Ha thng Silananda

Bnh Anson dch

Li ch ca thin hnh
Ha thng U Silananda

Trong cc kha thin tp ca chng ta, cc thin sinh phi

tp ch nim trong c bn t th i, ng, ngi, nm. H phi
duy tr chnh nim trong mi thi khc, mi t th ca h.
Tuy nhin, t th chnh trong khi thc tp qun nim l t th
ngi vi chn xp cho. Bi v thn th con ngi khng th
no chu ng c cch ngi ny trong nhiu gi, nn chng
ta xen k cc sut ngi thin vi cc sut i kinh hnh. V php
thin hnh, hay i kinh hnh, l mt php thin quan trng,
ti mun tho lun y v bn th, tm quan trng, v cc
li ch ca php thin ny.
Vic thc hnh thin qun nim c th v nh vic un
nc. Khi un nc, ta nc vo ni, t ni ln bp, ri
vn la ln. Nu ta tt la d ch mt thi gian ngn, nc s
khng bao gi si, cho d sau ta li vn la ln na. Nu
ta c tt v vn la nhiu ln nh th, nc s khng bao gi
si. Cng nh th, nu c nhng khong h gia cc thi khc
chnh nim th ta s khng th to c mt xung lc v s
khng t c Chnh nh.
V vy trong cc kha thin, hnh gi c hng dn thc
tp chnh nim lin tc khi h tnh thc, t lc m mt thc
gic vo bui sng cho n khi bt u ng vo ban m. T
, php thin hnh c dung hp vo cng phu pht trin
chnh nim lin tc ca mi hnh gi.
Mt iu ng bun m ti thng nghe ngi ta ch trch
php thin i kinh hnh, cho rng qua php thin ny, hnh
1

gi khng th thu li ch hoc thnh qu tt p no. Tuy

nhin, chnh c Pht l ngi u tin dy php thin hnh.
Trong i kinh Nim x, c Pht dy v php i kinh
hnh hai ln. Trong on "cc oai nghi", Ngi ging rng v t
kheo phi bit "ti ang i" khi ngi y i, phi bit "ti ang
ng" khi ngi y ng, phi bit "ti ang ngi" khi ngi
y ngi, v phi bit "ti ang nm" khi ngi y nm.
Trong on "tnh gic", c Pht dy, "v t-khu phi bit
p dng tnh gic khi i ti v khi i lui". Tnh gic y c
ngha l thng hiu chnh xc nhng g ta ang qun st.
hiu ng nhng g ang qun st, hnh gi phi t chnh
nh, v mun c chnh nh, hnh gi phi bit qun nim.
V vy, khi c Pht ni, "Ny cc t-khu, hy p dng tnh
gic," th ta phi hiu rng khng phi ch p dng tnh gic,
m cn phi p dng qun nim v chnh nh.
Nh th, c Pht dy cc thin sinh p dng chnh
nim, chnh nh, v tnh gic khi bc i, khi "i ti v i
lui." Do , i kinh hnh l mt phn quan trng trong tin
trnh thc tp thin nh.
1. i kinh hnh nh th no?
Mc d i kinh Nim x khng c ghi li cc ch dn chi
tit ca c Pht v php thin hnh, chng ti tin rng Ngi
dy cho cc v t thc hnh php ny khi Ngi cn ti
th. Cc hng dn hn c cc mn ca Ngi hc,
hnh v truyn li t i ny sang i khc. Hn na, cc
thin s thi xa hn phi thit lp cc cng thc ging dy
da vo s thc tp ca cc ngi y. Ngy nay, chng ta
c tha hng mt b cc li ch dn chi tit v phng
cch thc tp php thin kinh hnh.
2

By gi, ta hy ni chi tit v cch thc tp i kinh hnh.

Nu bn hon ton l ngi mi bt u, v thin s s dy
cho bn s chnh nim v mt iu duy nht khi i kinh hnh:
phi chnh nim v ng tc bc chn bng cch ghi nhn
thm lng trong tm l "bc, bc, bc," hoc l "tri, phi,
tri, phi." Trong lc thc tp ny, c th l bn s bc chm
hn thng ngy.
Sau vi gi thc tp, hoc sau mt hay hai ngy thin tp,
bn s c ch dn t ch nim vo hai ng tc: (i) bc,
v (ii) t chn xung, cng lc y ghi nhn trong tm l "bc
i, t xung", hoc "bc, p". Bn phi gng ch tm vo
hai giai on ca mt bc: "bc i, t xung; bc i, t
xung". Sau , bn s c dy t ch nim vo ba giai
on: (i) d chn ln; (ii) a chn n trc; v (iii) t chn
xung. Sau na, bn s c dy ch nim vo bn giai
on: (i) d chn ln; (ii) a chn n trc; (iii) t chn
xung; v (iv) chm hoc n bn chn xung t (hay p
xung). Lc , bn s c ch dn l phi ghi nhn trong
tm v bn giai on ca ng tc chn: "d ln, bc ti, t
xung, n xung t."
Ban u, thin sinh s cm thy kh bc chm li. Tuy
nhin, sau khi h c hng dn tm theo di vo mi c
ng ca chn, v khi h thc s ch tm theo di cht ch,
th t nhin h s bc chm li. H khng cn phi c gng
bc chm, nhng khi h ch tm tht k, cc c ng chm
ri s t ng n vi h. Khi ta li xe trn ng cao tc, ta
c th phng vi tc 100 km/gi. Vi tc nh th, ta
khng th no qun st c tt c cc du hiu bn ng.
Nu ta mun c c cc du hiu th ta phi li xe chm
li. Khng cn phi c ai ra lnh, "chy xe chm li!", ngi ti
3

