A Practical Guide to Vinnana Ahara Practice (Basic Practice)

by David Tin Win, Ph.D.

Mail Box 184, Faculty of Science and Technology, Assumption University, Bangkok 10240, Thailand.

e-mail: engtwi@au.ac.th     dtwin@email.com    

[This document may be copied, forwarded or distributed with proper acknowledgement]

1. Introduction.      

Vinnana Ahara Practice uses consciousness (vinnana) as focus for the development of vipassana, practice for gaining insight leading to consequent release from samsara, the never ending cycles of transient existence of mind (nama) and body (rupa).[1]

Vinnana or consciousness is one of four kinds[2] of mind aggregates or energy components[3], technically called namakkhanda. Hence Vinnana Ahara Practice is a nama based practice. Body aggregate or material component, technically called rupakkhanda, is not the focus. Hence body posture is not dictated and pain is not used.

Sitting cross-legged and enduring pain is not a necessary part of this practice. Hence it is most suitable and appealing to those who wish to start bhavana practice very late in life. It is suitable for seniors, especially retired persons – professionals, academics, corporate executives, business persons, etc.

Insight development via Vinnana Ahara Practice involves a three step knowledge acquiring process: (1)The concept. Nata Parinna (The theory Aspect: Pariyati) – knowing what there is to know before hand (2)The practice. Tirana Parinna (The Practical Aspect: Patipati) – knowledge of nama-rupa attributes ie. annica – impermanent, dukkha – stressful, anatta – soulless, ownerless and (3)The achievement. Pahana Parinna (The Attainment Aspect: Pativeda) - total annihilation of attachment to Vinnana Ahara.

Read the manuscript first before starting the practice practically. This is the first process - Nata Parinna. It is advisable to ignore the footnotes and get a general understanding at the first reading. This followed by additional readings, inclusive of the footnotes, will develop a detailed understanding. Your Nata Parinna will be complete.

Then do the practical work, the Tirana Parinna step - follow the procedure summary given in the appendix. For any clarifications that may be required, refer to “The Practical Aspect” under the appropriate subsections. Attainment or Pahana Parinna, of course depends on you.

Vinnana Ahara Practice involves watching consciousness (vinnana). The life-time of an individual Vinnana or consciousness is extremely short. Observing it is beyond human capability. But Vinnana Ahara can, by promoting maintenance and growth, induce a series of consciousnesses. This gross consciousness becomes observable. Humans can watch and become aware of the gross consciousness, and thus become capable of discerning its true nature. In Vinnana Ahara practice, awareness of consciousness (vinnana) is developed as a first step to gaining knowledge of the true nature of nama-rupa. This is followed by discernment to gain knowledge of the nama-rupa attributes via first-hand experience.

 Two things need to be kept in mind when reading and practicing this Dhamma. First – Practice it with full confidence. Leidi Sayadaw has guaranteed that Vinnana Ahara practice will lead to full insight, the Arahat stage. Second – Note that insight attainment does not depend on the teacher. Even an unaccomplished teacher can guide you to your goal, provided the true Dhamma is used. 4 Have confidence in what is written here, it is true Dhamma. But do not mix Dhamma and author. The former is timeless-forever correct. The latter is insignificant and changeable. Dhamma is essential, the author is dispensable. Hence just focus on the Dhamma and forget the author.

It is also heartening to know that even if one died without getting insight, but if the practice was with the person at the time of death, then dropping down to lower realms in the next existence is prevented. Of course that person may drop to lower realms in the following existences after that. However, when a Buddha appears the latent potential of the practice will lift the person to upper realms. Continued practice on meeting that Buddha will give deliverance from samsara. Thus seeing the truth once, even for a very short time, can shorten and limit the unlimited samsara.4

          Vipassana is the process of purifying the mind via continuous cleansing and thereby pave the way for insight. Is it not strange that we are occupied with cleansing our body, yet we do not care about our mind? Our minds are originally pure, but many kilesa (“dirt”, “fires” - defilements) such as akusala hetu (causes producing bad effects) like loba (greed), dosa (anger) and moha (ignorance, perplexity) make our minds dirty. Consider a bit of bird shit falling on you. You feel agitated and wish to clean it off quickly. But don’t you want to get rid of the agitation - clean your mind too? Is it not time to start cleansing our minds?

