Talk Seventeen: Walking — Observing Anicca (Step by Step)

I have been speaking about walking practice for four days now. Walking samādhi is generally weaker than sitting samādhi because of continuous movement.

At first, one should contemplate change (vipariṇāma) among different objects. For example:

Their natures are different, not the same. This discernment of difference is called change—also understood as the arising of a new phenomenon, not a transformation into something permanent or soul-like (which does not exist).

Mogok Sayadawgyi said that only by discerning change—not sameness—can one see dissolution.

In the beginning, samādhi is weak, so the yogi does not yet contemplate anicca directly. Instead, one contemplates the arising of different phenomena. Later, as practice matures, the yogi will discern anicca itself, that is, dissolution.

On Observing Whatever Arises

(Here the teacher again emphasizes that whatever arises must be observed.)

After clearly seeing arising phenomena, it becomes easier to discern dissolution (vanishing). Therefore, when samādhi is still weak, especially in walking meditation, one should first discern change.

In the beginning, yogis are instructed to use noting (naming) for two main reasons:

Noting and Knowing Are Not the Same

Noting (or perception) and knowing are not the same.

• Noting is giving a name or concept to an experience, such as “seeing,” “hearing,” or “thinking.”
• Knowing is direct confirmation or penetration of the phenomenon in another way.

Concepts and discernment (paññatti and paññā) indicate that samatha and vipassanā are not the same practice.

(Why are there so many problems and so much suffering in the world?

Because human beings become lost in concepts, deceived by their own minds and by defilements (kilesa). The mind becomes confused, increasingly defiled, and deteriorates. Yet most people take this condition to be a sign of intelligence.)

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