x s t ng li chm li nu ngi y mun c cc du hiu

bn ng. Cng nh th, khi thin sinh theo di bm st cc
c ng d chn ln, a chn ra trc, t xung, v n chn
xung t, h s t ng bc chm li. Khi bc chm li, h
mi c th c chnh nim v hon ton nhn thc c cc
ng tc ny.
Mc d thin sinh theo di bm st v bc chm li, c th
h cng vn cha thy r tt c cc ng tc v cc giai on
ca bc i. Cc giai on ny c th cha c minh nh
trong tm, v h tng nh l chng kt to thnh mt ng
tc lin tc. Khi s nh tm gia tng mnh hn, thin sinh s
dn dn thy r hn v cc giai on khc nhau ca mt bc
i; v s phn bit c bn giai on ca ng tc . Thin
sinh s nhn bit r rng rng c ng d chn khng trn ln
vi c ng a chn ra pha trc, v h s bit r l c ng
a chn ra trc khng c ln ln vi c ng t chn
xung hoc c ng n bn chn xung t. H s nhn bit
r rng v phn bit c cc c ng ny. Nhng g h qun
nim v tnh thc theo di s tr nn r rng trong tm thc
ca h.
2. Nhn thc c t i
Khi thin sinh tip tc hnh tr php kinh hnh, h s qun
st c nhiu s kin hn. Khi h d chn ln, h thc
nghim tnh th nh nhng ca bc chn. Khi a chn ra
trc, h thc nghim c s chuyn ng t ni ny sang
ni khc. Khi t chn xung, h thc nghim c tnh th
nng n ca bn chn, bi v bn chn s tr nn nng n hn
khi n t t a h xung t. Khi bn chn chm t, h cm
nhn c s chm xc ca gt chn vi mt t. Do , cng
lc vi qun st s d chn, a ra trc, t xung, v n
4

xung t, thin sinh cng s cm nhn c tnh th nh

nhng ca bn chn a ln, chuyn ng ca chn, tnh th
nng n khi h chn xung, v s chm xc ca bn chn, s
cng mm ca bn chn trn nn t.
Khi thin sinh cm nhn c cc tin trnh ny, l h ang
cm nhn c bn yu t c bn (t i, dhtu). Bn yu t
c bn l: t, nc, la, gi. Bng cch tht s theo di
bn giai on ca bc i kinh hnh, bn cht ca bn yu t
ny c cm nhn, khng phi ch l cc khi nim, m l
cc tin trnh tht s, nh l cc thc ti ti hu (chn ).
By gi, chng ta hy i vo chi tit hn v v c tnh ca
cc yu t ny khi i kinh hnh. Trong ng tc th nht, khi
d bc chn ln, thin sinh cm nhn c s nh nhng; v
khi h cm nhn c s nh nhng, h hu nh cm nhn
c yu t la. Mt c tnh ca yu t la l lm cho s vt
nh nhng hn, v khi nh nhng hn th chng s bay ln.
Trong khi cm nhn c s nh nhng ca ng tc a ln,
thin sinh cm nhn c bn cht ca yu t la. Tuy nhin,
ngoi s nh nhng cng cn c s chuyn ng khi d chn
ln. Chuyn ng l mt c tnh ca yu t gi. Tuy nhin,
s nh nhng ca yu t la th bao trm hn. Cho nn ta c
th ni rng trong giai on d chn ln, yu t la l chnh
v yu t gi l ph. Hai yu t ny c thin sinh cm nhn
khi h ch tm theo di ng tc d chn ln.
Giai on k tip l a chn ra trc. Khi di chuyn bn
chn ra trc, yu t bao trm l yu t gi, bi v chuyn
ng l mt trong cc c tnh ch yu ca yu t gi. V vy,
khi thin sinh ch tm vo s chuyn ng a chn ra trc
trong khi i kinh hnh, h hu nh s cm nhn c bn cht
ca yu t gi.
5

