UPED: caṅkama, walking meditation, jhana in all 4 postures

Table of Contents

Walking meditation, jhāna in all postures

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AN 3.16 alternating walking/sitting meditation 24/7

Apaṇṇaka: Unmistaken: 3 qualities lead to destruction of āsavā's. 1. guarding sense doors, 2. eating proper way, 3. sleeping and waking properly
jhāna and samādhi are not mentioned, but schedule of walking and sitting gives an idea of how the Buddha expects you to use your time throughout the day.
“avaraniyehi dhammehi cittam parisodheti”, purifying the hindrances, the 5niv, is the activity one is told to do while walking and sitting. The supression of 5niv would be the 4 jhanas of course, so at all times, in all postures, you are working on samadhi.

AN 3.63 four jhānas in all 4 postures explicitly stated

(1) “But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?”
432“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial.444"" If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that [183] celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

AN 4.11, KN Iti 110 cara: walking (vitakka refinement in various postures)

♦ 11. cara-suttaṃ (KN 4.110) n
♦ 110. vuttañhetaṃ bhagavatā,
§110. This was said by the Blessed One,
vuttamarahatāti me sutaṃ --
said by the Arahant, so I have heard:

(while walking, wrong effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno
“If, while he is walking, monks,
uppajjati kāma-vitakko vā
there arises in a monk a thought of sensuality,
byāpāda-vitakko vā
a thought of ill-will,
vihiṃsā-vitakko vā.
or a thought of harmfulness,
tañce, bhikkhave, bhikkhu
and, ********, (that) monk
adhivāseti
tolerates (it),
nap-pajahati
does not quickly abandon,
na vinodeti
dispel,
na byantī-karoti
demolish,
na anabhāvaṃ gameti.
or wipe that thought out of existence,
carampi, bhikkhave, bhikkhu
then a monk walking
evaṃ-bhūto an-ātāpī an-ottāpī
with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.
is called continually & continuously lethargic & low in his persistence.

(while standing, wrong effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno
“If, while he is standing, monks,
(… same wrong effort refrain as “walking” …)
ṭhitopi, bhikkhave, bhikkhu
then a monk standing
evaṃ-bhūto an-ātāpī an-ottāpī
with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.
is called continually & continuously lethargic & low in his persistence.

(while sitting, wrong effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno
“If, while he is sitting, monks,
(… same wrong effort refrain as “walking” …)
nisinnopi, bhikkhave, bhikkhu
then a monk sitting
evaṃ-bhūto an-ātāpī an-ottāpī
with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.
is called continually & continuously lethargic & low in his persistence.

(while lying down, wrong effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno
“If, while he is sitting, monks,
(… same wrong effort refrain as “walking” …)
nisinnopi, bhikkhave, bhikkhu
then a monk sitting
evaṃ-bhūto an-ātāpī an-ottāpī
with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.
is called continually & continuously lethargic & low in his persistence.

(while lying down wakeful, wrong effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa
“If, while he is lying down wakeful, monks,
(… same wrong effort refrain as “walking” …)
sayānopi, bhikkhave, bhikkhu jāgaro
then a monk lying down wakeful
evaṃ-bhūto an-ātāpī an-ottāpī
with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.
is called continually & continuously lethargic & low in his persistence.

(while walking, right effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno
“But if, while he is walking,
uppajjati kāma-vitakko vā
there arises in a monk a thought of sensuality,
byāpāda-vitakko vā
a thought of ill-will,
vihiṃsā-vitakko vā.
or a thought of harmfulness,
tañce, bhikkhave, bhikkhu
and he
n-ādhivāseti
quickly
pajahati
abandons,
vinodeti
dispels,
byantīkaroti
demolishes,
ana-bhāvaṃ gameti.
& wipes that thought out of existence,
carampi, bhikkhave, bhikkhu
then a monk walking
evaṃbhūto ātāpī ottāpī
with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.
is called continually & continuously resolute, one with persistence aroused.

