Alan Wallace Fall 2012 Retreat Podcast: Vipashyana, Four Applications of Mindfulness

Alan recounts the story of how Shariputra and Maudgalyayana first encountered the teachings of the Buddha. “Those phenomena that are causally created, the Tathagatha has shown their causes and he has also shown their cessation. Thus, the teaching of the Great Sage.”

Meditation starts at 13:50

Alan comments that mindfulness of breathing and settling the mind are highly complementary. Mindfulness of breathing allows the prana system to settle and converge at the heart chakra which in turn allows the mind to settle. Settling the mind allows breath and prana to settle. In mindfulness of breathing, the breath can serve as the baseline. In settling the mind, the space of the mind can serve as the baseline.

In order for a shamatha retreat to bear fruit, it is also important to have as few activities as possible—i.e., dealing with people who are engaged with samsara. They will pull us out of shamatha, and we will be subject to the same samsaric oscillations. We need to be protected like a little baby in an incubator.

Meditation starts at 7:20

In these practices focusing on the mind, it is useful to stabilise them with a reference point: 1) awareness resting in its own place as a subjective reference point or 2) space of the mind as an objective reference point. These practices counter the common belief that we think thoughts rather than thoughts just happen.

Meditation starts at 17:05

Alan reminds us that closely holding the mind causes suffering. There are two methods which free us from this suffering 1) relative bodhicitta where we identify with all sentient beings and 2) absolute bodhicitta where we completely retract all the tentacles by withdrawing into the substrate and then rigpa. In this practice, we train in viewing mental events from the non-grasping, non-reactive perspective of substrate consciousness.

Meditation starts at 6:00

Teaching: Alan discusses causality and the relationship between cause and effect within the context of mindfulness of the mind. According to the Sautantrika, both cause and effect are considered real. According to William James, the relationship (relata) is also considered real. In order to perceive any causal relationship, you need to observe phenomena with a wide angle over time and connect the dots. 

When experiencing pleasure, enquire whether it is stimulus driven or not. Genuine happiness (sukkha) arises from the substrate when unimpeded. There are five obscurations which obscure the natural qualities of the substrate: 1) sensual craving, 2) ill will, 3) laxity/dullness, excitation/anxiety, 5) debilitating doubt. 

Unlike the 5 senses, there is no physical faculty corresponding to mental consciousness. In other words, mental consciousness arises from mental consciousness. All appearances arise from and manifest within the space of the mind (alaya).

Meditation starts at 46:07

For those having difficulties settling the mind, Alan proposes mindfulness of breathing as a useful prelude. Use each breath—and in particular, the out breath, especially the end of the out breath—to release any residual tension and relax the body totally. Make use of every out breath to relax more deeply and release any rumination. Core relaxation is a prerequisite to settling the mind. When practicing settling the mind, maintain peripheral awareness of the breath.

Meditation starts at 3:03

This week, Alan embarks on the 3rd application of mindfulness to the mind. As a prerequisite for this practice, you must be able to distinguish between stillness and motion and maintain single-pointed mindfulness as cultivated in the shamatha practice of settling the mind. As a vipasyana practice, we observe from luminosity and cognizance origination and dissolution of a whole range of emotions and states of consciousness. An emotion like anger exists at the conscious, unconscious, and seed state.

Meditation starts at 24:30

Some take to settling the mind easily, and others have a harder time. For the latter, start by focusing on mental images (without the soundtrack) which everyone can do, then the soundtrack alone, and mental images with the soundtrack. Among the 4 types of mindfulness, the first is called single-pointed mindfulness which means being simultaneously aware of the stillness of your own awareness and the movement of thoughts. Such mindfulness is accessed through deep relaxation.

In post-meditation, maintain a peripheral awareness of the breath or the space of the mind in order to cast a shield against rumination.

Meditation starts at 5:50

As the 4 applications of mindfulness bring us knowledge of our experience, the 4 immeasurables bring balance in our emotions. If feeling down, practice loving-kindness and not its near enemy attachment. If feeling disengaged, practice compassion which is an antidote to the near enemy cold indifference. Worldly life is characterized by restlessness and anxiety, and for genuine happiness and the achievement of shamatha, we need to gradually wean ourselves from the props of hedonic pleasures.

Meditation starts at 12:17

Alan presents tips on dealing with subtlety in the shamatha practices.

1) mindfulness of breathing. The breath becomes increasingly subtle, and treat this an invitation to increase calm and clarity. Do not change the place you are attending to the breath. Rather, choose a baseline such as the nerve endings at the nostrils, and continue attending to the baseline and any fluctuations throughout the whole body of the breath.

2) settling the mind. When the space of the mind appears quiet, something is still there. It is just more subtle than your awareness. Again, choose a baseline such as the space of the mind, and attend to both the baseline and any fluctuations from there.

Meditation starts at 4:10