Interpreting Vedanā and Sampajañña. No matter how rich a language is, at times it is difficult to find appropriate words to translate technical terms used by Buddha to explain Vipassana. Hence, misunderstanding can be created in the minds of students who want to practice meditation as Buddha taught it. Also in certain cases, when the translator is not a meditator, the interpretation does not match experiential knowledge. The practical experience of meditation allows a deeper understanding of the words that describe the experience, and the work of interpretation and translation becomes less hypothetical and more sharply defined. There are several technical terms in Pali which are of significance in the fields of both theory and practice. One such word is sampajañña, a term that often occurs with sati (awareness). It has been widely interpreted as a synonym for that word, as a more intensive form of awareness. However, the Abhidhamma texts suggest a different meaning: That which is wisdom, understanding, investigation, deep investigation, truth investigation, discernment, discrimination, differentiation, erudition, proficiency, skill, analysis, consideration, close examination, breadth, sagacity, guidance, insight, thorough understanding of impermanence...right view—this is called sampajañña. This definition clearly identifies sampajañña not as awareness but as wisdom. Such an interpretation is confirmed by the etymology of the word, which is formed by the addition of the prefix sam to pajānanā, “knowing with wisdom.” Sampajañña refers to an intensified kind of understanding: knowing correctly with wisdom—knowing in totality with thorough understanding. The Buddha paired it with sati when exhorting us to develop not simply awareness but also wisdom. That is why the text states, Sampajañña ti pañña (“Sampajañña is wisdom”). The commentaries explain it more precisely: Sammā pakārehi aniccādīni jānātiti sampajañña; (“One who knows in a right way impermanence [as well as suffering and egolessness] has wisdom, sampajañña ”). Samantato pakārehi pakata; va savisesa; jānātiti sampajāno (“One who understands the totality clearly with wisdom from all angles [of whatever is happening moment to moment], or who knows distinctly [the ultimate truth], has sampajañña”). The Buddha always taught that wisdom (paññā) is knowing things from different angles in the correct way. He used these descriptions: sammā pakārehijānana; (“seeing from different perspectives, in totality”); samantato pakārehijānana; (“having a complete and correct picture, so that nothing is left unseen and unknown”); Sammā samantato samañca pajānanto sampajāno (“One who knows in a right way in totality through one’s wisdom is sampajāno”). By constantly observing vedanā (the sensations in the body), one experiences the characteristic of arising and passing away. This objective, unremitting observation is sampajañña (constant and thorough understanding of impermanence). According to the Buddha, one who practices sampajañña is a wise person, who knows through experience how sensations arise and pass away within the body as a result of the repeated contact of sense objects. This person knows that when one starts relishing pleasant sensations and abhorring unpleasant sensations, misery is generated and multiplied. Without sampajañña one remains unaware of the deeper unconscious level of the mind where reaction begins. This momentary liking or disliking soon develops into craving or aversion, the reaction repeating and intensifying innumerable times before it bursts forth into the conscious mind. If importance is given only to the conscious mind, one becomes aware of the reaction only after it has occurred repeatedly. One allows the spark of sensation to ignite into a raging fire before trying to extinguish it. The result is un- skillful physical and vocal action. But with sampajañña one observes sensations objectively, permitting each spark to burn itself out before it starts a conflagration. Constant observation of the changing nature of vedanā in this manner allows wisdom and detachment to develop. With this attitude, one not only prevents fresh reactions of craving or aversion, but also eliminates the very habit of reacting, and thereby gradually comes out of suffering by transcending all sensations and becoming what the Buddha calls a vedagu: one who is completely detached from vedanā, and who has gone beyond the entire field of vedanā to reach the field beyond. An ignorant person reacts to sensation and multiplies misery. In contrast, a Vipassana meditator with the wisdom of sampajañña emerges from this old habit pattern and becomes fully liberated. Our own bodies bear witness to the truth. By observing sensation, we can advance from merely hearing about that truth to experiencing it directly for ourselves. When we meet it face to face, we become transformed by the truth and faith arises in us based not on blind belief but on experience. International Vipassana newsletter .Sep91
Posted on: Wed, 10 Sep 2014 09:35:53 +0000
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