A study of Sampajañña in Pali Literature
There are several technical terms in Pāli which are of significance both in
the field of pariyatti (theory) and paṭipatti (practice), one such word is called
sampajañña. The term Sampajañña should be understood to mean that to the clarity
of bare mindfulness is added the full comprehension purpose and of actuality,
internal and external, or, in the other words: clear comprehension is right knowledge
(ñāṇa) or wisdom (paññā), based on right mindfulness (sammā sati). It is clear
Comprehension (Sampajañña), the second aspect of right mindfulness, which is
concerned with that greater part of our life, the active one. It is one of the aims of
the practice of satipaṭṭāna that clear comprehension should gradually become the
regulative force of all our activities, bodily, verbal and mental (Nyanaponika; 49).
The world sampajañña is derived from the combination of three syllablessaṃ+ pa+ jañña. Here saṃ is completely, rightfully or by oneself; pa means
specially and jañña may be rendered as knowing, realizing etc. rather it refers to an
intensified kind of understanding. The exhortation of the Buddha is to develop not
simply awareness but also wisdom. That is why the text states- “sampajaññāṃ’ti
paññā”. Sampajañña is wisdom from the viewpoint of terminology, the word
Sampajañña is defined by commentators and sub- commentators in the above
manner. The Commentaries explain more precisely what sampajañña consist of –
one who knows impermanence in a right way (as well as suffering and egolessness),
has wisdom, Sampajañña.1(DhsA; 148). Again according to Dīgha- Nikāya Ṭikā,
One who understand the totality clearly with wisdom from all angles (of whatever is
happening moment to moment), or who knows distinctly (the ultimate), has
Sampajañña. 2 (DNT; 2.387). The Buddha always taught that wisdom (paññā) is
knowing things from different angles in the correct way he used these descriptionssammā pakārehi jānanaṃ (seeing from different perspectives in totality); Samantato
pakārehi- jānanaṃ (having a complete and correct picture, so that nothing is left