(while standing, right effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno
“If, while he is standing.…
(… same right effort refrain as “walking” …)
ṭhitopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī
with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.
is called continually & continuously resolute, one with persistence aroused.

(while sitting, right effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno
“If, while he is sitting.…
(… same right effort refrain as “walking” …)
nisinnopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī
with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.
is called continually & continuously resolute, one with persistence aroused.

(while lying down, right effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa
“If, while he is lying down,
(… same right effort refrain as “walking” …)
sayānopi, bhikkhave, bhikkhu jāgaro
evaṃbhūto ātāpī ottāpī
with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.
is called continually & continuously resolute, one with persistence aroused.
Etam-atthaṃ bhagavā avoca.
This is the meaning of what the Blessed One said.
Tatth-etaṃ iti vuccati —
So with regard to this it was said

(verse)

♦ “caraṃ vā yadi vā tiṭṭhaṃ,
Whether walking, standing,
nisinno uda vā sayaṃ.
sitting, or lying down,
♦ yo vitakkaṃ vitakketi,
whoever thinks evil thoughts,
pāpakaṃ gehanissitaṃ.
related to the household life,
♦ “kummaggaṃ paṭipanno VAR so,
is following no path at all,
mohaneyyesu mucchito.
smitten with delusory things.
♦ abhabbo tādiso bhikkhu,
He’s incapable, a monk like this,
phuṭṭhuṃ sam-bodhi-muttamaṃ.
of touching superlative self-awakening.
♦ “yo ca caraṃ vā tiṭṭhaṃ vā VAR,
But whoever– walking, standing,
nisinno uda vā sayaṃ.
sitting, or lying down–
♦ vitakkaṃ samayitvāna,
overcomes thought,
Vitakk-ūpasame rato.
delighting in the stilling of thought:
♦ bhabbo so tādiso bhikkhu,
he’s capable, a monk like this,
phuṭṭhuṃ sambodhi-muttaman”ti.
of touching superlative self-awakening.
♦ ayampi attho vutto bhagavatā,
This, too, was the meaning of what was said by the Blessed One,
iti me sutanti.
so I have heard.
ekādasamaṃ.
(end of sutta)
See also: MN 19; MN 20; AN 3:102; AN 4:11; AN 6:20; AN 10:51

The activity in all four postures, although first jhāna is not explicitly mentioned, is a good representation of what one working on attaining and refining first jhana. The ending verse talks about stilling Vitakka and delighting in that, which is an allusion to second jhana.

AN 4.12, KN Iti 111, samādhi/jhāna in all 4 postures

AN 4.12 Sīla-suttaṃ
AN 4.12 Virtuous Behavior-discourse
♦ 12. “sampanna-sīlā, bhikkhave,
"observant-(of)-virtuous-behavior, *********,
viharatha sampanna-pātimokkhā,
(you)-should-dwell observant(of)-pātimokkhā,
pātimokkha-saṃvar-asaṃvutā viharatha
(with) pātimokkhā-restraint-(of)-un-restrained (you) should-dwell
ācāra-gocara-sampannā
{observant of}-[good]-conduct-(and)-sphere-of-activity-********
aṇumattesu vajjesu bhaya-dassāvino.
(in the most) minute faults, [there is] fear-(in)-seeing (that).
samādāya sikkhatha sikkhā-padesu.
(having) accepted (them), train-oneself (in the) training-rules.
sampanna-sīlānaṃ vo, bhikkhave,
[When you have done so...]
...
kimassa uttari karaṇīyaṃ?
what more (should)-be-done?

