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A Vipassanā Handbook
(Insight Meditation Guide)
by
Ledi Sayadaw Aggamahāpaņņdita
Translated by
1. Let us give homage to the Buddha, who teaches us (rational being) Vipassana in the
whole view, before we started with his teaching.
2. The basic natures of the four elements: earth (Pathavī), water (Āpo), temperature
(Tejo), and air (Vāyo).
3. Whenever the four elements arises, Vaņņa, Gandha, Rasa and Ojā, always follows.
4. These eight elements are so small and delegate, that they cannot be separated from one
another. Therefore always take it as one.
5. When thousand, ten of thousand and more than that are compiled together, hardness,
softness, lightness, heavy, small, and big are formed in many ways and means.
6. When four elements are formed, if Pathavi is strong, then it will be hard, if weak, then
it will be soft. If Āpo is strong, then it will be water, if weak, then it will be coagulated. If Tejo is
strong, then it will be hot or cold, if weak, then it will be average temperature. If Vāyo is strong,
then it there will be much movements, if weak, then will be steadied.
7. It is the four elements, Kāmma, Citta, Utu, and Āhāra,
that arises and subsides on the body,(Rūpakandhā) like the flow of the river, without a moment
break.
8. The formation of Rūpakandhā of earth, water, trees, etc that can be seen are all caused
by the Ututejo.
9. Shapes, & forms, which are convented by the worldly people, are called Paññatti.
10. Ānicca can only be realised,when one understood Paññat and Paramat
comprehandsivily by wisdom.
END OF RŪPA
Nāma Chapter
11. Cakkhu, Sota, Ghāna, Jiva and Kāya which are eye, ear, nose, tongue,and body
consciousnes are, called in other word , Mano consciousness or substratum of the mind.a
Vipassanā Handbook
12. Appearance = Rūpa, Sadda = Sound, Smell = Ghāna, Rasa = Taste, Feelings =
Phoţţabbā, are the five factors which can be seen as Dhamma, if concentration is made by Mano
Viññāna.
13. When six pairs of consciousnessess contact on its relevant six bases, the six Viññāna
will be arised like a lighting on Nāmakandhā, and subsided.
14. When Cakkhu (eye), came into contact with Rūpa (appearance), Cakkhu Viññāņa will
definitly be arise and subside.
15. When Sota (ear) and sound came into contact, Sota Viññāņa will be definitly arise and
subside.
16. When Ghāna (nose), and smell came into contact, Ghānāviññāņa will be definitly
arise and subside.
17. When Jīvhā (tongue) and taste, came into contact, Jīvhaviññāņa will be definitly be
arise and subside.
18. When Kāya (body) and (sensual feelings) Phoţţabbā came into contact, Kāyaviññāņa
will be definitly arise and subside.
19. When Mano (mind, thoughts) and immaterial objects, came into contact,
Manoviññāņa will definitly be arise and subside.
20. Except five Viññāņa,the rest of all are Mano Viññāņa.
These six Cittas, are not the same, they differ from each other.
End of Nāma
Exhoration
21. If, man, woman, atta and jīvā are viewed by wisdom, it is nothing but, Nāmma and
Rūpa.
22. Without truely comprehending the Nāmma and Rūpa, the obsession (attachment) of
"I", such as I stand, I sit, I touch, I go, I hear, I look, Iknow, I see and etc are attached (obsessed)
23. Buddha had taught, that until you are truely dispelled from Sakkāyadiţţhi, you will
have to be suffered in the four stages of Apāya, therefore without any hesitation or turning back
you must maditate (practice) like a man struck with a spear in the heart, or a man with a fire on
his head, "Sattiyā Viya Omaţţho
24. The nature of, the base root causes can be understood by the Nāmma and Rūpa
separately.
25. One will definitly see Anicca, when he Practice with wisdom, if the appearance or
form is defencing. 26. When the six consciosnessess contact on its relavant six bases, practice
with wisdom on the Viññāņa that occurs, then only Anicca can definitly be seen.
27. Only when Anicca of Nāma and Rūpa Dhamma are definitly viewed or understood,
Anatta, which is not "I" but only the Nāma and Rūpa can be widely viewed, thus it will dispelled
Sakkāya.
28. If sakkāyadiţţhi is dispelled for a moment one will become Sotāpaŋ. If dispelled for
Samcchedapphāŋ ( the relinquishment which consists of extirpation), the doors of the four stages
of Apāya will be clossed, and he will happily be rebirth again and again in all the six plans of
devas till he reach Nibbānna.
Vipassanā Handbook
29. Be careful, not to follow the fools who have doubts in Vipassana. Continous
practicing Vipassana is the only means, that will free you from Saŋsārā.
