Difference between Yoniso Manasikāra and Sammā sati with Sampajaññā I would like a clarification regarding the terms Yoniso Manasikāra and Sammā sati with Sampajaññā. Is the meaning of these two:

the same,
totally different,
somewhat similar with certain differences, or,
are they used in different situations with contextual differences in meaning?
Yoniso manasikara is investigating or examining something for the purpose of either newly or thoroughly understanding it. For example:

SN 45.62 says yonisomanasikara is the forerunner and precursor for the arising of the Noble Eightfold Path; therefore yonisomanasikara is also the forerunner and precursor for the arising of the 7th factor of the Noble Eightfold Path, namely, sammāsati.

Similarly, AN 10.61 says: &quot;Hearing the good Dhamma... fills up careful attention; careful attention... fills up mindfulness and clear comprehension&quot;. Again, yonisomanasikara operates prior to sati-sampajanna.

Similarly, DN 18 says: &quot;After some time they hear the teaching of the noble ones, properly attend to how it applies to them &amp; practice accordingly. So aparena  samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati&quot;. Then, later on, DN 18 refers to the four satipaṭṭhānā.

Iti 16 says: &quot;in regard to internal factors, I do not perceive another single factor so helpful as wise attention (yonisomanasikaro) for a bhikkhu who is a learner&quot;.

SN 12.10 provides an example where yoniso manasikara was used to discover dependent origination. Since dependent origination remained unknown or undiscovered, sati-sampajana could not be used because sati-sampajanna only brings to mind preexisting knowledge

While MN 95 does not use the term 'yonisomanasikara', it provides a similar explanation when it says: &quot;Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, lend an ear, hear the teachings, remember the teachings, reflect on their meaning (upaparikkhato) and accept them after consideration.&quot;


Sati-sampajanna is the bringing to mind and keeping in mind past learned or realised knowledge/wisdom to a specific present situation. This is indicated in SN 45.62 &amp; SN 45.62 quote above or otherwise unambiguously explained in SN 46.3 &amp; MN 117 quoted below:

When one has heard the Dhamma from such bhikkhus one dwells withdrawn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 Dwelling thus withdrawn, one recollects that Dhamma and thinks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 is aroused by the bhikkhu; on that
occasion the bhikkhu develops the enlightenment factor of mindfulness;
on that occasion the enlightenment factor of mindfulness comes to
fulfilment by development in the bhikkhu.



One is mindful to abandon wrong view &amp; to enter &amp; remain in right
view: This is one's right mindfulness. Thus these three qualities —
right view, right effort &amp; right mindfulness — run &amp; circle around
right view.
One is mindful to abandon wrong resolve &amp; to enter &amp; remain in right
resolve: This is one's right mindfulness. Thus these three qualities —
right view, right effort &amp; right mindfulness — run &amp; circle around
right resolve.
One is mindful to abandon wrong speech &amp; to enter &amp; remain in right
speech: This is one's right mindfulness. Thus these three qualities —
right view, right effort &amp; right mindfulness — run &amp; circle around
right speech.
One is mindful to abandon wrong action &amp; to enter &amp; remain in right
action: This is one's right mindfulness. Thus these three qualities —
right view, right effort &amp; right mindfulness — run &amp; circle around
right action.
One is mindful to abandon wrong livelihood &amp; to enter &amp; remain in
right livelihood: This is one's right mindfulness. Thus these three
qualities — right view, right effort &amp; right mindfulness — run &amp;
circle around right livelihood.
Of those, right view is the forerunner. And how is right view the
forerunner? In one of right view, right resolve comes into being. In
one of right resolve, right speech comes into being. In one of right
speech, right action... In one of right action, right livelihood... In
one of right livelihood, right effort... In one of right effort, right
mindfulness... In one of right mindfulness, right concentration... In
one of right concentration, right knowledge... In one of right
knowledge, right release comes into being.  Thus the learner is
endowed with eight factors, and the arahant with ten.

In summary, SN 45.62 says yonisomanasikara is the forerunner for the arising of the Noble Eightfold Path. Where as MN 117 says sammasati is the 7th factor of the Noble Eightfold Path.
I will end with an example:

When the mind is ignorant, it does not understand not referencing quotes is not only theft (plagiarism), but it also causes trouble for others. Therefore, such an ignorant mind must examine &amp; reflect repeatedly until it understands the harm, evil, sinfulness &amp; wickedness of not referencing quotes. This is the use of yonisomanasikara.

Where as a mind with wisdom that knows referencing quotes is beautiful behaviour, may occasionally forget to reference a quote. Such a mind will quickly rectify this mistake using mindfulness &amp; clear-comprehension. There is no need for this mind to use yonisomanasikaro because it has already understood the dhammic significance of the matter thoroughly.