AN 4.12, AN 5.151: Ven. Anālayo uses circular reasoning, to assert that jhāna is not possible while walking

Ven. Anālayo uses circular reasoning

Ven. Anālayo also seems to be of the opinion that jhāna is not possible while walking (from hisFrom Grasping to Emptiness — Excursions into the Thought-world of the Pāli Discourses II, p. 133):

Anālayo wrote:Judging from other discourses, the expression ‘unification of the mind’ is not confined to absorption concentration, since the same expression occurs in relation to walking and standing (AN II 14) or to listening to the Dhamma (AN III 175), activities which would not be compatible with absorption attainment. This suggests that this second definition of ‘right concentration’ would also include levels of samādhi that have not yet reached the depth of absorption concentration. In fact, the formulation of this second definition makes it clear that the decisive factor qualifying concentration as ‘right’ is not merely the depth of concentration achieved, but the purpose for which concentration is employed.

Putting cart before horse, circular reasoning

He assumes his conclusion is true,  that ekaggata (unification of mind) can only occur in jhana, to "prove" that walking can not take place in jhana. 

In his book, early buddhist meditation, this fallacious circular reasoning is the foundation for his erroneous interpretation of the 4 jhanas. 

Contrary to his belief, a fair number of suttas show satipatthana being done concurrently, and tightly integrated with four jhanas. 

detailed study of that here: 4j🌕 ≈ 4sp🐘

One especially notable sutta demonstrating this is MN 125, detailed in linked article:

MN 125 first jhāna explicitly equated with (4sp) 4 sati-'paṭṭhāna

 What are the implications of this?

Can you hear sounds while you're doing (4sp) 4 sati-'paṭṭhāna?

Can you walk, think verbal thoughts,  and do (4sp) 4 sati-'paṭṭhāna at the same time? 

If you can walk, think,  and hear sounds in (4sp) 4 sati-'paṭṭhāna, 

you can also walk, think, and hear sounds while in first jhāna.

What B. Analayo failed to realize from AN 4.12

https://lucid24.org/an/an04/an04-v01/index.html#s12

Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ … uddhaccakukkuccaṃ … vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

Suppose a monk has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi. Such a monk is said to be ‘keen and prudent, always energetic and determined’ when walking.

When you have 5 hindrances removed, ekagga citta, samadhi, passaddhi kayo, that's unequivocal designation for successful performing of four jhanas while walking. 

A pacified body (passadhi kayo) means there's sukha for first 3 jhanas, piti for first 2 jhanas, or simply the peaceful neutral feelings of 4th jhana. If 'passadhi' were not designated, then you could argue for some ambiguity in whether it really was full jhana. 

But just as AN 8.63 describes a samadhi that has piti and sata (instead of sukha) and upekkha, without explicitly labeling that as 4 jhanas, everyone agrees it's 4 jhanas. Here, in AN 4.12 is the same situation. All the key ingredients integral to samadhi are checked off here for full jhana 

MN 19 also confirms AN 4.12 difference between non jhana samadhi without passaddhi, versus passadhi crowning that samadhi and entering first jhana. Look it up in MN 19. track passaddhi and see exactly what happens when first jhana is confirmed, and immediately prior to that.

 

Sutta references

AN II 14 = AN 4.12

(shows satipatthana, jhana being done simultaneously in all 4 postures)

https://lucid24.org/an/an04/an04-v01/index.html#s12

AN III 175 = AN 5.151

https://lucid24.org/an/an05/an05-v15/index.html#s152

151. Paṭhamasammattaniyāmasutta	151. Inevitability Regarding the Right Path (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Katamehi pañcahi?	What five?
Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, vikkhittacitto dhammaṃ suṇāti, an-ekagga-citto ayoniso ca manasi karoti.	They disparage the talk, the speaker, or themselves. They listen with distracted and scattered mind. They attend improperly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.
Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Katamehi pañcahi?	What five?
Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti, ekagga-citto yoniso ca manasi karoti.	They don’t disparage the talk, the speaker, or themselves. They listen with undistracted and unified mind. They attend properly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”