30. I, who reside in "White Sand Ledi Village Monestary" had sucessfully finished this
Vipassanā manual with thirty verses in the month of Tawthalin (September) 1270.
Remarks Learn this thirty verses by heart and try to memorise it in details.
End of Exhortation
Answer to Rūpa
1. The four elements
[Verse]
3. Eight Rūpa
Vipassanā Handbook
Question. Which Rūpa are called " Athakalāp Rūpa'?
Answer. The taste of the soup cannot be differentiate into its ingredients, such as this is the
taste of fish, this is the taste of the oil, this is the taste of the sault, etc. Likewise, Pathavī,
Āpo, Tejo, Vāyo, Vaņņa, Gandha, Rasa and Ojā which stick together are called eight Rūpas.
Question. Can you illustrate the size of the eight Rūpas?
Answer. They are too subtle to illustrate their size.
[Verse]
Remarks. Since they are very subtle they can be seen, only when many of them are
conceived together as a group such as colour can be seen, hardness, hot, cold, motion etc can be
felt. For example, a pile of sand can be seen from a distance, but cannot see the colour of each
and every dust of sand. Only the pile of white sand dust can be seen. If thet can be seen
separately by "Cakkhu Viñña", then every arising and subsiding of it can also be seen. But it
cannot be seen, therefore, for all Vipassanā Yogī, there is a big defence of Cakkhu Viñña
[ seeing].
Question What will happened if hundreds and thousands of "Aţhakalāpa" eight elements are
compiled?
Answer. It can be formed into so, many ways, such as, hard, soft, light, heavy, small, big,
liquid, solid, chemical etc.
[Verse]
Remarks. Actually, Āpo element can not be seen only pathavī element can be seen, even
though Āpo element is fluidPathavī is gum.
Vipassanā Handbook
Question. Which element's faculty make things hot or cold?
Answer. It is the faculty of Tejo element.
[Verse]
Remarks. In actual sense it is not movement. It means the movement of all the steps of Rūpa
only. Nama arise and subside at every step, it never move.
[Verse]
Answer to Rūpa
Catuja Rūpa
Nine kammaja Rūpa
Let me show you clearly about Cataja Rūpa. There are nine Rūpa caused by kamma.
Vipassanā Handbook
1. In the said eight Rūpa, Pathavī, Āpo, Vāyo, Vaņņa, Gandha, Rasa and Ojā, add jīvhita
Rūpa. It will then be Jīvilanavaka kalāpa, [collection].
2. Based on that Jīvitanavaka kalāpa, add cakkhupasāda Rūpa, it will become Cakkhu
dasaka collection.
3. Add sotapasādarūpa to Jīvitanavaka collection, it will become Sotadasaka collection.
4. Add Ghāna pasādarūpa to Jīvitanavaka collection, it will become Ghanadasaka
collection.
5. Add Jivā pasādarūpa to Jīvitanavaka collection, it will become Jīvādasaka collection.
6. Add kāyapasāda Rūpa to Jīvitanavaka collection, it will become kāyadasaka collection.
7. Add Itthibhāvarūpa to Jīvitanaka collection, it will become Itthibhāvadasaka collection.
8. Add Pumbhāvarūpa to Jīvitanavaka collection, it will become Pumbhāvadasaka
collection.
9. Add HadayaVatthu to Jīvitanavaka collection, it will become Vatthudasaka collection.
These are the nine kammmaja collections. Out of these nine Jīvatanavaka collection is
mainly based on Pācaka, heat energy and Usmā heat energy. Therefore it is said: “Āyūti tesu
dvāsu aggīsu patiţhitań jīvitameva vuccati.”
Āyūti = Life is, Tesudavāsu Aggīsu = Those two Pācaka heat and Usmā heat are,
Patiţhitaŋ = Placed. Jīvitameva = only jīvita rūpa is the, Vuccati = Said.
Fire within the body, which digests the food eaten by, is called Pācaka chemical fire. Sub-
bodies of this Pācaka chemical fire, wich run through the whole body is called [body guard
chemical fire] Usmā Chemical fire.
Cakkhudasaka collection is placed on a very tiny spot, in the middle of the eyeball, that
Cakkhudasaka collection can also be called Eye Consciosness.
Sotadasaka collection is placed in the ear, at the entrance of the tunnel with red hairs.
That Sotadasaka collection can also be called Ear Consciosness.
Ghānadasaka collection is plased on an organ which is like a goat shoe within the nose.
That Ghānadasaka collection can be also called Nose Consciousness.
Kāyadasaka collection is spread all over the body, except bone, hair, hair on the body,
nail and dry skin. It is spread inside and outside of the whole body, like a fire of the oil in the
cotton wool. That kāyadasaka collection can be also call sensation body consciousness.