Giai on tip theo l s chuyn ng t chn xung. Khi

thin sinh t chn xung, c mt s nng n ni bn chn.
Tnh nng n l mt c tnh ca yu t nc, nh th ang
nh git v sn st. Khi mt cht lng c tnh nng n, n tr
nn sn st, dnh nhn. Nh th, khi thin sinh cm nhn tnh
nng n ca bn chn, h hu nh cm nhn c th tnh ca
yu t nc.
Khi n bn chn xung t, thin sinh cm nhn c tnh
cht cng hoc mm ca bn chn trn mt t. iu ny a
n th tnh ca yu t t. Bng cch ch tm vo s n
ca bn chn xung t, thin sinh hu nh cm nhn c
th tnh ca yu t t.
Nh vy, ch trong mt bc i, thin sinh nhn thc c
nhiu tin trnh. H cm nhn c bn yu t t, nc, la,
gi v th tnh ca chng. Ch c nhng thin sinh no chu
kh thc tp nh th mi c hy vng nhn thy c cc iu
ny.
3. Tu danh-sc
Khi thin sinh tip tc hnh tr php thin kinh hnh, h s
nhn thc c rng cng vi mi c ng, s c mt tm ghi
nhn, mt s tnh gic v c ng . C mt chuyn ng
d bc chn ln v cng c mt ci tm nhn thc s d
bc . Trong thi khc k tip, c mt chuyn ng a
chn ra trc v cng c mt ci tm nhn thc s chuyn
ng. Hn na, thin sinh s thy rng c s chuyn ng v
s nhn thc cng sinh khi v hy dit trong thi khc .
Qua giai on k tip, c mt chuyn ng a chn xung
v cng c mt tm nhn thc s chuyn ng; v c hai cng
sinh khi v hoi dit ngay khi t chn xung t. Mt tin
6

trnh tng t xy ra khi n chn xung t: c s n v s

nhn thc v n. Bng cch ny, thin sinh hiu rng song
song vi s chuyn ng ca chn l c cc thi khc ca s
nhn thc.
S nhn thc trong cc lc nh th gi l Danh (nma) hay
Tm, v s chuyn ng ca chn gi l Sc (rpa) hay Vt
cht. Nh th, thin sinh s cm nhn c tm v vt cht
khi sinh v hoi dit trong mi thi khc. Thi khc ny c
s d bc chn v s nhn thc v d chn ln, v thi khc
k l c s chuyn ng a chn ra trc v s nhn thc v
chuyn ng , v c tip tc nh th. iu ny c cm
nhn nh l mt cp, danh v sc, khi sinh v hoi dit trong
tng thi khc. Nh th, nu thin sinh theo di cht ch, h
s tin n s cm nhn v s hin din ca cp danh-sc, tm
v vt cht, trong mi lc qun st.
Mt iu khc na m thin sinh s khm ph ra l vai tr
ca nh, chi phi tng ng tc. H s trc nhn c rng
h d chn ln l v h mun nh th, h a chn ra trc l
v h mun nh th, h t chn xung l v h mun nh
th, h n bn chn xung t l v h mun nh th. C ngha
l h s trc nhn rng c mt nh xy ra trc mi ng
tc. Sau khi c nh d chn, l d chn xy ra. T h
thng hiu c tnh "duyn sinh" ca mi s kin cc ng
tc ny khng th t xy ra nu khng c nhng iu kin.
Cc ng tc ny khng to ra bi thn linh hay mt quyn
lc no, v cc ng tc ny khng bao gi xy ra nu khng
c nguyn nhn. C mt nguyn nhn hay mt iu kin cho
mi ng tc, v iu kin chnh l nh tin khi xy ra
trc mi ng tc. y l iu m thin sinh s khm ph
c khi h chuyn ch qun st.
7

Khi thin sinh thng hiu c tnh duyn sinh ca mi

ng tc, v cc ng tc ny khng do thn linh hay quyn
lc no to ra, h s thng hiu c rng cc ng tc l
do nh. H thng hiu c rng nh l iu kin
ng tc c xy ra.
T , s lin h gia ci to iu kin v ci b iu kin,
gia nguyn nhn v hu qu, c hiu r. Trn c s ca s
hiu bit ny, thin sinh s g b cc nghi ng v Danh v Sc
qua s nhn thc rng danh v sc khng th khi sinh nu
khng c iu kin. Vi s thng hiu r rng v tnh duyn
sinh ca vn vt, v vi s vt thot cc nghi ng v danh v
sc, ngi thin sinh c xem nh l t n giai on
ca mt v "cn Tu--hon" (hay tiu Tu--hon, culasotpanna).
Tu--hon l ngi "nhp dng" (d lu), ngi t
c qu v u tin ca s gic ng. V "cn Tu--hon"
khng phi l mt ngi "d lu" thc th, nhng c xem
nh l s c ti sinh trong cc ci tng i an nhn sung
sng, nh l ci ngi v ci tin. Ngi "cn Tu--hon"
khng th ti sinh trong bn ci au n nh l a ngc, th,
ci a-tu-la, ng qu.
Mc "cn Tu--hon" ny c th t c bng cch
hnh tr php thin kinh hnh, lun lun ch tm vo cc
ng tc ca bc i. y l li ch ln nht ca php thin
kinh hnh. Tng gic ng ny cng khng phi d t c,
nhng mt khi thin sinh t n , h bit chc rng h
s c ti sinh trong mt ci sung sng, tr phi h li to
nghip c m sa a.

