Wisdom Arises More Easily in Meditative Stillness

What is the difference between walking and sitting or lying down? When walking, the body consciousness and mental consciousness must be focused on the operation of the physical body, with attention directed toward the physical body and the surrounding environment. Consequently, the attention given to contemplating the meaning of the Dharma by the exclusive mental consciousness diminishes. Energy becomes insufficient for focused application, preventing deep and subtle contemplation, and wisdom is less likely to arise. While sitting or lying down, the scattering of the mind-consciousness is reduced, allowing the exclusive mental consciousness to concentrate more effectively. Contemplation then becomes deep, subtle, and meticulous, facilitating the birth of wisdom. Therefore, it is said that the stillness and concentration (samadhi) cultivated while sitting or lying down more readily gives rise to wisdom. During sitting or lying down, the mind is free from additional burdens, enabling concentrated effort and meticulous contemplation. Without the worry of encountering situations that arise while walking, the mind is at ease. Thus, sitting in stillness more easily gives rise to access concentration (anāgamya-samādhi) and the first dhyana (prathama-dhyāna).

Wisdom arises from concentration (samadhi). This concentration refers specifically to access concentration and the first dhyana. Therefore, to attain the fruits of the path (phala) or realization (enlightenment), one must at minimum possess access concentration. As long as it is not a state of access concentration or the first dhyana devoid of thought (i.e., with applied and sustained thought present), when concentration deepens, contemplation becomes more subtle and meticulous. Discovering new realms through the arising of wisdom is certainly possible. Without meditative concentration (dhyāna), one cannot engage in contemplative practice (vipaśyanā). With shallow concentration, contemplative practice lacks power, the mind lacks refinement, and one fails to resonate with the Dharma. Therefore, after studying the Dharma, the two primary modes of practice are meditative concentration (samatha) and contemplative practice (vipaśyanā).