           A summary procedure is given in the appendix. It is a guideline for all starters. For those who would like to start practicing immediately without going through the document, the summary procedure can be used straight away.

2. Developing Samadhi [Mind Concentration]

            The samadhi (mind concentration) possessed by all intelligentsia, academics, business persons, corporate executives, and professionals is quite sufficient to get vipassana development via Vinnana Ahara Practice. Hence further samadhi development is optional. But it is of course helpful, especially in the initial stages. If samadhi development is desired, then mindfulness or sati, which is placing your attention on the kammatthana (practice) focus, has to be initiated. The most popular method is anapana, where the touch of air when breathing is the focus.

2.1 The Aim.

The main aim is to calm the mind sufficiently for subsequent development of awareness, followed by discernment. It must be noted that one must aim for samadhi (mind concentration) where the mind becomes capable of focusing on whatever consciousness is presented predominantly. If a sound is prominent the mind must be able to focus on that sound. When a taste becomes prominent the mind must focus on that taste, and so on. This is not wavering, as some people suggest. It is called khanika samadhi as opposed to ekaggata samdhi, where the mind is forced to focus onto a certain item for a long time. The former is the samadhi for vipassana development and the latter is the samadhi for samatha (calming the mind) development.[4]

2.2 The Practical Aspect.

The sitting posture is recommended in the initial stages. Sit in any comfortable posture – anywhere. But do not get drowsy and fall asleep. Close your eyes and relax. Get rid of any recognizable tensions in both mind and body. If there is undue stress physically or mentally[5], they will obstruct your practice by inducing an agitated mind. Physical stress is commonly discomfort or pain caused by sticking to a given posture for a long time. Change your posture when necessary, Buddha did not require you to stay put when there is posture stress. Sitting still is not a primary concern. Vipassana practice is not a physical endurance test. A relaxed easy way of watching what is really happening is the major concern of Vipassana – this is correct practice.4

Now focus your attention on air touching the nose tip or upper lip depending on individual anatomy, as it rushes in and out at the nostrils. Be mindful of the touch only. Do not take note of the air, nose, or the movement of air. Do not anticipate or follow the breath. Do not label the air as in or out breath. Just be mindful of the touch of air. Do not be concerned with where it is touching. Do not use excess effort and do not be lax. Do not be anxious that you may miss seeing the touch. Watch the touch in a relaxed easy manner. If these are followed, your anapana practice is completely free from the adinava defilements that obstruct anapana, and progress is assured. It is paripunna anapana.

 The mind, by nature, will not stay fixed for long. It tends to wander off into the past or     future. Do not be agitated if your mind does that, it is natural. 5 You must get a calm mind, NOT a fixed mind. Do not force the mind back onto the breath touch. Just take it easy and watch the mind run its course. Do not chase it. Bring it back onto the focus only after it has been spent. This calms the mind much quicker than chasing it and forcing it back every time it runs off.

After some practice the mind calms down sufficiently and becomes ready for awareness and thereby also ready for discernment. When is it ready? Test it by going on to awareness and discernment development. The mind is sufficiently calm if there is progress.  

3. Developing Awareness of nama-rupa phenomena

  Mindfulness (sati) brings about awareness of the nama-rupa phenomena. In Vinnana Ahara practice, awareness involves noting one or more of the six consciousnesses [6] while being “simultaneously” aware of the body. As an analogy, the body can be thought of as a “water surface”. The nama and rupa are “water droplets” that strike the water surface and express themselves as perturbations on the surface. Just like these perturbations, nama and rupa have transient existence.[7] A similar analogy, given by Leidi Sayadaw, likens the body to a sore in which maggots are ceaselessly popping up and down.

