Ledi Sayadaw's uncited source is DA, MA and AA (see 1.5 below)

EXCERPT from Introduction to Pubba,ko.t.thaka Sutta annotated translation (Piya Tan):

1. Faith

1.1 The Pubba,ko.t.thaka Sutta records a short but remarkable dialogue between the
Buddha and Saariputta that reflects the nature of faith (saddhaa). The Buddha asks
Saariputta if he has faith that the five spiritual faculties (pa~ncindriya) when
fully cultivated would lead to the realization of Nirvana (which is normally the
case). Saariputta, however, answers in the negative, explaining that as he has
realized the truth for himself, he does not need to rely on faith.
In Buddhist teaching, there are 2 kinds of faith (saddhaa):
(1) rootless faith (amuulaka,saddhaa), baseless or irrational faith, blind faith (M
2:170), and
(2) faith with a good cause (aakaaravati,saddhaa), faith founded on seeing (M
1:320,8, 401,23), also called wise faith (avecca-p,pasaada) (S 12.41.11/2:69).
Wise faith is synonymous with the second (positive) meaning, faith with a good cause.
Amuulaka faith is based on what is not seen, not heard, not surmised [unsuspected].
While the former, negative faith says, Believe that you may understand, the latter,
positive faith says, Understand that you may believe. However, as we shall see below,
there is another kind of positive faith, that is, affective faith.

1.2 Ledi Sayadaw speaks of 2 kinds of faith: ordinary faith (pakati saddhaa) and
faith through cultivation (bhaavanaa saddhaa) (The Manuals of Buddhism, 1965:339 f).
Ordinary faith is mainly based on giving and pious acts (which can be either
wholesome or unwholesome, depending on the intention). Faith through cultivation is
founded on mindfulness practice and meditation, and is always wholesome.

1.3 Rupert Gethin, too, speaks of two kinds of faith: the cognitive and the
affective:
Faith in its cognitive dimension is seen as concerning belief in propositions or
statements of which one does notor perhaps cannothave knowledge proper (however that
should be defined); cognitive faith is a mode of knowing in a different category from
that knowledge. Faith in its affective dimension is a more straightforward positive
response to trust or confidence towards something or somebodythe conception of
saddhaa in Buddhist writings appears almost, if not entirely affective, the cognitive
element is completely secondary.
(Gethin 2001:207; my emphases)

1.4 If we examine the three sets of definitions, some important connections can be
found. Ledi Sayadaws notion of ordinary faith may include rootless faith and/or
cognitive faith. A person who gives, may, for example, do so blindly thinking, It is
good to give, or this could be motivated by received teachings (inducing cognitive
faith) that giving out of fear or that such giving would bring joy in heaven.
However, when one gives, reflecting, This is an adornment for the mind, a support for
the mind, this conduces towards ones mental cultivation and liberation.

1.5 The Commentaries to the Mahaa Parinibbaana Sutta (D 16.1.8/2:78), the Bodhi
Raaja,kumaara Sutta (M 85.58/2:95) and the Padhaaniya.nga Sutta (A 5.53/3:65) further
mention four kinds of faith (saddhaa):
(1) faith through attainment (aagamaniiya,saddhaa, DA 2:259; other Comys:
aagamana,saddhaa), that is, the faith of the omniscient Bodhisattva [one bound to
become a fully self-awakened one] by mastering it since his firm resolve (to become
Buddha) (sabba~n~nuu,bodhisattaana.m saddhaa abhiniihaarato pa.t.thaaya aagatattaa);
(2) faith through realization [understanding] (adhigama,saddhaa), that is, the
attainment of the noble saints through realization [understanding]
(ariya,saavakaana.m pa.tivedhena adhigatattaa);
(3) faith by conviction (okappana,saddhaa), that is, conviction by way of
unshakability [unshakable faith] when it is said [when one hears the words], Buddha,
Dharma, Sa.ngha (Buddho dhammo sa.ngho ti vutte acala,bhaavena okappana.m);
(4) faith of calm joy [confidence of trust (Gethin 2001:115 n51)]
(pasaada,saddhaa), that is, the arising of calm and joyful faith (pasaaduppatti).
(DA 2:529; MA 3:325 f = AA 3:257)
These four kinds of faith are clearly the wholesome faith of the Bodhisattva, the
saint and the wise faithful followers.

