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But Bhante you said nothing about having read (or not) the Uttama Purisa Dīpanī
and what you think of it?
Ben wrote:Hi Will
Was there anything specific in Uttama Purisa Dīpanī that you wanted to discuss?
Will wrote:Bhante Dhammanando, I thank you for your remarks about thinking highly of the work. I just do not wish to go down any bypaths or deadends. I had read that the modern vipassana movement had Ledi Sayadaw as a prime mover. So when I heard critics say, of the modern movement, that vipassana is about the only thing that is taught & practiced, I wondered if he also thought little or no Dhamma foundation or preparation is needed.
Will wrote:I have ordered this work by the Venerable Ledi Sayādaw - Uttama Purisa Dīpanī - A Manual of the Excellent Man. It is also online at Bhante Pesala's site.
Will wrote:My first question is: Who here has read it, in translation or the original;
and secondly - what did you think of it?
Will wrote:First puzzlement - is it a typo on pages 2-3 re: Sila, where it says that it manifests only as verbal purity? It does not mention bodily purity, whereas the first part of the comments does mention bodily purity. The online edition has only "verbal purity" too.
Also, is the Sayadaw translating or paraphrasing the Pali verses in italics?
Will wrote:Now back to the invocation or whatever is the proper name for Namo Tassa Bhagavato Arahato Sammasambuddhassa. Any reason why these particular three titles of Buddha are being used?
And why no mention of Dhamma & Sangha?
“Virtue observed out of craving for glorious existences and material well-being is inferior; virtue observed for one’s own release is moderate; virtue observed to liberate all beings, which is the perfection of virtue, is superior.” (Visuddhimagga)
What is meant by “the Noblest Aspiration”? It is the verbal and mental undertaking that the bodhisatta had made at some point of time aeons before taking up the perfections.
It was made in these terms:
“As a man who knows his own strength, what use is there to get to ‘the yonder shore’ (nibbāna) alone? I will attain to Supreme Knowledge and then convey men and devas to the yonder shore.”
That was the pledge that sent the ten thousand universes reeling and echoing in applause. That was the bodhisatta’s earnest wish. For he intensely aspired to Supreme Self-Enlightenment thus:
“Knowing the Truth, I will let others know it. Freeing myself from the world, I will free others. Having crossed over, I will enable others to cross.”
This fervent and most daring aspiration is called “the Noblest Aspiration.”
The detailed process of laying the foundation for the aspiration to, and the fulfilment of, Perfect Enlightenment is dealt with in the scriptures in fifteen catechisms.
The Perfect Enlightenment of a Buddha is also of these three types, which are also called: (i) ugghātitaññūbodhi, (ii) vipañcitaññūbodhi, and (iii) ñeyyabodhi respectively.
A Buddha who depends on wisdom for his enlightenment, after receiving the assurance, has to fulfil the ten perfections, the ten higher perfections, and the ten supreme perfections for four aeons and a hundred thousand world cycles.
A Buddha who depends on diligence must fulfil the perfections for eight aeons and a hundred thousand world cycles.
A Buddha who depends on confidence must fulfil the perfections for sixteen aeons and a hundred thousand world cycles.
Will wrote:What does "depends on" mean?
Dhammanando wrote:Hi Will,Will wrote:What does "depends on" mean?
It means that the quality in question (wisdom, energy or faith) is the chief supporting condition in that Bodhisatta's progress.
So in the case of Gotama, for example, it was wisdom (paññā, prajñā).
Will wrote:Wisdom as the principal supporting condition makes sense in a Buddha, but energy directed toward what or faith in what - dependent arising?
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