[62] Bhikkhus, when there is no shame (hiri) and moral dread (ottappa), for one deficient in shame and moral dread, restraint of the senses (indriyasaṃvara) has its proximate cause (upanisā) destroyed. When there is no restraint of the senses, for one deficient in restraint of the senses, virtue (sīla) has its proximate cause destroyed. When there is no virtue, for one deficient in virtue, right concentration (sammāsamādhi) has its proximate cause destroyed. When there is no right concentration, for one deficient in right concentration, knowledge and vision of things as they really are (yathābhūtañāṇadassana) has its proximate cause destroyed. When there is no knowledge and vision of things as they really are, for one deficient in knowledge and vision of things as they really are, disenchantment and dispassion (nibbidāvirāga) have their proximate cause destroyed. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, the knowledge and vision of liberation (vimuttiñāṇadassana) has its proximate cause destroyed.
Just as, bhikkhus, when a tree is 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 there is no shame and moral dread, for one deficient in shame and moral dread, restraint of the senses has its proximate cause destroyed … the knowledge and vision of liberation.
Bhikkhus, when there is shame and moral dread, for one possessed of shame and moral dread, restraint of the senses possesses its proximate cause. When there is restraint of the senses, for one possessed of restraint of the senses, virtue possesses its proximate cause. When there is virtue, for one possessed of virtue, right concentration possesses its proximate cause. When there is right concentration, for one possessed of right concentration, knowledge and vision of things as they really are possesses its proximate cause. When there is knowledge and vision of things as they really are, for one possessed of knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessed of disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause.
Just as, bhikkhus, when a tree is 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 there is shame and moral dread, for one possessed of shame and moral dread, restraint of the senses possesses its proximate cause … the knowledge and vision of liberation.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.