It is generally much easier to develop samadhi when sitting. This appears to be shown in one of your original posts about ‘self-awareness-walking’ or ‘I am walking’, when it was said:
[quote=“mikenz66, post:4, topic:3168”]
…walking establishes the mindfulness/concentration (especially as it naturally slows) and sitting continues it, and allows the examination of more subtle phenomena.[/quote]
Where as, when AN 5.29 states: “samādhi from walking is long-lasting”; I would suggest this means developing samadhi by walking meditation is more difficult than by sitting meditation therefore those that are adept or skilled at developing samadhi with walking meditation (such as ‘void-mind-walking’ or ‘sunnata-walking’) have a longer-lasting-more-adept-more-nimble samadhi.
For example, the bhikkhus that walked long distances by day in the Buddha’s time were probably able to walk those entire long distances with samadhi. Such long-lasting-samadhi is probably difficult to develop using Visuddhimagga style techniques of ‘following’, ‘fixing’, ‘guarding’, etc, or Burmese Vipassana Dura. Instead, like the Venerable Sariputta, those long-walking-bhikkhus would have most likely been adept at ‘void-mind-sunnata-non-I-making-my-making-walking’.
Once upon a time, in a far away land, there was a scholar monk who said about ‘samadhi’:
As for samadhi, an empty mind is the supreme samadhi, the supremely focused firmness of mind. The straining and striving sort of samadhi isn’t the real thing and the samadhi which aims at anything other than non-clinging to the five khandas is micchasamadhi (wrong or perverted samadhi). You should be aware that there is both micchasamadhi and sammasamadhi (right or correct samadhi). Only the mind that is empty of grasping at and clinging to ‘I’ and ‘mine’ can have the true and perfect stability of sammasamadhi. One who has an empty mind has correct samadhi.
Heartwood From The Bo-Tree
In your case, your posts gives the impression of using walking back-&-forth to calm down mental sankharas (nirvarana), such as restlessness (uddhacca) prior to sitting. If that is so, this appears to be the opposite of what is written in AN 5.29, which seems to refer to a superior walking samadhi .
No, it is not. Any of the samadhibhavana (apart from jhana) can be developed when walking, particularly the 4th. For example, a Sutta Nipata “scan” of his environment for people in his community that are in need of his teaching and assistance required the ‘Divine Eye’ or ‘Knowing-&-Seeing’ (ñāṇadassana), which is the 2nd samadhi-bhavana.
I am not sure what the relevance of the ‘jhana’ discussion was? How is jhana related to walking meditation? Minds that can enter jhana can probably come close to jhana when walking & particularly when doing standing meditation but sitting is generally required for abiding in jhana.
That said, I wish to reiterate, that most relevant part of AN 4.41 for walking would seem to be:
And what is the development of [mind using] concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five-clung-to-aggregates: ‘Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.’ This is the development of [mind using] concentration that, when developed & pursued, leads to the ending of the effluents.
Why is this so? It is so because during walking meditation, the mind can be both highly void & highly open/clear/lucid/awake. Unlike sitting meditation, minor lethargy from tranquility does not exist, nor the tendency to converge into one-pointedness. Thus, when doing walking meditation, both the voidness (sunnata) and arising & passing (aniccata) of consciousness & its sense objects can be readily discerned.
[quote=“mikenz66, post:15, topic:3168”]
AN 4.41… (replacing “concentration” by samādhi)…what is the development of samādhi…[/quote]
The term ‘samādhibhāvanā’ in AN 4.41 probably does not mean ‘development of samādhi’. How could it when the fruits of the four respective developments (bhavana) are not samadhi but other _dhamma_s?
‘Bhavana’ in general refers to the development of mind. Thus, the term ‘samādhibhāvanā’ probably means ‘bhāvanā using samādhi’ rather than 'bhāvanā of samādhi (just as the term ‘anapanasati’ probably does not mean ‘minfulnesss of breathing’ but ‘mindfulness-with-when-while-breathing’).