Thes consciousness such as eye consciousness, are so pure and clean, like a mirror.
Therefore it is said: “Suparisuddha Ādāsa Manņdasadisā kammajamanņdā.”
Taŋpara = That hadaya vatthurūpa is, Hadaya kosabbhantare = Within the heart.
ņ
Āddapasatamattaŋ = A cup of a hand. Lohitaŋ = Blood. Bhāpetvā = All over, Tithati = It is
placed.
1. The said Pathavī, Āpo, Tejo, Vāyo, Vaņņa, Gandha, Rasa, Ojā, the eight Rūpa
collections are called Suddhaţhaka kalāpa.
2. Add Saddarūpa to Suddhaţhaka collection it will become Saddanavaka kalāpa.
3. Add kāyaviñatti rūpa to Suddhaţhaka collection it will become Kāyaviñattinavaka
kalāpa.
4. Add vacīviñattirūpa and Saddarūpa to Suddhaţhaka collection, it will become
Vacīviñatti Saddhaţhaka kalāpa.
In these four collections of Rūpa, put these three, Lahuta Rūpa, Mudutā Rūpa, and
Kammañatā Rūpa, serially.
1. Lahutādiekādasaka kalāpa,
2. Saddalahutādidvādasaka kalāpa,
3. Kāyaviñattilahutādidvādasaka kalāpa,
4. Vacīviñattisaddalahutāditerasaka kalāpa, will be the result.
They are eight Cittaja collections. Out of these eight, the effort of movement made to talk
is the faculty of Suddhaţhaka collection.
Idaŋ Vakkhāmi, Eta Vakkhāmīti
Uppajjamānaŋ Cittaŋ Atharupāni
Samuţhāpeti ( Aţhakatā )
Idaŋ = These words .
Vakkhāmi =Will be talk.
Etaŋ =Those words .
Vakkhami = Will be talk.
Iti = Like this.
Uppajjamānaŋ = Happened.
Cittaŋ = Mind is.
Aţharupāni = On eight Rūpas.
Samuthāpeti = Arrised.
The sound of breathing, sometimes coughing, foot steps, and retch and vomit-etc are the
faculty of Saddanāvaka collection.
Tasmā Visuddhimagge Vuttanayena Assāsapassā Sevā Āvacīghosesu kodāci Cittasahitesu
Vipassanā Handbook
Ukkāsita Khipita Vamita Chaţţhita Saddādisu Pivā Etaŋ Saddanavakaŋ Veditabbaŋ.
Tasmā = Therefore. Visuddhimagge = In that Visuddhimag . Vuttanayena = Method
which is already told . Assāsapassāsevā = Either in breath-in or breath-out. Avacīghosesa =
Which are not Vacīghosa. Kadāci = Seldom. Cittasahitesu = Citta and it concomitants are.
Ukkāsita khipita vamita chaţţhitasaddādisupivā = Or in the sound of coughing, retching,
vomiting, stepping. Etaŋsaddanavakaŋ = Those saddanavaka collections are . Veditabbaŋ =
Understood.
It is the faculty of kāyaviñattinavaka collection, that makes themovements of all the body
parts such as, head, leg, haaand, lap etc: -
Therefore it is preach .
Sasombhāre Ańgapaccańgabhūte kāye pavattā viñatti kāyaviñatti.
Sasambhāre = Body and its concomitants . Ańgaaapaccańgabhute = every big and small
organs. Kāya = The body when it moves. Pavattā = That occurs. Viñatti = Viññāņa is .
kāyaviñatti = Called kāyaviññāņa.
The faculty of Vacīviñattisaddadasaka collection makes people speak (talk) .
Therefore it is preach.
Cittaja Saddasańkhātāya vācāya pavattā viñatti vicīviñatti.
Cittajasaddasańkhātāya = Cittaja voice is. Vācāya = in speaking, Pavattā = That arises.
Viñatti = Viñā is. Vacīviñatti = is called Vacīviñat.
The rest four collections are to be understood in the same way as lightness and so on.
The end of Cittaja Rūpa.
Answer to Nāma.
10. Six Dhamma of consciousness.
Question Which conscioucness are call six consciousness?
Answer 1. Eye consciousness (Cakkhu).
2. Ear consciousness (Sota).
Vipassanā Handbook
3. Nose consciousness (Ghana).
4. Tongue consciousness (Jevā).
5. Body consciousness (Kaya).
6. Mind consciousness (Mano).
Are the six consciousnessess.
Question Which is call Mind consciousness?
Answer Mind which is firmly established on the subatance of
the heart is calledMind consciousness.
