Lacking Proximate Cause
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro.
“1. For |an unprincipled person::one without regard for ethical conduct [dussīla]|, bhikkhus, |for one deficient in virtuous conduct::who has transgressed the moral precepts [sīlavipanna]|, |non-regret::not experiencing remorse [avippaṭisāra]| lacks its proximate cause.
Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ.
2.) When there is no non-regret, for one without non-regret, |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| lacks its proximate cause.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.
3.) When there is no joy, for one without joy, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| lacks its proximate cause.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.
4.) When there is no uplifting joy, for one without uplifting joy, |tranquility::peace, serenity, stillness [passaddhi]| lacks its proximate cause.
Passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ.
5.) When there is no tranquility, for one without tranquility, |ease::contentment, happiness, pleasant abiding [sukha]| lacks its proximate cause.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.
6.) When there is no ease, for one without ease, |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]| lacks its proximate cause.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.
7.) When there is no right collectedness, for one without right collectedness, |understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]| lacks its proximate cause.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.
8.) When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]| lacks its proximate cause.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.
9.) Where there is no disenchantment, for one without disenchantment, |fading of desire::dispassion, detachment [virāga]| lacks its proximate cause.
Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
10.) When there is no fading of desire, for one without fading of desire, 11. |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| lacks its proximate cause.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.
Suppose, bhikkhus, there is a tree without branches and leaves. Then its shoots do not grow to fullness; also its bark, sapwood, and heartwood do not grow to fullness.
Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanaṁ.
So too, bhikkhus, for an unprincipled person, for one deficient in virtuous conduct, non-regret lacks its proximate cause. When there is no non-regret, for one without non-regret, joy lacks its proximate cause. When there is no joy, for one without joy, uplifting joy lacks its proximate cause. When there is no uplifting joy, for one without uplifting joy, tranquility lacks its proximate cause. When there is no tranquility, for one without tranquility, ease lacks its proximate cause. When there is no ease, for one without ease, right collectedness lacks its proximate cause. When there is no right collectedness, for one without right collectedness, understanding and insight into things as they truly are lacks its proximate cause. When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, disenchantment lacks its proximate cause. When there is no disenchantment, for one without disenchantment, fading of desire lacks its proximate cause. When there is no fading of desire, for one without fading of desire, knowledge and vision of liberation lacks its proximate cause.
With Proximate Cause
Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro,
1.) For a |virtuous person::ethical, moral [sīlavant]|, bhikkhus, who is accomplished in virtuous conduct, non-regret has its proximate cause.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,
2.) When there is non-regret, for one accomplished in non-regret, joy has its proximate cause.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,
3.) When there is joy, for one accomplished in joy, uplifting joy has its proximate cause.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,
4.) When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause.
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,
5.) When there is tranquility, for one accomplished in tranquility, ease has its proximate cause.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,
6.) When there is ease, for one accomplished in ease, right collectedness has its proximate cause.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,
7.) When there is right collectedness, for one accomplished in right collectedness, understanding and insight into things as they truly are has its proximate cause.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,
8.) When there is understanding and insight into things as they truly are, for one accomplished in the understanding and insight into things as they truly are, disenchantment has its proximate cause.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,
9.) When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause.
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
10.) When there is fading of desire, for one accomplished in fading of desire, 11. knowledge and vision of liberation has its proximate cause.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.
Suppose, bhikkhus, there is a tree abundant in branches and leaves. Then its shoots grow to fullness; also its bark, sapwood, and heartwood grow to fullness.
Evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.
So too, bhikkhus, for a virtuous person, for one accomplished in virtuous conduct, non-regret has its proximate cause. When there is non-regret, for one accomplished in non-regret, joy has its proximate cause. When there is joy, for one accomplished in joy, uplifting joy has its proximate cause. When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause. When there is tranquility, for one accomplished in tranquility, ease has its proximate cause. When there is ease, for one accomplished in ease, right collectedness has its proximate cause. When there is right collectedness, for one accomplished in right collectedness, understanding and insight into things as they truly are has its proximate cause. When there is understanding and insight into things as they truly are, for one accomplished in the understanding and insight into things as they truly are, disenchantment has its proximate cause. When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause. When there is fading of desire, for one accomplished in fading of desire, knowledge and vision of liberation has its proximate cause.”