4. Tam php n
Khi thin sinh thng hiu danh v sc c sinh khi v
hy dit trong mi thi khc, h s thng hiu c s v
thng ca cc tin trnh bc i, v h cng thng hiu c
s v thng ca nhn thc v bc i . S hin hu ca
hoi dit tip theo sinh khi l du hiu hoc c tnh ca mt
s vt g m ta bit rng n khng thng tn. Nu ta
mun xc nh mt vt g l thng tn hay v thng, ta
phi c gng xem xt qua nng lc ca thin nh rng vt
c phi l i tng ca mt tin trnh sinh khi ri hoi
dit hay khng. Nu kh nng thin nh ca ta c nng
lc gip ta thy c s sinh dit ca hin tng, th lc ta
mi c th quyt nh hin tng c qun st l v
thng. Bng cch , thin sinh qun st c s hin hu
ca chuyn ng d chn v s nhn thc ca chuyn ng
, ri chng li bin mt i, nhng ch cho chuyn ng
a chn ra trc v nhn thc v chuyn ng a chn ra
trc. Cc ng tc ny sinh ri dit, sinh ri dit, v thin
sinh t mnh thng hiu c tin trnh ny h khng cn
phi chp nhn hay tin tng iu ny qua mt quyn lc
ngoi vi no, m cng khng cn phi da vo bo co ca
mt ngi no khc.
Khi thin sinh thng hiu danh v sc khi sinh ri hoi
dit, h thng hiu danh v sc l v thng. Khi h thy
chng l v thng th tip theo l h s thy chng l nhng
g bt toi bi v chng lun lun b trng thi sinh dit p
bc v nn. Sau khi thng hiu tnh v thng v bt toi
ca vn vt, thin sinh thy rng h khng th lm ch c
chng; c ngha l h trc nhn rng khng c mt bn ng
hay linh hn no bn trong ra lnh cho chng c thng
9

tn. S vt ch sinh khi ri hoi dit theo lut thin nhin.

Nh thu hiu nh th, thin sinh thu hiu c c tnh th
ba ca cc hin tng hu vi ty thuc iu kin, c tnh
ca v ng, mt c tnh ca mi vt vn khng c bn ng.
Mt ngha khc ca v ng l khng c ch nhn ngha l
khng c mt thc th no, mt linh hn no, mt quyn lc
no c th lm ch c bn th ca vn vt. Nh th, n lc
, thin sinh thng hiu c ba c tnh ca mi hin
tng hu vi tam php n: v thng (anicca), kh (dukkha),
v v ng (anatt).
Thin sinh c th thng hiu c ba c tnh ny qua cch
theo di bm st cc ng tc bc i v cc nhn thc ca
ng tc. Khi chuyn tm ch nim vo cc chuyn ng ny,
h s thy vn vt khi sinh v hoi dit, v t , h s t
mnh nhn thc c tnh v thng, kh, v v ng ca tt
c mi hin tng hu vi.
5. Tm x ly
By gi chng ta hy kho st chi tit v cc ng tc ca
i kinh hnh. Gi s ta quay phim, thu hnh cc bc chn d
ln. Gi s thm rng khi d chn ln th mt mt giy ng
h, v gi s rng my quay phim c th chp c 36 nh
trong mi giy. Sau khi quay phim, ta nhn li tng tm nh
trong cun phim. Ta s thy rng mc d d bc chn ln c
v ch l mt ng tc, nhng thc ra l 36 s chuyn ng.
Mi tm nh cho ta thy cc c ng khc nhau, mc d s
khc bit ny rt nh m ta thng khng n. Nu my
quay phim c th chp c mt ngn tm nh trong mt
giy th sao? Lc , ta li s thy c mt ngn ng tc trong
mt chuyn ng d bc chn, cho d cc ng tc ny hu
nh kh m phn bit c. Nu my quay phim c th chp
10

mt triu tm nh trong mt giy iu ny cha xy ra,

nhng mt ngy no s c nh th th lc , ta s thy
c mt triu ng tc trong mt hin tng m ta cho rng ch
c mt chuyn ng duy nht.
N lc trong php thin kinh hnh l thy cc chuyn
ng ca ta nh l my quay phim, tng tm nh mt. Ta
cng mun qun st s nhn thc v nh trc mi chuyn
ng. Nh th, ta mi khm phc quyn lc tr tu minh st
ca c Pht, qua Ngi thy c tt c mi chuyn
ng. Khi chng ta dng ch "thy" hay "qun st" trong tnh
hung ca chng ta th ch c ngha l ta c th thy mt phn
qua li trc tip v mt phn qua li suy din; ta khng th
no thy trc tip c triu chuyn ng nh c Pht thy.
Trc khi thin sinh thc tp php i kinh hnh, h tng
rng mt bc i ch l mt ng tc. Sau khi thin qun v
ng tc , h thy c t nht l bn ng tc. Nu h qun
st su xa hn, h s hiu rng mi mt ng tc ny li bao
gm c triu ng tc nh khc. Nh th h thy Danh v Sc,
tm v vt cht, khi sinh ri hoi dit, nh l v thng. Bng
cm nhn thng thng, chng ta khng th thy tnh v
thng ca vn vt v tnh v thng b che ph bi mt
o tng ca s lin tc. Ta tng rng ta ch thy c mt ng
tc lin tc, nhng nu ta nhn k hn, ta s thy rng ci o
tng v lin tc c th b ph v. o tng b ph v
bng cch qun st trc tip cc hin tng vt l, tng phn,
tng cht, khi chng khi sinh v hoi dit. Gi tr ca thin
qun l kh nng ca ta g b mn lin tc v khm ph
thc cht ca v thng. Thin sinh c th khm ph trc tip
bn cht ca v thng ny qua n lc ca chnh h.