(1. Walking)

♦ “carato cepi, bhikkhave, bhikkhuno
"{if, while} walking ****, **********, (a) monk
abhijjhā-byāpādo vigato hoti,
{has gotten rid of} longing-(and)-ill-will,
thina-middhaṃ...
{has abandoned} dullness-and-drowsiness,
uddhacca-kukkuccaṃ...
{has abandoned} restlessness-and-remorse,
vicikicchā pahīnā hoti,
{has abandoned} doubt,
āraddhaṃ hoti vīriyaṃ as-allīnaṃ,
aroused is (his) vigor, without-slackening
upaṭṭhitā sati a-sammuṭṭhā,
established mindfulness not-muddled,
passaddho kāyo a-sāraddho,
tranquil body not-disturbed,
samāhitaṃ cittaṃ ekaggaṃ,
concentrated mind unified,
carampi, bhikkhave, bhikkhu evaṃ-bhūto
then {that monk while} walking {is said to} be:
‘ātāpī ottāpī
'ardent, dreads-wrongdoing,
satataṃ samitaṃ
constantly (and) continuously
āraddha-vīriyo pahitatto’ti
has-aroused-vigor (and) resolute.'
vuccati.
{*******}

(Standing, sitting, lying down follows same pattern...)

♦ “ṭhitassa cepi, bhikkhave,
82(2) “If a bhikkhu has gotten rid of longing and ill will while standing …

(verse)

♦ “yataṃ care yataṃ tiṭṭhe,
Controlled (in) walking, controlled (in) standing,
yataṃ acche yataṃ saye.
controlled (in) sitting (and in) lying down;
♦ yataṃ samiñjaye bhikkhu,
controlled (he) draws-in-the-limbs, (the) monk,
yatamenaṃ pasāraye.
controlled (he) stretches-them-out.
♦ “uddhaṃ tiriyaṃ apācīnaṃ,
Above, across, (and) below,
yāvatā jagato gati.
as-far-as (the) world extends,
♦ samavekkhitā ca dhammānaṃ,
one-who-scrutinizes the dhamma,
khandhānaṃ udayabbayaṃ.
aggregates arising-and-vanishing.
♦ “ceto-samatha-sāmīciṃ,
mind's-serenity-proper,
sikkhamānaṃ sadā sataṃ.
training (in that), always mindful
♦ satataṃ pahitattoti,
constantly resolute,
āhu bhikkhuṃ tathāvidhan”ti.
(they) call (a) monk such-as-that."
dutiyaṃ.
[end of] second [sutta in this section].

AN 5.29 samādhi from walking long lasting

AN 5.29 caṅkama-suttaṃ
AN 5.29 walking-meditation-discourse
“pañc-ime, bhikkhave,
"[There are] five-(of)-these, **********,
caṅkame ānisaṃsā.
walking-meditation benefits.
katame pañca?
Which five?
addhānak-khamo hoti,
(1) Long-journeys-{one becomes}-capable-of-enduring ****,
padhānak-khamo hoti,
(2) exertion-(one){becomes}-capable (of) ****,
appābādho hoti,
(3) free-of-disease (one) becomes,
asitaṃ pītaṃ khāyitaṃ sāyitaṃ
(4) [what has been] eaten, drunk, consumed, tasted,
sammā pariṇāmaṃ gacchati,
proper digestion (it) goes (through),
caṅkam-ādhigato samādhi
(5) walking-meditation-attained concentration
ciraṭ-ṭhitiko hoti.
{is} long-lasting ****.
ime kho, bhikkhave,
these indeed, *********,
pañca caṅkame ānisaṃsā”ti.
(are) five walking-meditation benefits.

AN 5.29 walking meditation footnote

Mp: “If one has acquired the mark [of concentration] while standing up, it is lost when one sits down. If one has acquired the mark while sitting, it is lost when one lies down. But for one who has resolved on walking up and down and acquired the mark in a moving object, it is not lost even when one stands still, sits down, and lies down.”

AN 8.63 four jhānas, 4sp, 4bv in all four postures, phāsu = comfort (of jhāna)

Yato kho te,bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,
“When this concentration is thus developed, thus well-developed by you,
tato tvaṃ,bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi,
then wherever you go, you will go in comfort.
yattha yattha ṭhassasi phāsuṃyeva ṭhassasi,
Wherever you stand, you will stand in comfort.
yattha yattha nisīdissasi phāsuṃyeva nisīdissasi,
Wherever you sit, you will sit in comfort.
yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti.
Wherever you lie down, you will lie down in comfort.”