1
Sammā pakārehi aniccādīnī jānātī ti sampajaññaṃ.
2
Samantato pakārehi pakattham, va savisesam jānāti ti sampajāno.
unseen and unknown); One who knows in a right way in totality through ones
wisdom is sampajāno 3 (DNT; 2.372).
The term often occurs along with sati in the expressions such as sati
sampajaññaṃ, or sato ca sampajāno, or sato sampajāno. As a result, it has been
widely interpreted as an exhortation to be mindful, and has been define as being
nearly synonymous with sato 4(PED; 690 ) (awareness), merely indicating a greater
intensity of awareness. However, the texts of the Abhidhamma Piṭaka suggest a
different rendering of this word in the Dhammasaṅgaṇi; Vibhanga and Dhātukathā
we find the following definition of sampajāno.
What is Sampajañña? That which is wisdom, understanding, investigation
deep investigation, truth investigation, discernment, discrimination, differentiation,
erudition, proficiency, skill, analysis, consideration, close examination, breadth
sagacity, guidance, insight, through understanding of impermanence --- right view,
this is called Sampajañña 5 (DNA; 3.760)
Again from the standpoint of ideological issues, this term is defined in order to
have a precise meaning in the following mannerAsammohalakkhaṇaṃ sampajaññaṃ
Unwavering knowledge is the characteristics of sampajañña. It is first like the
knowledge of a person who loses his way in a deep forest and finds the right way
again.
Tīraṇarasaṃ sampajaññaṃ
This is the function to implement what one has firmly decided to perform.
Pavicayapaccupaṭṭhānaṃ
The nature of strutinization appears in the realm of the meditation mind 6
(DhsA; 174). As a good meditator, scholars advices that do not see only the
superficial, external appearances of things, that is, the apparent truth (sammuti
sacca), but also the ultimate truth (paramattha sacca) or subtle understanding of
3
Sammā samantato, sāmañca pajānanto sampajāno.
4
See entries for sampajañña and sampajāno.
5
Sampajāno ti tattha katamaṃ sampajaññaṃ? Ya pañña pajānanā vicayo dhammavicayo
salakkhaṇā upalakkhaṇā paccupalakkhaṇa paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabya cintā
upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ--------sammādiṭṭhi-idaṃ vuccati
sampajaññaṃ.
6
Asammohalakkhaṇaṃ sampajaññaṃ, Tīraṇarasaṃ sampajaññaṃ, Pavicayapaccupaṭṭhānaṃ.
reality. The sammuti sacca about the world and ourselves is that we exist as
individual separate entities, but the ultimate truth is that every moment, everything,
both the world as well as ourselves, is in constant flex. The realization of this fact of
impermanence can only possible on the basis of experience, not merely at the
intellectual level. Sampajañña enables us to experience this reality of arising and
passing away that we emerge from suffering (dukkha) and egotism (attā) therefore,
sampajañña is complete understanding. It is insight into all aspect of human
phenomenon, mental as well as physical. One must understand that whenever the
mind encounters an object, it perceives and evaluates it in a distorted way through
the coloured lens of past conditioning; it therefore reacts with ignorance, craving or
aversion. This is the process that produces suffering because wisdom is lacking.
In the Mahāsatipaṭṭhāna sutta we find the paragraph on sampajañña contained
in the sector of kāyānupassanā 7 (DN; 2.94) because mind is reflected in the body
and it is through its physical manifestation that we can celery grasp its nature of
arising and passing away.
Here we find that the Buddha emphasizes and gives importance to
sampajañña. From these words one can understand that mere sati (mindfulness)
without sampajañña will not be of any use and will not serve any purpose, but
sampajañña is essential. Sampajañña must be with sati. Sati without sampajañña is
just like a flower without odour or colour. Hence in each and every foundation of
mindfulness, the Buddha forcibly tells us that sampajañña goes along with sati to
make to make the sati meaningful and fruitful. Hence sampajañña plays a very vital
role in the vipassanā system of meditation and guides sati in the right way to get
good result, that is, to reach samādhi and paññā.
In the Saṃyutta- Nikāya, the Buddha gave two explanations of the term
sampajañña. He defines sampajāno as follows- 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
7
kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu
vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī
sampajāno satimā.
viharati ātāpī
persisting and knows its vanishing. This, meditators, is how a meditator understands
thoroughly8 (SN; 5.181).
In the above statement, it becomes clear that one is sampajāna only when
one realizes the characteristic of impermanence, and that too on the basis of
experience of sensation (viditā vedanā). If it is not realized through vedanā, then it
is merely an intellectualization, because our fundamental contact with the world is
based on sensation. It is directly through sensation that experience occurs. The
statement further indicates that sampajāna lies in experiencing the impermanence of
vedanā, vitakka (the initial application of the mind on an object) and saññā
(perception). Here we should note that impermanence of vedanā is to be realized
first because according to the Buddha- “Vedanā- samosaraṇā sabbe dhammā”.
Everything that arises in the mind is accompanied by sensation.
The second explanation given by the Buddha of sampajañña emphasizes
that it must be continuous. He states- 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 chewing and drinking, eating and
savouring understands impermanence thoroughly, in wearing the double fold robe,
alms bowl and single fold robe (in the case of a monk), 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 9(SN; 5.142).
8
Kathañca bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante pa ṭ ikkante
sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅ ghā ṭ ipattacī varadhāraṇe sampajānakārī hoti, asite pī te khāyite sāyite sampajānakārī hoti,
uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhī bhāve
sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
