English its meaning can be lost. It has usually been translated as "clear comprehension," "bare comprehension," etc. Superficially
these translations appear to be correct. Some have taken this to mean
that one must merely have clear comprehension of bodily activities.
The limitations of this translation may have had the effect of misleading
some meditators on the path of Dhamma. The Buddha clearly emphasized
the thorough understanding of anicca (impermanence) in all
bodily and mental activities. Therefore, to understand the term sampajanna,
we have translated it as: "The constant thorough understanding
of impermanence." It is felt that this translation conveys more
fully the precise meaning of the term used by the Buddha. Notes:
(References) - Excerpts from the VRI Research article published in the Sayagyi U Ba Khin Journal (VRI) Pg 252-254. Vedananupassana Katham
ca pana, bhikkhave, bhikkhu vedanasu vedananupassi viharati ? Iti
ajjhattam va vedanasu vedananupassi viharati, bahiddha va vedanasu
vedananupassi viharati, ajjhattabahiddha va vedanasu vedananupassi
viharati, samudayadhammanupassi va vedanasu viharati, vayadhammanupassi
va vedanasu viharati, samudayavayadhammanupassi va vedanasu viharati,
'atthi vedana' ti va panassa sati paccupatthita hoti. Yavadeva nanamattaya
patissatimattaya anissito ca viharati, na ca kinci loke upadiyati.
Evam pi kho, bhikkhave, bhikkhu vedanasu vedananupassi viharati. The
Observation of Sensations How, O monks, does a monk abide, observing sensations within sensations'? (Observing the sensations as sensations-'as it is'. Staying with 'what is') Here,
O monks, a monk, while experiencing a pleasant sensation, knows properly,
''I am experiencing a pleasant sensation''; while experiencing an
unpleasant sensation, he knows properly, ''I am experiencing an unpleasant
sensation''; while experiencing a neither-pleasant-nor-unpleasant
sensation, he knows properly, "I am experiencing a neither-pleasant-nor-unpleasant
sensation." While he is experiencing a pleasant sensation with
attachment, he knows properly, "I am experiencing a pleasant
sensation with attachment"; while he is experiencing a pleasant
sensation without attachment, he knows properly, "I am experiencing
a pleasant sensation without attachment"; while experiencing
an unpleasant sensation with attachment, he knows properly, "I
am experiencing an unpleasant sensation with attachment''; while experiencing
an unpleasant sensation without attachment, he knows properly, "I
am experiencing an unpleasant sensation without attachment";
while experiencing a neither- pleasant-nor-unpleasant sensation with
attachment, he knows properly, "I am experiencing a neither-pleasant-nor-unpleasant
sensation with attachment"; while experiencing a neither-pleasant-nor-unpleasant
sensation without attachment, he knows properly, "I am experiencing
a neither-pleasant-nor-unpleasant sensation without attachment." Thus
he abides observing sensations within sensations internally, or he
abides observing sensations within sensations externally, or he abides
observing sensations within sensations both internally and externally.
Thus he abides observing the phenomenon of arising of sensations,
thus he abides observing the phenomenon of passing away of sensations,
thus he abides observing the phenomenon of simultaneous arising-and-passing-away
of sensations. Awareness that, "This is sensation" remains
present in him. Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way
he abides detached, without clinging or craving towards anything in
this world of mind and matter. This is how, monks, a monk abides observing
sensations within sensations. (Sensations as sensations-observing
the reality 'as it is') -
Mahasatipatthana Sutta (Vedananupassana) Note:
Craving and aversion are the two sides of the same coin. Both craving
and aversion have their roots in "attachment". The mind
craves for pleasant sensations, due to attachment. The mind has aversion
to unpleasant sensations, as it is attached to pleasant sensations.
An equanimous mind, is a mind without attachment at that moment. Passages
on Vedana from the Suttas In his discourses the Buddha frequently referred to the importance of awareness of sensation. Here is a small selection of passages on this subject. Through
the sky blow many different winds, from east and west, from north
and south, dust-laden or dustless, cold or hot, fierce gales or gentle
breezes-many winds blow. In the same way, in the body sensations arise,
pleasant, unpleasant, or neutral. When a meditator, observing ardently,
does not neglect his faculty of thorough understanding [sampajanna],
then such a wise person fully comprehends sensations. Having fully
comprehended them, he becomes free in this very life. At life's end,
such a person, being established in Dhamma and understanding sensations
perfectly, attains the indescribable stage beyond the conditioned
world. -S.
XXXVI (II). ii. 12 (2), Pathama Akasa Sutta When
a sensation arises in the meditator, pleasant, unpleasant, or neutral,
he understands, "A pleasant, unpleasant, or neutral sensation
has arisen in me. It is based on something, it is not without a base.
On what is it based? On this very body." Thus he abides observing
the impermanent nature of the sensation within the body. -S.
XXXVI (II). i. 7, Pathama Gelanna Sutta The
meditator understands, "There has arisen in me this pleasant,
unpleasant, or neutral experience. It is composed, of a gross nature,
dependent on conditions. But what really exists, what is most excellent,
is equanimity." Whether a pleasant experience has arisen in him,
or an unpleasant, or a neutral one, it ceases, but equanimity remains. -M.
152, !ndriya Bhavana Sutta There
are three types of sensation: pleasant, unpleasant, and neutral. All
three are impermanent, composed, dependent on conditions, subject
to decay, to decline, to fading away, to ceasing. Seeing this reality,
the well-instructed follower of the Noble Path becomes equanimous
toward pleasant, unpleasant, and neutral sensations. By developing
equanimity, he becomes detached; by developing detachment, he becomes
liberated. -M.
74, Dighanaka Sutta If
a meditator abides observing the impermanence of pleasant sensation
within the body, its decline, fading away and ceasing, and also observing
his own relinquishing of attachment to such sensation, then his underlying
conditioning of craving for pleasant sensation within the body is
eliminated. If he abides observing the impermanence of unpleasant
sensation within the body, then his underlying conditioning of aversion
toward unpleasant sensation within the body is eliminated. If he abides
observing the impermanence of neutral sensation within the body, then
his underlying conditioning of ignorance toward neutral sensation
within the body is eliminated. -S.
XXXVI (II). i. 7, Pathama Gelanna Sutta When
his underlying conditionings of craving for pleasant sensation, of
aversion toward unpleasant sensation, and of ignorance toward neutral
sensation are eradicated, the meditator is called one who is totally
free of underlying conditionings, who has seen the truth, who has
cut off all craving and aversion, who has broken all bondages, who
has fully realized the illusory nature of the ego, who has made an
end of suffering. -S. XXXVI (II). i. 3, Pahana Sutta (Please refer to the Dhamma quotes under ''The 4 noble Truths'' and ''Ignorance and conditioning/cause effect'' in this study). |
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