AN 5.94, AN 5.105, AN 5.106: phāsu refers to 4 jhānas, 4bv

AN 5.94 Phāsu-vihāra: comfortable-dwelling: (#1-4) four jhānas, (#5) arahantship
AN 5.105 Phāsu-vihāra: comfortable-abiding: (#1-3) metta by body/speech/mind towards fellow monks is phāsu, #4 so is samadhi, #5 so is arahantship
AN 5.106 Ānanda: (#1-3) virtue and anyonymity is phāsu, (#4) 4 jhānas is phāsu (comfort) dwelling, (#5) arahantship highest phāsu.

KN Iti 110 cara: walking (vitakka refinement in various postures)

same as AN 4.11, see passage above

KN Iti 111, samādhi/jhāna in all 4 postures

same as AN 4.12, see passage above

MN 119 jhāna with all four postures in these satipatthana exercises

♦ “puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
"Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.
♦ “puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.
"Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.

cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati is part fo the refrain for all 10 exercises in MN 119, even #1 and #2 which include walking, talking, pissing, etc. The words ekodi and samadhi are hallmarks of 2nd jhana.
And look in MN 122 where that refrain is explicitly tied to 4 jhanas:

MN 122  sannisīdati ekodi hoti samādhiyati = do 4 jhanas

“kathañcānanda, bhikkhu
And how does he 
ajjhattameva cittaṃ
steady his mind internally,
saṇṭhapeti sannisādeti
quiet it,
ekodiṃ karoti
bring it to singleness,
samādahati?
and concentrate it?
idhānanda, bhikkhu
8.“Here, Ānanda,
vivicceva kāmehi
quite secluded from sensual pleasures,
vivicca akusalehi dhammehi ..pe ...
secluded from unwholesome states,
paṭhamaṃ jhānaṃ upasampajja viharati ...pe ...
a bhikkhu enters upon and abides in the first jhāna…
dutiyaṃ jhānaṃ...
the second jhāna…
tatiyaṃ jhānaṃ...
the third jhāna…
catutthaṃ jhānaṃ upasampajja viharati.
the fourth jhāna,... he enters and abides in.

MN 122 while in suññata and imperturbable samādhi, 4 postures

“He attends to external emptiness.…
“He attends to internal & external emptiness.…
“He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.’ In this way he is alert there.
“If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth (thinking,) ‘While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there.
“If, while he is dwelling by means of this dwelling, his mind inclines to standing… to sitting… to lying down, he lies down, (thinking,) ‘While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there.
“If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that ‘I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.’ In this way he is alert there.
“‘But,’ (he resolves,) ‘I will engage in talk that is scrupulous, conducive to awareness-release, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.’ In this way he is alert there.
“If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ In this way he is alert there.

Standing

KN Iti 81 sakkāra: offerings: almsround standing, walking in jhāna

(the Buddha reports the karmic rebirth results [presumably from using his divine eye to see], where monks who don’t properly conduct their almsround are reborn)
(he emphasizes that this is his direct knowledge, he’s seeing it himself, it’s not hear say or just a view)

(verse)

♦ “yassa sakkariya-mānassa,
when offerings (or respect) [are received],
a-sakkārena c’-ūbhayaṃ.
(when) no-offerings [are received], in-both [cases],
♦ samādhi na vikampati,
Undistractable-lucidity [does] not waver;
appamāda-vihārino .
(he is an) Assiduous-practitioner.
♦ “taṃ jhāyinaṃ sātatikaṃ,
that Jhāna (he is) continually [absorbed in],
sukhumaṃ diṭṭhi-vi-passakaṃ .
subtle (in) view-&-clear-seeing,
♦ upādānak-khay’-ā-rāmaṃ,
Clinging-destroyed;--abundantly-relishing (that),
āhu sap-puriso itī”ti.
(that is) called (a) man-of-integrity.