11

Sau khi trc nhn rng mi vt c cu to bi cc phn

nh, rng chng xy ra ri rc, v sau khi qun st tng mnh
vn mt, thin sinh s trc nhn c rng khng c g trn
i h tham th, h thm mun. Nu ta thy vt g m
ta tng l p nhng li c nhiu l trng, ang b bng
hoi v hy dit th ta khng cn ch n n na. Th d
nh khi ta xem mt bc tranh sn du tht p. Ta ngh rng
nc sn v tm vi dng nh l mt thc th rn chc, ng
nht. Nhng nu ta a bc tranh qua mt knh hin vi cc
mnh, ta s thy bc tranh c nhiu l hng v khong trng.
Sau khi thy bc tranh c cu to bi cc khong trng, ta
khng cn ch n n v khng cn tham luyn n na. Cc
nh vt l hc hin i bit rt r tng ny. H quan st,
vi cc dng c cc mnh, thy rng vt cht ch l s giao
ng ca cc ht t v nng lng thay i lun khng c
mt bn th no trong c. Bng cch trc nhn s v
thng bt tn , thin sinh thng hiu rng khng c g
ng thm mun, khng c g ng chp th trong th
gii hin tng ny.
6. Kt lun
Gi y chng ta hiu c cc l do ca php thin
kinh hnh. Ta hnh tr thin qun v ta mun g b mi chp
th v luyn i vo s vt. Qua s thng hiu ba c tnh ca
hin hu v thng, kh, v v ng ca vn vt ta g b
c s luyn i. Ta b luyn i v ta khng mun phin no.
Khi no cn chp th v luyn i, th lun lun cn s hon
kh. Nu ta khng mun hon kh th ta phi loi tr chp
th v luyn i. Ta phi thng hiu rng mi vt u ch l
danh v sc khi sinh ri hoi dit, v chng u khng c t
th. Khi ta thc chng c iu ny, ta s c th t b c
12

lng chp th vo mi vt. Nu ta khng thc chng c

nh th cho d chng ta c nhiu sch, i nghe nhiu bui
thuyt ging hoc bn lun v s t b tham th ta s khng
th no thot khi c lng chp th. iu cn thit l chnh
ta phi c mt kinh nghim trc tip tht s thy rng vn
vt hu vi u mang du hiu ca v thng, kh v v ng.
V th, ta phi ch tm qun nim khi ta i, cng nh khi
ta ngi hoc khi nm xung. Ti khng c ch tm cho rng
ch c thin kinh hnh l a n thc chng ti hu v kh
nng hon ton t b lng tham th. Tuy nhin, php i kinh
hnh l mt php thin c gi tr nh l php ta thin v cc
php thin minh st (vipassan) khc. i kinh hnh khuyn
khch pht trin tm . Php ny c nhiu sc mnh nh l
php qun nim hi th hoc php qun nim s phng xp
ca bng. y l mt dng c hu hiu gip ta loi b cc
tm bt thin. i kinh hnh gip ta c minh trit thy
thc cht ca vn vt, v ta phi n lc hnh tr php ny cng
nh ta hnh tr php ta thin v cc php thin khc.
Qua s hnh tr php thin minh st trong mi t th, k c
trong lc bc i, ti cu mong bn v tt c cc thin sinh t
c s thanh tnh vin mn ngay trong kip sng ny.
Bnh Anson lc dch,
Perth, Ty c,
thng 3-1997
(hiu nh, thng 12-2016)

13

The Benefits of Walking Meditation

Saydaw U Slananda

At our meditation retreats, yogis practice mindfulness in

four different postures. They practice mindfulness when
walking, when standing, when sitting, and when lying down.
They must sustain mindfulness at all times in whatever
position they are in. The primary posture for mindfulness
meditation is sitting with legs crossed, but because the human
body cannot tolerate this position for many hours without
changing, we alternate periods of sitting meditation with
periods of walking meditation. Since walking meditation is
very important, I would like to discuss its nature, its
significance, and the benefits derived from its practice.
The practice of mindfulness meditation can be compared to
boiling water. If one wants to boil water, one puts the water
in a kettle, puts the kettle on a stove, and then turns the heat
on. But if the heat is turned off, even for an instant, the water
will not boil, even though the heat is turned on again later. If
one continues to turn the heat on and off again, the water will
never boil. In the same way, if there are gaps between the
moments of mindfulness, one cannot gain momentum, and so
one cannot attain concentration. That is why yogis at our
retreats are instructed to practice mindfulness all the time that
they are awake, from the moment they wake up in the
morning until they fall asleep at night. Consequently, walking
meditation is integral to the continuous development of
mindfulness.

