[2] Bhikkhus, for one who is virtuous, accomplished in virtue, there is no need to exert volition (cetanā): 'May non-remorse (avippaṭisāra) arise in me.' It is natural (dhammatā), bhikkhus, that non-remorse arises in one who is virtuous, accomplished in virtue. Bhikkhus, for one free of remorse there is no need to exert volition: 'May gladness (pāmojja) arise in me.' It is natural, bhikkhus, that gladness arises in one free of remorse. Bhikkhus, for one who is glad there is no need to exert volition: 'May rapture (pīti) arise in me.' It is natural, bhikkhus, that rapture arises in one who is glad. Bhikkhus, for one whose mind is filled with rapture there is no need to exert volition: 'May my body become tranquil.' It is natural, bhikkhus, that the body of one whose mind is filled with rapture becomes tranquil. Bhikkhus, for one whose body is tranquil there is no need to exert volition: 'May I feel happiness.' It is natural, bhikkhus, that one whose body is tranquil feels happiness. Bhikkhus, for one who is happy there is no need to exert volition: 'May my mind (citta) become concentrated.' It is natural, bhikkhus, that the mind of one who is happy becomes concentrated. Bhikkhus, for one who is concentrated there is no need to exert volition: 'May I know and see as it really is.' It is natural, bhikkhus, that one who is concentrated knows and sees as it really is. Bhikkhus, for one knowing and seeing as it really is there is no need to exert volition: 'May I become disenchanted, may I become dispassionate.' It is natural, bhikkhus, that one knowing and seeing as it really is becomes disenchanted and dispassionate. Bhikkhus, for one who is disenchanted and dispassionate there is no need to exert volition: 'May I realize the knowledge and vision of liberation (vimuttiñāṇadassana).' It is natural, bhikkhus, that one who is disenchanted and dispassionate realizes the knowledge and vision of liberation.
Thus indeed, bhikkhus, disenchantment and dispassion (nibbidā-virāga) have knowledge and vision of liberation as their purpose, knowledge and vision of liberation as their benefit; knowledge and vision of things as they really are (yathābhūtañāṇadassana) has disenchantment and dispassion as its purpose, disenchantment and dispassion as its benefit; concentration (samādhi) has knowledge and vision of things as they really are as its purpose, knowledge and vision of things as they really are as its benefit; happiness has concentration as its purpose, concentration as its benefit; tranquility (passaddhi) has happiness as its purpose, happiness as its benefit; rapture has tranquility as its purpose, tranquility as its benefit; gladness has rapture as its purpose, rapture as its benefit; non-remorse has gladness as its purpose, gladness as its benefit; wholesome virtues have non-remorse as their purpose, non-remorse as their benefit. Thus indeed, bhikkhus, dhammas flow on into dhammas, dhammas bring dhammas to fulfillment, for going from the near shore to the far shore.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.