KN Snp 3.11 (standing & sitting in jhana)

♦ 713.
♦ “sa piṇḍa-cāraṃ caritvā,
the alms[round]-walk (having been) walked,
Vanan-tam-abhihāraye.
(the) forest – (he should) – go into,
♦ upaṭṭhito rukkha-mūlasmiṃ,
standing [or setting up] (by a) tree-root,
Āsan-ūpagato muni.
Sitting-down, (the) sage,
♦ 714.
♦ “sa jhāna-pasuto dhīro,
jhāna--(he is)--engaged-in, (the) wise (one),
vanante ramito siyā.
(the) forest (he should) relish.
♦ jhāyetha rukkha-mūlasmiṃ,
(he) should-do-jhāna (at the) tree-root,
Attānam-abhito-sayaṃ.
attaining his own satisfaction.

Lying down

.
.

AN 4.246 jhana lying down

1382“Bhikkhus, there are these four postures for lying down. What four? The corpse’s posture, the sensualist’s posture, the lion’s posture, and the Tathāgata’s posture.
1383(1) “And what is the corpse’s posture? Corpses usually lie flat on their backs. This is called the corpse’s posture.
1384(2) “And what is the sensualist’s posture? The sensualist usually lies on his left side. This is called the sensualist’s posture.
1385(3) “And what is the lion’s posture? [245] The lion, the king of beasts, lies down on his right side, having covered one foot with the other and tucked his tail in between his thighs. When he awakens, he raises his front quarters and looks back at his hind quarters. If the lion sees any disorderliness or distension of his body, he is displeased. If he does not see any disorderliness or distension of his body, he is pleased. This is called the lion’s posture.
1386(4) “And what is the Tathāgata’s posture? Here, secluded from sensual pleasures, secluded from unwholesome states, the Tathāgata enters and dwells in the first jhāna … the fourth jhāna. This is called the Tathāgata’s posture.

See section on 4th jhāna as a requirement for 6 ab

4nt→8aam #8: Sammā Samādhi → STED (smd 4) catutthaṃ jhānaṃ: Fourth Jhāna
To be able to levitate, walk through walls, one would need to be in a samādhi that is sensitive to both internal and external rūpa. It’s also very common for yogis with mind reading and divine eye do it while walking around. The question is whether they are technically in 4th jhāna while doing that, or 4th jhāna is just a prerequisite?

Āgamas

DA T1.14a unification and nondistraction in 4 postures

http://tripitaka.cbeta.org/ja/T01n0001_002
Dr. W.Chu
[0013c23]:「汝等比丘!當自攝心,具諸威儀。云何比丘自攝其心?於是比丘內身身觀,精勤不懈,憶念不忘,捨世貪憂;外身身觀,精勤不懈,憶念不忘,捨世貪憂;內外身觀,精勤不懈,捨世貪憂。受、意、法觀,亦復如是。云何比丘具諸威儀?於是比丘可行知行,可止知止,左右顧視,屈伸俯仰,攝持衣鉢,食飲湯藥,不失宜則,善設方便,除去蔭蓋,行住坐臥,覺寤語默,攝心不亂,是謂比丘具諸威儀。」
“You, bhikshus, should bring your mind to unification (當自攝心), and become endowed with dignified comportment. How does a bhikshu bring his mind to unification (自攝其心)? Here, a bhikshu should contemplate the inner body as inner body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. He should contemplate the outer body as outer body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. He should contemplate both the inner and outer body as inner and outer body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. The same is so with contemplating feeling, mind, and the Dhammas. How does a bhikshu become endowed with dignified comportment? Here, a bhikshu is aware of walking when walking, aware of standing when standing; When looking to the left or the right, when bending or extending [a limb], when raising or lowering the head, when carrying the robes and bowl, when receiving beverages and food, he should not be remiss of moderation and what is appropriate, and should skillfully employ various means to dispel the hindrances. By ways of bringing his mind to unification and non-distraction (攝心不亂) [in such a way] when he is walking, standing, sitting, or lying down, when he wakes up and goes to sleep, and when he speaks or remain silent—this is how a bhikshu become endowed with dignified comportment.”

