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::happiness, gladness [pāmojja]| lacks its proximate cause.
3. When there is no joy, for one without joy, |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]| lacks its proximate cause.
4. When there is no joyful pleasure, for one without joyful pleasure, |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.
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, joyful pleasure has its proximate cause.
4. When there is joyful pleasure, for one accomplished in joyful pleasure, 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.