Four grounds of self-confidence 3 texts and 4 matches in Suttanta TBW
| Sutta | St | Title | Words | Ct | Mr | Links | Quote |
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| guide11 | four grounds of self-confidence | 1 | 1 | Eng ไทย සිං Рус |
The Buddha states that even monks fully liberated in mind, who possess “unsurpassable vision, practice, and liberation,” venerate the Tathāgata, because his attainment of enlightenment helps others to attain enlightenment, his deliverance helps others gain deliverance, his realization of Nibbāna enables others to realize Nibbāna (MN 35.26; I 235). In Text 10.5(4), we encounter two sets of qualities considered special endowments of a Buddha, enabling him to “roar his lion’s roar in the assemblies” and set rolling the wheel of Dhamma. These are the ten Tathāgata’s powers and the four grounds of selfconfidence. Though several of these powers are shared by disciples, in their totality these two sets are distinctive of a Buddha and equip him to guide and instruct beings in accordance with their individual aptitudes and dispositions. The four grounds of self-confidence confer upon the Buddha a boldness of authority, a magnitude of mission, that only the founder of a religion can exercise. Text 10.5(5) compares the Tathāgata to the sun and moon, for his appearance in the world is the manifestation of great light and dispels the darkness of ignorance. Text 10.5(6) compares him to a man who rescues a herd of deer from calamity, thus portraying him as the great benefactor of humanity. |
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| sn12.21 | Dasabalasutta Nidānasaṁyuttaṁ | four grounds of self-confidence | 2 | 0 | Eng ไทย සිං Рус |
1At Sāvatthī. Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathāgata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel thus:[n.57] The ten powers, which are powers of knowledge (ñāṇabala), are expounded at MN12.9–20, where they are called Tathāgata powers (tathāgatabala). The ten types of knowledge are also claimed by the Venerable Anuruddha at SN52:15–15:24, but in part only, according to Spk. A detailed analysis is at Vibh 335–44. The four grounds of self-confidence (vesarajja) are explained at MN1.71–72. In brief, they are the confidence: (i) that no one can challenge his claim to be enlightened about all phenomena; (ii) that no one can challenge his claim to have eradicated all the taints; (iii) that no one can challenge him regarding the states he declares to be obstacles; and (iv) that no one can challenge his claim that his teaching leads the one who practises it to liberation from suffering.
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| sn12.22 | Dutiyadasabalasutta Nidānasaṁyuttaṁ | four grounds of self-confidence | 1 | 0 | Eng ไทย සිං Рус |
1At Sāvatthī. Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathāgata claims the place of the chief bull of the herd, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel thus: ‘Such is form, such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such their passing away; such is consciousness, such its origin, such its passing away.[n.60a] This stock meditation formula on the five aggregates is also found in SN at SN12.23, 22:78, 89, 101. It occurs too in the two versions of the Satipaṭṭhāna Sutta at DN II 301,29–302,13 and MN I 61,3–8. The origin (samudaya) and the passing away (atthaṅgama) of the aggregates are explained from the standpoint of diachronic conditionality at SN22.5 and from the standpoint of synchronic conditionality at SN22.56, 57. See too n. 123. Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.[n.60b] This is the abstract formula of dependent origination: imasmiṁ sati idaṁ hoti, imass’ uppada idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodha idaṁ nirujjhati. Spk-pṭ explains that what is meant by existence in the first part of the formula is not actual presence as such but "the state of not having been brought to cessation by the path"; similarly, what is meant by nonexistence in the second part of the formula is not mere absence as such but "the state of having been brought to cessation by the path." A long, complex explanation of the formula (abridged in Spk-pṭ) is found at Ud-a 38–42 (translated in Masefield, The Udana Commentary, 1:66–72). See too n. 14 above. The use of the formula here, immediately following the statement on the aggregates, connects the origin and passing away of the five aggregates to dependent origination, indicating that the former should be understood in terms of the latter. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness … . Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness … . Such is the cessation of this whole mass of suffering.’"
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