Self-confidence 33 texts and 56 matches in Suttanta TBW
| Sutta | St | Title | Words | Ct | Mr | Links | Quote |
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| an3.64 | Sarabhasutta | self-confidence self-confidence | 4 | 6 | Eng ไทย සිං Рус |
8(1) Wanderers, if anyone should say about me: ‘Though you claim to be perfectly enlightened, you are not fully enlightened about these things,’ I might question him closely about this matter, interrogate him, and cross-examine him.[n.449] This is the first of the Buddha’s four kinds of self-confidence (vesārajja), on which see AN4.8. The second claim, just below, refers to the second kind of self-confidence, and the third claim to the fourth kind of self-confidence. The third kind of self-confidence is not included here. When he is being closely questioned by me, interrogated, and cross-examined, it is impossible and inconceivable that he would not incur one or another of three consequences: he would either answer evasively and divert the discussion to an irrelevant subject; (or) display anger, hatred, and bitterness; or would sit silenced, disconcerted, hunched over, downcast, glum, and speechless, just like the wanderer Sarabha.[n.450] From the Pāli, it is unclear what the three alternatives are in this statement. In Ce the disjunctive vā occurs only twice in this sentence, suggesting only two alternatives. Ee has three occurrences of vā, but tuṇhībhūto vā maṅkubhūto vā divides two terms that normally belong to a single alternative. Be has only one vā, which leaves the question of the alternatives even more obscure. I have chosen to separate "he would answer evasively … " and "display anger, hatred, and bitterness," even though we often find the sequence without a disjunction: aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. In this respect, I have followed the divisions of the Chinese parallel, SĀ 970, which at T II 250b21–23 does offer three distinct alternatives: : “He would divert the discussion to an outside subject, or (), overcome by anger and conceit, would unreasonably display hostility and impatience, or () would silently harbor shame, his head lowered, privately reflecting.”
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| an4.8 | Vesārajjasutta | self-confidence self-confidence | 4 | 0 | Eng ไทย සිං Рус |
8. Self-Confidence
1Bhikkhus, there are these four kinds of self-confidence that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.[n.633] Mp glosses brahma here as "best, supreme, pure" (seṭṭhaṁ uttamaṁ visuddhaṁ) and identifies brahmacakka with dhammacakka, the wheel of the Dhamma. What four? These, bhikkhus, are the four kinds of self-confidence that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the wheel of Brahmā." HomeAṅguttara NikāyaThe Book of the Fours8. Self-Confidence |
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| an5.101 | Sārajjasutta | self-confidence | 7 | 0 | Eng ไทย සිං Рус |
1Bhikkhus, there are these five qualities that make for self-confidence in a trainee.[n.1108] Sekhavesārajjakaraṇā dhammā. What five? Here, a bhikkhu is endowed with faith and is virtuous, learned, energetic, and wise.
2(1) Whatever timidity[n.1109] Sārajjaṁ. Mp glosses with domanassaṁ, dejection," but this does not seem sufficiently precise. Sārajja is the condition of one who feels timid, hesitant, and insecure (sārada) when having to appear in public or take a stand in community affairs. Its opposite, vesārajja, is the condition of one who feels at ease and self-confident (visārada) when interacting with others. there is in one without faith does not exist in one endowed with faith; therefore this quality makes for self-confidence in a trainee. 3(2) Whatever timidity there is in one who is immoral does not exist in one who is virtuous; therefore this quality makes for self-confidence in a trainee. 4(3) Whatever timidity there is in one who is unlearned does not exist in one who is learned; therefore this quality makes for self-confidence in a trainee. 5(4) Whatever timidity there is in one who is lazy does not exist in one who is energetic; therefore this quality makes for self-confidence in a trainee. 6(5) Whatever timidity there is in one who is unwise does not exist in one who is wise; therefore this quality makes for self-confidence in a trainee. These are the five qualities that make for self-confidence in a trainee. |
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| an5.172 | Visāradasutta | self-confidence self-confidence | 4 | 0 | Eng ไทย සිං Рус |
172. Self-Confidence
1Bhikkhus, possessing five qualities, a lay follower dwells without self-confidence at home. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower dwells without self-confidence at home. HomeAṅguttara NikāyaThe Book of the Fives172. Self-Confidence |
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| an6.16 | Nakulapitusutta | self-confidence | 3 | 0 | Eng ไทย සිං Рус |
7(6) It may be, householder, that you think thus: ‘Nakulamātā has not attained a foothold, a firm stand, assurance in this Dhamma and discipline;[n.1280] Na … imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā. These are all ways of asserting that she is at minimum a stream-enterer. It is interesting that she claims to have obtained a foothold in the dhammavinaya, which suggests that in certain contexts vinaya bears a wider meaning than the code of monastic regulations. she has not crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching.’ But you should not look at the matter in this way. I am one of the Blessed One's white-robed female lay disciples who have attained a foothold, a firm stand, assurance in this Dhamma and discipline; I am one of those who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Suṁsumāragira, in the deer park at Bhesakalā Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One."