Alternatively the body may be thought of as a “machine” that is capable of receiving sensations as signals. Six Vinnana Ahara “signals” striking the “machine” may be noted. It is not necessary to classify any of the six signals. At a given instant any one prominent “signal” may be noted. The concept “I am experiencing the sensation”[8] must be avoided. Awareness of the mechanism - “water droplet” hitting the “water surface” – is all that is required. If preferred a “video camera” placed somewhere a bit above and behind the head, may be used to watch the body being hit by various stimuli. It is better if initially awareness is confined to one particular signal type. Sound is recommended.

3.1 The Aim.

The main aim here is to become aware of mind (nama) and body (rupa), with consequent realization that it is nama and rupa which really exists – you, I, man, woman etc. are just apparent gross consequences of nama and rupa. 

3.2 The Practical Aspect.

            To achieve the above aim, awareness of both presence and absence of Vinnana Ahara or consciousness has to be developed. 5 This is done as follows:

Use any comfortable posture – walking, sitting, standing, or lying. Be mindful of your body. Just watch it calmly, with interest but untainted with like or dislike. Do not note the body as yours. Just look at it as you will look at any object that is not particularly attractive or repulsive. Watch it in a neutral manner. “General” awareness need to be developed – not overly attentive, yet aware of the body – but not seeing the details: limbs, face, eyes etc. Just feeling the presence of the body is sufficient. This is the background awareness – the “water surface”.

Do this until your mind becomes comfortable with being mindful[9] of your body and it calms down reasonably. Now focus on sound while still being aware of the body. Be aware of hearing the sound (sound consciousness) against the body background awareness. Experience the sound consciousness awareness (“water droplet”) imposed on the body background awareness (“water surface”). Experience the “water droplets” hitting the “water surface”, in a relaxed detached manner – no like or dislike – no attachment or aversion – a neutral attitude.

Before now, were you aware of hearing the sound? No you were not - not until you had put your attention (mindfulness) on it. Now you “know” that you are hearing sound. You are now aware of the sound consciousness (sound Vinnana Ahara). The physical body is the background on which the rupa component (sound) and nama component (consciousness of the sound) operates.

Watch the sound consciousness[10] against the body background awareness.  Do not identify or label it (vocally and mentally) as nama. Do not think or assume or consider that “You are hearing the sound”.8 Do not worry about who is hearing or where the sound is coming from, and try not to identify the sound.  Just be aware of sound consciousness - in a relaxed detached easy manner – do not think of anything else. Be aware of the body and be aware of hearing the sound. If you are aware of hearing the sound only, it is not correct. If you are aware of the body only, it is also not correct. You must see the consciousness against the background body awareness. You must be mindful of the body and aware of the consciousness. Remember – Watch “water droplets” hitting the “water surface”- in a relaxed detached manner – no like or dislike – no attachment or aversion – a neutral attitude. This is development of awareness[11].

An alternative way is to “place” a “video camera” a bit above and behind your head and watch the sound consciousness being produced when sound hits the body - again no like or dislike. If this is used, initially the “video camera” will seem like a third person watching the body being hit by sound and sound consciousness being produced. After some practice the “video camera” being nama[12] automatically mingles in with the sound consciousness (also nama) stream, and the third person feeling disappears.

As mentioned above, you are required to be aware of sound consciousness. But Leidi Sayadaw says awareness of sound is just as effective as being aware of sound consciousness. Hence, if preferred awareness of sound may be used instead of awareness of sound consciousness.

Awareness practice will not be very effective if it is confined only to practice sessions; in most cases results will not operate outside these sessions. Awareness has to be expanded to include sensations other than sound and extended into daily routines. This is achieved by being aware of whichever sensation is prominent at a given time. 

            Consider walking - “knowing” the touch consciousness or touch Vinnana Ahara of foot and floor may be noted against the general background awareness of the body. Since this is Vinnana Ahara practice, only touch consciousness is noted[13], foot or floor must not be visualized. Normal natural walking mode may be maintained. There is no need to slow down.  

            Watching TV - consciousness of sound, or sight, or touch (hand, head, foot or bottom) may be noted, again against the general background awareness of the body. Showering - sound consciousness of the shower or touch consciousness of water jets hitting the body may be noted. Working the computer - sight consciousness or touch consciousness on the keyboard may be noted. Talking - sound consciousness may be noted. Lying down in bed - touch consciousness on body parts may be noted. Thus all daily activities, apart from sleeping, may be used for Vinnana Ahara Practice.