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Unfortunately, I have heard people criticize walking

meditation, claiming that they cannot derive any benefits or
good results from it. But it was the Buddha himself who first
taught walking meditation. In the Great Discourse on the
Foundations of Mindfulness, the Buddha taught walking
meditation two times. In the section called "Postures," he said
that a monk knows "I am walking" when he is walking, knows
"I am standing" when he is standing, knows "I am sitting"
when he is sitting, and knows "I am lying down" when he is
lying down. In another section called "Clear Comprehension,"
the Buddha said, "A monk applies clear comprehension in
going forward and in going back." Clear comprehension
means the correct understanding of what one observes. To
correctly understand what is observed, a yogi must gain
concentration, and in order to gain concentration, he must
apply mindfulness. Therefore, when the Buddha said,
"Monks, apply clear comprehension," we must understood
that not only clear comprehension must be applied, but also
mindfulness and concentration. Thus the Buddha was
instructing meditators to apply mindfulness, concentration,
and clear comprehension while walking, while "going
forward and back." Walking meditation is thus an important
part of this process.
Although it is not recorded in this sutta that the Buddha
gave detailed and specific instructions for walking
meditation, we believe that he must have given such
instructions at some time. Those instructions must have been
learned by the Buddha's disciples and passed on through
successive generations. In addition, teachers of ancient times
must have formulated instructions based on their own
15

practice. At the present time, we have a very detailed set of

instructions on how to practice walking meditation.
Let us now talk specifically about the practice of walking
meditation. If you are a complete beginner, the teacher may
instruct you to be mindful of only one thing during walking
meditation: to be mindful of the act of stepping while you
make a note silently in the mind, "stepping, stepping,
stepping," or "left, right, left, right." You may walk at a slower
speed than normal during this practice.
After a few hours, or after a day or two of meditation, you
may be instructed to be mindful of two occurrences: (i)
stepping, and (ii) putting down the foot, while making the
mental note "stepping, putting down." You will try to be
mindful of two stages in the step: "stepping, putting down;
stepping, putting down." Later, you may be instructed to be
mindful of three stages: (i) lifting the foot; (ii) moving or
pushing the foot forward; and (iii) putting the foot down. Still
later, you would be instructed to be mindful of four stages in
each step: (i) lifting the foot; (ii) moving it forward; (iii)
putting it down; and (iv) touching or pressing the foot on the
ground. You would be instructed to be completely mindful
and to make a mental note of these four stages of the foot's
movement: "lifting, moving forward, putting down, pressing
the ground."
At first yogis may find it difficult to slow down, but as they
are instructed to pay close attention to all of the movements
involved, and as they actually pay closer and closer attention,
they will automatically slow down. They do not have to slow
down deliberately, but as they pay closer attention, slowing
down comes to them automatically. When driving on the
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freeway, one may be driving at sixty or seventy or even eighty

miles per hour. Driving at that speed, one will not be able to
read some of the signs on the road. If one wants to read those
signs, it is necessary to slow down. Nobody has to say, "Slow
down!" but the driver will automatically slow down in order
to see the signs. In the same way, if yogis want to pay closer
attention to the movements of lifting, moving forward,
putting down, and pressing the ground, they will
automatically slow down. Only when they slow down can
they be truly mindful and fully aware of these movements.
Although yogis pay close attention and slow down, they
may not see all of the movements and stages clearly. The
stages may not yet be well-defined in the mind, and they may
seem to constitute only one continuous movement. As
concentration grows stronger, yogis will observe more and
more clearly these different stages in one step; the four stages
at least will be easier to distinguish. Yogis will know distinctly
that the lifting movement is not mixed with the moving
forward movement, and they will know that the moving
forward movement is not mixed with either the lifting
movement or the putting down movement. They will
understand all movements clearly and distinctly. Whatever
they are mindful and aware of will be very clear in their
minds.
As yogis carry on the practice, they will observe much
more. When they lift their foot, they will experience the
lightness of the foot. When they push the foot forward, they
will notice the movement from one place to another. When
they put the foot down, they will feel the heaviness of the foot,
because the foot becomes heavier and heavier as it descends.
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When they put the foot on the ground, they will feel the touch
of the heel of the foot on the ground. Therefore, along with
observing lifting, moving forward, putting down, and
pressing the ground, yogis will also perceive the lightness of
the rising foot, the motion of the foot, the heaviness of the
descending foot, and then the touching of the foot, which is
the hardness or softness of the foot on the ground. When yogis
perceive these processes, they are perceiving the four essential
elements (in Pli, dhatu). The four essential elements are: the
element of earth, the element of water, the element of fire, and
the element of air. By paying close attention to these four
stages of walking meditation, the four elements in their true
essence are perceived, not merely as concepts, but as actual
processes, as ultimate realities.
Let us go into a little more detail about the characteristics
of the elements in walking meditation. In the first movement,
that is, the lifting of the foot, yogis perceive lightness, and
when they perceive lightness, they virtually perceive the fire
element. One aspect of the fire element is that of making
things lighter, and as things become lighter, they rise. In the
perception of the lightness in the upward movement of the
foot, yogis perceive the essence of the fire element. But in the
lifting of the foot there is also, besides lightness, movement.
Movement is one aspect of the air element. But lightness, the
fire element, is dominant, so we can say that in the stage of
lifting the fire element is primary, and the air element is
secondary. These two elements are perceived by yogis when
they pay close attention to the lifting of the foot.
The next stage is moving the foot forward. In moving the
foot forward, the dominant element is the air element,
18

