<p>This is through maintaining Sati, Samadhi and Sampajanna it self.</p>

<p>1st one should keep your mindfulness in the 4 Frames of Reference. You should have Sampajanna in the following way:</p>

<blockquote>
  <ul>
  <li>purpose (sātthaka): refraining from activities irrelevant to the <a href="https://en.wikipedia.org/wiki/Noble_Eightfold_Path" rel="nofollow noreferrer">path</a>.</li>
  <li>suitability (sappāya): pursuing activities in a dignified and careful manner.</li>
  <li>domain (gocara): maintaining sensory restraint consistent with mindfulness.</li>
  <li>non-delusion (asammoha): seeing the true nature of reality (see <a href="https://en.wikipedia.org/wiki/Three_characteristics" rel="nofollow noreferrer">three characteristics</a>).</li>
  </ul>
</blockquote>

<p>Source: <a href="https://en.wikipedia.org/wiki/Sampaja%C3%B1%C3%B1a" rel="nofollow noreferrer">Sampajañña</a> also see <a href="http://www.vridhamma.org/The-Four-Sampajanna" rel="nofollow noreferrer">The Four Sampajanna</a> by VRI, <a href="http://www.vridhamma.org/Sampajanna" rel="nofollow noreferrer">Sampajanna</a> by VRI, <a href="http://www.vridhamma.org/Sampajanna-the-Thorough-Understanding" rel="nofollow noreferrer">Sampajanna-the Constant Thorough Understanding of Impermanence</a> by VRI,
 <a href="http://www.vridhamma.org/en1993-03-04" rel="nofollow noreferrer">Sampajañña: The Fullness of Understanding</a> - by S. N. Goenka, <a href="http://www.vridhamma.org/The-Importance-of-Vedana-and-Sampajanna" rel="nofollow noreferrer">The Importance of Vedana and Sampajanna</a> by VRI</p>

<p>Though arise due to sensory input. Perhaps you can try to restrict distraction by non reaction to the sensory input, which is to maintain the <strong>domain</strong>, and also be <strong>non deluded</strong> by at least seeing arising and passing nature of the experience. Also if the thought that district you are <strong>not related to the path</strong> you can abandon them. More on this see <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/1.6-Vitakka-Santhana-S-m20.pdf" rel="nofollow noreferrer">Vitakka Saṇṭhāna Sutta</a>. Also be <strong>careful</strong> there is no lapse of mindfulness which might lead to unwholesome 
 or unsuitable thought to arise.</p>

<p>To quiet your active mind perhaps you can try out developing the Jhana factors. <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/46.6-Sankhitta-Dhamma-S-a8.63-piya.pdf" rel="nofollow noreferrer">Saṅkhitta Dhamma Sutta</a>. If <a href="https://en.wikipedia.org/wiki/Vitarka" rel="nofollow noreferrer">initial</a> and <a href="https://en.wikipedia.org/wiki/Vicara" rel="nofollow noreferrer">sustained application</a> is developed within the <a href="https://en.wikipedia.org/wiki/Satipatthana" rel="nofollow noreferrer">4 Frames of Reference</a> this also you are keeping to the domain, purpose, doing what is suitable and non deluded, while also getting and handle on the distracting thoughts through concentration.</p>

<p>To apply this to daily activities always see it your mind is with the 4 Frames of Reference periodically, with initial and sustained application, contemplating the at least impermanence of the of the <a href="https://en.wikipedia.org/wiki/Three_characteristics" rel="nofollow noreferrer">three characteristics</a>, as you go through your daily activities.</p>

CC BY-SA 3.0
2017-07-05T21:10:21.017Z
Good posting suminda. -)
SarathW
CC BY-SA 3.0
2017-07-05T10:32:33.003Z
2017-07-05T11:30:14.017Z
2018-08-14T22:06:13.773Z
Suminda Sirinath S. Dharmasena
<p>sampajañña: 'clarity of consciousness', clear comprehension. This term is frequently met with in combination with mindfulness (sati). In D. 22, M. 10 it is said: "Clearly conscious is he in going and coming, clearly conscious in looking forward and backward, clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting, clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent." - For a definition of the term sati-sampajañña, s. Pug. 86.</p>

<p><a href="http://www.budsas.org/ebud/bud-dict/dic3_s.htm" rel="nofollow noreferrer">http://www.budsas.org/ebud/bud-dict/dic3_s.htm</a></p>

CC BY-SA 3.0
2017-07-06T09:14:00.420Z
So when the buddha said "clearly conscious" he meant for one the alertness and the mental labeling of which one is doing, am I right? So for example: : "chewing, chewing", "holding, holding" , "typing, typing".
Val
CC BY-SA 3.0
2017-07-06T10:29:36.540Z
No, it is a bit more than that. What you mention was just the first step. I think Suminda's answer is more comprehensive.
SarathW
CC BY-SA 3.0
2017-07-05T21:09:50.550Z
2017-07-05T21:09:50.550Z
SarathW
<p>Hello folks I have some questions on mindfulness.</p>