            Whichever consciousness or Vinnana Ahara is being used, remember to note it against the general background awareness of the body and do not entertain the thought “I am experiencing this sensation”. Ego concept, Sakayaditthi “I” must be avoided.8 See the consciousness when the body is hit by stimuli. Note that there is no operator, it is just happening – by itself. When touch consciousness is used, be sure not to visualize the body parts. If body parts are too prominent, then pannati (apparent) conceals the paramatta (true)[14]. The true nature of nama-rupa will be obscured. Ignoring the body parts is very difficult but it can be done (more in the next section).

In addition to being aware of the presence of consciousness or Vinnana Ahara, awareness of its absence must also be developed. One must be aware of presence and absence of Vinnana Ahara at all times.5

The main difficulty in developing awareness is remembering to do it. It is crucial to keep reminding oneself frequently. Sustained continuous Vinnana Ahara awareness practice will lead to the realization that there is only mind and body – nama and rupa – energy and matter. Sufficient proficiency at awareness allows progress into discernment practice, described below.

4. Developing Discernment [knowledge of Three Signs]

 Discernment involves recognizing the three signs: anicca (impermanence), dukkha (life’s stresses) and anatta (soulessness, ownerless) as inherent characteristics of rupa and nama. 

4.1 The Aim.

The main aim is to experience the three signs of anicca (impermanence), dukkha (stressful) and anatta (soulless, ownerless) first hand, and then get detached from nama/rupa phenomena and thereby obtain deliverance from samsara.

4.2 The Practical Aspect.

Listen to any prominent sound. You may even put on music, preferably non-vocal and certainly not your favorite[15]. Relax and enjoy listening to the music, but do not sing or hum along. After you have settled down, let go of the music, shift attention onto the body and develop the body background awareness (“water surface”). Now listen to the music and become aware of sound consciousness against the body background awareness. 

Then notice that the sound consciousness comes and goes – it appears and disappears – it rises and falls[16]. Mogok Sayadaw says gaining knowledge of rise/fall or appearance/disappearance of rupa and/or nama is the major function of vipassana practice, and to gain Nibbana, Vipassana has to be transcended by seeing dukkha.[17] The above change from nothing to something (appearing), and something to nothing (disappearing) is impermanence or anicca[18].

When noting the rise and fall, do not force things by saying, verbally or mentally, rise, fall, rise, fall – that will an artificial effort. It is not seeing and must be avoided. Knowing or seeing the rise or fall needs to be just like knowing it is morning as soon as you open your eyes – not by rationalizing: it is not dark, there is light, it is bright, it is sunlight, so it must be morning. Do not go into rationalizations or logical deductions, these will lead to apparent knowledge – knowledge by reason. Observation and instant realization leads to true knowledge – knowledge by experience.[19]

 Observing the extremely fast[20] rise and fall of individual Vinnana Ahara is beyond humans[21]. However the start and stop of a series of these Vinnana Ahara can be detected[22].   Thus the rise and fall mentioned above refers to these starting and stopping points of gross Vinnana Ahara series rather than rise and fall of individual Vinnana Ahara.

Some may find it difficult to observe just the rise and fall of consciousness (nama) alone without watching the associated stimulus (rupa). For such persons, Leidi Sayadaw suggests watching consciousness (sound consciousness - nama) together with the rise and fall of stimulus (the sound - rupa). Some may not be able to follow both the rise and fall. Then just note rise or fall.[23] They both show impermanence, anicca  or change – the basic nature of Vinnana Ahara. Impose this anicca experience on the developed awareness. This is development of discernment.

Most important of all - do not entertain the thought “I am experiencing this impermanence”. Ego concept, Sakayaditthi “I” must be avoided. See the body being hit continuously with stimuli that induces consciousness, which is not permanent. There is no operator, it is just happening – by itself. There is no entity doing this – soulless. There is no one controlling it – ownerless. Thus it is seeing Anatta (soulless, ownerless). Hence there is no such thing as “I am experiencing…”.