Question Which consciousness are call Rūpa consciousness, and
Nāma consciousness?
Answer Mind consciousness is call Nāma consciousness, the rest
five are call Rūpa consciousness.
[Verse]
Remarks. It has already been explained in the Rūpa chapter,
about the base of five Rūpa consciousness.
[Verse]
IN PALI IT IS SAID.
Manañca Paţicca Dammeca Uppajjati Mannnnoviññāņaŋ. (samyut pali).
Manañānaŋ= either mind-consciousness. Dammeca= or heart-base. Paticca= together in pair.
Manoviññāņaŋ= abode of interlligence of mind. Uppajjati= arises.
Remarks All six Viññāņa cannot happened at the same time. It
arises and subsides separately on its corresponning
consciousness.
Therefore it is preach.
Ārammañādimattādivasena Ekekasamaŋ Ārammaņe Eva Pavattanti.
Vitticattāni= those unconcentrated mind are. Ārammañādimattadivasena= by the faculty of
extream consciousness etc. Ekekasmaŋ= any one of . Ārammaņa Eva= only consciousness.
Pavattanti= arises.
Even though mind-conscious functions is happenning one after another, it happened so
fast that it seemed ot be happenning at the same time.
19. ALL VIÑĀNA CANNOT ARISE AT THE SAME TIME.
Question Which citta is Mano-viññāņa citta?
Answer Except, Cakkhu Viññāņa and Kāya Viññāņa, the rest are Kusala Citta, Akusala
Citta and Abyākata Citta are called Mano-Viññāņa Citta.
Question Can these six Viññāņa arised together?
Answer No, it arised separately.
[verse]
Question Is it there any Dhamma, other than Nāma and Rūpa in the
form of sentient being?
Answer No, there are only two Nāma and Rūpa.
Question Why is it defined as man, woman, Rūpa and Jīva?
Answer They are only mundame vohara, actually men, women,
atta,jiva dosennot exit. Not I, not you, it is only the
Dātu Rūpa.
[Verse]
[verse]
It is said in Pali
Anicca Sañino Meghiya Anattasañā Saņţāti Anatta Sañino Asmimāna Samugghataŋ Pāpuñā Ti
Ditheva Dhamme Nibbānaŋ ( Navaguttara Pali)
Vipassanā Handbook
Meghiya= my son Meghiya. Anicca Sañino= those who belives in Anicca. Anatta Sañā= beliving
to Anatta is. Santati= automactically occured. Anatta Sañino= those who belive in Anatta.
Asamimānasamugghātaŋ= to dispell the Prideness of "I". Pāpūnāti= arrived. Dithevadamme= in
this present life. Nibbānaŋ= to Nibbāna. Pāpūnāti= arrived.
IN PALI IT IA SAID.
Imina Pana Ñānena Samannāgato Vipassako Buddhasāsane Laddhassāso Laddhapatiţho Niya
Tagatiko Culasotāpanno Nāma Hoti.
(Visuddhi Magga)
Imināpanañānena= with the Vipassanā wisdom. Samannāgato=
completed. Vipassako= Vipassanā yogi Puggula. Buddasāsane= in this Buddha Sāsanā.
Laddhassāsane= can br obtainin ease.
Laddhapatiţho= do not go to Āpaya, go straight to Sugali Bava. Silasotāpannoma= called
Sulasotāpaŋ. Hoti= it is.
Sulasotāpań is the earlier stage of Sotāpań, Sotāpań to be, or who are in a very near stage
to be Maha Sotāpań.
28. WISE MEN MUST BECAREFUL.
Out of so many old practicing methods, Vipassanā with a wide view is a short cut method
to reach Nibbāna. Since it is the work done by wisdom, it is not easy for all the people to
understand, even though they understand, they cannot practice it, because it is the work for
Nibbāna. Therefore it is like a monkey with a coconut. He does not know how to eat or what is
the taste, for he had no wisdom, no brain. Similaly, worldly people who are far from Dhamma
are going round and round the Sańsara, enjoying life without any thinking of, future or past. Do
not be a fool like others do.
[verse]
This is the end of the reminder for the wise man to be careful.
End of Exhortation.
30. Conclusion
I who reside at White-Sand-Ledi village monastery, had finished this Vipassanā manual
on the fifth waning day of Tawthalin (September).
Therefore, I who is residing at "White-Sand-Ledi Village Monestry" prepare and
successfully finished the Vipassanā Manual, with thirty Verses in the mid month of the year
1270.
White sand = named after the "White sand stream".
Ledi = being a decendent of "Monywa" Ledi Association.
Monestary is olso a village monestary, therefore all combine together it is called "White-Sand-
Ledi-Village-Monestary".