because motion is one of the primary characteristics of the air

element. So, when they pay close attention to the moving
forward of the foot in walking meditation, yogis are virtually
perceiving the essence of the air element.
The next stage is the movement of putting the foot down.
When yogis put their foot down, there is a kind of heaviness
in the foot. Heaviness is a characteristic of the water element,
as is trickling and oozing. When liquid is heavy, it oozes. So
when yogis perceive the heaviness of the foot, they virtually
perceive the water element.
In pressing the foot on the ground, yogis will perceive the
hardness or softness of the foot on the ground. This pertains
to the nature of the earth element. By paying close attention
to the pressing of the foot against the ground, yogis virtually
perceive the nature of the earth element.
Thus we see that in just one step, yogis can perceive many
processes. They can perceive the four elements and the nature
of the four elements. Only those who practice can ever hope
to see these things.
As yogis continue to practice walking meditation, they will
come to realize that, with every movement, there is also the
noting mind, the awareness of the movement. There is the
lifting movement and also the mind that is aware of that
lifting. In the next moment, there is the moving forward
movement and also the mind that is aware of the movement.
Moreover, yogis will realize that both the movement and the
awareness arise and disappear in that moment. In the next
moment, there is the putting down movement and so also the
awareness of the movement, and both arise and disappear in
19

that moment of putting the foot down on the ground. The

same process occurs with the pressing of the foot: there is the
pressing and the awareness of pressing. In this way, yogis
understand that along with the movement of the foot, there
are also the moments of awareness. The moments of
awareness are called, in Pli, nma, mind, and the movement
of the foot is called rpa, matter. So yogis will perceive mind
and matter rising and disappearing at every moment. At one
moment there is the lifting of the foot and the awareness of
the lifting, and at the next moment there is the movement
forward and the awareness of that movement, and so on.
These can be understood as a pair, mind and matter, which
arise and disappear at every moment. Thus yogis advance to
the perception of the pairwise occurrence of mind and matter
at every moment of observation, that is, if they pay close
attention.
Another thing that yogis will discover is the role of
intention in effecting each movement. They will realize that
they lift their foot because they want to, move the foot
forward because they want to, put it down because they want
to, press the foot against the ground because they want to.
That is, they realize that an intention precedes every
movement. After the intention to lift, lifting occurs. They
come to understand the conditionality of all of these
occurrences these movements never occur by themselves,
without conditions. These movements are not created by any
deity or any authority, and these movements never happen
without a cause. There is a cause or condition for every
movement, and that condition is the intention preceding each

20

movement. This is another discovery yogis make when they

pay close attention.
When yogis understand the conditionality of all
movements, and that these movements are not created by any
authority or any god, then they will understand that they are
created by intention. They will understand that intention is
the condition for the movement to occur. Thus the
relationship of conditioning and conditioned, of cause and
effect, is understood. On the basis of this understanding,
yogis can remove doubt about nama and rupa by
understanding that nma and rpa do not arise without
conditions.
With the clear understanding of the conditionality of
things, and with the transcendence of doubt about nma and
rpa, a yogi is said to reach the stage of a "lesser sotapanna." A
sotpanna is a "stream-enterer," a person who has reached the
first stage of enlightenment. A "lesser sotpanna" is not a true
stream-enterer but is said to be assured of rebirth in a happy
realm of existence, such as in the realms of human beings and
devas. That is, a lesser sotpanna cannot be reborn in one of
the four woeful states, in one of the hells or animal realms.
This state of lesser sotpanna can be reached just by practicing
walking meditation, just by paying close attention to the
movements involved in a step. This is the great benefit of
practicing walking meditation. This stage is not easy to reach,
but once yogis reach it, they can be assured that they will be
reborn in a happy state, unless, of course, they fall from that
stage.
When yogis comprehend mind and matter arising and
disappearing at every moment, then they will come to
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comprehend the impermanence of the processes of lifting the

foot, and they will also comprehend the impermanence of the
awareness of that lifting. The occurrence of disappearing after
arising is a mark or characteristic by which we understand
that something is impermanent. If we want to determine
whether something is impermanent or permanent, we must
try to see, through the power of meditation, whether or not
that thing is subject to the process of coming into being and
then disappearing. If our meditation is powerful enough to
enable us to see the arising and disappearing of phenomena,
then we can decide that the phenomena observed are
impermanent. In this way, yogis observe that there is the
lifting movement and awareness of that movement, and then
that sequence disappears, giving way to the pushing forward
movement and the awareness of pushing forward. These
movements simply arise and disappear, arise and disappear,
and this process yogis can comprehend by themselves they
do not have to accept this on trust from any external authority,
nor do they have to believe in the report of another person.
When yogis comprehend that mind and matter arise and
disappear, they understand that mind and matter are
impermanent. When they see that they are impermanent, they
next understand that they are unsatisfactory because they are
always oppressed by constant arising and disappearing. After
comprehending impermanence and the unsatisfactory nature
of things, they observe that there can be no mastery over these
things; that is, yogis realize that there is no self or soul within
that can order them to be permanent. Things just arise and
disappear according to natural law. By comprehending this,
yogis comprehend the third characteristic of conditioned
22

