4👑☸ Cattāri Ariya-saccaṃ 四聖諦

S&S🐘💭: sati & sampajāno

* “sati & sampajāno”, remembrance & lucid-discerning, when you see those two pali words together its as ubiquitous as a peanut-butter-and-jelly-sandwich. * sampajāno: this is where insight happens in the EBT. There is no access concentration in EBT. * sati means memory, remembering, remembrance, as summed up in STED sati-indriya of 5ind. See separate article of sati and remembering. * sati = S&S🐘💭: sati in isolation, almost always means S&S. Just as when you see ‘samadhi’ in the suttas in isolation, what usually is meant is sammā samādhi, of four jhāna quality of samādhi. * sati = 4sp = sammā sati. This is no contradiction of the previous statement, just an expanded version. Notice in the 4sp, S&S is recursively and explicitly stated for each of the 4 frames. * sati remembers ☸Dhamma. The memory sati works with is ☸Dhammā. Dhamma with a capital ‘D’ and a symbol of ☸ 8 spoked wheel, represents the Buddha’s teachings. This is a big topic dealt with in a separate article. The most frequent and common definition of are identical to the version in the 2nd sutta of SN 47 satipatthana samyutta, that it’s the second sutta in the collection is a hint that it contains very fundamental core EBT principles. The same peanut butter and jelly S&S is found in the standard right concentration four jhānas. So if right mindfulness, right concentration, 4sp (satipatthana) all contain peanut-butter-and-jelly, you’d expect it’s the mostly the same peanut-butter-and-jelly, not a specialized S&S for each case. If you can understand these few key passages clearly, you’ll be able to navigate all the controversy surrounding jhāna, vipassana, dry insight, etc.

No upacāra (access) concentration in EBT

The EBT doesn't talk about access concentration because there is no need to. The term upacāra samādhi (access concentration) doesn't even exist in EBT. That term was developed in later Theravada Buddhism (later Abhidhamma period and Vism.) because they redefined jhāna to mean a frozen state of samādhi where no thought, no intention/will, nor any "insightful" acitivity can occur, and one has to emerge from that state before "insight" is possible. Thus the term upacāra samādhi (access concentration) was created to perform a role they eliminated by redefining jhāna. But a simple straightforward reading of just a few key passages will make things exceedingly clear. Here in the standard third jhāna formula, note the presence of S&S (sato ca sampajāno), which is practically the antithesis of a frozen state of samādhi. If you’re mindful and alert, then you’re not in a frozen state.

STED 3rd Jhāna (insight is built in with S&S)

pītiyā ca virāgā	Rapture ** fading,
upekkhako ca viharati	Equanimous ** (he) dwells,
sato ca sampajāno,	mindful and alert,
sukhañca kāyena paṭisaṃvedeti,	pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“equanimous (and) mindful (he has) pleasant-abiding.”
tatiyaṃ jhānaṃ upasampajja viharati.	third Jhāna (he) enters, dwells.

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There are two key sutta passages that define "sati and sampajāno" in more detail. In the satipatthana samyutta, in the 2nd sutta SN 47.2. Look at how sampajano is defined. Clearly the meditator is not in a frozen state of samadhi. But perhaps some people might think, "well, he can be walking, talking, pissing, so there must be a more refined version of sampajano for jhāna." Later on in that samyutta, we do indeed have a more refined definition of "sati and sampajano" in SN 47.35. Compare the sampajano in that one with the one in SN 47.2, and it looks custom tailored to describe the activity that's possible in jhana.

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SN 47.2 🐘 sati-suttaṃ

SN 47.2 sati-suttaṃ	SN 47.2 remembering-discourse
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati .	one time The-Blessed-One, in-vesāli he-dwelled,
Ambapāli-vane	[at the Lady] ambapāli’s-forest.
tatra kho bhagavā bhikkhū āmantesi —	There *** The-Blessed-One, to-the-monks (he) addressed -
“bhikkhavo”ti.	“Monks!”
“bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Yes Lord,” those monks to-The-Blessed-One they-responded.
bhagavā etadavoca —	The-Blessed-One {said}-this:

(SN 47.2 🐘 sati definition)

