<p>In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.</p>

<p>This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person. </p>

CC BY-SA 4.0
2019-03-17T03:33:01.923Z
Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "*Be aware in the present moment and simply observe X without judging*" when it should be "*Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging*", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.
ruben2020
CC BY-SA 4.0
2019-03-17T03:52:09.580Z
Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.
Andriy Volkov
CC BY-SA 4.0
2019-03-17T04:11:52.297Z
I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.
ruben2020
CC BY-SA 4.0
2019-03-17T03:22:41.440Z
2019-03-17T03:22:41.440Z
Andriy Volkov
<p>The difference is, in the 4 jhanas,  SN 47.35  is the more suitable range of activity, since one is typically doing quiet sitting with eyes closed. SN 47.35 is the same as a portion AN 4.41, which clearly puts it in the 4 jhanas and samadhi development context. Standard 3rd jhana formula, explicitly states one has sati and sampajano. </p>

<p>Outside of 4 jhanas, S&amp;S sati and sampajano do not shut off, they continue working, but with a dyanmic range of activity as SN 47.2 gives examples for.</p>

<p>sampajano  in both SN 47.35 and SN 47.2 mean the same thing, sampajano is one who is lucidly-discerning, or clearly-comprehending exactly what they're doing every moment.</p>

CC BY-SA 4.0
2019-09-13T14:45:24.287Z
2019-09-13T14:45:24.287Z
frankk
<blockquote>
  <p><em>And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
  understood as they remain present, understood as they pass away.
  Thoughts are understood as they arise, understood as they remain
  present, understood as they pass away. Perceptions are understood as
  they arise, understood as they remain present, understood as they pass
  away. It is in this way, bhikkhus, that a bhikkhu exercises clear
  comprehension.</em></p>
  
  <p><em>SN 47.35</em></p>
</blockquote>

<p>The above means feelings, perceptions &amp; thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to. </p>

<p>Note: This is not vipassana, namely, observing arising &amp; passing of feelings, perceptions &amp; thoughts. It is understanding feelings, perceptions &amp; thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "<em>These thoughts are conventions, subjective, not to be clung to, etc</em>". </p>

<blockquote>
  <p><em>And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
  going forward and returning; when looking ahead and looking aside;
  when drawing in and extending the limbs; when wearing his robes and
  carrying his outer robe and bowl; when eating, drinking, chewing his
  food, and tasting; when defecating and urinating; when walking,
  standing, sitting, falling asleep, waking up, speaking, and keeping
  silent. It is in such a way that a bhikkhu exercises clear
  comprehension.</em></p>
  
  <p><em>SN 47.2</em></p>
</blockquote>

<p>The above is exactly the same. When walking, the monk has clear-comprehension, such as: "<em>I am monk; I must walk so I make a good public impression</em>" or "<em>I am a monk; I must eat non-hurriedly; so I make a good public impression</em>"; or the monk reflects: "<em>This walking is not self</em>" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty"). </p>

CC BY-SA 4.0
2019-03-17T03:51:51.687Z
2019-03-17T04:24:52.177Z
2019-03-17T04:24:52.177Z
Dhamma Dhatu
<p>What is the relationship between the definitions of <em>sampajañña</em> (clear comprehension) in SN 47.2 and SN 47.35?</p>

<p>From <a href="https://suttacentral.net/sn47.35/en/bodhi" rel="nofollow noreferrer">SN 47.35</a> (translated by Bodhi):</p>

<blockquote>
  <p>“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
  bhikkhus, for a bhikkhu feelings are understood as they arise,
  understood as they remain present, understood as they pass away.
  Thoughts are understood as they arise, understood as they remain
  present, understood as they pass away. Perceptions are understood as
  they arise, understood as they remain present, understood as they pass
  away. It is in this way, bhikkhus, that a bhikkhu exercises clear
  comprehension.</p>
</blockquote>

<p>From <a href="https://suttacentral.net/sn47.2/en/bodhi" rel="nofollow noreferrer">SN 47.2</a> (translated by Bodhi):</p>

<blockquote>
  <p>“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
  bhikkhus, a bhikkhu is one who acts with clear comprehension when
  going forward and returning; when looking ahead and looking aside;
  when drawing in and extending the limbs; when wearing his robes and
  carrying his outer robe and bowl; when eating, drinking, chewing his
  food, and tasting; when defecating and urinating; when walking,
  standing, sitting, falling asleep, waking up, speaking, and keeping
  silent. It is in such a way that a bhikkhu exercises clear
  comprehension.</p>
</blockquote>

<pali-canon><sampajana>
Relationship between sampajanna definitions in SN 47.2 and SN 47.35
# Relationship between sampajanna definitions in SN 47.2 and SN 47.35

(Asked by: username_0 on 2019-03-17)

What is the relationship between the definitions of *sampajañña* (clear comprehension) in SN 47.2 and SN 47.35?

