Is there a way to share the paper?
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I am bound by copyright to not share. However, please see http://agamaresearch.dila.edu.tw/ to subscribe to future publications and support the work.
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In my own reading, I’ve found “knowingly” to capture what modern commentators have said about sampajāno/samapaj- . With the clarity of such, I think, implied by the context.
This probably isn’t good as a translation; I’m not a translator. Just sharing what makes sense to me.
Personally, I think of “situational awareness” as too external, in an “on alert” self-defense kind of sense. I think it’s interesting to note that the lists for sampaj- all have to do with the body and not with anything external.
Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’
Whatever posture their body is in, they know it.
…
Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Quotes are from MN10, but I think these were probably preliminaries to mindfulness meditation originally.
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In other words, “the big picture”? Being mindful of something, while being aware of a context, in the case of situational awareness, the “big picture”?
Would someone being aware of anger in an argument with a spouse, be just mindful?
Would someone being aware of their anger in argument with a spouse AND being aware of the context of their marriage, seeing beyond the momentary squabble to see it as a part of a shared life, would that awareness of context, “the big picture” mean being “situationally aware” ?
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