Dr. Chu comments the “unification of mind” in the Chinese, is likely to correspond with the pāli “citta ekaggata”, but no way to be sure.

THOX: later Theravada orthodox (not EBT)

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Vism. Says walking in jhāna is possible

Accordin,g to Pa Auk Sayadaw, one of the foremost meditation masters and THOX scripture experts in the Vism. Meditation system When asked if it was possible to use the standing posture in VRJ (vism. Redefined jhāna), said (parphrase), “not only is it possible to stand, it’s possible to walk, according to Vism.” Considering his fame as a meditation master, one would have to think it’s highly probable he knows that from personal experience.

Misc.

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Noble silence = second jhana

see article “second jhana” for details.
The basic idea is monks are told to either “talk about dhamma, or abide in noble silence (defined by SN 21.1 as being in second jhana). The circumstances of where the “noble silence” phrase is used, you would expect the monks to be standing or walking with eyes open in many of those contexts.
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(frankk posts the entire EBT) :see_no_evil::heart:

But seriously, this little excerpt caught my eye. I think it states that if deep meditation is acquired while walking, then it persists in other poses?

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That footnote is from Te commentary. So I don’t know exactly what they mean by that. But how I interpret the sutta itself AN 5.29, is that if you practice samadhi all the time, in all 4 postures, it will carry over into formal sitting practice. That matches practical experience, any several great meditation teachers have taught that one should be training samadhi all the time, not just in sitting meditation.

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Any time I hear a teacher say you can’t achieve jhana while standing or walking I roll my eyes…:thinking: the suttas are pretty clear on this “issue.”
Great post @frankk
:heart:️Metta

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@Lokantara, does it say taking a seat at the root of the tree (after going on almsround) in the sutta quoted?

with metta,

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@Mat
Here’s a link to Ṭhanissaro’s translation:
Nalaka Sutta

“Having gone on his almsround, the sage
should then go to the forest,
standing or taking a seat
at the foot of a tree.
The enlightened one, intent on jhana,
should find delight in the forest,
should practice jhana at the foot of a tree,
attaining his own satisfaction.
Then, at the end of the night,
he should go to the village,
not delighting in an invitation
or gift from the village.
Having gone to the village,
the sage should not carelessly
go among families.
Cutting off chatter,
he shouldn’t utter a scheming word.
‘I got something,
that’s fine.
I got nothing,
that’s good.’
Being such with regard to both,
he returns to the very same tree.”

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Interesting to see that Mills’ translation is different in that aspect:

“The sage on almsround having walked,
going then to lonely woods
and drawing near the roots of a tree,
takes a seat just there.
Firmly intent on jhāna
and delighting in the woods;
who at the tree-roots meditates,
satisfies himself.”

Is the Pali behind these ambiguous enough to justify the different translations ?

Sa piṇḍacāraṃ caritvā,
Vanantamabhihāraye;
Upaṭṭhito rukkhamūlasmiṃ,
Āsanūpagato muni.
Sa jhānapasuto dhīro,
Vanante ramito siyā;
Jhāyetha rukkhamūlasmiṃ,
Attānamabhitosayaṃ.

Maybe bhante @Brahmali could help?

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here’s a literal word for word translation. I don’t know the grammar very well, it would be good to have an objective analysis that maps out all the possible interpretations. Even with a grammar expert, poetry verse tends to have some built in ambiguity and uncertainty, in any language.