“sato, bhikkhave, bhikkhu vihareyya sampajāno.	“rememberful, O Monks, (a) monk dwells lucidly-discerning.
ayaṃ vo amhākaṃ anusāsanī.	This (for) you, (is) our instruction.
kathañca, bhikkhave, bhikkhu	And-how, monks, {is a} monk
sato hoti?	rememberful {****}?
idha, bhikkhave, bhikkhu	Here, monks, a monk [does this]:

STED 🐘 sammā-sati = 4sp

STED right remembering = 4 remembrance-establishings

(1. 🏃 kāyā-(a)nu-passī)

kāye kāyā-(a)nu-passī viharati	Body-as-body – continuous-seeing (he) abides-in,
ātāpī sampajāno satimā,	(he is) ardent, (a) lucid-discerner, (a) rememberer,
vineyya loke abhijjhā-do-manassaṃ;	vanquishing worldly avarice-(and)-distressed-mental-states.

(2. vedanā-(a)nu-passī)

vedanāsu vedanā-(a)nu-passī viharati	Experienced-sensations-(as)-experienced-sensations – continuous-seeing (he) abides-in
ātāpī sampajāno satimā,	(he is) ardent, (a) lucid-discerner, (a) rememberer,
vineyya loke abhijjhā-do-manassaṃ;	vanquishing worldly avarice-(and)-distressed-mental-states.

(3. cittā-(a)nu-passī)

citte cittā-(a)nu-passī viharati	Mind-as mind – continuous-seeing (he) abides-in,
ātāpī sampajāno satimā,	(he is) ardent, (a) lucid-discerner, (a) rememberer,
vineyya loke abhijjhā-do-manassaṃ;	vanquishing worldly avarice-(and)-distressed-mental-states.

(4. ☸Dhammā-(a)nu-passī)

dhammesu dhammā-(a)nu-passī viharati	Dhamma-[teachings]-as-Dhamma – continuous-seeing (he) abides-in,
ātāpī sampajāno satimā,	(he is) ardent, (a) lucid-discerner, (a) rememberer,
vineyya loke abhijjhā-do-manassaṃ;	vanquishing worldly avarice-(and)-distressed-mental-states.
evaṃ kho, bhikkhave, bhikkhu sato hoti.	Thus indeed, monks, (a) monk {is} rememberful ****.

(SN 47.2 💭 sampajāno definition )

“kathañca, bhikkhave, bhikkhu sam-pajāno hoti?	And-how, monks, {is a} monk lucidly-discerning ****?
idha, bhikkhave, bhikkhu	Here, monks, a monk [does this]:
Abhik-kante paṭik-kante	Forward-going (and) backward-going,
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
ālokite vilokite	Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
samiñjite pasārite	Drawing-in (and) extending (his limbs),
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
Saṅghāṭi-patta-cīvara-dhāraṇe	(his) outer-robes,--bowl,--robes;--using [these things],
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
asite pīte khāyite sāyite	eating, drinking, chewing his food, and tasting;
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
Uccāra-passāva-kamme	Feces—(and)—urine—working [those out of his body],
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
gate ṭhite	walking, standing,
nisinne sutte	sitting, falling asleep,
jāgarite bhāsite tuṇhībhāve	waking up, speaking, and keeping silent
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
evaṃ kho, bhikkhave, bhikkhu	Thus indeed, monks, ******
Sam-pajāna-kārī hoti,	Lucid-discerning- (he) -exercises ****.
sato, bhikkhave, bhikkhu vihareyya sam-pajāno.	“rememberful, O Monks, (a) monk dwells lucidly-discerning.
ayaṃ vo amhākaṃ anusāsanī”ti.	This (for) you, (is) our instruction.
dutiyaṃ.	[end of] second. [sutta in this chapter]

sati = 4sp

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sati = samma sati = 4sp

all the suttas where sati is defined as 4sp (same passage as SN 47.2 above) “kathañca, bhikkhave, bhikkhu sato hoti? idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati . pe . citte cittānupassī viharati . pe . dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . evaṃ kho, bhikkhave, bhikkhu sato hoti. DN 16 mahā-pari-nibbāna-suttaṃ SN 36.7 vedanā-saṃyuttaṃ, paṭhama-gelañña-suttaṃ SN 36.8 vedanā-saṃyuttaṃ, dutiya-gelañña-suttaṃ SN 47.2 satipaṭṭhāna-saṃyuttaṃ, sati-suttaṃ SN 47.35 satipaṭṭhāna-saṃyuttaṃ, sati-suttaṃ SN 47.44 satipaṭṭhāna-saṃyuttaṃ, sati-suttaṃ

4sp is being your own island, refuge.

the following suttas have this passage

“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	“Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?	And how does a mendicant do this?
	They meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. ...