As in the case of awareness, discernment has to be expanded to include other sensations: thought, sight, touch, taste or smell; and extended to include all daily activities. Consider touch Vinnana Ahara and imagine a normal activity – say taking a massage. The masseur is working over your left leg, going up and down the leg. Do you feel the touch? Yes you do – you are aware of the touch. Do you know that you feel the touch? Okay you know. Do you see[24] your leg and the masseur’s hands? Yes? Now that is not correct practice. Develop the general background body awareness and concentrate on touch awareness. Then you will not vividly see your leg or the masseur’s hands. Now you are observing touch awareness against the background awareness. Technically speaking, you are seeing the true picture, the paramatta – what actually is.[25] Then note the impermanence of the touch consciousness. This is correct Vinnana Ahara practice. The same applies to the rest of the Vinnana Ahara themes.

Sustained continuous discernment develops first hand knowledge of the three signs of anicca (impermanence), dukkha (life’s stresses) and anatta (soulless, ownerless) as inherent characteristics of rupa and nama. There is no entity driving the nama-rupa phenomena. You do not own it (you cannot prevent sound consciousness). Thus nama-rupa has anatta characteristics. The dukkha, life stresses, connected to vinnana Ahara are described extensively in Leidi Sayadaw’s Ahara Dipani. These include dukkha stresses connected to work (livelihood), stresses associated with one’s wealth, and kilesa[26] stresses causing wrong doings, resulting in rebirth in states of misery.

Realization of the three signs[27] make one see that there is no refuge in Vinnana Ahara[28]. Leidi Sayadaw says once the three step knowledge of Vinnana Ahara is achieved, knowledge of nama-rupa is complete. This leads to detachment from nama/rupa phenomena and finally gives deliverance from samsara. One major root cause of samsara cycles is ignorance (avijja) of the true nature of nama-rupa. On gaining complete knowledge of nama-rupa, the cause (ignorance) was eradicated, consequently the effect (samsara) was extinguished.

Mogok Sayadaw and Thareinngu Sayadaw stated that Vipassana must be transcended to realize nibbana. Vipassana takes one to the realization of the three signs stage. Total realization of dukkha is essential for attaining nibbana.

With practice the meditator becomes a spectator observing the stream of consciousness. This weakens the attraction to normal mental activity and prepares the way to alternative states or nibbana. The meditator sees that relief is only possible if all mental processes cease – these alternative states devoid of mental activity exist between consecutive points of individual mental activities. Living in the world of rupa-nama phenomena (sankhara lokka or conditioned states [29]) with its sankhata base of three signs anicca, dukkha, anatta, is STRESSFUL - the usual living. Whereas living in the unconditioned alternative states with absence of the three signs (asankhata) is NIBBANA. To help achieve this it is recommended that absence of Vinanna Ahara should also be noted in addition to taking note of its presence.5 This is crucial.

Even before attaining final deliverance from life stresses (dukkha) one becomes more and more tolerant of the stresses – because you now know these are natural - happening by themselves (Anatta). You now tend not to identify yourself with the phenomena contrary to what you have done before. The stresses become less and less effective. You become less and less affected. 

 5. Conclusion

            Since dana, sila and bavana are the three stages towards enlightenment, practice shall include all the three. Dana - giving or offering need not be costly. Offering water, flowers, light etc. to Buddha, Dhamma and Sangha, is practicing dana too.[30] Keeping the five precepts is practicing sila. Doing Vinnana Ahara Practice is practicing bavana. Remember that avoiding bad, doing good and keeping a good mind is conducive to doing the necessary practice, regardless of whichever procedure is employed.4 The first two, avoiding bad and doing good, can be achieved by doing Buddhanussati bhavana (delving on Buddha attributes), marana sati (being aware of certainty of death), metta kammatthana (transmitting metta) and asuba kammatthana (observing corpse to shed attachment to the body) - the four basic supports to insight development. The third, keeping a pure mind, can be done by not getting involved in things that do not concern you. [31]

A calm peaceful settled mind is the basic requirement for development of panna, which will give insight via awareness and induce enlightenment via discernment. A calm peaceful environment is very supportive of the practice. Count yourself lucky if you have such an environment. Create it   if you do not have one. How? - by doing the above four basic supports.