KN Snp 3.11 (standing & sitting in jhana)

♦ 713.
♦ “sa piṇḍa-cāraṃ caritvā,
the alms[round]-walk (having been) walked,
Vanan-tam-abhihāraye.
(the) forest – (he should) – go into,
♦ upaṭṭhito rukkha-mūlasmiṃ,
standing [or setting up] (by a) tree-root,
Āsan-ūpagato muni.
Sitting-down, (the) sage,
♦ 714.
♦ “sa jhāna-pasuto dhīro,
jhāna--(he is)--engaged-in, (the) wise (one),
vanante ramito siyā.
(the) forest (he should) relish.
♦ jhāyetha rukkha-mūlasmiṃ,
(he) should-do-jhāna (at the) tree-root,
Attānam-abhito-sayaṃ.
attaining his own satisfaction.
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When the above verse viewed in conjunction with this one, then the standing interpretation makes sense, since when a monk receives offerings and praise, he would tend to be standing or walking.

Samadhi, like sati, is something you should be doing all the time. Sitting at the tree-root just means you’re giving yourself a more conducive environment to purify samadhi and sati. The 4 jhanas are just a quality rating of the samadhi. You don’t have to be sitting down to get a quality rating. Just as superman doesn’t have to wear a cape to fly. If he’s dressed up like Clark Kent and you see him flying around in a business suit, he’s still fricking superman with 4th jhana quality of samadhi.

KN Iti 81 sakkāra: offerings: almsround standing, walking in jhāna

(the Buddha reports the karmic rebirth results [presumably from using his divine eye to see], where monks who don’t properly conduct their almsround are reborn)
(he emphasizes that this is his direct knowledge, he’s seeing it himself, it’s not hear say or just a view)

(verse)

♦ “yassa sakkariya-mānassa,
when offerings (or respect) [are received],
a-sakkārena c’-ūbhayaṃ.
(when) no-offerings [are received], in-both [cases],
♦ samādhi na vikampati,
Undistractable-lucidity [does] not waver;
appamāda-vihārino .
(he is an) Assiduous-practitioner.
♦ “taṃ jhāyinaṃ sātatikaṃ,
that Jhāna (he is) continually [absorbed in],
sukhumaṃ diṭṭhi-vi-passakaṃ .
subtle (in) view-&-clear-seeing,
♦ upādānak-khay’-ā-rāmaṃ,
Clinging-destroyed;--abundantly-relishing (that),
āhu sap-puriso itī”ti.
(that is) called (a) man-of-integrity.

Hang on, let’s first analyse the Pali text we have in front of us.
Please avoid flooding the thread further as we are trying to get people who understand Pali language and grammar just to explain if indeed the original text is ambiguous enough to justify the different translations we have jn front of us!
We all know already your views and thesis on 24/7 jhana and don’t worry no one is disputing or seeking to weaken it.

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I haven’t read much of the thread, but hopefully my input will still be relevant.

Ajahn Thānissaro translates upaṭṭhito as standing, yet this does not seem to be an established meaning of this word. It is more likely to mean something like “gone up to” or perhaps “dedicated to”. Āsanūpagato means “approached/arrived at a seat”. So as far as I can see the two line :

Upaṭṭhito rukkhamūlasmiṃ,
Āsanūpagato muni.

should be translated roughly as follows:

The sage went to the foot of a tree,
And reached a seat.

I don’t think Ajahn Thānissaro’s translation is justifiable.

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Thank you very much for your attention and time bhante. It is indeed helpful. :anjal:

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It is important to note that Ajahn Thanissaro’s latest translation conforms with your understanding bhante:

Having gone on his almsround, the sage
should then go to the forest,
approaching the root of a tree,
taking a seat.
The enlightened one, intent on jhāna,
should find delight in the forest,
should practice jhāna at the foot of a tree,
attaining his own satisfaction.
Source:
Sn 3:11  Nālaka

This begs the question of why AccessToInsight cannot be updated with latest translations from Ajahn Thanissaro!? Or at least redirected to the new website Dhammatalks.org

Also, for the sake of being up to date we should all seek to look at www.Dhammatalks.org instead of AccessToInsight when referring or quoting Ajahn Thanissaro’s translation in our discussions here!

:anjal:

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