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Nyanaponika(1962)The Heart of Buddhist Meditation: The Buddha’s Way of Mindfulness
【清楚理解（Clear Comprehension，sampajañña），「正念」的第二個層面：行動】

The receptive and detached attitude of Bare Attention can and should certainly occupy far greater room in our mental life than it usually does, and therefore it has received here such a detailed treatment.

無取執且超然的「純然覺察」（Bare Attention）態度，確實能且應該在我們的心理生活中佔據遠比平時更大的空間，因此這裡對其進行了如此詳細的討論。

But this should not make us forget the fact that Bare Attention can generally be maintained only during a limited time of ordinary life, apart from periods expressly given to its application. Every hour of the day demands some activity by deed, word or thought.

然而，這並不應使我們忘記一個事實：除非特意在特定時段加以應用，否則「純然覺察」一般只能在日常生活的有限時間內維持。

一天中的每個時刻都需要以行動、言語或思維進行某種活動。

First there are the numerous demands for bodily activity or movement, be it only that a change of posture becomes necessary. We have also again and again to abandon the protection and self-sufficiency of silence, and enter into relationship with others through speech. And the mind too cannot avoid defining its position, to itself and to the outer world, and issuing orders for action innumerable times during the day. Mind has to choose, to decide and to judge.

首先，有無數的身體活動或動作需求，哪怕只是姿勢的變換。同樣，我們也必須一次又一次地放棄沉默所帶來的保護與自足，透過言語與他人建立聯繫。此外，心識也無法避免要確立自身對內在與外在世界的立場，並在一天之中無數次地發出行動的指令。心識需要選擇、決定與判斷。

It is Clear Comprehension (sampajañña), the second aspect of Right Mindfulness, which is concerned with that greater part of our life, the active one.

「清楚理解」（Clear Comprehension，sampajañña），即「正念」的第二個層面，涉及我們生命中更大部分的活動層面——即行動的層面。

It is one of the aims of the practice of Satipaṭṭhāna that Clear Comprehension should gradually become the regulative force of all our activities, bodily, verbal and mental. Its task is to make them purposeful and efficient, accordant with actuality, with our ideals and with the highest level of our understanding.

「內觀四念處」（Satipaṭṭhāna）的修習目標之一， 即是使「清楚理解」逐漸成為調節我們一切身體、言語與心智活動的主導力量。 它的作用在於使這些活動變得 有目的且有效率，並且與現實、自身理想，以及最高層次的理解相一致。

The term ‘Clear Comprehension, should be understood to mean that to the clarity of bare mindfulness is added the full comprehension of purpose and of actuality, internal and external, or, in other words: Clear Comprehension is right knowledge (ñāṇa) or wisdom (paññā), based on right attentiveness (sati).

「清楚理解」這一術語，應該理解為：在「純然覺察」的清晰覺知之上，更進一步包含對目標與現實的全面理解，涵蓋內在與外在。 換句話說，「清楚理解」即是基於「正念」（sati）之上的「正知」 (ñāṇa)或「智慧」 (paññā)。

Though the Discourse itself speaks only of clearly comprehending action and speech, and consequently deals with Clear Comprehension in the section on the Contemplation of the Body, it goes without saying that also thinking, the third ‘door of action’, has to be brought under the control of Clear Comprehension.

雖然經文本身僅談及對行動與言語的「清楚理解」，因此將其歸於「身念處」的部分，但這不言而喻地包含了思維，亦即「三門」中的「意門」。因此，思維活動同樣應納入「清楚理解」的掌控範圍之內。

The Four Kinds of Clear Comprehension 四種正知pp. 42-51