phenomena, the characteristic of anatt, the characteristic that

things have no self. One of the meanings of anatt is no
mastery meaning that nothing, no entity, no soul, no
power, has mastery over the nature of things. Thus, by this
time, yogis have comprehended the three characteristics of all
conditioned phenomena: impermanence, suffering, and the
non-self nature of things in Pli, anicca, dukkha, and anatt.
Yogis can comprehend these three characteristics by
observing closely the mere lifting of the foot and the
awareness of the lifting of the foot. By paying close attention
to the movements, they see things arising and disappearing,
and consequently they see for themselves the impermanent,
unsatisfactory, and non-self nature of all conditioned
phenomena.
Now let us examine in more detail the movements of
walking meditation. Suppose one were to take a moving
picture of the lifting of the foot. Suppose further that the
lifting of the foot takes one second, and let us say that the
camera can take thirty-six frames per second. After taking the
picture, if we were to look at the separate frames, we would
realize that within what we thought was one lifting
movement, there are actually thirty-six movements. The
image in each frame is slightly different from the images in
the other frames, though the difference will usually be so
slight that we can barely notice it. But what if the camera
could take one thousand frames per second? Then there
would be one thousand movements in just one lifting
movement, although the movements would be almost
impossible to differentiate. If the camera could take one
million frames per second which may be impossible now,
23

but someday may happen then there would be one million

movements in what we thought to be only one movement.
Our effort in walking meditation is to see our movements
as closely as the camera sees them, frame by frame. We also
want to observe the awareness and intention preceding each
movement. We can also appreciate the power of the Buddha's
wisdom and insight, by which he actually saw all of the
movements. When we use the word "see" or "observe" to refer
to our own situation, we mean that we see directly and also
by inference; we may not be able to see directly all of the
millions of movements as did the Buddha.
Before yogis begin practicing walking meditation, they
may have thought that a step is just one movement. After
meditation on that movement, they observe that there are at
least four movements, and if they go deeper, they will
understand that even one of these four movements consists of
millions of tiny movements. They see nama and rupa, mind
and matter, arising and disappearing, as impermanent. By
our ordinary perception, we are not able to see the
impermanence of things because impermanence is hidden by
the illusion of continuity. We think that we see only one
continuous movement, but if we look closely we will see that
the illusion of continuity can be broken. It can be broken by
the direct observation of physical phenomena bit by bit,
segment by segment, as they originate and disintegrate. The
value of meditation lies in our ability to remove the cloak of
continuity in order to discover the real nature of
impermanence. Yogis can discover the nature of
impermanence directly through their own effort.

24

After realizing that things are composed of segments, that

they occur in bits, and after observing these segments one by
one, yogis will realize that there is really nothing in this world
to be attached to, nothing to crave for. If we see that
something which we once thought beautiful has holes, that it
is decaying and disintegrating, we will lose interest in it. For
example, we may see a beautiful painting on a canvas. We
think of the paint and canvas conceptually as a whole, solid
thing. But if we were to put the painting under a powerful
microscope, we would see that the picture is not solid it has
many holes and spaces. After seeing the picture as composed
largely of spaces, we would lose interest in it and we would
cease being attached to it. Modern physicists know this idea
well. They have observed, with powerful instruments, that
matter is just a vibration of particles and energy constantly
changing there is nothing substantial to it at all. By the
realization of this endless impermanence, yogis understand
that there is really nothing to crave for, nothing to hold on to
in the entire world of phenomena.
Now we can understand the reasons for practicing
meditation. We practice meditation because we want to
remove attachment and craving for objects. It is by
comprehending the three characteristics of existence
impermanence, suffering, and the non-self nature of things
that we remove craving. We want to remove craving because
we do not want to suffer. As long as there is craving and
attachment, there will always be suffering. If we do not want
to suffer, we must remove craving and attachment. We must
comprehend that all things are just mind and matter arising
and disappearing, that things are insubstantial. Once we
25

realize this, we will be able to remove attachment to things.

As long as we do not realize this, however much we read
books or attend talks or talk about removing attachment, we
will not be able to get rid of attachment. It is necessary to have
the direct experience that all conditioned things are marked
by the three characteristics.
Hence we must pay close attention when we are walking,
just as we do when we are sitting or lying down. I am not
trying to say that walking meditation alone can give us
ultimate realization and the ability to remove attachment
entirely, but it is nevertheless as valid a practice as sitting
meditation or any other kind of vipassan (insight) meditation.
Walking meditation is conducive to spiritual development. It
is as powerful as mindfulness of breathing or mindfulness of
the rising and falling of the abdomen. It is an efficient tool to
help us remove mental defilements. Walking meditation can
help us gain insight into the nature of things, and we should
practice it as diligently as we practice sitting meditation or any
other kind of meditation. By the practice of vipassan
meditation in all postures, including the walking posture,
may you and all yogis be able to attain total purification in this
very life!

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