I recently came across this while testing the new feature of TPR on “walking meditation”, and it found me this. I thought this was very deep. I remember intuitively practicing like that (but I knew abhidhamma). If you can imagine a three-dimensional rupa pixel with a refresh rate, it might “click for you.”
tipiṭakamahāsivatthero panāha – yo ciraṃ gantvā vā caṅkamitvā vā aparabhāge ṭhito iti paṭisañcikkhati – ‘‘caṅkamanakāle pavattā rūpārūpadhammā ettheva niruddhā’’ti.
However, the Elder Tipiṭaka Mahāsiva said: “One who, after walking or pacing for a long time, then stands, reflects thus: ‘The material and immaterial phenomena that occurred during the time of pacing have ceased right there.’”
Of course, a topic on walking meditation would not be complete without the sutta named as such.
caṅkamasuttaṃ
9. The Discourse on Walking.
**29. ‘‘pañcime, bhikkhave, caṅkame ānisaṃsā. **
**“Bhikkhus, there are these five benefits of walking meditation. ** katame pañca?
Which five? addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti.
One becomes able to endure journeys, able to endure exertion, one is rarely ill, what one has eaten, drunk, chewed, and savored is properly digested, and the concentration gained from walking meditation lasts for a long time. ime kho, bhikkhave, pañca caṅkame ānisaṃsā’’ti.
“These, bhikkhus, are the five benefits of walking meditation.”
This too was also deep, and related to talk I gave on the six sense.
bhāvanāmayampi yadā caṅkamanto sadde khayavayaṃ paṭṭhapeti tadā kāyakammaṃ hoti.
The bhāvanāmaya (merit born of development) is kāyakamma when one, while walking, establishes the contemplation of decay and dissolution in sound. Dhammasaṅgaṇī-aṭṭhakathā 121
ettakena pana na pākaṭaṃ hotīti caṅkamena dīpayiṃsu.
Since this alone is not clear, they explained it by walking meditation (caṅkama). yo hi bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti; ‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti; uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhāti – ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti.
Indeed, a bhikkhu who, having descended onto a walking meditation path, stands at one end of the path and comprehends: ‘The material and immaterial phenomena arising at the eastern end of the walking meditation path cease right here without reaching the western end of the walking meditation path. Those arising at the western end also cease right here without reaching the eastern end. Those arising in the middle of the walking meditation path cease right here without reaching either end. The material and immaterial phenomena arising in walking meditation cease right here without reaching the standing posture. Those arising in the standing posture the sitting posture. Those arising in the sitting posture the lying down posture.’ As he comprehends in this way, he causes his mind to enter bhavaṅga (the life-continuum). When he awakens, he awakens by taking up his meditation object. This bhikkhu is called one who acts with clear comprehension in going, etc. Vibhaṅga-aṭṭhakathā p347
The way I understood it was that while walking , you can use sound as an object. It could be footsteps but also could be any sound you heard, like brook or birds singing. It is now gone as a past object, just like the previous quotes on walking.