Lacking Proximate Cause
“1. For |an unprincipled person::one without regard for ethical conduct [dussīla]|, bhikkhus, |for one deficient in virtuous conduct::who has transgressed the moral precepts [sīlavipanna]|, |non-regret::not experiencing remorse [avippaṭisāra]| lacks its proximate cause.
2.) When there is no non-regret, for one without non-regret, |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| lacks its proximate cause.
3.) When there is no joy, for one without joy, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| lacks its proximate cause.
4.) When there is no uplifting joy, for one without uplifting joy, |tranquility::peace, serenity, stillness [passaddhi]| lacks its proximate cause.
5.) When there is no tranquility, for one without tranquility, |ease::contentment, happiness, pleasant abiding [sukha]| lacks its proximate cause.
6.) When there is no ease, for one without ease, |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]| lacks its proximate cause.
7.) When there is no right collectedness, for one without right collectedness, |understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]| lacks its proximate cause.
8.) When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]| lacks its proximate cause.
9.) Where there is no disenchantment, for one without disenchantment, |fading of desire::dispassion, detachment [virāga]| lacks its proximate cause.
10.) When there is no fading of desire, for one without fading of desire, 11. |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| lacks its proximate cause.
Suppose, bhikkhus, there is a tree without branches and leaves. Then its shoots do not grow to fullness; also its bark, sapwood, and heartwood do not grow to fullness.
So too, bhikkhus, for an unprincipled person, for one deficient in virtuous conduct, non-regret lacks its proximate cause. When there is no non-regret, for one without non-regret, joy lacks its proximate cause. When there is no joy, for one without joy, uplifting joy lacks its proximate cause. When there is no uplifting joy, for one without uplifting joy, tranquility lacks its proximate cause. When there is no tranquility, for one without tranquility, ease lacks its proximate cause. When there is no ease, for one without ease, right collectedness lacks its proximate cause. When there is no right collectedness, for one without right collectedness, understanding and insight into things as they truly are lacks its proximate cause. When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, disenchantment lacks its proximate cause. When there is no disenchantment, for one without disenchantment, fading of desire lacks its proximate cause. When there is no fading of desire, for one without fading of desire, knowledge and vision of liberation lacks its proximate cause.
With Proximate Cause
1.) For a |virtuous person::ethical, moral [sīlavant]|, bhikkhus, who is accomplished in virtuous conduct, non-regret has its proximate cause.
2.) When there is non-regret, for one accomplished in non-regret, joy has its proximate cause.
3.) When there is joy, for one accomplished in joy, uplifting joy has its proximate cause.
4.) When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause.
5.) When there is tranquility, for one accomplished in tranquility, ease has its proximate cause.
6.) When there is ease, for one accomplished in ease, right collectedness has its proximate cause.
7.) When there is right collectedness, for one accomplished in right collectedness, understanding and insight into things as they truly are has its proximate cause.
8.) When there is understanding and insight into things as they truly are, for one accomplished in the understanding and insight into things as they truly are, disenchantment has its proximate cause.
9.) When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause.
10.) When there is fading of desire, for one accomplished in fading of desire, 11. knowledge and vision of liberation has its proximate cause.
Suppose, bhikkhus, there is a tree abundant in branches and leaves. Then its shoots grow to fullness; also its bark, sapwood, and heartwood grow to fullness.
So too, bhikkhus, for a virtuous person, for one accomplished in virtuous conduct, non-regret has its proximate cause. When there is non-regret, for one accomplished in non-regret, joy has its proximate cause. When there is joy, for one accomplished in joy, uplifting joy has its proximate cause. When there is uplifting joy, for one accomplished in uplifting joy, tranquility has its proximate cause. When there is tranquility, for one accomplished in tranquility, ease has its proximate cause. When there is ease, for one accomplished in ease, right collectedness has its proximate cause. When there is right collectedness, for one accomplished in right collectedness, understanding and insight into things as they truly are has its proximate cause. When there is understanding and insight into things as they truly are, for one accomplished in the understanding and insight into things as they truly are, disenchantment has its proximate cause. When there is disenchantment, for one accomplished in disenchantment, fading of desire has its proximate cause. When there is fading of desire, for one accomplished in fading of desire, knowledge and vision of liberation has its proximate cause.”
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro.
Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.
Passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.
Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.
Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanaṁ.
Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro,
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ,
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,
passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ,
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ,
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,
virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.
Evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.