DN 26 being your own island, refuge SN 47.9 being your own island, refuge SN 47.13 being your own island, refuge SN 47.14 being your own island, refuge

sam-pajāno definition

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The most frequent definition is the SN 47.2 one. The one custom designed for jhāna as AN 4.41, same as SN 47.35

sam-pajāno hoti

sampajāno hoti (22 hits)

DN 16 mahāparinibbāna: same as SN 47.2

MN 122

MN 122 MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 7 ⇒ 188. “kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi . pe . paṭhamaṃ jhānaṃ upasampajja viharati . pe . dutiyaṃ jhānaṃ. tatiyaṃ jhānaṃ. catutthaṃ jhānaṃ upasampajja viharati. evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati . evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno hoti. so bahiddhā suññataṃ manasi karoti . pe . so ajjhattabahiddhā suññataṃ manasi karoti . pe . so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 8 ⇒ “tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno hoti. so bahiddhā suññataṃ manasi karoti . pe . so ajjhattabahiddhā suññataṃ manasi karoti . pe . so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 9 ⇒ 189. “tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati — ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti . itiha tattha sampajāno hoti. tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati — ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati — ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati — ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 10 ⇒ “tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so — ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ — rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti — evarūpiṃ kathaṃ na kathessāmī’ti. itiha tattha sampajāno hoti. yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti — ‘evarūpiṃ kathaṃ kathessāmī’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 11 ⇒ “tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so — ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ — kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. itiha tattha sampajāno hoti. ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ — nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti — ‘evarūpe vitakke vitakkessāmī’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 12 ⇒ 19.. “pañca kho ime, ānanda, kāmaguṇā. katame pañca? cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā. ghānaviññeyyā gandhā. jivhāviññeyyā rasā. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā — ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ — ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. itiha tattha sampajāno hoti. sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. itiha tattha sampajāno hoti. MN 3, 3. suññatavaggo, 2. mahāsuññatasuttaṃ (MN 122.1), para. 13 ⇒ 191. “pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ — ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā. iti saññā. iti saṅkhārā. iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. itiha tattha sampajāno hoti. ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti ? “bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī”ti.

SN 36.7: same as SN 47.2

SN 4, 2. vedanāsaṃyuttaṃ, 1. sagāthāvaggo, 7. paṭhamagelaññasuttaṃ (SN 36.7), para. 4 ⇒

SN 36.8: same as SN 47.2

SN 4, 2. vedanāsaṃyuttaṃ, 1. sagāthāvaggo, 8. dutiyagelaññasuttaṃ (SN 36.8), para. 4 ⇒

SN 47.2: same as SN 47.2

SN 5, 3. satipaṭṭhānasaṃyuttaṃ, 1. ambapālivaggo, 2. satisuttaṃ (SN 47.2), para. 3 ⇒

SN 47.35: same as AN 4.41

SN 5, 3. satipaṭṭhānasaṃyuttaṃ, 4. ananussutavaggo, 5. satisuttaṃ (SN 47.35), para. 3 ⇒ “kathañca, bhikkhave, bhikkhu sampajāno hoti? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. sato, bhikkhave, bhikkhu vihareyya sampajāno. ayaṃ vo amhākaṃ anusāsanī”ti. pañcamaṃ.

