[210] Bhikkhus, for an immoral person, for one deficient in virtue (sīla), non-regret (avippaṭisāra) has its proximate cause (upanisā) destroyed. When there is no non-regret, for one deficient in non-regret, gladness (pāmujja) has its proximate cause destroyed. When there is no gladness, for one deficient in gladness, rapture (pīti) has its proximate cause destroyed. When there is no rapture, for one deficient in rapture, tranquility (passaddhi) has its proximate cause destroyed. When there is no tranquility, for one deficient in tranquility, happiness (sukha) has its proximate cause destroyed. When there is no happiness, for one deficient in happiness, 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 (nibbidā) has its proximate cause destroyed. When there is no disenchantment, for one deficient in disenchantment, dispassion (virāga) has its proximate cause destroyed. When there is no dispassion, for one deficient in dispassion, knowledge and vision of liberation (vimuttiñāṇadassana) has its proximate cause destroyed.
Suppose, bhikkhus, there were a tree deficient in branches and foliage: its shoots (papaṭikā) do not grow to fullness, and its bark, its softwood, and its heartwood do not grow to fullness. Even so, bhikkhus, for an immoral person, for one deficient in virtue, non-regret has its proximate cause destroyed; when there is no non-regret, for one deficient in non-regret, gladness has its proximate cause destroyed … knowledge and vision of liberation [has its proximate cause destroyed].
Bhikkhus, for a virtuous person, for one accomplished in virtue, non-regret possesses its proximate cause. When there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause. When there is gladness, for one accomplished in gladness, rapture possesses its proximate cause. When there is rapture, for one accomplished in rapture, tranquility possesses its proximate cause. When there is tranquility, for one accomplished in tranquility, happiness possesses its proximate cause. When there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause. When there is right concentration, for one accomplished in 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 accomplished in knowledge and vision of things as they really are, disenchantment possesses its proximate cause. When there is disenchantment, for one accomplished in disenchantment, dispassion possesses its proximate cause. When there is dispassion, for one accomplished in dispassion, knowledge and vision of liberation possesses its proximate cause.
Suppose, bhikkhus, there were a tree accomplished in branches and foliage: its shoots grow to fullness, and its bark, its softwood, and its heartwood grow to fullness. Even so, bhikkhus, for a virtuous person, for one accomplished in virtue, non-regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause … knowledge and vision of liberation [possesses its proximate cause].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.