The Venerable Ledi Sayādaw’s ReplyThis is addressed to Maung Thaw. Maung Thaw’s petition, with the Venerable Mahāvisuddhārāma Sayādaw’s
endorsement, reached me on the tenth waxing day of Tabaung, 1261 Burmese Era (9th March, 1900 AD). It contains: i. matters on doctrinal aspects that need to be explained;
ii. an expression of your desire to train for the development of insight;
iii. a request to show how one may advance from being a blind worldling to become a wise and virtuous person.
A blind worldling (andhaputhujjana) is one who has no “eye” of knowledge (of the Dhamma); a virtuous ordinary person (kalyānaputhujjana) is one who has the “eye” of knowledge. There are four kinds of eyes of knowledge, namely: The eye of right view; The eye of learning or scriptural knowledge; The eye of insight acquired through mental development, which is right view on the threshold of supramundane knowledge; The eye of right view or supramundane knowledge.
Outside the Buddha’s Era, when the teaching of the Buddha has fallen silent, a virtuous person who has developed concentration and has the first right view, can be called a virtuous ordinary person. However, during the times of the
Buddha’s teaching (Buddhasāsana), neither the first nor the second kind makes a virtuous ordinary person. One can be called a virtuous ordinary person only by gaining right view through insight, having understood the elements (dhātu) and the causative law (paccaya), thus dispelling personality view (sakkāyaditthi) and doubt (vicikicchā). Such a
person may develop supramundane knowledge, the fourth kind of eye, in this very life. Failing that, he or she may attain to that knowledge in the next life as a deva. If not, he or she may become a Solitary Buddha when the Buddha’s teaching has fallen silent in the world. If one has the foundation for enlightenment, one will very easily realize the Dhamma under the teaching of a future Buddha as a human being or a deva. While the Buddha’s teaching is extant (as at the present), only one
who attains insight knowledge is called a virtuous ordinary person. Meritorious deeds such as almsgiving (dāna) and virtue (sīla) are not sufficient to deserve that status. Nor is any amount of scriptural learning. This is not a flattering description of a virtuous ordinary person; the scriptures say so. Regarding your request for some cardinal principles in the Buddha’s
teaching to be borne in mind that can withstand any onslaught by heretics: If it were only for discussion among our own compatriots, a reference to a good authority would suffice; practical illustrations may not be necessary. However, when it comes to the logician or the practical experimenter, espousing a different religion, scriptural authority will not suffice. With such people, cogent
explanations supported by verifiable evidence are necessary to silence them. That being my main consideration, coupled with the Venerable Mahāvisuddhārāma Sayādaw’s endorsement on your zeal in this field, I have based my answers to your queries on the Khandhavagga Samyutta. I have elaborated on it so that you can gain a clear grasp of the groundwork of Buddhism. To this end I have used plain Burmese. Profuse illustrations are given on abstruse topics for better comprehension.
Do not feel that it is thin on Pāli quotations. Too many quotations from the texts, I am afraid, will mar my arguments. With dependence on Pāli, it would be difficult to present a passable lecture, let alone silence the challenge of alien religions. There is not much point in formal lectures; what is important is to acquire the eye of insight-knowledge. The style is terse because the elucidation of
my theme requires direct speech. Perhaps at certain places it might prove too terse for you. That is because I have been burning the midnight oil for an early reply to you. So, I would ask you first to read it alone. Only if you have followed it, should you show it to others. If you have any stumbling blocks, refer them to the Venerable Mahāvisuddhārāma Sayādaw, and not to anyone else.
When King Bimbisāra of Rājagaha sent a book on the Dhamma to King Pakkusāti of Taxila, he added a warning not to open it in front of others. If you have understood my answers, wish to preach to others and would like to add quotations, you can ask the Venerable Mahāvisuddhārāma Sayādaw, showing him where you wish to add them. Otherwise, you may write to me. If there are any points that are unclear to you, write to me without delay. Ledi Sayādaw
2nd Waxing day of Kason, 1262 BE
29th April, 1900 CE | 
