2.3 The Section on Clear Knowing1 & 2 - Sampajānapabbaṃ
2.3.1 Clearly knowing our bodily actions
Puna ca paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti;
Mendicants, at another time the meditator while leaning forward, or leaning back, is one who exists mindfully;
ālokite vilokite sampajānakārī hoti;
while looking towards, or inspecting something, is one who exists mindfully;
sammiñjite pasārite sampajānakārī hoti;
while bending, or stretching, is one who exists mindfully;
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti;
while using their robes, alms-bowl, and double-robe, is one who exists mindfully;3
asite pīte khāyite sāyite sampajānakārī hoti;
while eating, drinking, chewing, or tasting, is one who exists mindfully;4
uccārapassāvakamme sampajānakārī hoti;
while going to the toilet, they exist mindfully;5
gate ṭhite nisinne; sutte jāgarite; bhāsite tuṇhībhāve sampajānakārī hoti
while walking, standing still, and sitting;6 while asleep, or awake; while talking, and remaining silent,7 they are those who exists mindfully;8
2.3.2 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
2.3.1 Clearly knowing our bodily actions
Puna ca paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti;
Mendicants, at another time the meditator while leaning forward, or leaning back, is one who exists mindfully;
ālokite vilokite sampajānakārī hoti;
while looking towards, or inspecting something, is one who exists mindfully;
sammiñjite pasārite sampajānakārī hoti;
while bending, or stretching, is one who exists mindfully;
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti;
while using their robes, alms-bowl, and double-robe, is one who exists mindfully;3
asite pīte khāyite sāyite sampajānakārī hoti;
while eating, drinking, chewing, or tasting, is one who exists mindfully;4
uccārapassāvakamme sampajānakārī hoti;
while going to the toilet, they exist mindfully;5
gate ṭhite nisinne; sutte jāgarite; bhāsite tuṇhībhāve sampajānakārī hoti
while walking, standing still, and sitting;6 while asleep, or awake; while talking, and remaining silent,7 they are those who exists mindfully;8
2.3.2 Insight Refrain
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
You should also abide contemplating the body as a collection of parts regarding yourselves (internally,) or
bahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding others (externally,) or
ajjhattabahiddhā vā kāye kāyānupassī viharati,
abide contemplating the body as a collection of parts regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination regarding the body, or
vayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of cessation regarding the body, or
samudayavayadhammānupassī vā kāyasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the body,
“atthi kāyo” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there is a body,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Mendicants, it is a meditator who abides contemplating the body as a collection of parts just so.
Sampajānapabbaṃ Niṭṭhitaṃ
The end of the section on clear knowing.
The end of the section on clear knowing.
Notes
1
Also called clear comprehension, and maybe related to the first two stages of ānāpānasati practice, that of discerning the length of the breath. This would expand our initial focus within a formal posture to general movements, and then further, from how we are moving, too why we are moving/acting. Also related to sense restraint and moderation in eating of the gradual training.
2
There are four types of sampajāna - clearly comprehending the usefulness of something is sātthaka-sampajāna; clearly comprehending the suitable time for something is sappāya-sampajāna; clearly knowing what is suitable at the time is gocara-sampajāna; and clearly knowing how things are all marked by the three characteristics is asammoha-sampajāna.
3
Several of the sekhiyā rules 1-26, of the Vinaya Piṭaka, are relevant here.
4
Several of the sekhiyā rules 27-56, of the Vinaya Piṭaka, are relevant here. Also the reflection regarding food “This is a reflection of the wise, I use alms-food: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, “I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.”
5
There is the practice involving the perception of loathsomeness regarding food, which has the benefits of turning the mind away from gluttony and establishment of equanimity or disgust toward food due to the recognition of its final destination (faeces.) The practice is essentially reflecting on the end result and process of digestion and seeing that food, no matter how attractively prepared, is no more than its final destination. See also sekhiyā rules 27-56, of the Vinaya Piṭaka.
6
See also section 2.2, the section on the postures & Sekhiya Rules 1- 26
7
The fourth precept regarding lying, as-well as refraining from idle chatter, divisive speech, and personal comments of an abusive nature commonly grouped together as right speech. See also section 5.5.5c, Upright Speech.
8
This list should not be considered exhaustive. AN11.13 recommends practising the recollections of the Buddha; Dhamma;Sangha; morality; generosity; & divine beings while in the four postures, busy at work, resting, at home, & with the family. Also a similar list is given with similes for instructions of proper behaviour at MN67, so here could also be a preliminary practice of developing moral behaviour and mindfulness as a prerequisite of meditative practice. See also DN2; AN4.37; & MN53
Also called clear comprehension, and maybe related to the first two stages of ānāpānasati practice, that of discerning the length of the breath. This would expand our initial focus within a formal posture to general movements, and then further, from how we are moving, too why we are moving/acting. Also related to sense restraint and moderation in eating of the gradual training.
2
There are four types of sampajāna - clearly comprehending the usefulness of something is sātthaka-sampajāna; clearly comprehending the suitable time for something is sappāya-sampajāna; clearly knowing what is suitable at the time is gocara-sampajāna; and clearly knowing how things are all marked by the three characteristics is asammoha-sampajāna.
3
Several of the sekhiyā rules 1-26, of the Vinaya Piṭaka, are relevant here.
4
Several of the sekhiyā rules 27-56, of the Vinaya Piṭaka, are relevant here. Also the reflection regarding food “This is a reflection of the wise, I use alms-food: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, “I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.”
5
There is the practice involving the perception of loathsomeness regarding food, which has the benefits of turning the mind away from gluttony and establishment of equanimity or disgust toward food due to the recognition of its final destination (faeces.) The practice is essentially reflecting on the end result and process of digestion and seeing that food, no matter how attractively prepared, is no more than its final destination. See also sekhiyā rules 27-56, of the Vinaya Piṭaka.
6
See also section 2.2, the section on the postures & Sekhiya Rules 1- 26
7
The fourth precept regarding lying, as-well as refraining from idle chatter, divisive speech, and personal comments of an abusive nature commonly grouped together as right speech. See also section 5.5.5c, Upright Speech.
8
This list should not be considered exhaustive. AN11.13 recommends practising the recollections of the Buddha; Dhamma;Sangha; morality; generosity; & divine beings while in the four postures, busy at work, resting, at home, & with the family. Also a similar list is given with similes for instructions of proper behaviour at MN67, so here could also be a preliminary practice of developing moral behaviour and mindfulness as a prerequisite of meditative practice. See also DN2; AN4.37; & MN53
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