I figured out why they made that chart.
1. It seems to be based on the “Upanisa Sutta (SN 12.23).”
– The English translation there may not make it clear. That is again the root problem with word-by-word translations.
– The key verse in the sutta is “Kā ca, bhikkhave, saddhāya upanisā?
‘Dukkhan’tissa vacanīyaṁ.” It is translated there as “I say that faith has a vital condition. And what is it? You should say: ‘Suffering.’
– That word-by-word translation is not enough. Faith arises when one understands the root causes of suffering! That happens at the Sotapanna Anugami stage. Then one can start following the Noble Path and attain Nibbana. The subsequent steps are listed in the sutta.
– I have briefly explained the main idea embedded in the sutta in #4 of “Origin of Life – There is No Traceable Origin.”
2. The same problem is there with the chart. It does not explain how “conviction” is related to “suffering.”
– In #1 above, saddhā is translated as “faith” and not “conviction.”
3. Let me know if the explanation is not sufficient.
Note: Please don’t reply to a specific comment, because that reply gets “hidden” like yours. Just reply below the last comment. You can quote from a specific comment made earlier.
P.S. I had commented on the sutta in #1 in a earlier discussion. The following is that comment:
When one really starts comprehending Dhamma (suffering and its root causes), one can start feeling it mentally and bodily. This is described in the Upanisa Sutta (SN 12.23):
“..With the comprehension of suffering (i.e., the First Noble Truth via Tilakkhana) faith results; with the growth of faith, lightness of mind (pāmojjaṃ) arises; with increasing lightness of mind, joy (piti) arises; with increasing joy, lightness of the body (passaddhi) arises; with increasing passaddhi, bodily sukha arises; with increasing bodily sukha, samādhi arises; with samādhi, yathābhūtañāṇadassana (knowledge and vision of things as they really are) arises; with the knowledge and vision of things as they really are, one loses attachment to worldly things (nibbidā), followed by losing cravings for sense pleasures (viragā), and liberation (vimutti), and to the destruction of all defilements (khayeñāṇaṃ)”.
That step-by-step process takes one all the way to Arahanthood.