What are the canonical definitions of common terms used in the context of satipaṭṭhāna from the Tripitaka or related literature What are the canonical definitions of the following words (sati, sampajañña, appamada, atappa, manasikara, satipaṭṭhāna) from the Tipitaka, commentaries, sub commentaries, including primary, secondary or tertiary source with citations:



Image source: Sati (Buddhism)
Mindfulness is not "awareness". Mindfulness is remembering, as follows:


  When one has heard the Dhamma from such bhikkhus one dwells withdrawn
  by way of two kinds of withdrawal—withdrawal of body and withdrawal of
  mind. Dwelling thus withdrawn, one recollects (anussarati) that Dhamma and
  thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn
  recollects that Dhamma and thinks it over, on that occasion the
  enlightenment factor of mindfulness (sati) is aroused by the bhikkhu; on thatoccasion the bhikkhu develops the enlightenment factor of mindfulness;
  on that occasion the enlightenment factor of mindfulness comes to
  fulfilment by development in the bhikkhu.
  
  https://suttacentral.net/sn46.3/en/bodhi
  
  
  
  One is mindful to abandon wrong view &amp; to enter (upasampajja) &amp; remain (viharati) in right
  view: This is one's right mindfulness (sati).
  
  https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html
  
  
  
  "What is sammasati? Sati means to bear in mind or bring to mind. Sati
  is the state of recollecting, the state of remembering, the state of
  non-fading, the state of non-forgetting. Sati means the sati that is a
  Spiritual Faculty, the sati that is a Spiritual Power, Sammasati, the
  Sati that is an Enlightenment Factor, that which is a Path Factor and
  that which is related to the Path. This is what is called sammasati."
  Vbh.105, 286


Sampajanna (saṃ + pajāna) is active supervisory wisdom. It means ready wisdom, situational wisdom, to thoroughly understand. Sampajanna is not Western/Jewish 'bare zombie awareness'. When SN 47.35 briefly defines ‘sampajana’, it uses the word “vidita” (pp. of vindati), which means “to understand” or “understood”, as Bhikkhu Bodhi properly translated as “understood”, as follows:


  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.
  
  
  
  Because I understand the diversity of faculties as it applies to this person.
  
  Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
  
  MN 66
  
  
  
  However, I have recognized individual differences.
  
  Api ca mayā puggalavemattatā viditā”ti.
  
  SN 12.17


Manasikara is manas or thought. Thus it is attention directed by thought or intention (rather than mere or pure consciousness/vinnana). For example: 


  Hearing the good Dhamma, becoming full, fills up faith. Faith, becoming full, fills up careful attention. Careful attention, becoming full, fills up mindfulness and clear comprehension. AN 10.61


Satipaṭṭhāna, according to Bhikkhu Sujato, means establishing of mindfulness. 


  The function of satipaṭṭhāna as support for jhāna is suggested in a
  very common Sutta idiom, whose significance tends to be obscured in
  translation. The term satipaṭṭhāna (establishing of mindfulness)
  resolves into sati and upaṭṭhāna. The alternative resolution into sati
  and paṭṭhāna, though favoured by the commentaries, is spurious. The
  difference between the two is that while upaṭṭhāna expresses the
  subjective act of establishing or setting up mindfulness, paṭṭhāna
  would refer to the ‘foundations’ of mindfulness, the objective domains
  on which mindfulness is established. The basic meaning of upaṭṭhāna is
  to ‘stand near’, and it is commonly used to mean ‘serve’, ‘approach’,
  even ‘worship’. Taranatha Tarkavacaspati’s Sanskrit dictionary
  gives the meaning of ‘causing to remember’...,
  which would be identical with sati, but as this does not seem to be
  attested in any early text it is probably under Buddhist influence. We
  have already remarked that the closest parallel in the Upaniṣads is
  the term upāsana. Page 185