9It is truly your good fortune and gain, householder, that the housewife Nakulamātā has compassion for you, desires your good, and exhorts and instructs you. Nakulamātā is one of my white-robed female lay disciples who fulfill virtuous behavior. She is one of my white-robed female lay disciples who obtain internal serenity of mind. She is one of my white-robed female lay disciples who have attained a foothold, a firm stand, assurance in this Dhamma and discipline, who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching. It is truly your good fortune and gain, householder, that the housewife Nakulamātā has compassion for you, desires your good, and exhorts and instructs you." |
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| an8.12 | Sīhasutta | self-confidence | 1 | 1 | Eng ไทย සිං Рус |
29Sīha the general became one who had seen the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the teaching of the Teacher. He then said to the Blessed One:
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| an8.21 | Paṭhamauggasutta | self-confidence | 1 | 1 | Eng ไทย සිං Рус |
4(2) With a confident mind, I attended on the Blessed One. The Blessed One then gave me a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while I sat in that same seat, the dust-free, stainless Dhamma-eye arose in me: ‘Whatever is subject to origination is all subject to cessation.’ I saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, got rid of bewilderment, attained self-confidence, and became independent of others in the teaching of the Teacher. Right there I went for refuge to the Buddha, the Dhamma, and the Saṅgha, and undertook the training rules with celibacy as the fifth.[n.1678] Brahmacariyapañcamāni sikkhāpadāni. These are the usual five precepts, but with "abstinence from sexual activity" replacing "abstinence from sexual misconduct" as the third precept. This is the second astounding and amazing quality found in me.
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| an8.22 | Dutiyauggasutta | self-confidence | 1 | 1 | Eng ไทย සිං Рус |
4(2) With a confident mind, I attended on the Blessed One. The Blessed One then gave me a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while I sat in that same seat, the dust-free, stainless Dhamma-eye arose in me: ‘Whatever is subject to origination is all subject to cessation.’ I saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, got rid of bewilderment, attained self-confidence, and became independent of others in the teaching of the Teacher. Right there I went for refuge to the Buddha, the Dhamma, and the Saṅgha, and undertook the training rules with celibacy as the fifth.[n.1680a] Brahmacariyapañcamāni sikkhāpadāni. These are the usual five precepts, but with "abstinence from sexual activity" replacing "abstinence from sexual misconduct" as the third precept. This is the second astounding and amazing quality found in me.
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| an10.215 | Visāradasutta | self-confidence self-confidence | 4 | 0 | Eng ไทย සිං Рус |
215. Self-Confidence
1Bhikkhus, possessing ten qualities, a female lay follower dwells without self-confidence at home. What ten? (1) She destroys life … and (10) holds wrong view. Possessing these ten qualities, a female lay follower dwells without self-confidence at home. HomeAṅguttara NikāyaThe Book of the Tens215. Self-Confidence |
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| guide | self-confidence | 1 | 0 | Eng ไทย සිං Рус |
(4) The Powers and Grounds of Self-Confidence (MN 12)
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| guide11 | self-confidence | 2 | 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. (4) The Powers and Grounds of Self-Confidence (MN 12) |
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| mn4 | Bhayabheravasutta | self-confidence | 1 | 1 | Eng ไทย සිං Рус |
With the stilling of applied and sustained thought, I entered upon and abided in the second jhana, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. |
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| mn8 | Sallekhasutta | self-confidence | 1 | 2 | Eng ไทย සිං Рус |
4It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: ‘I am abiding in effacement.’ But … these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.