According to the Buddha in Nidana-Vagga-Samyutta, Maha-Vagga, Puttaman, Thupama Sutta, anyone accomplished in Vinnana Ahara Practice has done all that there is to do. All necessary development of sila, samadhi and panna has been developed. There is no need to go through the rigors of monkhood or yogi[32]; and there is no need for further development of the three sikha (sila, samadhi, panna - wisdom), and one is released from the stresses inevitably associated with the above development. Ledi Sayadaw in Ahara Dipani also stated this.  

The major advantage of Vinnana Ahara Practice is that you can do it while doing your daily chores. It is most suitable and appealing to those who wish to start bhavana practice very late in life, and to those who cannot tolerate the regimentation of regular vipassana centers.

Frequently remind yourself to be mindful of the body and aware of the prominent consciousness at that moment, watch it in a detached manner, throughout the day. Also be aware of absence of such consciousnesses. It will become second nature later. Then rejoice!  You are well on your way!

Acknowledgement

           My profound gratitude is hereby expressed to the following persons of The Pitaka English Translation, Editorial Committee, Department of Propagation and Perpetuation of Sassana, Ministry of Religious Affairs, Myanmar: Chairperson Daw Mya Tin, M.A., (my mother and retired Head of Geography Department, Institute of Education, Myanmar) for editing the document and Member U Aye Naing, Dhammacariya, B.A. for advice and checking doctrinal conformity.

Bibliography

(Number 3 and 9 are in English, the rest are in Myanmar language)

1. Nidana-Vagga-Samyutta, Chatta Sangha Yana (Sixth Buddhist Synod), Myanmar Translation.

    p 309, 311.

2. Ledi Sayadaw, Ahara Dipani and Sila Vinissaya, Sudhammawadi  Press, Yangon. 1317 BE.

3. David Tin Win, “Life and Death – A Scientist’s View” private circulation – available on

    request. Revised 2002.

4. Dhammaduta U Pannazawta, Appamada Dhamma Rasa Magazine Vol. 1, No. 6 June 2000,

    p17-22. (Body = water surface; rupa/nama = water droplet analogy).

5. Dhammaduta U Saekainda, Appamada Dhamma Rasa Magazine Vol. 3, No. 5, May 2002, p36.

    (The real paramatta anicca as opposed to apparent pannati anicca).

6. Dhammaduta U Saekainda, Appamada Dhamma Rasa Magazine Vol. 3, No. 5, May 2002, p36.

    (The need for general knowledge obtained through lessons or reading – sutamaya nanna,

    which leads to knowledge via logic or reflection – seindamaya nanna, which in turn gives real

    total complete knowledge).

7. Dhammaduta U Saekainda, Appamada Dhamma Rasa Magazine Vol.2, No.12, Dec. 2001,

    (Sati while living moment to moment yields vipassana nanna. This knowledge stays forever).

8. Thabeik-ein-tawya  Sayadaw U Kateti, “The Path to Cula-Sotapanna” booklet donated by U

    Mg Mg Aye family, 2002 (four pannati preventing seeing nama-rupa, and effectively  

    prohibiting vipassana insight).

9. U Ba Htay, The Buddha’s Teachings on Liberation, October 1997. (marani sati, three signs).

APPENDIX 1

Procedure Summary – Gist of Things to Be Done.

Here is a summary of the procedure to help you see what has to be done at a glance.

(1) Developing Samadhi [Mind Concentration]

# Sit comfortably. Close your eyes. Get rid of all physical and mental tensions. Relax.

# Watch the breath touch. Be mindful of the touch only.

Do not use excess effort and do not be lax. Observe the touch in a relaxed easy manner. 

If you feel discomfort or pain from sitting too long, change your posture, by all means.

(2) Developing Awareness of nama-rupa phenomena.