From [SN 47.35](https://suttacentral.net/sn47.35/en/bodhi) (translated by Bodhi):

> “And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
> bhikkhus, for a bhikkhu feelings are understood as they arise,
> understood as they remain present, understood as they pass away.
> Thoughts are understood as they arise, understood as they remain
> present, understood as they pass away. Perceptions are understood as
> they arise, understood as they remain present, understood as they pass
> away. It is in this way, bhikkhus, that a bhikkhu exercises clear
> comprehension.

From [SN 47.2](https://suttacentral.net/sn47.2/en/bodhi) (translated by Bodhi):

> “And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here,
> bhikkhus, a bhikkhu is one who acts with clear comprehension when
> going forward and returning; when looking ahead and looking aside;
> when drawing in and extending the limbs; when wearing his robes and
> carrying his outer robe and bowl; when eating, drinking, chewing his
> food, and tasting; when defecating and urinating; when walking,
> standing, sitting, falling asleep, waking up, speaking, and keeping
> silent. It is in such a way that a bhikkhu exercises clear
> comprehension.

**Tags:** pali-canon, sampajana


---

## 3 answers

### Answer by username_3 on 2019-03-17. Score: 1 | Accepted answer

> *And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood as they arise,
> understood as they remain present, understood as they pass away.
> Thoughts are understood as they arise, understood as they remain
> present, understood as they pass away. Perceptions are understood as
> they arise, understood as they remain present, understood as they pass
> away. It is in this way, bhikkhus, that a bhikkhu exercises clear
> comprehension.*
>
> *SN 47.35*

The above means feelings, perceptions & thoughts are clearly understood in terms of the Dhamma, namely, they are impermanent, not-self, not to be clung to.

Note: This is not vipassana, namely, observing arising & passing of feelings, perceptions & thoughts. It is understanding feelings, perceptions & thoughts, including when they are purposefully used. Thus, when speaking to another, for example, the mind understands: "*These thoughts are conventions, subjective, not to be clung to, etc*".

> *And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when
> going forward and returning; when looking ahead and looking aside;
> when drawing in and extending the limbs; when wearing his robes and
> carrying his outer robe and bowl; when eating, drinking, chewing his
> food, and tasting; when defecating and urinating; when walking,
> standing, sitting, falling asleep, waking up, speaking, and keeping
> silent. It is in such a way that a bhikkhu exercises clear
> comprehension.*
>
> *SN 47.2*

The above is exactly the same. When walking, the monk has clear-comprehension, such as: "*I am monk; I must walk so I make a good public impression*" or "*I am a monk; I must eat non-hurriedly; so I make a good public impression*"; or the monk reflects: "*This walking is not self*" (such as when Rahula was walking behind the Buddha in MN 62 and the Buddha rebuked Rahula for regarding the Buddha as a "self" or with "beauty").


---

### Answer by username_1 on 2019-03-17. Score: 2

In line with what I said in my other answer, both are descriptions of self-awareness, of not getting carried away by the circumstances.

This does not refer to "zombie bare awareness" executed mechanically, but to normal, pragmatic, careful self-awareness of an intelligent person.

> **Comments:**
> **username_0**: Yes, unfortunately, a lot of modern mindfulness teachers seem to be teaching it wrongly. They teach "*Be aware in the present moment and simply observe X without judging*" when it should be "*Don't forget to keep observing X and thoroughly understanding the arising, changing and ceasing of X without judging*", where X refers to body, feelings, thoughts and phenomena, and "without judging" means actively removing greed and aversion.  
> **username_1**: Yup. Not just arising/ceasing and removing greed/aversion, but also seeing any biases, attachments, egoistic motives, defensiveness, self-promotion etc.  
> **username_0**: I'll group "biases, attachments, egoistic motives, defensiveness, self-promotion" under views. So, removing greed, aversion and views.  

---

### Answer by username_2 on 2019-09-13. Score: -1

The difference is, in the 4 jhanas, SN 47.35 is the more suitable range of activity, since one is typically doing quiet sitting with eyes closed. SN 47.35 is the same as a portion AN 4.41, which clearly puts it in the 4 jhanas and samadhi development context. Standard 3rd jhana formula, explicitly states one has sati and sampajano.

Outside of 4 jhanas, S&S sati and sampajano do not shut off, they continue working, but with a dyanmic range of activity as SN 47.2 gives examples for.

sampajano in both SN 47.35 and SN 47.2 mean the same thing, sampajano is one who is lucidly-discerning, or clearly-comprehending exactly what they're doing every moment.


---