<ol>
<li><p>How do I maintain mindfulness in stressed or high stimulus environments? It's easy at home and when I do my things alone but once I'm at work (delivering food on a bike), at school or being with someone it's very hard to stay mindful. Any suggestions? </p></li>
<li><p>I couldn't really see any good explanation of buddhist mindfulness. If someone has an easy explanation please send me a link, however it combines alertness or concentration with a clear knowing what is going on (a label), isn't it so? But after an experience has been labeled it's not done yet. The practitioner needs then to do something to change from a unwholesome state/behaviour to a wholesome state/behaviour, right?</p></li>
<li><p>This question is related to the first one. If I am at work my mind is jumping from thought to thought and I feel in my body that I want to do things really fast. So in essence, my mind and body feels hasty and like a turmoil. Is there any practical advice how I can settle down the mind and body in in a fast way (especially when it's getting difficult or rather where distraction is available, e.g. at work, school, etc).</p></li>
</ol>

<personal-practice><meditation-concentration><five-hindrances>
Sati-Sampajañña (Mindfulness)
# Sati-Sampajañña (Mindfulness)

(Asked by: username_0 on 2017-07-05)

Hello folks I have some questions on mindfulness.

1. How do I maintain mindfulness in stressed or high stimulus environments? It's easy at home and when I do my things alone but once I'm at work (delivering food on a bike), at school or being with someone it's very hard to stay mindful. Any suggestions?
2. I couldn't really see any good explanation of buddhist mindfulness. If someone has an easy explanation please send me a link, however it combines alertness or concentration with a clear knowing what is going on (a label), isn't it so? But after an experience has been labeled it's not done yet. The practitioner needs then to do something to change from a unwholesome state/behaviour to a wholesome state/behaviour, right?
3. This question is related to the first one. If I am at work my mind is jumping from thought to thought and I feel in my body that I want to do things really fast. So in essence, my mind and body feels hasty and like a turmoil. Is there any practical advice how I can settle down the mind and body in in a fast way (especially when it's getting difficult or rather where distraction is available, e.g. at work, school, etc).

**Tags:** personal-practice, meditation-concentration, five-hindrances


---

## 2 answers

### Answer by username_1 on 2017-07-05. Score: 3

This is through maintaining Sati, Samadhi and Sampajanna it self.

1st one should keep your mindfulness in the 4 Frames of Reference. You should have Sampajanna in the following way:

> * purpose (sātthaka): refraining from activities irrelevant to the [path](https://en.wikipedia.org/wiki/Noble_Eightfold_Path).
> * suitability (sappāya): pursuing activities in a dignified and careful manner.
> * domain (gocara): maintaining sensory restraint consistent with mindfulness.
> * non-delusion (asammoha): seeing the true nature of reality (see [three characteristics](https://en.wikipedia.org/wiki/Three_characteristics)).

Source: [Sampajañña](https://en.wikipedia.org/wiki/Sampaja%C3%B1%C3%B1a) also see [The Four Sampajanna](http://www.vridhamma.org/The-Four-Sampajanna) by VRI, [Sampajanna](http://www.vridhamma.org/Sampajanna) by VRI, [Sampajanna-the Constant Thorough Understanding of Impermanence](http://www.vridhamma.org/Sampajanna-the-Thorough-Understanding) by VRI,
[Sampajañña: The Fullness of Understanding](http://www.vridhamma.org/en1993-03-04) - by S. N. Goenka, [The Importance of Vedana and Sampajanna](http://www.vridhamma.org/The-Importance-of-Vedana-and-Sampajanna) by VRI

Though arise due to sensory input. Perhaps you can try to restrict distraction by non reaction to the sensory input, which is to maintain the **domain**, and also be **non deluded** by at least seeing arising and passing nature of the experience. Also if the thought that district you are **not related to the path** you can abandon them. More on this see [Vitakka Saṇṭhāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/1.6-Vitakka-Santhana-S-m20.pdf). Also be **careful** there is no lapse of mindfulness which might lead to unwholesome
or unsuitable thought to arise.

To quiet your active mind perhaps you can try out developing the Jhana factors. [Saṅkhitta Dhamma Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/46.6-Sankhitta-Dhamma-S-a8.63-piya.pdf). If [initial](https://en.wikipedia.org/wiki/Vitarka) and [sustained application](https://en.wikipedia.org/wiki/Vicara) is developed within the [4 Frames of Reference](https://en.wikipedia.org/wiki/Satipatthana) this also you are keeping to the domain, purpose, doing what is suitable and non deluded, while also getting and handle on the distracting thoughts through concentration.

To apply this to daily activities always see it your mind is with the 4 Frames of Reference periodically, with initial and sustained application, contemplating the at least impermanence of the of the [three characteristics](https://en.wikipedia.org/wiki/Three_characteristics), as you go through your daily activities.

> **Comments:**
> **username_2**: Good posting suminda. -)  

---

### Answer by username_2 on 2017-07-05. Score: 0

sampajañña: 'clarity of consciousness', clear comprehension. This term is frequently met with in combination with mindfulness (sati). In D. 22, M. 10 it is said: "Clearly conscious is he in going and coming, clearly conscious in looking forward and backward, clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting, clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent." - For a definition of the term sati-sampajañña, s. Pug. 86.

<http://www.budsas.org/ebud/bud-dict/dic3_s.htm>

> **Comments:**
> **username_0**: So when the buddha said "clearly conscious" he meant for one the alertness and the mental labeling of which one is doing, am I right? So for example: : "chewing, chewing", "holding, holding" , "typing, typing".  
> **username_2**: No, it is a bit more than that. What you mention was just the first step. I think Suminda's answer is more comprehensive.  

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