1.6 Wholesome faith (aakaaravati,saddhaa or avecca-p,pasaada) either is rooted in
positive feeling about something (affective faith), or is a result of ones
mindfulness (meditation) practice (faith through cultivation). Affective faith, that
is, faith arising through positive feeling, is the confidence in something that
brings one happiness, the ability to cope with problems and a wholesome attitude to
life. While cognitive faith is a received or learned emotional response (such as
resulting from a childhood religious conditioning, peer pressure or psychological
propaganda), affective faith results from personal experience of something wholesome.
For example, when one meditates, one can feel (experience) the focus, clarity and
peace, and as such one is feels happily confident about oneself. In other words, such
a faith is verified personal experience rather than on the authority of a person or a
tradition.

1.7 John Dewey (1859-1952), one of the American founders of the philosophical school
of Pragmatism, made this remark in the closing paragraph of his Terry Lectures at
Yale University, published in 1934 as A Common Faith:

Men have never fully used the powers they possess to advance the good in life,
because they have waited upon some power external to themselves and to nature to do
the work they are responsible for doing. Dependence upon an external power is the
counterpart of surrender of the human endeavor. (Dewey, A Common Faith,
1934:46)

1.8 Faith arises through the direct experience of living, that is, understanding,
the nature of suffering. In this connection, the Upanisaa Sutta (S 12.23) says that
suffering is the proximate or immediate cause of faith (S 12.23/2:31). Here one does
not own the suffering, that is, does not think of it as I, me or minethat I am
suffering; or Someone is causing me suffering; or This suffering is minebut that it
is the nature of life to be painful and unsatisfactory. Seeing this lack, one is
motivated to work towards betterment.

----------------------

Bhikkhu Pesala wrote:

> I found this passage in Venerable Ledi Sayaadaw's Uttamapurisa Diipanii,
> which might be of some help.
>
> There are four classes of confidence: 1) Pasaada Saddhaa, 2) Okappana
> Saddhaa, 3) AAgama Saddhaa, and 4) Adhigama Saddhaa.
>
> 1. Pasaada Saddhaa is confidence in the Three Gems because the Buddha, the
> Dhamma, and the Sa"gha are recognized as being worthy of reverence. It is
> based upon a superficial high regard for the Three Gems and not on a deep
> conviction, so it is not stable.
>
> 2. Okappana Saddhaa is confidence inspired by the noble attributes of the
> Buddha, the Dhamma, and the Sa"gha. It comes out of conviction and it
> endures for a lifetime, but after one's death it vanishes from one's
> consciousness.
>
> 3. AAgama Saddhaa is the type of confidence acquired by bodhisattas. After
> receiving recognition and assurance of future Buddhahood, a bodhisatta has
> unwavering confidence in the Three Gems, which implies an abiding
> confidence in the merit of good deeds.
>
> 4. Adhigama Saddhaa is the confidence nurtured by the Noble One who,
> having won the fruits of path knowledge, has realized nibbaana. Of these
> four classes, even the first is a rare gift. Many who are born in
> Buddhist countries do not have even this kind of confidence. One who has
> the second kind of confidence can revere a bhikkhu whose conduct is far
> from being correct, knowing the nine attributes of the Ariya Sa"gha to
> which a bhikkhu belongs. One endowed with AAgama Saddhaa cannot refrain
> from doing some sort of perfect merit even for a day.
>
> The Noble Ones, who have won attainments in the path knowledges, are
> endowed with a confidence that is a great attainment (adhigama). They have
> an abiding confidence in the Three Gems, the upkeep of the five precepts,
> the performance of the ten kinds of meritorious deeds, and the practice of
> the thirty-seven factors of enlightenment.
>
> From:
>
> http://www.aimwell.org/assets/A%20Manual%20of%20the%20Excellent%20Man.pdf
>
>
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