[187] Bhikkhus, when mindfulness and clear comprehension are absent, for one deficient in mindfulness and clear comprehension, moral shame and moral dread (hiri-ottappa) have their proximate cause (upanisā) destroyed. When moral shame and moral dread are absent, for one deficient in moral shame and moral dread, restraint of the senses (indriyasaṃvara) has its proximate cause destroyed. When restraint of the senses is absent, for one deficient in restraint of the senses, virtue (sīla) has its proximate cause destroyed. When virtue is absent, for one deficient in virtue, right concentration (sammāsamādhi) has its proximate cause destroyed. When right concentration is absent, for one deficient in right concentration, knowledge and vision of things as they really are (yathābhūtañāṇadassana) has its proximate cause destroyed. When knowledge and vision of things as they really are is absent, for one deficient in knowledge and vision of things as they really are, disenchantment and dispassion (nibbidā-virāga) have their proximate cause destroyed. When disenchantment and dispassion are absent, for one deficient in disenchantment and dispassion, knowledge and vision of liberation (vimuttiñāṇadassana) has its proximate cause destroyed. Just as, bhikkhus, in the case of a tree deficient in branches and foliage, its shoots do not grow to fullness, and its bark, its softwood, and its heartwood do not grow to fullness; even so, bhikkhus, when mindfulness and clear comprehension are absent, for one deficient in mindfulness and clear comprehension, moral shame and moral dread have their proximate cause destroyed; when moral shame and moral dread are absent, for one deficient in moral shame and moral dread, … has its proximate cause destroyed … knowledge and vision of liberation.
Bhikkhus, when mindfulness and clear comprehension are present, for one accomplished in mindfulness and clear comprehension, moral shame and moral dread possess their proximate cause. When moral shame and moral dread are present, for one accomplished in moral shame and moral dread, restraint of the senses possesses its proximate cause. When restraint of the senses is present, for one accomplished in restraint of the senses, virtue possesses its proximate cause. When virtue is present, for one accomplished in virtue, right concentration possesses its proximate cause. When right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are possesses its proximate cause. When knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause. When disenchantment and dispassion are present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation possesses its proximate cause. Just as, bhikkhus, in the case of a tree possessed of branches and foliage, its shoots grow to fullness, and its bark, its softwood, and its heartwood grow to fullness; even so, bhikkhus, when mindfulness and clear comprehension are present, for one accomplished in mindfulness and clear comprehension, moral shame and moral dread possess their proximate cause; when moral shame and moral dread are present, for one accomplished in moral shame and moral dread, … possesses its proximate cause … knowledge and vision of liberation.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.