AN 7.49

AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 3 ⇒ “sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 5 ⇒ “sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 7 ⇒ “sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati . pe . upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 9 ⇒ “sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati . pe . upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 11 ⇒ “sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 13 ⇒ “sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 15 ⇒ “sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. AN 7, 5. mahāyaññavaggo, 6. dutiyasaññāsuttaṃ (AN 7.49), para. 16 ⇒ “sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. itiha tattha sampajāno hoti. ‘dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

AN 8.9

A AN 8, 1. paṭhamapaṇṇāsakaṃ, 1. mettāvaggo, 9. nandasuttaṃ (AN 8.9), para. 1 ⇒ 9. “‘kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi — ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. AN 8, 1. paṭhamapaṇṇāsakaṃ, 1. mettāvaggo, 9. nandasuttaṃ (AN 8.9), para. 2 ⇒ “sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti . pe . uttarā disā āloketabbā hoti. dakkhiṇā disā āloketabbā hoti. uddhaṃ ulloketabbā hoti. adho oloketabbā hoti. anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi — ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti. KN

STED S&S💭 definition custom built for in-jhāna usage

Now look in AN 4.41, the 4 developments of samadhi sutta, and once again you see the same definition of sampajano as in SN 47.35, the one that fits jhāna perfectly in terms of the most obvious things one would investigate from such a still and refined state of mind.

AN 4.41 third of four exercises, for sati and sampajaññāya

Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	{and} what, *********, concentration-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati?	(to) mindfulness-(and)-clear-comprehension (it) leads?
Idha, bhikkhave, bhikkhuno	Here, monks, a-monk:
viditā vedanā uppajjanti,	known (are) feelings (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to} disappear.
viditā saññā uppajjanti,	known (are) perceptions (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to} disappear.
viditā vitakkā uppajjanti,	known (are) thoughts (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to} disappear.
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	This, *********, concentration-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati.	mindfulness-(and)-clear-comprehension (it) leads-to.

AN 4.41 (passage shown above already as the standard def)

AN 4, 1. paṭhamapaṇṇāsakaṃ, 5. rohitassavaggo, 1. samādhibhāvanāsuttaṃ (AN 4.41), para. 4 ⇒ “katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

AN 7.38 contains same fragment from AN 4.41

AN 7, 4. devatāvaggo, 7. paṭhamapaṭisambhidāsuttaṃ (AN 7.38), para. 1 ⇒	catasso paṭisambhidā
38. “sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyya. katamehi sattahi? idha, bhikkhave, bhikkhu ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti; ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ cittan’ti yathābhūtaṃ pajānāti; bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti; tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti. sattamaṃ.	are the four discrimnation knowledges

MN 111 is really just a more detailed version of AN 7.38 and AN 4.41

AN 7.39 same as AN 7.38 except talking about Sariputta instead of monk

AN 7, 4. devatāvaggo, 8. dutiyapaṭisambhidāsuttaṃ (AN 7.39), para. 1 ⇒

39. “sattahi, bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharati. katamehi sattahi? idha, bhikkhave, sāriputto ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti; ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ cittan’ti yathābhūtaṃ pajānāti; bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti; tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā . pe . vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. aṭṭhamaṃ.

AN 8.9 S&S definition for Ven. Nanda, same as AN 4.41

	AN 8.9 (b.sujato)
Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti.	This is how Nanda has mindfulness and situational awareness.
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	5.2Nanda knows feelings as they arise, as they remain, and as they go away.
viditā saññā … pe …	5.3He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā … pe … abbhatthaṃ gacchanti.	5.4He knows thoughts as they arise, as they remain, and as they go away.

DN 33.7 S&S definition same as AN 4.41

DN 3, 10. saṅgītisuttaṃ, catukkaṃ (DN 33.7), para. 9 ⇒

“katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

MN 111 for four jhanas and first 3 formless attainments

(this excerpt is for first jhana, the rest are similar minus V&V)

ye ca paṭhame jhāne VAR dhammā	Whatever qualities there are in the first jhāna—
vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca,	directed thought, evaluation, rapture, pleasure, singleness of mind,
phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	consciousness,2 desire, decision, persistence,
sati upekkhā manasikāro —	mindfulness, equanimity, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted them out one after another.
tyāssa dhammā	…
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.

MN 123 marvellous quality of the Tathāgata:

MN 3, 3. suññatavaggo, 3. acchariyābbhutasuttaṃ (MN 123.1), para. 23 ⇒

2.8. “tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti,...	“That being so, Ānanda, remember this too as a wonderful and marvellous quality of the Tathāgata:

SN 47.35 sati defined as 4sp, sampajano same as AN 4.41

SN 5, 3. satipaṭṭhānasaṃyuttaṃ, 4. ananussutavaggo, 5. satisuttaṃ (SN 47.35), para. 3 ⇒ “kathañca, bhikkhave, bhikkhu sampajāno hoti?