9
“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante
sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅ ghāṭipattacī varadhāraṇe sampajānakārī hoti, asitepī te khāyite sāyite sampajānakārī hoti,
uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhī bhāve
sampajānakārī hoti.
Types of Sampajañña
Buddhist tradition as embodied in the commentaries and the subcommentaries to the Buddha’s discourses, distinguishes four types of sampajañña,
they are - “Sātthakasampajaññaṃ
sappāyasampajaññaṃ
gocarasampajaññaṃ
Asammoha- sampajaññanti imesaṃ catunnaṃ panassa vasena bhedo veditabbo”
(DhsA; 131). “Tattha sātthakasampajaññaṃ , sappāyasampajaññaṃ , Gocarasampajaññaṃ , asammohasampajaññanti catubbidhaṃ sampajaññaṃ (SNA; 3.182).
1. Sātthaka- sampajañña
The Pali term sātthaka (sa + attha = with meaning) means useful or purposeful.
The sense here is in distinguishing between what is useful and what is not. For a
meditator who is treading on the path of Dhamma (sātthaka), the most useful,
purposeful thing is something that can help in the realisation of ultimate truth
(paramattha sacca), the cessation of suffering. To attain it, one has to totally
eradicate the saṅkhāra, which are the source of all suffering. For this, one has to
realize impermanence (anicca), the arising and passing away at the level of
sensations. Thus, the usefulness and purposefulness of sampajañña lies only in
leading meditators to realize impermanence, which alone is beneficial in the
attainment of their life's mission, nibbāna. This is the true sense of sātthaka
sampajañña.
2. Sappāya sampajañña
The term sappāya means beneficial. Sappāyassa attano hitassa sampajānanaṃ
sappāyasampajaññaṃ (DNT; 1.315). Knowing in totality for one's own benefit with
wisdom is sappāya sampajaññaṃ. The most beneficial thing for a meditator is to
move on the path which leads to the attainment of nibbana. The experience of
anicca based on body sensation is the most beneficial tool, since by mere
observation of its arising and passing away, with objectivity and continuity, one
goes beyond the sphere of sensations to a state beyond mind and matter.
Sappāya sampajāno teaches that skillfulness in the choice of a right means
(upāya-kusala). This was a quality which the Buddha possessed in the highest
degree, and which he so admirably applied to the instruction and guidance of man.
3. Gocara-sampajañña
The literal term Gocara (go + cara) means the field where the cow moves,
but here the term refers to domain. Technically, when the term is used in meditation,
it has two meanings(i)
while a meditator dwells internally, it means the body is the domain of
his meditation;
(ii) it also means the external movements of the meditator, eg., going for
begging alms etc., (gocara).
“Abhikkamādīsu bhikkhācāragocare,
aññatthāpi ca pavattesu avijahite
kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ ”(DNT; 1.315)
Thus the significance of gocara sampajañña lies in maintaining constant
thorough understanding of impermanence, both while meditating and while
performing worldly activities. “ Abhikkante paṭikkante sampajānakārī hot²īti-ādīni
padāni” (DNT; 1.328).
In a correspondence between Bhikkhu Bodhi and B. Alan Wallace, Bodhi
described Ven. Nyanaponika Thera's views on "right mindfulness" and sampajañña as
follows,
... I should add that Ven. Nyanaponika himself did not regard “bare
attention” as capturing the complete significance of satipaṭṭhāna, but as
representing only one phase, the initial phase, in the meditative
development of right mindfulness. He held that in the proper practice of
right mindfulness, sati has to be integrated with sampajañña, clear
comprehension, and it is only when these two work together that right
mindfulness can fulfill its intended purpose (Wallace &Bodhi; 4).
Vietnamese Zen master, Thich Nhat Hanh, has written with regards to the
aforementioned verse in the Satipaṭṭhāna Sutra, on the topic of sampajañña, the
following,
... If a novice applies himself to the practice of [this] ... exercise, he will
see that his everyday actions become harmonious, graceful, and
measured. Mindfulness becomes visible in his actions and speech. When
any action is placed in the light of mindfulness, the body and mind
become relaxed, peaceful, and joyful. [This] ... exercise is one to be used
day and night throughout one's entire life.
Sampajañña is the aspect of mindfulness that extends over a period of time. It
includes an awareness of purpose (where we want to go), and an awareness of where we’ve
already been . It is sampajañña, which is something like mindfulness of purpose.
Sampajañña means always keeping our sights on where we want to go, our
intentions. It introduces the dimension of time to mindfulness. Mindfulness isn’t
only about seeing what’s happening now. It’s also about seeing cause and effect.
Like seeing how something we did in the past created the situation we’re in now.
We see the results of our mistakes, and make a resolve to start doing things
differently. We also see our successes, and think of how we might build on them.
It’s about seeing in a clear-headed way the results of our choices. And also seeing
that we have choices, and starting to take responsibility for ourselves.
Bibliography
Primary Sources:
Tipiṭaka & Its Commentary
(All reference taken from VRI CD-ROM version 3.0, 1999, Igatpuri, Maharashtra,
(India).
Secondary sources:

“The Nature of Mindfulness and Its Role in Buddhist Meditation” A
Correspondence between B. Alan Wallace and the Venerable Bhikkhu Bodhi

Nhat Hanh, Thich (trans. Annabel Laity), Transformation and Healing: the
Sutra on the Four Establishments of Mindfulness, Parallax Press, Berkeley,
CA, 1990.

Thera Nyanaponika , The Heart of Buddhist Meditation, Buddhist Publication
Society, Kandy, Srilanka, 1962.
Winter, 2006.

Rhys-Davids and Stede-William, Pali–English Dictionary, Motilal
Banarsidass Publishers, Delhi, 2003.
Abbreviation
DHS
DHSA
DN
DNA
DNT
PED
SN
SN
Dhammasaṅgaṇī
Dhammasaṅgaṇī Aṭṭhakathā
Dīgha-Nikāya
Dīgha-Nikāya Aṭṭhakathā
Dīgha-Nikāya Ṭikā
Pali English Dictionary
Saṃyutta- Nikāya
Saṃyutta- Nikāya Aṭṭhakathā