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| mn8x | self-confidence | 1 | 2 | Eng ไทย සිං Рус |
4It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: ‘I am abiding in effacement.’ But … these are called ‘pleasant abidings here and now’ in the Noble One's Discipline.
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| mn25 | Nivāpasutta | self-confidence | 1 | 8 | Eng ไทย සිං Рус |
19Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra …
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| mn26 | Pāsarāsisutta | self-confidence | 1 | 6 | Eng ไทย සිං Рус |
66Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra …
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| mn27 | Cūḷahatthipadopamasutta | self-confidence | 1 | 6 | Eng ไทย සිං Рус |
37Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too, brahmin, is called a footprint of the Tathāgata … but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened … ’
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| mn30 | Cūḷasāropamasutta | self-confidence | 1 | 13 | Eng ไทย සිං Рус |
13Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too is a state higher and more sublime than knowledge and vision.
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| mn39 | Mahāassapurasutta | self-confidence | 1 | 13 | Eng ไทย සිං Рус |
20Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.
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| mn51 | Kandarakasutta | self-confidence | 1 | 5 | Eng ไทย සිං Рус |
Again, with the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. |
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| mn59 | Bahuvedanīyasutta | self-confidence | 1 | 0 | Eng ไทย සිං Рус |
7Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This is that other kind of pleasure loftier and more sublime than the previous pleasure.
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| mn77 | Mahāsakuludāyisutta | self-confidence | 1 | 25 | Eng ไทย සිං Рус |
47Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu map5"kes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.
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| mn78 | Samaṇamuṇḍikasutta | self-confidence | 1 | 0 | Eng ไทย සිං Рус |
26And where do these wholesome intentions cease without remainder? Their cessation is stated: here with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. It is here that these wholesome intentions cease without remainder.[n.779] MA: This refers to the second jhāna pertaining to the fruit of arahantship.
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| mn94 | Ghoṭamukhasutta | self-confidence | 1 | 2 | Eng ไทย සිං Рус |
Again, with the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. |
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| mn99 | Subhasutta | self-confidence | 1 | 12 | Eng ไทย සිං Рус |
26And what, student, is the rapture that is apart from sensual pleasures, apart from unwholesome states? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is a rapture apart from sensual pleasures, apart from unwholesome states. Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too is a rapture apart from sensual pleasures, apart from unwholesome states.
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| mn101 | Devadahasutta | self-confidence | 1 | 4 | Eng ไทย සිං Рус |
45Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.
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| mn107 | Gaṇakamoggallānasutta | self-confidence | 1 | 4 | Eng ไทย සිං Рус |
9Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
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| mn111 | Anupadasutta | self-confidence | 2 | 0 | Eng ไทย සිං Рус |
4Again, bhikkhus, with the stilling of applied and sustained thought, Sāriputta entered and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
And the states in the second jhāna — the self-confidence, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus: … and with the cultivation of that attainment, he confirmed that there is. |
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| mn119 | Kāyagatāsatisutta | self-confidence | 1 | 20 | Eng ไทย සිං Рус |
14Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. As he abides thus diligent … That too is how a bhikkhu develops mindfulness of the body.
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| mn138 | Uddesavibhaṅgasutta | self-confidence | 1 | 1 | Eng ไทย සිං Рус |
11Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. If his consciousness follows after the rapture and pleasure born of concentration … then his mind is called ‘stuck internally.’
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| mn141 | Saccavibhaṅgasutta | self-confidence | 1 | 2 | Eng ไทย සිං Рус |
27And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.
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| sn12.21 | Dasabalasutta Nidānasaṁyuttaṁ | 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 | 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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