Early Theravada Commentary

KN Paṭis, 1. mahāvaggo, 3. ānāpānas-sati-kathā

KN Paṭis, 1. mahāvaggo, 3. ānāpānas-sati-kathā, paṭhamacatukkaniddeso, para. 3, 4, 6, 23, 29 35 ⇒ KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā, catutthacatukkaniddeso, para. 16 ⇒

MN 18 what he feels, he perceives, thinks (compare to AN 4.41)

Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
yaṃ vedeti taṃ sañjānāti,	What you feel, you perceive.
yaṃ sañjānāti taṃ vitakketi,	What you perceive, you think about.
yaṃ vitakketi taṃ papañceti,	What you think about, you proliferate.
yaṃ papañceti tato-nidānaṃ	What you proliferate about is the source from which
purisaṃ papañca-saññā-saṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.	a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present.
Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …	Ear consciousness arises dependent on the ear and sounds. … N
ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ … pe …
jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ … pe …
manañc-āvuso, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
tiṇṇaṃ saṅgati phasso,
phassa-paccayā vedanā,
yaṃ vedeti taṃ sañjānāti,
yaṃ sañjānāti taṃ vitakketi,
yaṃ vitakketi taṃ papañceti,
yaṃ papañceti tato-nidānaṃ
purisaṃ papañca-saññā-saṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

https://discourse.suttacentral.net/t/an-4-41-mn-19-an-8-63-yet-another-important-reason-why-vitakka-vicara-in-jhana-is-not-placing-the-mind-and-keeping-it-connected/10156

What Pajānāti in Samādhi and 4sp can do for you

Pajānāti = discerns, understands, clearly comprehends. Pañña = discernment, wisdom. Sampajāno (in S&S) = clear comprehension, alertness Since S&S is explicitly listed in third jhāna, anywhere you see Pajānāti, that’s the verb for of Sampājano, and that’s what is possible in third jhāna. Moment by moment, every bit of pajānāti is what builds up pañña.

KN Iti 52 paṭhama-vedanā: first [sutta] -feelings

♦ 3. paṭhama-vedanā-suttaṃ (KN 4.52)	§52. This was said by the Blessed One, said by the Arahant, so I have heard: “Monks, there are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings.”
	Centered,
♦ 52. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	alert,
	mindful,
♦ “tisso imā, bhikkhave, vedanā. katamā tisso? sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā --	the Awakened One’s
	disciple
♦ imā kho, bhikkhave, tisso vedanā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —	discerns feelings,
	how feelings come into play,
♦ “samāhito sampajāno, sato buddhassa sāvako.	where they cease,
	& the path to their ending.
♦ vedanā ca pajānāti, vedanānañca sambhavaṃ.	With the ending of feelings, a monk
	free from hunger
♦ “yattha cetā nirujjhanti, maggañca khayagāminaṃ.	is totally unbound.
	See also: Sn 3:12; Dhp 92—93
♦ vedanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.
♦ ayampi attho vutto bhagavatā, iti me sutanti. tatiyaṃ.

SN 22.5 Samādhi sutta, echoes AN 4.41

(from khandha samyutta)

(from khandha samyutta)

(trans. Thanissaro)

“samādhiṃ, bhikkhave, bhāvetha;	The Blessed One said: "Develop concentration, monks.
samāhito, bhikkhave,	A concentrated monk
bhikkhu yathābhūtaṃ pajānāti.	discerns in line with what has come into being.
kiñca yathābhūtaṃ pajānāti?	And what does he discern in line with what has come into being?
rūpassa samudayañca atthaṅgamañca,	The origination & disappearance of form.
vedanāya samudayañca atthaṅgamañca,	The origination & disappearance of feeling...
saññāya samudayañca atthaṅgamañca,	perception...
saṅkhārānaṃ samudayañca atthaṅgamañca,	fabrications...
viññāṇassa samudayañca atthaṅgamañca”.	The origination & disappearance of consciousness.

