{"id":6344,"date":"2025-12-14T17:47:49","date_gmt":"2025-12-14T22:47:49","guid":{"rendered":"https:\/\/drsoelwin.laymandhamma.com\/%e1%80%9c%e1%80%99%e1%80%ba%e1%80%b8%e1%80%9c%e1%80%bb%e1%80%be%e1%80%b1%e1%80%ac%e1%80%80%e1%80%ba%e1%80%81%e1%80%bc%e1%80%84%e1%80%ba%e1%80%b8-%e1%80%a1%e1%80%94%e1%80%af%e1%80%95%e1%80%8a%e1%80%ac\/"},"modified":"2025-12-20T17:35:33","modified_gmt":"2025-12-20T22:35:33","slug":"%e1%80%9c%e1%80%99%e1%80%ba%e1%80%b8%e1%80%9c%e1%80%bb%e1%80%be%e1%80%b1%e1%80%ac%e1%80%80%e1%80%ba%e1%80%81%e1%80%bc%e1%80%84%e1%80%ba%e1%80%b8-%e1%80%a1%e1%80%94%e1%80%af%e1%80%95%e1%80%8a%e1%80%ac","status":"publish","type":"post","link":"https:\/\/drsoelwin.laymandhamma.com\/en\/%e1%80%9c%e1%80%99%e1%80%ba%e1%80%b8%e1%80%9c%e1%80%bb%e1%80%be%e1%80%b1%e1%80%ac%e1%80%80%e1%80%ba%e1%80%81%e1%80%bc%e1%80%84%e1%80%ba%e1%80%b8-%e1%80%a1%e1%80%94%e1%80%af%e1%80%95%e1%80%8a%e1%80%ac\/","title":{"rendered":"The Art of Walking"},"content":{"rendered":"

The Art of Walking<\/h1>\n

Walking is an activity we perform daily. However, if we look at this activity from the Dhamma perspective<\/strong>, it contains very profound lessons. I would like to explain the true nature of walking step-by-step.<\/p>\n

The Walker and The Walking<\/h2>\n

We say, \"I am walking.\" When we speak like this, we feel as if there is a walker. However, the truth is there is no walker; there is only walking.<\/strong> This is the first level we must understand. Walking exists only as a Concept (Pa\u00f1\u00f1atti)<\/strong>; in reality, it is merely a movement<\/strong>.<\/p>\n

If we contemplate this movement more profoundly, we know that it is merely Material Phenomena led by the Wind Element (Vayo Dhatu)<\/strong>. These material phenomena led by the Wind Element arise because the Mind called Volition (Cetana)<\/strong> urges them. In this way, by peeling off layer by layer, one can reach the inner core<\/strong> with wisdom.<\/p>\n

The Importance of Volition (Cetana)<\/h2>\n

When walking, behind every step<\/strong>, there is a Volition (Cetana)<\/strong>. When going on a pilgrimage to Bodh Gaya, every step happens because of the Volition to reach the Buddha. However, we did not know how to notice this Volition in the past. Although we knew we gained merit, we did not see the arising and passing away of every Volition<\/strong>.<\/p>\n

Volition is Kamma.<\/strong> When offering alms, Volition arises; when placing the food down, Volition ceases. The Wisdom Merit<\/strong> that truly notices this Volition abandons Greed<\/strong> and leads to Nibbana<\/strong>. We must understand that Volition results in Kamma, and Mindfulness results in Wisdom.<\/strong><\/p>\n

Kamma Merit and Wisdom Merit<\/h2>\n

The Volition<\/strong> urging from behind to make the step occur is Kamma Merit<\/strong>. Noticing the arising and passing away of Volition step by step is Wisdom Merit<\/strong>. The Volition urging the step can only send you to the Buddha. However, the Wisdom Merit<\/strong> that notices the Volition sends you all the way to Nibbana<\/strong>, the cessation of suffering.<\/p>\n

Keep Volition to have good Kamma; keep Mindfulness to have good Wisdom.<\/strong> If Kamma is good, one will live happily; if Wisdom is good, one will have the happiness of knowledge. This point is very important.<\/p>\n

The Work of Mindfulness<\/h2>\n

When walking, it is important to walk with Mindfulness and Clear Comprehension (Sati Sampajanna)<\/strong>. One must stay with Mindfulness applied in the Subsequent Mind<\/strong> after the Preceding Mind<\/strong>. Whenever we see or hear, we see forms. We mark these forms with Perception<\/strong>. However, we must be mindful that these forms cannot arise without the Earth Element (Pathavi)<\/strong>.<\/p>\n

Mindfulness<\/strong> is needed to step up to the level of Consciousness knowing<\/strong>. We usually only encounter characteristics. Only when Mindfulness can contemplate these characteristics as Consciousness knows them, will Wisdom<\/strong> penetrate and see the Ultimate Reality (Paramattha)<\/strong> called Nature.<\/p>\n

From Concept to Ultimate Reality<\/h2>\n

We must cross from the Conventional Realm (Samuti)<\/strong> to the Ultimate Realm (Paramattha)<\/strong>. In the Conventional Realm, we think I, Others, Man, Woman, Person, and Being<\/strong> exist. There are wrong views of Permanence (Nicca), Happiness (Sukha), Beauty (Subha), and Self (Atta)<\/strong>. In the Ultimate Realm, however, there are only Matter and Mind<\/strong>, and it is known that there is no Person or Being. Right views of Impermanence (Anicca), Suffering (Dukkha), Non-Self (Anatta), and Impurity (Asubha)<\/strong> appear.<\/p>\n

In this way, the great view of Person and Being<\/strong> can gradually decrease. Satipatthana<\/strong> is the One and Only Way<\/strong> to remove the impurities of Defilements.<\/p>\n

The Purpose of Vipassana<\/h2>\n

Vipassana is striving to see and realize the Four Noble Truths<\/strong> face-to-face. It is fulfilling the Noble Eightfold Path<\/strong>. We can know the Object side<\/strong>, but we cannot grasp the Subject side (Arammanika - the mind that takes the object)<\/strong>. Only when Wisdom<\/strong> arises can it be grasped.<\/p>\n

When walking, in doing, speaking, and thinking, one must know how to live by noticing the Third Thing<\/strong> in the Three Actions (Kamma)<\/strong>. Looking at where Volition and Perception<\/strong> are obvious, one must live with awareness and mindfulness<\/strong>. One must remember that without Mindfulness, the rounds in the Cycle of Samsara<\/strong> are endless.<\/p>\n

Conclusion<\/h2><\/h2>\n

Walking is not a simple movement. This movement involves Volition, Wind Element, Mind and Matter, Mindfulness, and Wisdom<\/strong>. Let us understand the value of every step while walking the Dhamma Path<\/strong> and walk with Mindfulness and Clear Comprehension<\/strong>. May your Kamma be good, and may your Wisdom be good.<\/strong><\/p>\n

Dr. Soe Lwin (Mandalay)<\/em><\/p>","protected":false},"excerpt":{"rendered":"

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