First Method

# Put on some music. Be comfortable – sitting, standing, or lying. Close your eyes.

   Relax and enjoy the music. Do not sing or hum along. Settle down.

# Let go of the music. Shift your attention onto the body.

# Be mindful of the body (NOT your body – the body!).

   Know presence of the body – no visualizations!

   Develop the body background awareness – the “water surface”.

# Listen to the sound (music) while still being mindful of the body.

   Be mindful of body “water surface” and aware of consciousness “water droplet”.

   Watch “water droplets” on the “water surface”- relaxed, detached– no like or dislike.   

Second Method

# Put on some music. Be comfortable – sitting, standing, or lying. Close your eyes.

   Relax and enjoy the music. Do not sing or hum along. Settle down.

# Let go of the music. Place a “video camera” a bit above and behind your head.

# Watch the sound consciousness hitting the body - again no like or dislike.

# See the sound consciousness (nama) on the body (rupa) background.

# See the nama and rupa.

Do not entertain the thought “I am experiencing this”.

Just note that things are happening by themselves.

Later, take note of the absence of sound consciousness also.

Note both presence and absence of sound consciousness.

Extend into other consciousnesses and expand into daily routines.

(3) Developing Discernment [knowledge of Three Signs]

# Develop awareness of sound consciousness.    

# Notice that the sound consciousness comes and goes. It rises and falls.

# See impermanence (anicca). 

# See Anatta (soulless, ownerless).

   There is no operator, it is just happening – by itself.

   There is no entity doing this – soulless. There is no one controlling it – ownerless.

Extend into other consciousnesses and expand into daily routines.

APPENDIX 2

Suggested Practical Procedure Schedule

A practical aspect of Vinnana Ahara is as follows: In the first week, make a vow to do samadhi development for 20-30 minutes in the morning and for 20-30 minutes in the night. How? Offer water, flowers, light etc. Say your prayers. Take the five precepts. Then say “I promise to do samadhi development for 20-30 minutes in the morning and for 20-30 minutes in the night, every day, for seven days starting from today”. Then do the practice as promised.

           In the second week, make a vow and do the awareness development using sound. In the third week, make a vow and do the discernment development, using sound. In the fourth week expand into other sensations and in the fifth week extend into daily activities.

            If for any reason practice was terminated, it can be restarted anytime. This stop-go is common in the early stages–it is normal. Do not blame yourself and above all do not be discouraged and stop fully. Start again! Quickly! Do not delay! If a quick trial is desired the above five weeks may be compressed to five days or ten days.

APPENDIX 3

Possible Hindrances

Development of habitual continuous awareness is essential for sustained discernment of anicca, dukkha and anatta, which will lead to deliverance; not just temporary but total complete permanent deliverance. Thus it is imperative to extend the development or progress made at practice sessions into everyday life. Prior knowledge of the possible hindrances that can be encountered is advantageous.

 The following factors hinder vipassana practice by disturbing the mind. (1) Body glow, a result of achievement brought about by intense samatha samadhi development – attachment occurs (2) Extra fast progress in vipassana stages due to an extra efficient discerning mind – conceit appears (3) Expression of Piti or joy – easily attached. (4) Development of calm and peaceful mind – feels like cool water poured on the body – easily mistaken for nibbana (5) Expression of Sukha – feels like being in paradise – easily attached. (6) Expression of Saddha – excessive faith can lead to wrong actions (7) Expression of Effort (Viriya) - special ease of observing phenomena– leads to intense conceit (adhi mana)  (8) Expression of intense mindfulness or sati – all four nupasanna (kaya-vedana-citta-dhamma) becomes prominent simultaneously – bogged down (9) Expression of Tolerance (Upekkha) – both with respect to mind (mano) sensations (manodvaravajjana) and body sensations – thinks the capability for tolerance of all dukkha and sukha sensations had been developed – feels above aversion and attachment - leads to conceit (10) Subtle attachment  (Niganti) to the above nine hindering objects (Upakkilesa objects). This attachment is called upakkilesa. These ten factors agitate or excite the mind and obstruct vipassana progress.