SN 36.1 samādhi-suttaṃ (vedana)

(from vedana samyutta)...	(from vedana samyutta)...
♦ “samāhito sampajāno,	Concentrated, comprehending,
sato buddhassa sāvako.	mindful, (a) Buddha's disciple.
♦ vedanā ca pajānāti,	feelings (he) ** understands,
vedanānañ-ca sambhavaṃ.	and-feelings' origin,
♦ “yattha cetā nirujjhanti,	where **** (they) cease,
maggañ-ca khaya-gāminaṃ.	and-(the)-path (that) {leads}-(to their)-destruction.
♦ vedanānaṃ khayā bhikkhu,	(with) feelings' destruction, (a) monk,
nic-chāto pari-nibbuto”ti.	hunger-less (and) completely-cool."

SN 46.4 sariputta abides in any combo of 7sb any time of day, with S&S

(he abides in any combination of 7sb factors any time of day he chooses)

imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ	“Whichever factor for awakening among these seven factors for awakening
yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ,	I want to dwell in during the morning,
tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi;	I dwell in that factor for awakening during the morning.
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ,	Whichever factor for awakening I want to dwell in during the middle of the day,
tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi;	I dwell in that factor for awakening during the middle of the day.
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ,	Whichever factor for awakening I want to dwell in during the late afternoon,
tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi.	I dwell in that factor for awakening during the late afternoon.

(does not explicitly say if he’s in any of 4j, but one would think he would almost never be in anything lower than first jhana)

(These 7sb factors can be analyzed within jhāna with S&S)

satisambojjhaṅgo iti ce me, āvuso, hoti,	“If the thought occurs to me, ‘mindfulness as a factor for awakening,’
‘appamāṇo’ti me hoti,	the thought occurs to me, ‘It is immeasurable’;
‘susamāraddho’ti me hoti,	the thought occurs to me, ‘It is well-mastered.’
tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi.	While it remains, I discern, ‘It remains.’
sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi	If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’
... pe ...	[Similarly with analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, and concentration as a factor for awakening.]
upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.	“If the thought occurs to me, ‘equanimity as a factor for awakening,’ the thought occurs to me, ‘It is immeasurable’; the thought occurs to me, ‘It is well-mastered.’ While it remains, I discern, ‘It remains.’ If it falls away from me, I discern, ‘It has fallen away from me because of this condition.’

(simile of king wearing any clothes he wants, anytime)

♦ “seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. so yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikaṃ samayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikaṃ samayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya.	“Suppose, friends, that a king or king’s minister had a wardrobe full of many-colored clothes. Whichever set of clothes he might want to wear during the morning, he would wear that set of clothes during the morning. Whichever set of clothes he might want to wear during the middle of the day, he would wear that set of clothes during the middle of the day. Whichever set of clothes he might want to wear during the late afternoon, he would wear that set of clothes during the late afternoon.

Jhāna is satipaṭṭhāna, and satipaṭṭhāna is Jhāna.
	That statement will sound amazing to you until you start to carefully look at EBT passages and their parallels with a discerning eye. Jhāna and satipaṭṭhāna are not exactly equivalent, but their roles overlap so much, and they interpenetrate each other to the point where it’s hard to really say where one begins and the other ends. It’s only because of the influence of later Theravada tradition that the common mis-understanding is that Jhāna and 4sp (satipaṭṭhāna, aka sammā sati) have completely different duties.
	see article 4nt→8aam #8: Sammā Samādhi→ Jhāna is satipaṭṭhāna

Misc.

.

.

S&S in first, second, fourth jhāna

Now "sati and sampajano" is not explicitly stated in 1st and 2nd jhāna, but it's reasonable to infer that if it's possible in 3rd jhana, then it's possible in the first 2. And then in fourth jhana, you still have "sati", but "sampajano" drops out. Instead of the ubiquitous expression "sati and sampajano" that occurs so often in the EBT, in 4th jhana that expression is replaced with, "upekkha sati parisuddhim", equanimity and mindfulness purified What that means exactly is hard to say, and I doubt consensus is possible, but the role of sati and sampajano in the first 3 jhanas is explicit, straightforward, clear as clear can be. There is no need for the special term "access concentration" in EBT because access concentration and vipasssana is built right into the standard jhana formula.

Insight from Vitakka and Vicāra in 1st Jhāna

See the article 4nt → 8aam #8: Sammā Samādhi → Vitakka and Vicāra in 1st Jhāna

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